On Libertarian Universalism


The libertarian worldview is based on the idea that every individual has a set of rights, which no one can take from him/her. This means that the state’s restrictions on individual freedom in most cases are seen as illegitimate. There are several forms of libertarianism; anarcho-capitalism, objectivism, minarchism, individualist anarchism and others, and they stem from different philosophical traditions but reach more or less the same conclusions.

I see these libertarian currents as incarnations of the Indo-Aryan longing for freedom and Norse “individualism”. My Norwegian ancestors were proud, strong and independent, and almost 70 years of social democracy has not been able to change this completely. But just like other incarnations of old ideals, such as nationalism and socialism, libertarianism lacks something from a traditional perspective.


First we must establish that there are two kinds of traditionalists, two different attitudes towards the modern world. Both assume that the modern world is fundamentally bad, that we are living in the darkest phase of the Kali Yuga. There are however two ways of reacting to this, and Julius Evola expressed both in different stages of his life (James Mason expressed it in the most simple way: “Total Dropout or Total Revolution”). The first reaction is the ksatriya-reaction, full-scale revolt against the modern world, even political. Through his involvement in Italian Fascism and WWII, Evola demonstrated this reaction. The second reaction is more resigned, and was given the name apoliteia by Evola. Here, he contends that the Kali Yuga still has many years left in it, and that it’s unrealistic to try to fight it. The only thing one can try to do is to live a traditional life in the midst of it, and since there are no political movements worthy of support, one should distance oneself from politics (apoliteia).

ride the tiger

I don’t agree with Evola’s later, more resigned analysis. There are many signs that the current world order has developed inner contradictions that will lead to its collapse in relatively short time, demonstrated especially by Marxists such as Immanuel Wallerstein (Third World immigration with its resulting ethnic conflicts, the lack of a hegemony to replace the United States, etc.). Thus, fighting the current system is not only a necessity in order to call oneself an ariya, it is also completely realistic.

Anyway, an interesting question that arises from the apoliteia perspective is which society is the best one to live in. Social democracy, totalitarianism, theocracy? This is where libertarianism becomes interesting, as a libertarian society offers a traditionalist the freedom to be himself and search for enlightenment/initiation in his own way. No thought police will come knocking on the door of the traditionalist when he has dared to express his thoughts on race or gender roles. No thought police will fire the traditionalist as soon as the media has “exposed” him as an anti-democrat (as the libertarian ideology itself is anti-democratic, i.e. opposed to the right of the majority to take away the rights of the individual). No benevolent nannies/politicians will imprison the traditionalist as soon as he, as part of his search for enlightenment, has tried the effects of marijuana.

From this fact, there are strictly practical affinities between a libertarian worldview and a traditional one. In many cases traditionalists will have great use of strong libertarian lobby groups, and in fact the libertarians have use of a number of traditionalists spreading their ideals about mature, honorable, and independent people as well (for freedom to work, the human material must have some degree of quality). As a traditionalist, one can also feel respect for the libertarians when they stand up to the state and the nanny mentality, and say: “I am a grown up, honorable person. I am fully capable of taking care of myself and answer to the consequences of my own actions. I don’t need a nanny state to take care of me”, as this is closer to the attitudes and human ideals of our ancestors.

Revolt against the modern world devolution

Moreover, a libertarian society offers a framework which also traditionalism can function within. But it is just a framework, which can be filled with anything, and there is a great risk that many people will use it to defend their “choices” of purely animalistic lifestyles (“eat, shit, fuck, die”).

Ethnicity and progressive collectivism

But my objection to a libertarian worldview is its anti- or a-nationalism. It sees ethnicity as a non-issue, or a strictly private issue, something which can and should be kept separate from politics (for example, many libertarians defend an open border policy, something which from a traditional perspective would lead to the doom of the people and is thus a very strange, self-destructive and anti-popular position). To protect your kin and people is an important part of tradition, and to silently watch your people march towards certain doom is simply not honorable.

Empirical evidence clearly demonstrates that keeping ethnicity and politics separate is impossible, neither is it possible to, from a “selfish gene”-perspective, “distance yourself” from your group. Geneaologists, who have mapped the movements and fates of different genes throughout history, have found that in-group competition is not the most crucial factor in regards to what genes have survived and spread, it is the competition between groups. Genocide, displacement and silent extinction, this is what history has looked like. Those who want to protect the future of their own genes and their own bloodlines, are forced to protect that of their own people as well. And the research on “ethnic nepotism” also shows that this is exactly what human beings do. We have developed instincts and cultures (“group evolutionary strategies”, for those that have read the works of professor Kevin MacDonald) that makes us feel kinship with those who look like us, as they are also highly likely to share our genes to a greater extent. And those that we feel kinship with, we favor, in order to favor the survival of our own genes (note that phenomena like suicide bombings can also be explained from this perspective. Even if a childless person blows himself up, the genes of his relatives, which he shares, will live on).


The conclusion is, of course, that he who thinks he can “distance himself” from his group is in fact sadly mistaken, and has a lesser connection with reality than the “bigots” that he often implicitly wants to distinguish himself from. What consequences does this have for libertarian a-nationalism, when we have established that ethnic nepotism is inborn? Well, first we realize that we can’t be so certain that every group in a libertarian society will “follow the rules.” Groups that are numerous but not as economically well off, will take advantage of their strength in numbers to force advantages for themselves, and then the political arena will be reborn, maybe even the state (and maybe even an ethnic state). This is a very clear tendency throughout history, we can see it in Uganda where native Africans banished Asians which they saw as having become too rich. We can see it in Germany where the Germans turned against the Jews which they saw as “unfairly” successful, or in the US and the entire Western world where “minorities” force changes to their own advantage through politics and/or rioting. Such is the reality of ethnic relations, such is human nature. When people don’t see the rules as being to their advantage, and if they are numerous enough, they change them. Even if I saw ethnicity as a non-issue, there are many people that would disagree with me, and on the contrary see me as an “unfairly privileged Western man”. The circle closes, and those that tried to distance themselves mentally become the socio-economic losers when other, more self-conscious groups take away their privileges.


This article has been republished from Archeofuturist, a Radical Traditionalist blog from a European perspective.