There has yet to be a serious effort at analyzing or talking about “The Culture of Critique”, the major work of author Kevin MacDonald.  And while I will not be able to give it a full analysis here, I wish to at least take its arguments seriously.

This will stand in stark contrast to the typical approach of people reviewing it which has been to simply dismiss it as anti-Semitic.  I will not do that here, instead I will look at the evidence that he provides and the main claims of his work.

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The central claim of the “The Culture of Critique” is that Jews have been integral to modern intellectual movements in the West, typically Left wing intellectual movements, and have used their influence within those movements to further Jewish interests.  This seems rather uncontroversial at first but as he begins to describe what that looks like, it gets rather more in depth and controversial.

Several big ideas circle around this central point of Jews promoting their own interests.  One of which being that Jews have participated in and have an interest in producing a “radical criticism of gentile society”.  This is where his writing gets more controversial because he makes the claim that part of what Jews protecting or advocating for their own interests looks like is their desire to weaken or undermine the existing gentile social order.  To explain why this might be the case, Professor MacDonald provides two reasons.

Professor MacDonald writes “First, such ideologies and movements may be directed at benefiting Jews economically or socially.  Clearly one of the themes of post-Enlightenment Judaism has been the rapid upward mobility of Jews and attempts by gentile power structures to limit Jewish access to power and social status.”

This is a highly logical reason for Jews to have developed a radical critique of gentile society and a desire to undermine gentile society.  Basically, Jews wanted to advance themselves economically and move themselves up the social ladder, gentile society was preventing them from doing so, therefore being a people that was drawn to the world of the intellect, they developed a radical critique of the gentile society in an attempt to weaken the society and institutions that were holding back their advancement.

The second reason being, as Professor MacDonald writes, “Second, Jewish involvement in social criticism may be influence by social identity processes independent of any practical goals such as ending anti-Semitism.”  The social identity process that he is talking about is what is referred to an in-group/out group relationship.

Basically that since Jews were such a small group within European society and because they were so insular, they were bound to feel like an embattled and besieged tribe, regardless of the existence of anti-Semitism, which there certainly was a great deal of.  My mind immediately goes to how the protestant population feels in a place like Belfast.  They don’t actually face much direct oppression or harassment but they often have an extreme hatred of the Catholic population of Belfast.

Professor MacDonald, using these standards and premises, expounds upon the theme of Jews furthering their own interests through the intellectual world by providing us with several in depth analyses of intellectual movements that were heavily marked with Jewish influence.  This is the meat of his book and make up the several chapters of it.

These include the “Boasian School of Anthropology”, which details where we get the idea of race as a social construct, the “Frankfurt School”, which details where we get the ideas behind political correctness and the deconstruction of Western, male identity, “Jewish Involvement In The Psychoanalytic Movement”, which is essentially the Freudian movement, and “Jews and the Left”, which details Jewish involvement in Soviet Communist and socialist movements.

Professor MacDonald provides a great deal of evidence and quotations from people who were there are the time who attest to the Jewish nature of these movements.  He also shows this through identifying the common themes throughout all of these, that no matter what the intellectual movement was, whether strictly ideological or based in psychology or based in social theory, they all have the same message which is that there is something wrong with gentile society at its core.

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I would highly recommend that you read “The Culture of Critique” but I have a warning for you.  If you actually consider this book and take it seriously, it will change how you look at the world.  Reading this books will change how you look at movies, TV shows, the news media, books, and every piece of culture that you see.  Because once you have seen these trends in Jewish created content, you will not be able to gunsee them.