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The Birth of a Global Nation: What Makes a Modern Rhodes Scholar?

By Matthew Ehret | Strategic Culture Foundation | August 13, 2020

In my previous article, I discussed the role of the Brookings Institute’s founder Strobe Talbott as an integrated part of the puzzle behind Russia Gate and also his indoctrination as a Rhodes Scholar in Oxford alongside his room mate Bill Clinton in 1966.

I addressed the rise of the Rhodes Trust in 1902 as think tank designed explicitly to sabotage the spread of a multipolar model of sovereign republics applying “American system practices” of protectionism, national banking and internal improvements in the post Civil War era.

In this follow up article, I would like to pursue the deeper philosophical structure of the Rhodes Scholar world view as it expressed itself in Strobe Talbott’s 1992 Time Magazine manifesto “The Birth of a Global Nation” which he wrote in preparation for the new phase of his career swarming into the White House with dozens of other Rhodes Scholars who sought to define the conditions of the new unipolar age.

All Talbott quotes in this text are taken from this 1992 manifesto.

The Birth of a Global Nation

Standing on the cusp of the disintegration of the Soviet Union and the rise of a unipolar era in 1992, Talbott couldn’t help but celebrate the dissolution of sovereign nations and the creation of a world government stating that within the next century “nationhood as we know it will be obsolete; all states will recognize a single, global authority…”

Ignoring the fact that sovereign nation states were created as instruments to protect citizens from empires, Talbott falsely defines nationalism in the following terms: “All countries are basically social arrangements, accommodations to changing circumstances. No matter how permanent and even sacred they may seem at any one time, in fact they are all artificial and temporary. Through the ages, there has been an overall trend toward larger units claiming sovereignty and paradoxically, a gradual diminution of how much true sovereignty any one country actually has.”

This false definition of nationalism (which has become hegemonic amongst academia in recent generations) then sets up a series of false problems which he proceeds to “solve”.

In the Hobbesian system of zero sum thinking that Talbott imposes onto world history, nation states are assumed to be the natural outgrowth of selfishness, exploitation of the weak and war. Here Talbott entirely ignores all evidence that history’s wars have been artificially manipulated by a transnational financial elite and instead characterizes war as mankind’s natural state of being- thus requiring some sort of resolution of a leviathan or global force of enlightened elites from above:

“The big absorbed the small, the strong the weak. National might made international right. Such a world was in a more or less constant state of war… perhaps national sovereignty wasn’t such a great idea after all.”

Then describing the hoped-for era of world government which he believes to be a utopian future age, Talbott lists the creation of the wonderful 20^th century innovations of the League of Nations, NATO, the IMF and Globalization.

Talbott describes NATO as “history’s most ambitious, enduring and successful exercise in collective security” and then celebrates the International Monetary Fund. Talbott said “the free world formed multilateral financial institutions that depend on member states’ willingness to give up a degree of national sovereignty. The International Monetary Fund can virtually dictate fiscal policies, even including how much tax a government should levy on its citizens.”

Forecasting the Blair-Cheney R2P protocol which would soon justify the humanitarian bombings of Kosovo, Iraq, Libya and Syria, Talbott championed the destruction of national sovereignty made possible by the invasion of Kuwait in 1991 saying “the internal affairs of a nation used to be off limits to the world community. But the principle of ‘humanitarian intervention is gaining acceptance.”

Straussian Neocons vs Rhodes Scholars

So far, if Talbott’s worldview looks pretty similar to that of your typical neocon, then don’t be surprised.

The goals of a neoliberal Rhodes Scholar imperialist and a neoconservative Straussian imperialist are essentially the same. Both types ultimately seek a post-nation state world order governed by a financial oligarchy and their technocratic alpha managers, and both define “power” in absolutely Nietzschean terms of “force”.

There are however several important differences which may seem superficial yet are important to understand if one wishes to avoid “left vs right” traps in thinking that many well-intentioned analysts are inclined to fall into.

One primary difference is that while neocons of a Kagan-Cheney-Bolton variety are much more willing to accept the fact (at least amongst themselves) that their ideal world order necessitates constant states of asymmetric “forever wars” of each against all- managed by their alphas from above, the left-wing imperialists of Talbott’s mindset prefer to promote a more pacifist narrative which I have no doubt some of them- including Talbott himself- actually believe to be true. Theirs is an “enlightened” rainbow fascism with a democratic face and a green Malthusian veneer which Aldous Huxley once described as “a concentration camp without tears.”

The Green Path to World Government

Returning to Talbott’s manifesto, the green path to the new world order that differentiates a neo con from neo liberal is introduced along with his admiration for a powerful individual:

“Last month’s Earth Summit in Rio signified the participants’ acceptance of what Maurice Strong, the main impresario of the event, called ‘the transcending sovereignty of nature’: since the by-products of industrial civilization cross borders, so must the authority to deal with them.”

In a 1992 essay entitled ‘From Stockholm to Rio: A Journey Down a Generation’, Maurice Strong (whom Talbott has always revered) wrote:

“The concept of national sovereignty has been an immutable, indeed sacred, principle of international relations. It is a principle which will yield only slowly and reluctantly to the new imperatives of global environmental cooperation.”

Two years earlier, Strong gave an interview wherein he described a “fiction book” he was fantasizing about writing which he described in the following manner:

“What if a small group of world leaders were to conclude that the principal risk to the Earth comes from the actions of the rich countries? And if the world is to survive, those rich countries would have to sign an agreement reducing their impact on the environment. Will they do it? The group’s conclusion is ‘no’. The rich countries won’t do it. They won’t change. So, in order to save the planet, the group decides: Isn’t the only hope for the planet that the industrialized civilizations collapse? Isn’t it our responsibility to bring that about?”

Much like his sociopathic counterpart George Soros, Strong’s entire career had been devoted to the cause of a green world government from his earliest days as a Canadian Rockefeller asset and vice-president of Power Corporation, to his entry into the new Liberal Government of Lester Pearson in 1963. It was here that Strong created the Canadian International Development Corporation that helped accelerate 3^rd world debt slavery (granting loans to poor nations on the condition that they adhered to IMF/World Bank conditionalities which kept them forever undeveloped and colonized.) Strong’s great innovation during this time was his enforcement of the idea of “appropriate technologies” which poor nations were expected to invest in rather than advanced “dirty technology” like nuclear power which “modified natural tribal ecosystems” too much.

In many ways, Maurice Strong along with Prince Philip (who was President of the World Wildlife Fund while Strong was WWF Vice President in 1977) and Laurence Rockefeller (controlling hand behind both America’s conservation movement and UFO disclosure movement), were founders of the Green New Deal which is currently being pushed as the “solution” to the imminent economic collapse.

The ‘One and the Many’

An important philosophical concept must be tackled by all truth seekers in order to fully appreciate the imperial games and manipulations which have defined our collective history as well as our collective future. While this concept can be formulated in many ways, its most simple expression is “the paradox of the One and the Many”.

The paradox in three short steps:

• ALL processes which are ponderable exist simultaneously as “one”, “many” and “infinites”.
• According to the rules of logic, a thing can be either “A” or “Not A”, but it can never be both “A” and “Not A”
• Thus, how could something simultaneously be both one, many and infinite?

Let’s get out of the abstract realm for a second by looking at a concrete example.

A human being can be conceptualized as a one (ie: a person with one body and one identity), but also as a many (ie: the sum total of limbs, organs, cells, bones etc…). It can also be defined as an infinitely subdivided entity of atoms, and sub-particles ad infinitum. The same goes for a building, a chair, tree, dog, a poem, a painting or even HUMANITY itself.

In his beautiful Philebus dialogue (on how we judge “Good/Evil”), Socrates describes the discovery of this trifold character of all reality as a Promethean gift which must then be harnessed responsibly:

“A gift of heaven, which, as I conceive, the gods tossed among men by the hands of a new Prometheus, and therewith a blaze of light; and the ancients, who were our betters and nearer the gods than we are, handed down the tradition, that whatever things are said to be are composed of one and many, and have the finite and infinite implanted in them: seeing, then, that such is the order of the world, we too ought in every enquiry to begin by laying down one idea of that which is the subject of enquiry; this unity we shall find in everything. Having found it, we may next proceed to look for two, if there be two, or, if not, then for three or some other number, subdividing each of these units, until at last the unity with which we began is seen not only to be one and many and infinite, but also a definite number; the infinite must not be suffered to approach the many until the entire number of the species intermediate between unity and infinity has been discovered,—then, and not till then, we may rest from division, and without further troubling ourselves about the endless individuals may allow them to drop into infinity. This, as I was saying, is the way of considering and learning and teaching one another, which the gods have handed down to us.”

As if to warn future lazy-minded Rhodes Scholars who prefer to skip steps in their understanding of the system of humanity which they wish to manage politically- Plato says:

“But the wise men of our time are either too quick or too slow in conceiving plurality in unity. Having no method, they make their one and many anyhow, and from unity pass at once to infinity; the intermediate steps never occur to them.”

The question then presents itself: How do we define the relationship of the infinite to the many and the many to the one? Is the one merely a sum-total of parts? Or is it something more?

An empiricist (or one who has enslaved their metaphysical capacities to sense perceptive rules) would have to conclude: Yes.

Since metaphysical notions like Justice, Goodness, Soul, Purpose, Creativity, etc… have no parts, are not bounded by time or spatial constraints (you can’t cut a “Justice” in half and share it) and are thus not subjected to sense perception- the empiricist asserts that they cannot actually exist in any meaningful way. Like Plato’s Callicles featured in the Gorgias dialogue or the brutish Thrasymachus in Book one of the Republic, such “abstract” concepts are just social conventions (like Talbott’s “nation states”), used for utilitarian reasons of managing society but never assumed to be true by an “enlightened” master class.

Pick up any Platonic dialogue and you will encounter rigorously dialectic treatments of this problem from a multitude of angles. It is worth the exercise.

Rhodes Scholars, Straussians, and other imperialists across the ages, have always been and will always be very aware of this paradox. All imperialists who enslave their reasoning powers to sense perception all suffer from the same inability to resolve ontological paradoxes which Socrates warned us of in the Philebus Dialogue above… They wish to rule without first having taken the time to know either the nature of the species they wish to rule, the universe they wish to rule in, and consequently they don’t even know themselves (breaking the cardinal rule of philosophy extolled by both Socrates and Confucius: “Know thyself”).

This small philosophical sojourn takes us back to Talbott’s 1992 manifesto.

Talbott’s Failed Solution to the One and the Many

Talbott ends his treatise with a telling insight into the oligarchical “false resolution” to the One and the Many paradox: describing the Balkanization process that would soon be imposed upon the Soviet Union and the larger spread of subdividing separatist movements across the world, Talbott states that they are a “basically positive phenomenon: a devolution of power not only upward toward supranational bodies and outward toward commonwealths and common markets but also downward toward freer, more autonomous units of administration that permit distinct societies to preserve their cultural identities and govern themselves. That is being defined locally, regionally and globally all at the same time.”

Defining society “locally, regionally and globally”, Talbott lays out an infinite [locally sub dividable], many [regional ever-more Balkanizable nations] and inescapable one [the global community].

Since this configuration is rooted in the belief that “wholes = the sum of their parts”, Talbott’s ilk choose to promote forms of “world federalism” that impose order onto society from above.

If humanity can be socially engineered to think locally, subdivided according to race (see: Black lives Matter), creed, micro states, genders (also infinitely sub-dividable), etc… then the slaves can happily vote for whichever local CHAZ warlord or parliamentarian on their tiny section of the board game as they see fit. In the end their choice won’t matter very much since the rules of the world game system would be forever out of their sphere of “democratic” influence.

This utopian subdivided world of micro-democracies would be “harmonized” by a global order of non-elected social engineers and enlightened elite who would scientifically manage the diminishing returns of resources to be allocated to the useless eaters in this Brave New World. The new world religion would have a decisively green tint, morality would become reduced to the liberal nothingness of “tolerating infinitely subdividing opinions and genders” and Orwell’s vision would be complete.

The only problem was the Multipolar Alliance

We have been introduced to the false resolution of the One and the Many adhered to by imperialists and technocrats. Let us now look at a more healthy resolution to the paradox which has been adopted by leaders of the Multipolar Alliance which took on a powerful character with Xi Jinping’s 2013 announcement of the New Silk Road, and Putin’s entry into Syria in 2015. Since 2015, both the Russian-led Eurasian Economic Union, Arctic development and New Silk Road (that has seen 135 nations join) has integrated into one unified system along with an alternative multipolar financial architecture, increasingly independent from western oligarchical manipulation.

The re-assertion of national sovereignty tied to this multipolar alliance enrages technocrats like Talbott and other British Imperial deep staters to the ends of the earth for the simple reason that it is based not upon “structural controls of the many” under stasis, but on scientific and technological progress. This principle of creative change is the resolution to the ontological paradox raised in every Platonic dialogue. When one takes creative reason and its fruits into account as the defining characteristic of humanity as a One, then we come to recognize that humanity will always be more than the sum of its parts. Humanity, is a self-perfectable species capable of boundless discoveries of principles of the universe, and self-reflexively translating those concepts back upon our species through scientific and technological progress which has allowed our species to leap far beyond the limits to growth bounding all other species of life, to the point of sustaining nearly 9 billion souls on the earth today.

Since this open system/creative character is intrinsically uncontrollable, and a cause of disequilibrium, Rhodes Scholars and neocons who are obsessed with godlike control can do nothing but hate and fear it.

The return of nationalistic impulses to America in 2016 after decades of neocon/Rhodes Scholar controls represented the deep state’s greatest fear and for this reason, a desperate and sloppy dossier was concocted to undo the election at all costs.

Luckily, the near-absolute controls which the oligarchy enjoyed in 1992 as it celebrated the New World Order have fast slipped away, and the jig, as they say, is increasingly up.

Today, nation states (including the USA itself) have the first chance in decades to save themselves from a new global bankers’ dictatorship by jumping on board a new system of win-win cooperation both on earth and, increasingly in space.

The first item on the agenda must be the immediate acceptance of President Putin’s call for a five-nation emergency summit followed soon thereafter by a new economic system driven by great projects, long term growth and CREATIVE CHANGE.

August 13, 2020 Posted by aletho | Environmentalism, Malthusian Ideology, Phony Scarcity, Timeless or most popular | UK | Leave a comment