An autarchic being the ideal man is a person who is able to grow spiritually even in the absence of what others consider the necessities of life e. Evola endorsed the notion of autarkeia out of his rejection of the human condition and of the ordinary life that stems from it. Like Nietzsche before him, Evola claimed that the human condition and everyday life should not be embraced, but overcome: Thus, what truly matters for human beings is not who we are but what we can and should become.
Humans are enlightened or unenlightened according to whether or not they grasp this basic metaphysical truth. This is of course difficult to acknowledge. There is something greater than life, within life itself, and not outside of it. According to Evola the human condition cannot and should not be embraced, but rather overcome. The cure does not consist in more money, more education, or moral uprightness, but in a radical and consistent commitment to pursue spiritual liberation.
The ancient Greeks referred to ordinary, material, physical life by the term bios, and used the term zoe to describe spiritual life. Buddhist and Hindu scriptures drew a distinction between samsara, or the life of needs, cravings, passions, and desires, and nirvana, a state, condition or extinction of suffering dukka.
Heidegger distinguished between authentic and inauthentic life.
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Kierkegaard talked about the aesthetic life and the ethical life. Zoroastrians distinguished between Good and Evil. The Essenes divided mankind into two groups: The latter was a twenty-three year old Jewish-Italian student who committed suicide in , the day after completing his doctoral dissertation, which was first published in with the title La persuasione e la retorica Persuasion and rhetoric. Because he attributes value to things, man is also distracted by them or by their pursuit. Thus man seeks outside himself a stable reference point, but fails to find it, remaining the unfortunate prisoner of his illusory individuality.
The two possible ways to live the human condition, according to Michelstaedter, are the way of Persuasion and the way of Rhetoric. Persuasion is an unachievable goal. It consists in achieving possession of oneself totally and unconditionally, and in no longer needing anything else.
However, we all have within ourselves the need to find that; we all must blaze our own trail because each one of us is alone and cannot expect any help from the outside.
Social and Political Thought of Julius Evola - Paul Furlong - Google Книги
The way of Persuasion has only this stipulation: On the contrary, the way of Rhetoric designates the palliatives or substitutes that man adopts in lieu of an authentic Persuasion. But I tell you: Your love of your neighbor is your bad love of yourselves. You flee to your neighbor away from yourselves and would like to make a virtue of it: In his quest for this privileged condition, he expounded the paths blazed by various movements in the past, such as Tantrism, Buddhism, Mithraism, and Hermeticism. Soon Evola began a correspondence with the learned British orientalist and divulger of Tantrism, Sir John Woodroffe who also wrote with the pseudonym of Arthur Avalon , whose works and translations of Tantric texts he amply utilized.
In the third revised edition , the title was changed to Lo yoga della potenza The yoga of power. The thesis of The Yoga of Power is that the spiritual and social conditions that characterize the Kali-yuga greatly decrease the effectiveness of purely intellectual, contemplative, and ritual paths.
While criticizing an old Western prejudice according to which Oriental spiritualities are characterized by an escapist attitude as opposed to those of the West, which allegedly promote vitalism, activism, and the will to power , Evola reaffirmed his belief in the primacy of action by outlining the path followed in Tantrism. In he wrote The Doctrine of the Awakening , dealing with the teachings of early Buddhism.
In this book he emphasized the anti-theistic and anti-monistic insights of Buddha. In The Doctrine of the Awakening Evola extols the figure of the ahrat , one who has attained enlightenment. Such a person is free from the cycle of rebirth, having successfully overcome samsaric existence. The first was H. The second was Osbert Moore, who became a distinguished scholar of Pali, translating a number of Buddhist texts into English.
In The Metaphysics of Sex Evola took issue with three views of human sexuality. The first is naturalism.
According to naturalism the erotic life is conceived as an extension of animal instincts, or merely as a means to perpetuate the species. This view has recently been advocated by the anthropologist Desmond Morris, both in his books and in his documentary The Human Animal. The most important features of this type of sexuality are mutual commitment, love, feelings. The third view of sex is hedonism. Following this view, people seek pleasure as an end in itself. This type of sexuality is hopelessly closed to transcendent possibilities intrinsic to sexual intercourse, and thus not worthy of being pursued.
Evola then went on to explain how sexual intercourse can become a path leading to spiritual achievements. In a passionate champion of free speech and democracy, the journalist and author I.
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Stone, wrote a provocative book entitled The Trial of Socrates. In his book Stone argued that Socrates, contrary to what Xenophon and Plato claimed in their accounts of the life of their beloved teacher, was not unjustly put to death by a corrupt and evil democratic regime. According to Stone, Socrates was guilty of several questionable attitudes that eventually brought about his own downfall.
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Stone finds this attitude reprehensible, since in a city all citizens have duties as well as rights. At that time, instead of joining the opposition, Socrates maintained a passive attitude: Next, Socrates idealized Sparta, had aristocratic and pro-monarchical views, and despised Athenian democracy, spending a great deal of time in denigrating the common man. Finally, Socrates might have been acquitted if only he had not antagonized his jury with his amused condescension and invoked the principle of free speech instead. Evola resembles Socrates in the attitudes toward politics described by Stone.
He was never a member of a political party, refraining even from joining the Fascist party during its years in power. Because of that he was turned down when he tried to enlist in the army at the outbreak of the World War II, although he had volunteered to serve on the front. The ancient agora , or public square, was the place where free Athenians gathered to discuss politics, strike business deals, and cultivate social relationships.
But it can be expected that when a bikkhu lives alone, withdrawn from society, he will enter upon and abide in the deliverance of mind that is temporal and delectable or in the deliverance of mind that is perpetual and unshakeable Like Socrates, Evola celebrated the civic values, the spiritual and political achievements, and the metaphysical worth of ancient monarchies, warrior aristocracies, and traditional, non-democratic civilizations. He had nothing but contempt for the ignorance of ordinary people, for the rebellious masses, for the insignificant common man. In other words, he was relegated to academic oblivion.
Norberto Bobbio, an Italian senator and professor emeritus of the philosophy department of the University of Turin, has written a small book entitled Right and Left: The Significance of a Political Distinction. After discussing several objections to the contemporary relevance of the Right-Left dyad following the decline and fall of the major political ideologies, Bobbio concludes that the juxtaposition of Right and Left is still a legitimate and viable one, though one day it will run its course, like other famous dyads of the past: Evola, as a representative of the European Right, may be regarded as one of the leading antiegalitarian philosophers of the twentieth century.
In Riding the Tiger , Evola outlines intellectual and existential strategies for coping with the modern world without being affected by it. The title is borrowed from a Chinese saying, and it suggests that a way to prevent a tiger from devouring us is to jump on its back and ride it without being thrown off. Guido Stucco has an M.
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State University of New York Press, Peter Lang, ; Ian B. Past, Present, Future, New York: Oxford University Press, , pp. Despite his bad press in the U. Motifs and Motivations , Berkeley: University of California Press, , pp. Indiana University Press, , pp. See his Elogio e difesa di Julius Evola: Edizioni Mediterranee, , in which he debunks the unfounded charge that Evola was responsible either directly or indirectly for acts of terrorism committed in Italy. Vanni Scheiwiller, , p. Hansen, a pseudonym adopted by T.
Hakl, is an Austrian scholar who earned a law degree in He is a partner in the prestigious Swiss publishing house Ansata Verlag and one of the leading Evola scholars in German-speaking countries. Hakl has translated several works by Evola into German and supplied lengthy scholarly introductions to most of them. Ciarrapico Editore, , p. My translation of the first volume is scheduled to be published in December by Inner Traditions, with the title Introduction to Magic: Rituals and Practical Techniques for the Magus.
This movement was supposed to organize a right-wing political party capable of stemming the post-war influence of the Left. Nothing came of it, though. Fondazione Julius Evola, , p. In Evola was on the brink of suicide. He had experimented with hallucinogenic drugs and was consumed by an intense desire for extinction. In a letter dated July 2, , Evola wrote to his friend Tristan Tzara: I live in a state of atony and of immobile stupor, in which every activity and act of the will freeze. Every action repulses me. I endure these feelings like a disease. Also, I am terrified at the thought of time ahead of me, which I do not know how to utilize.
In all things I perceive a process of decomposition, as things collapse inwardly, turning into wind and sand. Julius Evola Foundation, , p. A Teacher for Modern Times , trans. Holmes Publishing Group, Phanes Press, , p. Pali Text Society, , p. This is revealing of how ancient Romans regarded foreigners in general.
Inner Traditions, , p. The first part of the book deals with the concepts noted in the extract cited.
The second part of the book deals with the modern world. University of Chicago Press, , p. See also Alain de Benoist and quote him at length.
This criticism was reiterated by S. Nasr in an interview to the periodical Gnosis.
The Legacy of a European Traditionalist Julius Evola in Perspective
Nietzsche, Thus Spoke Zarathustra , trans. Penguin Books, , p. This book has been published in English as Left and Right: The Legacy of a European Traditionalist: As he once wrote: Three years prior to his paralysis, Evola wrote: GS] Rebora concluded his letter on May 12, , adding: In a letter written to a friend of his, Girolamo Comi, another poet who had become a Christian, Evola claimed: Psychoanalytic Reflections on Politics. Aesthetic Modernism and Masculinity in Fascist Italy.
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