“I can’t do it.”

Jordan Peterson responding to someone who asked if he had read Solzhenitsyn’s history of the Jews in Russia, Two Hundred Years Together.

Many of you have seen the picture of Jordan Peterson shaking hands with Binyamin Netanyahu over dinner in Jerusalem with Ben Shapiro beaming in the background. Many of you know that E. Michael Jones has extensive contacts in the intelligence community in the United States. What many of you might not know is that he also has contacts in both the Mossad and Shin Beth, whose agents have turned against Netanyahu after he turned fellow Israelis into Pfizer lab rats.

My name is “Moishe,” and I am a disgruntled Shin Beth agent who converted to Catholicism after reading E. Michael Jones’s magnum opus The Jewish Revolutionary Spirit. Rather than make my conversion public, I decided to become a mole who could provide the public with transcripts of important conversations like the one which took place between Shapiro, Peterson and Netanyahu in late 2022. I am here to testify to the truth of this transcript, which we now reproduce for the first time in full below. To those who doubt its authenticity, all I can say is that it is every bit as true as holocaust narratives like Elie Wiesel’s memoir Night or Mischa de Fonesca’s incredible story of traveling 900 miles across Europe in a pack of wolves to rescue her parents from Auschwitz. For those who doubt, no explanation is possible. For those who believe, no explanation is necessary.

The transcript begins here:

Ben: Bibi, I’d like to introduce you to my good friend Jordan Peterson. He’s the worlds smartest goy.

Bibi: Oy, what’s that? The world’s tallest midget?

Ben: Ha Ha. Always the comedian. No offense, Jordan. You should hear what he had to say about Donald Trump.

Jordan: What’s the Canadian word for goy?

Ben: Another comedian. Ha Ha. Anyway, Bibi, I just hired Jordan to work for the Daily Wire because we’ve got a serious problem that only the world’s smartest goy can solve. It’s called Logos.

Bibi: What do you mean?

Ben: Logos is the Latin word for reason, speech, whatever.

Jordan: Actually, it’s a Greek word.

Ben: Whatever. It’s become a problem which can no longer be ignored, ever since this shmuck E. Michael Jones confronted me at a right to life banquet and announced that abortion is a fundamental Jewish value.

Bibi: What’s wrong with saying that? It’s true.

Jordan: What’s the Canadian word for shmuck?

Ben: (to Peterson)I don’t know. I don’t speak Canadian. (Then turning to Netanyahu) Of course, it’s true but it’s not something a Jew wants to say at a prolife banquet in South Bend, Indiana. Shanda fa da goyim. And don’t ask me to translate that into Canadian, Jordan. Anyway, he wrote this book called Logos Rising, which is incredibly anti-Semitic, and in it he says that Jews rejected Logos when they killed Christ.

Bibi: No, actually, he said that in The Jewish Revolutionary Spirit.

Ben: How do you know that?

Bibi: I read the book. It’s a great book. I recommend it. Every Yid should read The Jewish Revolutionary Spirit.

Ben: (holding his ears) I can’t believe you just said that, especially in front of our new friend Jordan. Shanda fa da goyim.

Bibi: Yes, Jones and I grew up together in Philadelphia. We’re the same age. He attended LaSalle High School in the 1960s while I was at Cheltenham High School about two miles away.

Ben: You knew him then?

Bibi: Of course not. He was a nobody then. He’s still a nobody. He’s a. . .

Jordan: . . .Shmuck?

Ben: Ha, Ha. Didn’t I tell you he was smart, Bibi.

Bibi: I was more interested in Cardinal Dougherty High School. It was a lot closer. It was the biggest Catholic high school in the world at the time. It had 5.000 students in its heyday, and it was co-ed, which meant 2,500 shiksas, all wearing those sexy maroon Catholic school uniforms.”

(Bibi drifts off into a reverie.)

Ben: So, as I was saying, this shmuck Jones. . .

Bibi: Have you ever shtupped a shiksa, Ben?

Ben: Bibi, stop! Pay attention. Shanda fa da goyim. This shmuck Jones has written a book called Logos Rising, and it’s causing us a lot of problems.

Bibi: Logos Shmogos. I used to watch these shiksas shaking their tits on Bandstand. They drove every Jew boy at Cheltenham wild with desire, but we could never get to first base with them, and do you know why?

Ben: (hesitating, but interested) No, why?

Bibi: Because none of the Yids at Cheltenham high school knew how to dance. Dancing on Bandstand was a dago thing. You had to be from South Philadelphia to get on the show.

Jordan: What’s the Canadian word for dago?

Ben: (turning to Peterson) It’s wop. But that’s not important. (turning back to Netanyahu) The important word is Logos. It’s a Latin word which means reason, and Jones wrote a book about it called Logos Rising which is unbelievably anti-Semitic, and we’ve. . .

Bibi: (ignoring Shapiro and continuing) So, you know what I did? I sat in front of that TV and watched Bandstand every day until I learned how to dance. It took forever, but it was worth it. First, I learned how to do the Bristol Stomp.

(At this point Bibi jumps up and starts singing, “Kids in Bristol are sharp as a pistol when they do the Bristol stomp,” thumping on the floor until the wine glasses on the table start rattling. Ben grabs one glass; Jordan grabs another. Bibi finally collapses into his chair, trying to catch his breath, wiping the sweat from his forehead.)

Bibi: Then I learned how to do the Boogaloo,”

(Bibi jumps up again.)

Ben: Stop!

Bibi: And then I finally made it onto Bandstand and there was the shiksa of my dreams standing in front of me, and so I started to do the Twist, and do you know what happened?

Ben: (curious in spite of himself) No, what?

Bibi: She laughed at me because nobody did the Twist anymore.

Ben: That’s too bad.

Bibi: So, I gave up on shtupping shiksas and decided to screw the goyim instead.

Ben: Now we’re talking. This is where Jordan comes in. I got him this gig with Ralston College.

Bibi: What’s that?

Ben: Some goy operation no one ever heard of, but, hey, they like the color of Jew money, so Jordan’s now chancellor there. Not only that, we’re going to fly him to Ephesus, put him in front of the library of Celsis and let him give a heavy duty speech on our definition of Logos, which is . . . Tell him, Jordan.

Jordan: The idea of Logos was that the divine element of the human was courageous exploratory communicator. That’s the Logos idea.

Bibi: What the fuck does that mean?

Ben: Bibi! (turning to Peterson) Explain what you just said Jordan.

Jordan: One element of the idea of the logos is that there is an element to the world that’s superordinate to the apparent order that’s more fundamentally real and that you can discover that order in contact with the world. And that’s the microcosmic world in some sense rather than the psychological world.

Bibi: I still don’t get it.

Ben: Tell Bibi about Elvis Presley’s guitar, Jordan.

Jordan, It is not something that is made up of guitar atoms and guitar molecules.

Bibi: I thought you said this goy was smart.

Ben: He is. He’s the world’s smartest goy.

Bibi: He doesn’t know shit from shinola. He doesn’t know his ass from a hole in the wall. I shtupped shiksas from Cardinal Dougherty who sounded like Socrates compared to the crap that comes out of this goy’s mouth.

Ben: It doesn’t matter. It’s better than “clean up your room.”

Bibi: Ben, I know you’re the world’s second smartest Jew . . .

Ben: Second smartest?

Bibi: Yes, behind Yuval Noah Harari.

Ben: That faggot? You’re comparing me to that faggot Harari?!

Bibi: Calm down. I’m trying to talk some sense into your head, Yiddel. If you put this putz Peterson in front of a camera and ask him to talk about Logos, you are going to destroy his reputation as the world’s smartest goy, and then what good is he to you? As soon as he opens his mouth, it’s going to be clear that he doesn’t know what he’s talking about and that he never got beyond telling incels to clean up their rooms.

Jordan: (overhearing their conversation) Clean up your room!

Bibi: (turning to Shapiro) What did I tell you? Jordan Peterson is a dumb shmuck who is going to end up being an embarrassment to the Jews who are promoting him, and that includes you and the Daily Wire, Yiddel.

Ben: Look, Bibi. I’ve been listening to Jordan more closely now that he’s writing for us, and nothing he says makes a lot of sense. But that doesn’t matter. In fact, that may be the point that you’re missing. Ever since we hired him at the Daily Wire, he’s been on board with the anti-Semitism thing. He just compared anyone who criticized Israel to rats coming out of a sewer.

Bibi: That’s precisely my point, Ben. He’s coming across as just another goy who is willing to lick Jewish boots to promote his career as a failing psychologist. Nothing he says makes any sense. Any shiksa from Cardinal Dougherty high school could see through him in a New York minute.

Ben: But that’s precisely my point, Bibi. You’ve got a whole generation of twenty- and thirty-year-olds who have spent their adult lives jerking off while watching porn in their mother’s basement. He’s had a lock on that audience ever since he told them to clean up their rooms. And now that those losers are starting to hear about Logos and starting to understand that there may be something important out there that they need to know, we need Jordan to take control of what he’s now calling the Logos narrative, in the same way that I took control of the prolife narrative until 140 Jewish organizations announced that abortion was a fundamental Jewish value, and those shmucks ruined my prolife gig.

Bibi: That goy can’t take control of anything. By the way, have you ever seen Jordan Peterson’s room?

Ben: (taken aback by the question) Actually, no, I haven’t.

Bibi: It’s a total schlamassel, full of clutter, just like his mind. Take it from me. I have sources. Do you want the Mossad photos? No, of course, not. That’s what I need to keep him in line. If this goy ever goes Kanye on us, we release the Mossad photos of his room, full of moldy oranges, empty cereal boxes, crumpled beer cans, and dog-eared copies of the collected works of C. G. Jung. Believe me, Yiddel, his room is a total mess, just like his mind.

Ben: Now it’s you who are missing the point. What better way to get those incels back into the basement jerking off again, than have them listen to Jordan’s incoherent rubbish. They will become totally disillusioned. They will struggle with lines like “If nothing’s placed in the highest place, then there’s nothing in the highest place,” and when they can’t make sense of it, they will become discouraged and conclude that the Logos is another myth like Santa Claus, and the Easter Bunny, and the tooth fairy, and. . . .

Bibi: . . .the Holocaust.

Ben: Bibi! (holding his ears) Shanda fa da goyim! (Shapiro looks nervously at Jordan Peterson to see if he overheard what Netanyahu just said.) But again, you’re missing the point. No one can make sense out of anything that Jordan says about the Logos. Once the incels who idolize Peterson realize this, they’ll all go back to jerking off instead of thinking.

Bibi: (embracing Shapiro) You’re a genius, Yiddel! Now let me tell you about this other shiksa . . .

At this point, the transcript breaks off. Peterson gave his speech on Logos at the library of Ephesus in late December 2022 under the auspices of Ralston College, where he is now chancellor. What follows is Jones’s response to that speech, which is now circulating among the network of Logos supporters in the Mossad and Shin Beth:

Jordan Peterson begins his lecture by making a category mistake when he claims that the two sources of western civilization are “the Greek stream” and the “Judeo-Christian stream.” To begin with, the term “Judeo-Christian” has no philosophical significance. It was political term popularized in the 1950s when Jews like Will Herberg, the author of Protestant, Catholic, Jew, tried to elbow their way into the mainstream of public life in America. Conservatives like William F. Buckley, who was always beholden to his Jewish fundraiser, appointed Herberg religion editor at National Review as way of appealing to Jewish readers and gaining access to their money.

What Peterson should have said is that Christianity united Greek philosophical thought with the Hebrew historical narrative of salvation history in the Gospel of St. John, which probably got written at Ephesus when John was living there with the Blessed Mother. Instead of pondering the metaphysical prologue of that Gospel or explicating the enigmatic statements of Heraclitus who was the first Greek philosopher to proposed Logos as the ultimate reality of the universe, Peterson comes up with his own definition of “the idea of Logos, which was that the divine element of the human was courageous exploratory communicator. That’s the Logos idea.”

Peterson turns another category mistake into a false dichotomy when he describes “science” as “the intrinsic logos of reality” as opposed to “the human being’s logos which interacts with that and produces intelligible order.”

After announcing that his talk on Logos is going to take place in front of the library at Ephesus, where “Heraclitus first articulated the idea of logos as the basis of reality” and where “the apostle John lived and died,” Peterson rushes into yet another category mistake when he tells us that “the dual concept of the logos” arose from “the Greek and Christian side” when he should have said that the Christian understanding of Logos arose from St. John’s appropriation of Greek and Hebrew sources. Peterson then tells us that Logos describes “the intrinsic order of the universe” but renders that true statement meaningless by dissolving it into a number of pointless questions like “what do you mean by intrinsic, what do you mean by order, [and] what do you mean by cosmos.” Peterson undermines the truth of virtually every comprehensible sentence he utters by subjectivizing it, telling us that “the macrocosm,” which is “the external world which extends above us” is really “indeterminate because it depends on how you define reality.”

So, after giving himself the assignment of explaining Logos, which is what Heraclitus would have called the fundamental reality of the cosmos, and what St. John did call God, Peterson turns his audience into total skeptics by subjectivizing what both Heraclitus and St. John objectified. The smattering of philosophy which Peterson knows is resolutely post-Cartesian. John Maynard Keynes once said that every politician’s thought was determined by a defunct economist. Peterson goes on to prove the same thing with his philosophy. Like Locke, whom he never cites, Peterson believes that the mind apprehends ideas without understanding that both Heraclitus and St. John believed that the mind could and did apprehend being. Descartes’ division of the cosmos into the res cogitans and the res extensa led to the materialism of Spinoza and the idealism of Fichte and Hegel, but neither error has anything to do with either Heraclitus or St. John. Unfortunately, Peterson doesn’t know this, which leads him to ramble from one category mistake to another as he heads off into the cluttered room that is his mind and closing the blinds, never to emerge into the sunlight of rationality.

Having botched the fact that Logos unites the res cogitans and the res extensa in a way that Descartes did not understand, Peterson abandons any attempt to explicate the cosmos and switches to “the reality of pain,” which is “undeniable, and . . . not amenable to rational argumentation,” at least as Peterson construes it. That doesn’t matter because “there’s an ethical dimension” to pain, and “if you accept the reality of pain, there seems to come with a necessity to eliminate pain,” and “this then becomes the source of the moral impulse. . . especially in the case of infants.”

Having flubbed his attempt to define the goal of pure reason as the truth and its first principle as the principle of non-contradiction, Peterson lurches into an attempt to articulate pain as the basis for practical reason. If he knew what he was talking about, Peterson would have said that the purpose of practical reason or morality is to achieve the good, and that its first principle is that good is to be achieved and evil avoided. But once again, it becomes clear that he doesn’t know what he’s talking about. To disguise that fact from the unfortunate undergraduates from Ralston College, who have travelled all the way to Turkey to listen to his lecture, Peterson then launches into a discussion of epistemology via the “neuro-chemical system” known as the brain, explaining that “If all of your vision was as intense as the vision of your fulvia, you’d need to have a brain like an alien.” This means ultimately that “the hierarchy which is the heavenly cosmos . . . is also a psychological reality,” which brings us back to Heraclitus and St. John, who understood Logos as neither.

At this point, Peterson takes off his philosophical thinking cap and becomes a Scripture scholar, telling us that:

In the opening chapters of Genesis, which is where the Logos is highlighted above all else, you have this sense that whatever God is uses whatever the Logos is to extract habitable order from potential.

As a point of reference, the author of Genesis, who was completely innocent of any understanding of Greek philosophy in general and the word Logos in particular, tells us that “In the beginning God created the heavens and the earth.” St. John took this profound Hebrew insight and rendered it compatible with Greek thought when he said at the beginning of his gospel, “en arche een ho logos.” In the beginning there was logos. In other words, there was never a time when there wasn’t logos. Peterson misses this reality completely when he says that “God is uses whatever the Logos is to extract habitable order from potential,” a statement so stupid in so many was that it requires effort to unpack. God doesn’t use the Logos. God is the Logos. He didn’t “extract habitable order from potential,” he created heaven and earth. One of the many things that Jordan Peterson does not know is that creation is not change. Change is the movement from one state to another. Change is the movement from potentiality to actuality which occurs when an acorn becomes an oak. Change cannot explain creation because creation goes from nothing to something, a feat which only God can achieve. Greeks like Aristotle could explain change, but neither he nor Plato had any idea that the world was created. They thought the world was eternal, which to them meant that it was god, which meant that they were pantheists malgre lui, which meant that philosophy remained stalled until the Church fathers explained the Trinity. Genesis changed all that, and when St. John baptized Logos with the water of Genesis, he created the cutting edge of Logos in human history. Christianity gave us the beauty of Renaissance painting in Italy as well as the beginning of science derived from the secondary causality which Aquinas’s mentor Albertus Magnus discovered in nature.

Peterson understands nothing of this. Instead, he brings up the word “chaos,” which is the antithesis of what St. John said, when he wrote “In the beginning there was logos.” This means there was never chaos as the Greeks understood that term. God did not bring order out of chaos. God created heaven and earth out of nothing, if by making that statement we understand that there was never nothing and that Logos is eternal because Logos is God and only God can be a creator. Creatio non est cambio. Rather than figure any of this out, Peterson tells the befuddled undergraduates at Ralston College that in the beginning there was “Chaos,” which “is a weird intermingling in the linguistic sense of chaotic possibility of the world per se with confusion and psychological disorientation. And so it’s an amalgam. . . . God imposes a benevolent order upon that chaotic possibility, extracts from the chaotic possibility the habitable order that is good.” God did no such thing. Peterson is confusing Genesis with Hesiod’s theogony.

At the end of his lecture, Peterson returns to the only area where he feels confident and competent when he tells us that “Generally your bedroom is so familiar that you don’t need to perceive it.” Suddenly we’re back in the cluttered bedroom that is the best metaphor for Jordan Peterson’s mind. As he snuggles into that rumpled, trash strewn bed, Peterson tells us that “what you perceive when you wake up in the morning is the horizon of possibility,” which may hide some truth behind its vagueness. More importantly, this leads Peterson to extrapolate from the messy bed which is the metaphor for his mind to the mind of God, when he tells the incels that “What you perceive is something akin to the chaos God perceived as the word at the beginning of time.”

At this point, Peterson once again confuses Genesis with Hesiod’s theogony, but this time he moves from stupidity to blasphemy. St. Thomas said that the nominalists of his day were guilty of blasphemy because they denied any knowable order to the mind of God. Isn’t Peterson doing something similar? Isn’t he telling us that in the beginning there was chaos, and that chaos preceded logos? Isn’t he really telling us here that logos is chaos, deliberately ignoring the fact that St. John told us that Logos is God? Isn’t he telling us that chaos is part of God’s nature? The key word in my accusation is “deliberately.” Nothing Jordan Peterson says ever rises to the level of deliberation. This becomes apparent as we watch him desperately scanning his cell phone during his talk as if it were some deus ex machina that is going to deliver him from the fact that he doesn’t know what he’s talking about. Jordan Peterson traveled all the way to Turkey to desecrate the birthplace of Logos in human history, not intentionally—he’s not educated enough to do that—but en passant as collateral damage arising from the deep-seated intellectual narcissism that has been the hallmark of his career. Like the Jews who have promoted his career, Jordan Peterson overplayed his hand when he moved from the admonition to clean up your room to explicating the metaphysical prologue to the Gospel of St. John. Like blind synagoga, who adorns the façade of the Strasbourg Cathedral, Peterson failed to see that it is better to remain silent and be thought a fool by saying “I can’t do it,” than to open your mouth and remove all doubt.

Notes

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