

Lance Welton on Jewish ethnocentrism: Fairness, Paranoia, and Self-Deception

Lance Welton’s article on VDARE is a nice summary of research on Jewish ethnocentrism and its consequences: “Did the ADL Think It Could Get Away with  Hypocrisy on Replacement in U.S. vs. Israel? Answer: It Probably Didn’t Think At All.” As noted below, some of his presentation touches on my Individualism and the Western Liberal Tradition as well as my books on Judaism.



No. Firstly, there is abundant evidence that Jews are more ethnocentric than whites; meaning they cooperate strongly with their own people and are hostile to other peoples. Jews have been stereotyped as being highly ethnocentric throughout their history, as Kevin MacDonald showed in his 1994 book A People That Shall Dwell Alone [Chap 8, 228ff]. There is overwhelming evidence that racial stereotypes, like all stereotypes, tend to be true; that’s why they develop [Social Perception and Social RealityBy Lee Jussim, 2012].



If you take into account the number of Jews in a population compared to the number of Whites, then the extent to which Jews “marry out” is far lower. Jews are about 49 times less likely to marry someone of a different faith than Protestants are, for example. [See Andrew Joyce’s “The Cofnas Problem.“]. The most obvious explanation for this, in the context of the other research: ethnocentrism. Jews seem to be evolved to be higher in ethnocentrism [see “A Genetic Perspective on Individualism/Collectivism,” A People That Shall Dwell Alone, Ch. 8: p. 236ff], something that would be heightened by their small gene pool; with people tending to be more ethnocentric when the gene pool is small [Natural History of Ashkenazi Intelligence, By Gregory Cochran et al., Journal of Biosocial Science, 2006]. This higher ethnocentrism would make them less able to suppress ethnocentric instincts in favor of creating fairness than are gentile Whites.

Fairness is one of the traits that is higher in Western societies based on individualism versus the kinship-based societies of the rest of the world. Joseph Henrich and colleagues reviewed research showing differences between subjects from Western, Educated, Industrialized, Rich, Democratic (WEIRD) nations and subjects in a wide range of other cultures, finding important differences in fairness and moral reasoning. This is reviewed in Individualism and the Western Liberal Tradition: 

In non-Western societies based on extended kinship, morality is defined in terms of whether an action satisfies obligations within the family or kinship group, whereas in individualist societies, morality is thought of as satisfying abstract notions of justice such as Immanuel Kant’s Categorical Imperative: Act according to the maxim that you could wish all other rational people to follow, as if it were a universal law. … The differences between individualist and collectivist cultures—whether in fairness and altruistic punishment, moral reasoning, cognition, or perception—are all “of a piece;” they all fit into a consistent pattern in which Westerners detach themselves from social, cognitive, and perceptual contexts, whereas non-Westerners see the world in a deeply embedded manner. This pattern is highly consistent with Western peoples being more prone to scientific reasoning (p. 110).

On the other hand, collectivist cultures—my view is that Judaism is a paradigmatic collectivist culture—see the world from the standpoint of group interests, so that even scientific reasoning in the social sciences is performed through the lens of group interests. Hence, The Culture of Critique.

The Western, Educated, Industrialized, Rich, Democratic (WEIRD) people discussed in Chapter 3 developed scientific and scholarly associations in the post-medieval West which assume groups are permeable and highly subject to defection—that there is a marketplace of ideas in which individuals may defect from current scientific views when they believe that the data support alternate perspectives. On the other hand, collectivist cultures create group-oriented intellectual movements based on dogmatic assertions, fealty to group leaders, ethnic networking, and expulsion of dissenters [i.e., the thesis of The Culture of Critique]. …

Moreover, … WEIRD people tend more toward analytical reasoning (detaching objects from context, attending to characteristics of the object and developing rules for explaining and predicting phenomena) as opposed to holistic reasoning (attending to relationships between objects and surrounding field). Westerners tend to categorize objects on the basis of rules that are independent of function and hence more abstract whereas non-Westerners are more likely to categorize on the basis of function and contextual relationship. Science is fundamentally concerned with creating abstract rules independent of context and developing explanations and predictions of phenomena in the empirical world. Such traits, which can be seen even in the ancient Greco-Roman world of antiquity, clearly predispose to scientific thinking. …

For collectivists, moral reasoning involves taking account of the social context, which is fundamentally centered on fitting into and strengthening a kinship group. For individualists, the social world involves a greater need to interact with strangers and to consider their reputation for respecting impersonal rules. …

Individuals are evaluated as individuals on traits—e.g., honesty, intelligence, military talent, and the logic and usefulness of their arguments—in abstraction from their (relatively weak) kinship connections. Moral situations are evaluated in terms of abstract concepts of justice that apply to all individuals rather than being vitally concerned with social obligations to particular people enmeshed in a particular extended kinship network. When confronting the natural world, individualists more easily abstract from social context and personal experience, seeking out and applying universally applicable laws of nature.

Back to Welton:



Because Jews are better at finding ways of rationalizing away their bias and hypocrisy, they may well not believe that they are being “unfair” at all [a kind of self-deception one expects to find among highly ethnocentric people—Ch. 8 of Separation and Its Discontents  and elaborated by Andrew Joyce here]. In this sense, it can be said that intelligent yet paranoid people do not “know themselves”—meaning that they live in a fantasy world in which there is nothing wrong with them; only with others.



It’s interesting in this regard that paranoia about the surrounding world is a very central aspect of Jewish culture—analyzed as what behavior geneticists label genotype-environment correlation (e.g., paranoid parents with genetic predispositions to paranoia would socialize their children (who share their genes for paranoia) in a manner that would reinforce a worldview that the outside world is dangerous). From A People That Shall Dwell Alone, Ch. 7:

A permanent sense of imminent threat appears to be common among Jews. Writing on the clinical profile of Jewish families, Herz and Rosen (1982) note that for Jewish families a “sense of persecution (or its imminence) is part of a cultural heritage and is usually assumed with pride. Suffering is even a form of sharing with one’s fellow-Jews. It binds Jews with their heritage—with the suffering of Jews throughout history.” Zborowski and Herzog (1952, 153) note that the homes of wealthy Jews in traditional Eastern European shtetl communities sometimes had secret passages for use in times of anti-Semitic pogroms, and that their existence was “part of the imagery of the children who played around them, just as the half-effaced memory was part of every Jew’s mental equipment.”

This evolved response to external threat is often manipulated by Jewish authorities attempting to inculcate a stronger sense of group identification. Hartung (1992) provides anecdotal data on the emphasis on Jewish suffering and its exaggeration as aspects of modern synagogue service. Such practices have a long history. Roth (1978, 62) notes that Jewish “martyrologists” maintained lists of Jewish martyrs for commemoration during synagogue services during the Middle Ages, and Jordan (1989, 20) refers to the “forbidding martyrocentric self-image” during this period.

Woocher (1986) shows that Jewish survival in a threatening world is a theme of Judaism as a civil religion in contemporary America. Within this world view, the gentile world is viewed as fundamentally hostile, with Jewish life always on the verge of ceasing to exist entirely. “Like many other generations of Jews who have felt similarly, the leaders of the polity who fear that the end may be near have transformed this concern into a survivalist weapon” (Woocher 1986, 73). Woocher (1986) notes that there has been a major effort since the 1960s to have American Jews visit Israel in an effort to strengthen Jewish identification, with a prominent aspect of the visit being a trip to a border outpost “where the ongoing threat to Israel’s security is palpable” (p. 150).

Or, as Elliott Abrams (Faith or Fear, 190) wrote, “the American Jewish community clings to what is at bottom a dark vision of America, as a land permeated with anti-Semitism and always on the verge of anti-Semitic outbursts.”

Hence the Jewish motivation for diversifying America, the theme of Chapter 7 of The Culture of Critique (corroborated by Otis Graham (Unguarded Gates [2004]: 80), who notes that the Jewish lobby on immigration “was aimed not just at open doors for Jews, but also for a diversification of the immigration stream sufficient to eliminate the majority status of western Europeans so that a fascist regime in America would be more unlikely.” The motivating role of fear and insecurity on the part of the activist Jewish community thus differed from other groups and individuals promoting an end to the national origins provisions of the 1924 and 1952 laws.

Writing in the 1970s, Isaacs (1974: 14ff) describes the pervasive insecurity of American Jews and their hypersensitivity to anything that might be deemed anti-Semitic. Interviewing “noted public men” on the subject of anti-Semitism in the early 1970s, Isaacs asked, “Do you think it could happen here?” “Never was it necessary to define ‘it.’ In almost every case, the reply was approximately the same: ‘If you know history at all, you have to presume not that it could happen, but that it probably will,’ or ‘It’s not a matter of if; it’s a matter of when.’ ” (p. 15).

Writing long after the passage of the 1965 law, prominent Jewish social scientist and ethnic activist Earl Raab remarked very positively on the success of American immigration policy in altering the ethnic composition of the United States. Writing for a Jewish publication, Raab noted that the Jewish community had taken a leadership role in changing the northwestern European bias of American immigration policy (Raab, 1993a, 17), and he also maintained that one factor inhibiting anti-Semitism in the contemporary United States is that “an increasing ethnic heterogeneity, as a result of immigration, has made it even more difficult for a political party or mass movement of bigotry to develop” (Raab, 1995b, 91). (Culture of Critique, Ch. 7).

Welton concludes:

The self-centeredness and implicit unfairness of the ADL operatives’ fantasy world means they indeed might very well not have thought at all about what to any outside observer appears to be the utter hypocrisy of their position on the Great Replacement [via immigration] in the U.S. as opposed to Israel.


Any objective observer would indeed have to agree that the ADL is utterly hypocritical in its stance toward immigration in Israel versus the United States. But activist Jews like Jonathan Greenblatt may not even be aware of it due to their powerful tendencies toward ethnocentrism and its corollary of self-deception. And now these people are firmly ensconced in the hostile elite that is running the United States. A dire situation indeed for the traditional White population of America.

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