The Third Rejection Of Alternative Centrism

The Third Rejection of alternative centrism is the rejection of degeneracy. The Third Rejection is the contention that excessive peace leads to degeneracy.

There’s a lot to be said for peace. In particular, peace feels great when you’ve just been through war. The reason why the Establishment Centre comes to power in the first place is because the peace they’re offering feels so good. Many people start to go crazy after the Establishment Right and Establishment Left have trashed everything in their efforts to get an advantage over the other. In their desperation, these people often take the first plausible offer of peace.

The human animal, however, didn’t evolve for peace. We evolved in a cut-throat environment where ‘Kill or be killed’ was the only universal law.

Without a moderate amount of tension, the human animal starts getting bored. And then, much like with dogs, it starts getting destructive. This will for destruction, for destruction’s sake, goes against all vital, healthy and natural instincts. Nevertheless, it appears to be the inevitable result of an excess of peace. In rejecting this degeneracy, alternative centrism takes the side of the instincts that promote the creation and maintenance of life.

Sometimes degeneracy manifests as physical destruction. This nihilistic propensity for violence can be seen in gangs and football hooligans. It’s also seen in the indifference to one’s own physical health exhibited by alcoholics, smokers and uncontrolled eaters. Many pill-poppers fall in this category as well. All of these behaviours, as well as deliberately making oneself more ugly, are ultimately the result of degeneracy.

More often, however, degeneracy manifests as spiritual destruction. This is especially true in the modern world. Because soulless nihilistic materialism is so common nowadays, most people assume that it’s natural and normal. In reality, it’s anything but. So most people suffer an awful existential emptiness and longing for purpose, seldom understanding that both things are the result of degeneracy and are far from natural.

One of the best things about peace is that it finally gives people a chance to overcome trauma. Because most people are traumatised (at least to some degree), most people desire peace. This peace makes a low-stress lifestyle possible, which in turn promotes the ability to heal from traumatic stress disorders. The positive nature of this process is why the Third Acceptance is so acceptable.

There is a negative aspect to this process though, and it’s what inspires the Third Rejection.

Most people intuitively understand that if a person is left to overcome trauma forever, to the exclusion of anything else, they will degenerate. Once a person decides to take it easy, they often take it so easy that they lose discipline. They become lazy, fat and resentful. After thousands of instances of taking it easy on themselves, they have found themselves degenerating.

The same is true of societies. These follow the same life cycle as everything else natural (as depicted by the Quadrijitu of Elementalism). Once a society decides to take it easy, it loses discipline too. The decline of the Roman Republic really set in after the Third Punic War, many historians believe, because the Romans became degenerate without an outside enemy keeping them sharp.

The habit of avoiding conflict for peace can become more than a habit. As William James may have warned us, it can become a character, and then a destiny. That destiny is less likely to be eternal peace and more likely to be chaos or stagnation (if not annihilation).

If a man is too peaceful, he doesn’t do anything about the evil around him. In today’s England, the excessively peaceful nature of the average citizen can be seen in their tolerance for Muslim child rape gangs. Some 19,000 children get raped by these gangs every year, an atrocity that could be expected to stir immense anger among most populations in history. But very little anger is evident. There is some grumbling and there are some disapproving social media posts, but there are no protests against the rape gangs, much less revenge attacks. Some of the rapists from the Rotherham gang are already out of prison and again walking the streets they once terrorised. People just accept it.

In fact, British politicians go as far as to play down the importance of these rapes. MP Lucy Powell stated that people expressing concern about the Muslim rape gang epidemic are making a “dog-whistle” to racists and Nazis. Apparently, objecting to children getting pack-raped by foreigners who hate them is a step on the slippery slope to gas chambers. The needs of the white working class who make up the majority of the victims are long forgotten.

History fans will recognise an echo between the children being exploited under the gaze of an indifferent ruling class in England in the 2020s, and the children being exploited under the gaze of an indifferent ruling class in Weimar Germany in the 1920s. The anger of the people was, in both cases, ignored by their ruling class, so it festered. That anger is what gives rise to the Alternative Right.

In Britain at time of writing, the alternative nationalist Reform UK has become the highest-polling party. Most of their voters are angry about mass immigration, in particular that of Muslims or Africans. These latter two groups generally have vastly negative influences on the areas they move to, and people want justice for having been called racists when pointing this out over the years.

It’s apparent that existing Western society is highly degenerate, and that this degeneracy has led to colossal resentment, and that this resentment is powering a resurgence of the Alternative Right. This is a process expounded in detail in my previous work Clown World Chronicles. It’s enough to say here that degeneracy leads to the rise of the Alternative Right through the Third Rejection.

With regard to the Establishment, its primary difficulty is simple: as soon as the Establishment Centre makes peace, the Establishment starts degenerating, ceding power and influence to the alternative positions. It’s almost as if the Establishment Right and Establishment Left become soft and flabby as soon as they stop fighting each other. Maybe they lose purpose without an enemy.

For this reason, the Third Rejection is also a rejection of the balance fallacy, and the logic that leads to the balance fallacy. The idea that the midpoint between two extremes must necessarily be the optimal point is specifically rejected under the Third Rejection as the logic that leads to degeneracy. True moderation requires moderating moderation itself, which requires acceptance of the occasional extreme.

The will to overcome degeneracy is why the Alternative Right is deeply involved with active clubs (which are intended to overcome physical degeneracy) and with occultism (which is intended to overcome spiritual degeneracy). On the flipside, this is also why they can be deeply involved with control freakery, wowserism and authoritarianism, which is much of the reason for the Fourth Rejection.

In summary, degeneracy is the natural end result of Establishment politics and is what ultimately leads to the rise of the alternative positions, whether those positions are for or against it. The first to reject degeneracy is the Alternative Right, which is why this is known as the Fourth Position in alternative centrist philosophy.

This chapter is from The Alternative Centrist Manifesto, the upcoming work of political philosophy that offers the answers to the political problems of the West.

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VJMP Anzac Day Address 2025: The Anzac Nation Will Rise From The Ashes Of The Boomers

Great times of change are upon all of Western Civilisation.

Our entire world order has, until now, been based around a post-World War II ideology that was devised by globalist overlords in London, New York and Moscow, and smashed into the heads of the Boomers through television and movies. This ideology came with a complete set of moral values: liberalism, tolerance, diversity, materialism, egocentricism. The order of the Western World is based on this ideology. It’s so deeply ingrained that no movements seem to be able to form outside of it.

The suffocating nature of this ubiquitous ideology is causing great pain to young people, especially the Zoomers and younger Millennials. For them, it feels like the Boomers are exerting an economic stranglehold of such intensity that young people can never get ahead. The house price to wage ratio is four times as high today as it was 30 years ago. Young people watch most of their wages disappear in rents and mortgages, instead of building their own wealth. Creating a family is a forgotten dream for most.

All of this miserable arrangement will change when the Boomers are gone. When this happy day comes, a new way of thinking will prevail in the West. This new way might be better or it might be worse, or a blend of both at the same time, but what is clear is that a new way of thinking will prevail.

The oldest Boomers were born in 1945. That means the oldest of them are now around 80, very close to the natural life expectancy. So Boomers are starting to die off in large numbers. The deathgrip they have had over Western politics is weakening and will continue to weaken. 20 years from now, most Boomers will be dead, and the remainder will be too decrepit to defend that grip on political power. A movement of younger people will then sweep them away. This can be predicted with the confidence that an Anzac in June can predict the return of the Spring in a few months.

When the Boomers are gone, that entire world order based around them will also be gone. And a vacuum will arise.

The prediction of this author is that the post-Boomer ages will be a tough time for most of the world. America will be 50% white once the Boomers are gone. Europe will be whiter but their minorities are even more aggressive and difficult to integrate. China, Japan and Korea are facing fertility rates of less than one child per woman, and China is also facing severe environmental degradation. All of these places will likely have to deal with extreme civil unrest over the coming half a century.

The Anzac Empire, by contrast, will announce itself on the world stage at this time. After we federalise and our population hits 60 million – which ought to happen in 40 years or so – we will be in a position similar to that of America in 1890. We will be in position to take a leading role in the direction of the world.

This will coincide with mass immigration from America and Europe to the Anzac Empire. America and Europe, for all of their troubles, still have enormous numbers of high-value individuals. As the political systems of the Northern Hemisphere collapse, many of those high-value individuals will look for refuge elsewhere. If the Anzac Empire is clever, we will adopt an immigration policy that allows us to maximise the potential benefit of industrious and intelligent people fleeing the Atlantic region of the West, to both us and them.

Currently, the Boomers, having been brainwashed into multicultural equalitarianism, prevent such an intelligent immigration policy.

It’s illuminating to think of Boomers as a dam, holding back the flood of young Anzacs that will wash away the false order of the Boomer Truth Regime. That dam is now cracking. With every Boomer funeral the cracks widen another fraction of a millimetre. When several million of them are gone, that dam will burst, and the old way of doing things will be destroyed in the deluge. With this false order annihilated – and not before then – a new order will rise.

Thus, it is not necessary for young Anzacs to despair on account of how difficult things are right now. There are many good reasons to think that the true Golden Age of the Anzac Empire will begin in some 20-30 years, once the ashes of the Boomers are scattered. At that point, there will be nothing preventing the Anzac youth of today from seizing our own destiny.

As mentioned in a previous address, the Anzac Empire is home to the world’s strongest species of magic mushrooms, psilocybe subaeruginosa. Anyone who wants to prepare themselves for the titanic social shifts that are coming down the pipeline should do this: take a heroic dose of magic mushrooms and meditate upon death, chaos and the inevitability of divine victory.

No honest person can deny that the current order of the world is collapsing. This will be catastrophically painful for most of the world, probably including us. But from the ashes of that old Boomer order, some new and amazing things will arise. The Anzac Empire will be one of them.

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The Second Rejection Of Alternative Centrism

The Second Rejection of alternative centrism is the rejection of excessive freedom. The Second Rejection is the contention that excessive freedom leads to chaos.

Order might be suffocating, and breaking out of an excess of it might feel wonderful. It might feel so wonderful, and the freedom such a relief, that it becomes easy to believe that the more freedom, the better. But, just as with order, it’s possible to have too much of a good thing. When the last vestiges of order are obliterated, one is left with something more resembling chaos than freedom.

In the same way that a classroom becomes chaos without a teacher, because all are maximally free, society becomes chaos without a ruler. If you, like me, have had the experience of being a relief teacher of a class of primary school kids stuck inside on a rainy day, you will understand that even the perception of unlimited freedom leads quickly to chaos. The line between freedom and chaos becomes thinner and thinner the more freedom there is.

The valuation of freedom above all rests on a certain interpretation of human nature. The assumption of the Left – both its establishment and alternative forms – is that human nature is inherently good.

Here they go much further than Mencius’s argument that a person observing a child crawling towards a well will naturally act to prevent it falling in. The argument is closer to that of Rousseau’s noble savage, in which human nature, unspoiled by modernity, is naturally desiring of peace and goodwill for all living beings, unblemished by malice.

The main problem is that people are naturally selfish, even if they are not sadistic. The world is complicated, and it’s not always obvious if a certain action is a fair one. Consequently, many people just act on what is best for themselves, and rely on the outside environment to provide self-correction. Thus, simple ignorance is enough to guarantee that, given enough freedom, people will take advantage of each other. Without at least enough order to have law, social carnage is the result.

This is why the belief that people don’t need rulers is considered childish by the alternative centrist. It reminds one of children asserting that they don’t need bedtimes.

One can easily imagine what would happen to a society without any laws. Films such as The Purge give us some idea: there would be enormous numbers of revenge attacks, reprisals and blood feuds. The history of Anglo-Saxon England before the imposition of the Danelaw is rife with blood feuds. We know from psychological studies such as the Stanford Prison Experiment that there are very dark streams of malevolence within the human heart. To some extent it’s only fear of legal consequences that keeps this under control.

The French Revolution is perhaps the most famous example of sudden extreme freedom. Although freedom was one of the rallying-cries in 1789, by 1793 the revolutionaries were already chopping off heads en masse. It seems that the more extreme the freedom, the more tenuous, and therefore the greater the need to protect it by purging anyone who might threaten it. This can, of course, be considered a new form of order, which illustrates the degree to which the pendulum of history naturally swings between order and chaos.

The common failure of co-operative societies is a further example. It sounds good having a job where you only work if you feel like it, because it affords the maximum possible freedom from slavery. In practice, few people really feel like it unless they keep their production for themselves. So very little gets done.

Perhaps the failure of Communism itself is the ultimate example. “From each according to his ability, to each according to his need” would be a great slogan if human nature was inherently highly altruistic, instead of opportunistic and callous. The freedom to choose not to contribute is too much for most. The vast majority of people will choose idleness over drudgery and submission to a boss.

The freedom to remake society is also the freedom to destroy everything good about it. This is never the plan, but seems to nevertheless keep happening. Awareness of this is what inspires the Second Rejection.

The major flaw of leftism in general is the leftist misconception of human nature. Human nature isn’t evil, but it certainly isn’t good either. The Second Rejection is also, implicitly, a rejection of the naivete of the Left. In rejecting absolute freedom, the alternative centrist rejects the inaccurate (both misguided and stupid) narratives about human nature that have plagued the Left since the beginning.

An excess of freedom is not limited to legal freedom. Social freedoms are also political, and also subject to the Second Rejection. At time of writing, the New Zealand Parliament has a Green MP with a reputation for coprophagia embroiled in an indecency scandal, and the Spanish Parliament recently produced someone similar: a man filmed eating his own excrement. The ongoing trans hysteria is another example of freedom having undesirable consequences. The alternative centrist happily says No to such dubious freedoms.

All of this degeneracy reminds of the madness of the Weimar Republic (which presages the Third Rejection).

The general rule could be described thusly: when social order is overturned, freedom is the result, but if a new order is not imposed – at least to some extent – the freedom will collapse into chaos.

Plato describes this exact phenomenon in detail in Republic. A lower class of person demands freedom above any other consideration, such as propriety: “In democracy […] there’s no compulsion […] to submit to authority if you don’t want to.” As a result, democracies lack moral authorities and moral guidance. People simply follow their most bestial impulses – fear, lust, wrath, greed – unless or until something stops them.

The end result of too much freedom, Plato tells us, is tyranny. People who are too free can never agree on what the right way forward is, and the all-too-inevitable end result is the rise of a dictator who promises to use force to smash through the deadlock. It can seen thusly that an excess of order and an excess of freedom both lead to dystopic misery.

Even worse, the struggle between these two visions of dystopia causes more dystopia. Without a mediating force, the Establishment Right and the Establishment Left fight it out on the battlefield, often resulting in Pyrrhic victories for whichever of the two remains.

The alternative centrist, in both the First and the Second Rejections, rejects both too much order and too much chaos. But the problem of warfare between the two remains: the pendulum of history keeps swinging, and with each return destroys the lives of millions. Some degree of balance needs to be struck between order and freedom. This presages the Third Acceptance.

This chapter is from The Alternative Centrist Manifesto, the book that offers the answers to the political problems of the West.

For more of VJM’s ideas, see his work on other platforms!
For even more of VJM’s ideas, buy one of his books!

If you enjoyed reading this piece, buy a compilation of our best pieces from previous years!

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The Second Acceptance Of Alternative Centrism

The Second Acceptance of alternative centrism is the acceptance that the Establishment Left is correct when they speak of the importance of freedom.

It may be true that no society can exist without order. Without freedom, however, life isn’t worth living. To exist without freedom is to exist in a state of slavery. It’s a humiliation that might well be worse than death. Countless works of popular culture place freedom at the centre: William Wallace fought for it in Braveheart, the American and South African national anthems proclaim the importance of it and books like Brave New World and 1984 evoke the horror of a world without it.

The Establishment Left isn’t so worried about order for order’s sake, as the Establishment Right is. Neither are they interested in some long-winded lecture about civilisation or immovable fences. They want fun, they want to party and they want to be free. They don’t want to be used as pawns in some feudal lord’s power games.

What concerns the Establishment Left is freedom for freedom’s sake. The American Revolutionaries are a good example of this kind of Establishment Left, as they rebelled against the Establishment Right in the form of the British Crown. For these revolutionaries, freedom and liberty were sufficient reasons to risk their lives against an extremely powerful authority.

The important thing for the Establishment Left is that people accept the importance of freedom, even if they don’t live up to it themselves. For people holding to this position, a lack of freedom is ugly. Excessive order is likened to suffocation and strangulation, impeding the natural flow of life. The Establishment Leftist will point to the workings of Nature and note that excessive order is quickly overcome and replaced with balance.

The Establishment Left, in asserting the Second Acceptance, implicitly makes the claim that they have the right to overthrow excessive order. This claim comes as an outrage to the Establishment Right, who believe that even unjust laws must still be obeyed. The tension between these two forces is what leads to the rise of the Establishment Centre and the Third Acceptance (see later chapters).

History records the development of many things, and one of those things is enslavement. The first enslavers were the Establishment Right, and the first slaves were everyone else. That seemed to be a natural state of affairs as long as the enslavers were stronger than the enslaved. But Nature abhors stasis as much as a vacuum. The enslavers can never maintain their position indefinitely. Sooner or later, the enslaved will find themselves in a stronger position than their enslavers. And when the realisation of the truth of this dawns, the enslaved find themselves wanting freedom.

A very similar phenomenon occurs in chimpanzee troops when younger males overthrow tyrannical older ones. The older males naturally form an Establishment Right; having monopolised all the mating opportunities, they want to maintain the status quo (i.e. order) above everything else. The younger males are tyrannised by this order, which distributes all the reproductive resources to older males. So they get angry, rise up, and overthrow the existing rulers.

In the human animal, younger males generally start adult life with few to no resources. This is mostly accepted, as long as there is an established path to resources, e.g. through working hard and saving money. When this becomes impossible – perhaps because wages are too low, or housing too expensive – the younger males are pushed towards enslavement. A corruption-free Establishment Right will not enslave their own younger people, but corrupt ones will. When the slavery gets humiliating enough, anger rises, and with it rises the left (which is, at least initially, the Establishment Left).

The Establishment Left defaults to freedom on almost all issues.

Free speech is perhaps the single most important freedom issue of them all. In the dark old days of the Establishment Right, criticising the king meant death. Even criticising his government could be met with harsh reprisals. The George Orwell line “If liberty means anything at all, it means the right to tell people what they do not want to hear” sums up the Establishment Left attitude here.

The modern anti-free speech attitude coming from the left is because of the Alternative Left (see later chapters). This part of the left is more concerned with their very specific conceptions of justice, and don’t tolerate disagreement. They don’t care for natural expressions of exuberance, as the Establishment Left does.

This resolute support of freedom is why the Establishment Left believes in legal cannabis and other recreational alternatives to alcohol or spiritual sacraments. The Establishment Right is terrified of cannabis and psychedelics because both are deconditioning agents that facilitate free thought: it’s much more orderly if everyone is conditioned to think the same way. But the Establishment Left thinks – as it asserted strongly in the 1960s – that people ought to be free to explore their own minds and their own consciousness.

They have always been big supporters of LGBTQ rights for similar reasons. Even though a person might find LGBTQ activity disgusting, that person can still support it being legal on general freedom grounds.

The Second Acceptance evokes an anti-Chesterton’s Fence, asserting that everything should be legal unless there’s a clearly understood reason to make it illegal. This logic is often associated with the ideas of Enlightenment philosophers such as John Locke (who considered freedom a natural right inherent to all people), John Stuart Mill (whose “harm principle” suggested that people should be free to do what they like up until the point where it harms others) and Thomas Paine (who considered freedom the basis of a just society).

The Second Acceptance also asserts the Establishment Left has a point when they speak against conscription. Even if they don’t go as far as asserting anarcho-homicidalism, the Establishment Left belief is that people have the right to be free from getting used as cannon fodder in military adventures.

In all of these ways, the Establishment Left has clashed with the Establishment Right, particularly the religious part of it. The monarchy, and those it would send into battle, are closely analogous to the Establishment Right and the Establishment Left respectively (conscripted soldiers might not be part of the Establishment, but those who speak for them are).

Aside from legal freedoms, the Establishment Left is also concerned with fashion and fashions. They like to have the freedom to assert things that don’t matter, to be whimsical. They are horrified that Cromwell’s Roundheads banned singing and dancing, and that today’s Islamic State does the same.

The Establishment Left is, to a major extent, made up of those who are high agency but who were born into a low station. These are the ones who suffer most from excessive order, and are the ones who become resentful and revolutionary in the presence of it. The same high-thumos individuals who resist tyrannical chimpanzee chiefs also resist tyrannical kings and mobs.

There is a great deal of resentment in the Establishment Left’s insistence on freedom at all costs. This is their spiritual weakness. Other positions can see the focus on freedom as irresponsible, even childish. It has elements of a toddler asserting that his parents are not the boss of him. It’s for these reasons that the Establishment Left and its Second Acceptance are only accepted in modified form by the other positions.

The clash between the Establishment Right and the Establishment Left on the relative merits of order vs. freedom presages the Second Rejection, and the rise of the Establishment Centre.

This chapter is from The Alternative Centrist Manifesto, the book that offers the answers to the political problems of the West.