Différences entre les versions de « Discussion:Julius Evola »
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Seule compte la résistance silencieuse d’un petit nombre, dont la présence impassible de « convives de pierre » sert à créer de nouveaux rapports, de nouvelles distances, de nouvelles valeurs, et permet de constituer un pôle qui, s’il n’empêche certes pas ce monde d’égarés d’être ce qu’il est, transmettra pourtant à quelques uns la sensation de la vérité, sensation qui sera peut-être aussi le début de quelque crise libératrice. » | Seule compte la résistance silencieuse d’un petit nombre, dont la présence impassible de « convives de pierre » sert à créer de nouveaux rapports, de nouvelles distances, de nouvelles valeurs, et permet de constituer un pôle qui, s’il n’empêche certes pas ce monde d’égarés d’être ce qu’il est, transmettra pourtant à quelques uns la sensation de la vérité, sensation qui sera peut-être aussi le début de quelque crise libératrice. » | ||
*[http://fr.wikipedia.org/wiki/Julius_Evola Julius Evola] | *[http://fr.wikipedia.org/wiki/Julius_Evola Julius Evola] | ||
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| + | « The Americans' 'open-mindedness', which is sometimes cited in their favor, is the other side of their interior formlessness. The same goes for their 'individualism'. Individualism and personality are not the same: the one belongs to the formless world of quantity, the other to the world of quality and hierarchy. The Americans are the living refutation of the Cartesian axiom, "I think, therefore I am": Americans do not think, yet they are. The American 'mind', puerile and primitive, lacks characteristic form and is therefore open to every kind of standardization. » | ||
| + | *[http://en.wikipedia.org/wiki/Julius_Evola Julius Evola], American "Civilization" (from ''Civilta Americana'') | ||
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| + | « The United States represents the reductio ad absurdum of the negative and the most senile aspects of Western civilization. What in Europe exist in diluted form are magnified and concentrated in the United States whereby they are revealed as the symptoms of disintegration and cultural and human regression. The American mentality can only be interpreted as an example of regression, which shows itself in the mental atrophy towards all higher interests and incomprehension of higher sensibility. The American mind has limited horizons, one conscribed to everything which is immediate and simplistic, with the inevitable consequence that everything is made banal, basic and leveled down until it is deprived of all spiritual life. Life itself in American terms is entirely mechanistic. The sense of I in America belongs entirely to the physical level of existence. The typical American neither has spiritual dilemmas nor complications: he is a natural joiner and conformist. » | ||
| + | *[http://en.wikipedia.org/wiki/Julius_Evola Julius Evola], American "Civilization" (from ''Civilta Americana'') | ||
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| + | « In a superior civilization, as, for example, that of the Indo-Aryans, the being who is without a characteristic form or caste... would emerge as a pariah. In this respect America is a society of pariahs. There is a role for pariahs. It is to be subjected to beings whose form and internal laws are precisely defined. Instead the modern pariahs seek to become dominant themselves and to exercise their dominion over all the world. » | ||
| + | *[http://en.wikipedia.org/wiki/Julius_Evola Julius Evola], American "Civilization" (from ''Civilta Americana'') | ||
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| + | "Το an extent, the formation of nations has run parallel with the revolutionary idea. Already in the oldest historical example, that of the France of Philip the Fair, one can see how the move toward a national state went hand in hand with a process of anti-aristocratic leveling, an incipient destruction of the articulations of an organic society due to absolutism, and the constitution of those centralized “public powers” that would become ever more prominent in modern states. We are well aware of the close relationship between the dissolution corresponding to the declaration of the “rights of man and the citizen” of 1789 and the patriotic, nationalistic, and revolutionary idea. The very word “patriot” was unknown before the French Revolution; it first appeared between 1789 and 1793 to indicate one who supported the revolution against the monarchies and aristocracies. Similarly, in the European revolutionary movements of 1848 and 1849, “people,” “national idea,” and “patriotism” οn the one hand, and revolution, liberalism, constitutionalism, republican and antimonarchical tendencies οn the other, were concordant and often inseparable elements." | ||
| + | *[http://en.wikipedia.org/wiki/Julius_Evola Julius Evola], ''Ride the Tiger'' | ||
== Nexus == | == Nexus == | ||
http://fr.metapedia.org/wiki/Chevalerie | http://fr.metapedia.org/wiki/Chevalerie | ||
Version du 8 juillet 2017 à 11:02
Citationes
« La femme ne peut être supérieure à l'homme que comme femme, mais à partir du moment où elle veut égaler l'homme, elle n'est qu'une guenon. »
« Il faut dire sans ambages, que se battre pour la monarchie n'aurait aucun sens, si celle ci devait n'être rien d'autre qu'un bibelot décoratif, quelque chose qui se superposerait au système existant en le laissant tel quel. »
« Est digne du nom d’homme, celui qui en a lui-même sa propre conception. »
« En tant que "transcendance immanente", le tradere, la transmission (donc la Tradition) ne concerne pas une abstraction qu’on peut contempler, mais une énergie qui, pour être invisible, n’en est pas moins réelle. C’est aux chefs et à l’élite qu’il appartient d’assurer, à l’intérieur de certains cadres institutionnels, variables mais homologues dans leur finalité, cette transmission. Il est assez clair que celle-ci est parfaitement garantie lorsqu’elle est parallèle à la continuité rigoureusement contrôlée d’un même sang. De fait, lorsque la chaîne de la transmission s’interrompt, il est très difficile de la rétablir. Que la Tradition soit l’opposé de tout ce qui est démocratie, égalitarisme, primauté de la société sur l’État, pouvoir qui vient d’en bas, etc., il est inutile de le souligner. »
« La force formatrice de la race ne s'incarne pleinement que chez une minorité ; il n'y a que chez une minorité que peut se réaliser l'idéal de la race dans toute sa pureté, en tant que correspondance, parfaite adéquation et présence de la race du corps, de l'âme et de l'esprit. »
« La force formatrice de la race ne s'incarne pleinement que chez une minorité; il n'y a que chez une minorité que peut se réaliser l'idéal de la race dans toute sa pureté, en tant que correspondance, parfaite adéquation et présence de la race du corps, de l'âme et de l'esprit. [...]
Seule compte la résistance silencieuse d’un petit nombre, dont la présence impassible de « convives de pierre » sert à créer de nouveaux rapports, de nouvelles distances, de nouvelles valeurs, et permet de constituer un pôle qui, s’il n’empêche certes pas ce monde d’égarés d’être ce qu’il est, transmettra pourtant à quelques uns la sensation de la vérité, sensation qui sera peut-être aussi le début de quelque crise libératrice. »
« The Americans' 'open-mindedness', which is sometimes cited in their favor, is the other side of their interior formlessness. The same goes for their 'individualism'. Individualism and personality are not the same: the one belongs to the formless world of quantity, the other to the world of quality and hierarchy. The Americans are the living refutation of the Cartesian axiom, "I think, therefore I am": Americans do not think, yet they are. The American 'mind', puerile and primitive, lacks characteristic form and is therefore open to every kind of standardization. »
- Julius Evola, American "Civilization" (from Civilta Americana)
« The United States represents the reductio ad absurdum of the negative and the most senile aspects of Western civilization. What in Europe exist in diluted form are magnified and concentrated in the United States whereby they are revealed as the symptoms of disintegration and cultural and human regression. The American mentality can only be interpreted as an example of regression, which shows itself in the mental atrophy towards all higher interests and incomprehension of higher sensibility. The American mind has limited horizons, one conscribed to everything which is immediate and simplistic, with the inevitable consequence that everything is made banal, basic and leveled down until it is deprived of all spiritual life. Life itself in American terms is entirely mechanistic. The sense of I in America belongs entirely to the physical level of existence. The typical American neither has spiritual dilemmas nor complications: he is a natural joiner and conformist. »
- Julius Evola, American "Civilization" (from Civilta Americana)
« In a superior civilization, as, for example, that of the Indo-Aryans, the being who is without a characteristic form or caste... would emerge as a pariah. In this respect America is a society of pariahs. There is a role for pariahs. It is to be subjected to beings whose form and internal laws are precisely defined. Instead the modern pariahs seek to become dominant themselves and to exercise their dominion over all the world. »
- Julius Evola, American "Civilization" (from Civilta Americana)
"Το an extent, the formation of nations has run parallel with the revolutionary idea. Already in the oldest historical example, that of the France of Philip the Fair, one can see how the move toward a national state went hand in hand with a process of anti-aristocratic leveling, an incipient destruction of the articulations of an organic society due to absolutism, and the constitution of those centralized “public powers” that would become ever more prominent in modern states. We are well aware of the close relationship between the dissolution corresponding to the declaration of the “rights of man and the citizen” of 1789 and the patriotic, nationalistic, and revolutionary idea. The very word “patriot” was unknown before the French Revolution; it first appeared between 1789 and 1793 to indicate one who supported the revolution against the monarchies and aristocracies. Similarly, in the European revolutionary movements of 1848 and 1849, “people,” “national idea,” and “patriotism” οn the one hand, and revolution, liberalism, constitutionalism, republican and antimonarchical tendencies οn the other, were concordant and often inseparable elements."
- Julius Evola, Ride the Tiger