OUT NOW: Legitimate Preference

by Tim Vorgens

Legitimate Preference is a simple, practical, highly consequential answer to the existential threat facing Europeans: in a hostile world that strives to displace and replace you, you can prefer your own kind, and you can do so legally and legitimately in every aspect of everyday life.

Alienated from our roots and having lost a sense of history and ourselves, Europeans need a new ethos to take destiny back into their own hands for this century and beyond. Taking stock of the unstable reality on the ground and recalling the stable reality of the cosmos, Legitimate Preference proposes a straightforward will and shared vision for European renaissance through authentic community.

As a guiding concept, a call to action, and a handy formula, Legitimate Preference describes how Europeans can reassert the basic right to prefer our own people — as friends, as neighbors, as colleagues, as professionals, as leaders, as the ancestors of our future descendants.

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Did You Say “Legitimate Preference”?

There exists a genetic-cultural group from which we once emerged, a group without which neither our parents nor our ancestors could ever have come into being.

To this group, we owe three things: life itself, the ways in which we may live that life, and the kin with whom we may associate to ensure its continuation.

Legitimate Preference can be defined as the disposition of mind that systematically and exclusively favors the group to which we owe these three things, rather than groups to whom we owe nothing.

I hope this disposition of mind can serve as an antidote to the morbid, stubborn tendency that has taken hold among Whites: a tendency ranging from suspicion to outright disgust at the idea of belonging to a genetic family.

At its extreme, this trend pushes our contemporaries to parade through the heavens of moral abstraction, forbidding their own kind from defending their genetic interests: to pass on, to protect, to prosper. As though being born White were a debt to be repaid as quickly as possible by dissolving into racial indistinction.

To all who still fight for this death-morality, Legitimate Preference brings bad news: we will repay nothing, and we will claim everything that is ours.

Exalting everything that is not ourselves should remain the eccentricity of a few marginal individuals, or a passing teenage fad, a cautionary example of what not to do. Yet the prolonged adolescence of our era has made this alter-worship permanent. Like a bad joke that drags on endlessly, at our absolute expense.

Whites, persuaded they are improving the world’s “atmosphere,” fall into racial renunciation the way others swoon. Fifty years into this anti-racist theater, men and women still suffer the fainting spells of their own “anti-racist vapors.”

Against this, Legitimate Preference will act like a pungent smelling salt: repelling the sleepers, reviving the awakened. Those who believe morality should serve our genetic interests will see the obvious. The anti-racists will swoon. And nothing will change.

The premise of Legitimate Preference can be stated simply:

There is no such thing on earth as a generic homo sapiens. We are all varieties of homo sapiens, subspecies, if you like. Scientifically correct terminology calls these “ancestral groups.” In everyday parlance: races.

This is not speculation. It is the basic reality of genetic groups, a reality some deny only to reassure themselves. For centuries, favoring one’s own genetic and cultural group required no special permission. It was instinct.

What makes the articulation of Legitimate Preference necessary today is the cost, borne by Whites, of living in multiracial Western societies.

The cost is loss of ancestral lands, the destruction of quality of life, the endangerment of identity, safety, and prosperity.

If you think the generalization of Legitimate Preference would imperil universalist egalitarianism, let me confirm immediately: that is exactly the point.

Yet this concept should not be wielded with the frivolity of those who shock for shock’s sake and are satisfied with that.

The first aim of the Preferist approach is to move beyond the very concept of “racism ”

A concept may shock if it credibly promises improvement, if it carries with it a vision of what it claims to offer. That is the aim of the chapters that follow.

Legitimate Preference is not only a practical response to rising anti-White and anti-Western hatred; it is also a conception of the common good that draws lessons from the failure of multiracial societies.

In this arena, the conventional solutions of the last 40 years have failed. Political activism, though necessary, has not stemmed the invasion of Western Europe.

So is there another way to restore territorial rights to Europeans?

If the idea of a White cultural and genetic nation has been exiled from the West, why not make it come to life again where no elite, or complicit populace, can reach it?

In the hearts of Europeans themselves, the first and last stakeholders.

After all, what could be more legitimate than what one feels for a lifetime? What could be more potent than a legitimate feeling suppressed by censorship for too long? What could be more resilient than a deep, rightful sentiment turned into a personal religion?

Before sparking visions of territorial reconquest, one must first form a community of mutual aid and dare to state publicly what is already in the heart.

Legitimate Preference is, first, legitimacy that dares to speak truth aloud, pooling resources to show the power of allegiance to this cause.

If we want collective strength, we must appear irrepressible.

The formula is always the same: discipline and joyful passion. Religions, sects, and belief-movements all rest on this dual foundation: turning conviction into daily action, and attaching positive emotion to it.

If irrational doctrines can build large followings, why not a realistic one? Or will rationality itself be an obstacle?

Some chapters in this book deal with the need for strategic communication to counter that very risk.

Nietzsche noted that absurdity is not an argument against a thing’s existence, but may even be a condition of its success. I tend to agree. Moreover, being right often lulls us into believing in the supposed power of truth.

But truth by itself has no power. Truth is not a force. The rationality of our cause is unlikely to be enough on its own.

Legitimate Preference may only truly be born from the intensity of an emotion, from the sense of intolerable injustice or unforgivable wast .

It will be easier to prefer our own genetic community, every day and in every circumstance, as more of us come to find the opposite intolerable…

I have also sought to present an identity concept without excessive intellectualism. In situations of legitimate defense (a cousin of Legitimate Preference), the rules must be simple. Endless analyses invoking arcane theories and historical anecdotes have never seemed effective.

Ordinary people fear breaking the law with what they feel in their hearts. The prospect of social ostracism terrifies them.

But if a law permitted people to punch you in the face, would you respect it? No. Well, no law forbids you to prefer your own. So you can put this book down and start now.

But if you have time, there is more.

Our digital media will not testify to what our era inflicts upon us. They are designed to consume our most precious resource, time, and to rewrite reality, erasing whatever challenges the mass mind.

Leaving a written trace is more necessary than it seems.

Many Whites now see that, in every land they built, false “minorities” have settled in and grown dominant, especially in prisons. Whites, the real minorities, are labeled the “majority,” a lie that blocks any clear view of the demographic crisis…

Analysts dissect capitalism, liberalism, sovereignty. They explain immigration as a consequence of those systems. Their observations may be useful, but they do not yield a practical, daily strategy to improve our fate.

Cultural and national identities are defended endlessly, but the deeper problem is elsewhere.

National identity is the varnish. Biological identity is the wood. To understand strength, or collapse, look to the wood…

Legitimate Preference makes us aware that we are more than individuals: we are a lineage across time, conquering space.

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