During life, Julius Evola has paid particular attention to what was happening across the Atlantic, and essentially for three reasons: the first concerned the aversion to civilization money and the capitalist consumer society and the entertainment and approval, the typical American mentality, and the second concerned the political history of our country (in especially: Atlantic Pact-Atlantic Pact no) and the third (considered at times, a few steps this side of the negative), concerned the doctrines and cultural trends of the West and therefore what happened in the controversial intellectual sphere, all 'inside of the "modern world" .
In the first case evoliana aversion to the "American civilization" was quite clearly in the second, the need for allies (in politics) advised the philosopher Sicilian roots to take a cautious attitude (and therefore say "yes" influence American policy in Italy) but also in the third case, the positions evoliane remained blurred, because the philosophy takes into account the cultural phenomena from the "new world" and analyze them from the 'inside' the best of its "possibility" .
What is the overall result in terms of "weight" of intellectual criticism? Hard to say (like most of the "things evoliane). For some, however, and if you want to listen to scholars who have "reciprocated" interest for the phenomena evolved stars-and-stripes, it was not absolutely positive .
Richard Drake, for example, a professor at the University of Montana, in response to two specific questions on the relationship between Evola and the United States (Mark Iacona, The Master of Tradition , Upstream, 2008), made some critical comments about anti-Americanism evolved. "In some ways the analysis evoliana the United States was just and penetrating ... but it is not everything," Drake says, because "Evola did not understand anything about the sources of power American, not only in production capacity in the country, but also of its religious traditions, which he judged, of course, decision-making systems as little more than absurd. In Democracy in America, Alexis De Tocqueville pointed out these traditions as the true source of the high level of confidence in the country itself and its mission in the world. The idea of \u200b\u200bTocqueville remains valid today, even and especially when these traditions are stained ... But Evola saw nothing of the arguments of Tocqueville deep. In his tendency to judge the U.S. as a country historically invalid, Evola lost contact with realism that is almost always lit up his writing culture. " Within di queste affermazioni abbastanza nette, tanta “sostanza” su cui riflettere. Naturalmente .
Punto di partenza (perché no?), proprio un recentissimo volume sull’“antiamericanismo” di Julius Evola. La fondazione “Julius Evola”, guidata da Gianfranco de Turris, ha infatti ripubblicato a cura di Alberto Lombardo una raccolta di articoli del “maestro della Tradizione”, originariamente pubblicati nel lungo intervallo di tempo 1930-1968 e parzialmente proposti già nel 1983 col titolo (confermato) di “Civiltà americana” (Book evolved nr. 45, 2010 Upstream, pp.86, 10 € ). Lombardo recalls how in his introductory essay ("The bite was closed"), these articles that "relate mainly to the development of the North American costume in the years after World War II." Materials essential for understanding the relationship (very mild) between thought and evolved, in fact, the civilization of "American" .
Among the fourteen articles presented, we choose a (paradigm) of criticism of the materialistic mentality ( "Freedom from want" and humanity bovine - 1953). Mentality that the mechanization of American society and the liberation of man from the need of the work material, will lead sooner or later to build a happy society. The thought was "typical" of the Fifties, of course, and it is equally obvious that the criticisms evoliane, printing "classic" appear, as here, entirely justified. But the controversial article, or maybe cutting the knowledge or reason "intellectuals" of the author of Revolt against the modern world, do not allow the philosopher to penetrate (right now), the "solutions" going against the civilization of the future ", mentioned with the right amount of irony. Both from the cote is conservative than liberal .
At this point, however, go over quickly, the essay evolved Youth, the beats and the anarchists of the right (originally published in the late sixties on Julius Evola, The Arc and club, and recently republished in Richard Paradise - by - apolitical written guidelines existential , Upstream, 2004), to try to understand the relationship between the developed and the theme of rebellion against the practices of the last half century. The starting point of the protest (we talk about the protest beat, of course) is fully shared by Evola, who, however, considers the practice of the beat as an instinctive reaction to a bad "real" (but remember that Nietzsche was based on the value of instinct ), the "practical" beat - those of the danger of living - are then placed side by side with those of "left-hand path", which Evola wrote in Metaphysics of sex, but with a deficit of positive side (the pressure towards the "sacred" Evola speaks only partially coincide with the practices Zen) .
"evolved" and beats are now being considered as two parallel streets, or rather two paths cross but they seem to lead to different destinations. The roads between evoliani and beats are common, as might be common on the streets of ten to one hundred-thousand rebels "post-Nietzschean." Put simply, we could say that the relationship Evola beat-generation (of course we speak of its greatest exponents) is thus very similar to the relationship between Evola and Nietzsche, a "bond" that is played here all the reasoned rejection of well-being and optimism, on instances of freedom (ie libertarian) or, to use language that gives a nod to oriental practices of "liberation" .
This is also what he means when Lombardo is, objectively, was also to deepen the relationship between Evola and the new demands of the rebels to globalization. "The idea of \u200b\u200ba" Evola no global "is in itself correct," gloss Lombardo, once again the problem is to identify the "soldiers" del pensiero e della prassi no-global. Ma quelli veri, però… Difficile che fra questi possano rientrare i figli di notai o prefetti o categorie non proprio “svantaggiate” colte da pulsioni “democratiche” legate all’acne giovanile. Né fra i no-global rientrano «personaggi di vario tipo che nei fine settimana, smessi gli abiti borghesi, si danno agli espropri proletari di Dvd o di pranzi a base di crostacei», scrive ancora Lombardo .
Escluso, ovviamente, il ricorso alla violenza, la questione si gioca e si giocherà dunque sul rapporto effettivo fra libertà (tutte le libertà) e rispetto verso i popoli e le minoranze. E qui l’America non è né peggiore né migliore di tante altre “realtà politiche” (forse, attualmente, solo più forte…). La demagogia è bene stia fuori dalla porta. Naturalmente .
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