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lundi, 25 novembre 2013

Syria, Egypt Reveal Erdogan’s Hidden “Neo-Ottoman Agenda”

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Syria, Egypt Reveal Erdogan’s Hidden “Neo-Ottoman Agenda”

 
Global Research, November 20, 2013

The eruption of the Syrian conflict early in 2011 heralded the demise of Turkey ’s officially pronounced strategy of “Zero Problems with Neighbors,” but more importantly, it revealed a “hidden agenda” in Turkish foreign policy under the government of Prime Minister Recep Tayyip Erdogan.

What Sreeram Chaulia, the Dean of the Jindal School of International Affairs in India ’s Sonipat, described as a “creeping hidden agenda” (http://rt.com on Sept. 15, 2013) is covered up ideologically as “Islamist.”

But in a more in-depth insight it is unfolding as neo-Ottomanism that is pragmatically using “Islamization,” both of Mustafa Kemal Ataturk’s legacy internally and Turkey ’s foreign policy regionally, as a tool to revive the Ottoman Empire that once was.

Invoking his country’s former imperial grandeur, Foreign Minister Ahmet Davotoglu had written: “As in the sixteenth century … we will once again make the Balkans, the Caucasus, and the Middle East, together with Turkey , the center of world politics in the future. That is the goal of Turkish foreign policy and we will achieve it.” (Emphasis added)

Quoted by Hillel Fradkin and Lewis Libby, writing in last March/April edition of www.worldaffairsjournal.org, the goal of Erdogan’s AKP ruling party for 2023, as proclaimed by its recent Fourth General Congress, is: “A great nation, a great power.” Erdogan urged the youth of Turkey to look not only to 2023, but to 2071 as well when Turkey “will reach the level of our Ottoman and Seljuk ancestors by the year 2071” as he said in December last year.

“2071 will mark one thousand years since the Battle of Manzikert,” when the Seljuk Turks defeated the Byzantine Empire and heralded the advent of the Ottoman one, according to Fradkin and Libby.

Some six months ago, Davotoglu felt so confident and optimistic to assess that “it was now finally possible to revise the order imposed” by the British – French Sykes-Picot Agreement of 1916 to divide the Arab legacy of the Ottoman Empire between them.

Davotoglu knows very well that Pan-Arabs have been ever since struggling unsuccessfully so far to unite as a nation and discard the legacy of the Sykes-Picot Agreement, but not to recur to the Ottoman status quo ante, but he knows as well that Islamist political movements like the Muslim Brotherhood International (MBI) and the Hizb ut-Tahrir al-Islami (Islamic Party of Liberation) were originally founded in Egypt and Palestine respectively in response to the collapse of the Ottoman Islamic caliphate.

However, Erdogan’s Islamist credentials cannot be excluded as simply a sham; his background, his practices in office since 2002 as well as his regional policies since the eruption of the Syrian conflict less than three years ago all reveal that he does believe in his version of Islam per se as the right tool to pursue his Ottoman not so-“hidden agenda.”

Erdogan obviously is seeking to recruit Muslims as merely “soldiers” who will fight not for Islam per se, but for his neo-Ottomanism ambitions. Early enough in December 1997, he was given a 10-month prison sentence for voicing a poem that read: “The mosques are our barracks, the domes our helmets, the minarets our bayonets and the faithful our soldiers;” the poem was considered a violation of Kemalism by the secular judiciary.

Deceiving ‘Window of Opportunity ’

However, Erdogan’s Machiavellianism finds no contradiction between his Islamist outreach and his promotion of the “Turkish model,” which sells what is termed as the “moderate” Sunni Islam within the context of Ataturk’s secular and liberal state as both an alternative to the conservative tribal-religious states in the Arabian Peninsula and to the sectarian rival of the conservative Shiite theocracy in Iran.

He perceived in the latest US withdrawal of focus from the Middle East towards the Pacific Ocean a resulting regional power vacuum providing him with an historic window of opportunity to fill the perceived vacuum.

“Weakening of Europe and the US’ waning influence in the Middle East” were seen by the leadership of Erdogan’s ruling party “as a new chance to establish Turkey as an influential player in the region,” Günter Seufert wrote in the German Stiftung Wissenschaft und Politik (SWP) on last October 14.

The US and Israel , in earnest to recruit Turkey against Iran , nurtured Erdogan’s illusion of regional leadership. He deluded himself with the unrealistic belief that Turkey could stand up to and sidestep the rising stars of the emerging Russian international polar, the emerging Iranian regional polar and the traditional regional players of Egypt and Saudi Arabia , let alone Iraq and Syria should they survive their current internal strife.

For sure, his allies in the Muslim Brotherhood International (MBI) and his thinly veiled Machiavellian logistical support of al-Qaeda – linked terrorist organizations are not and will not be a counter balance.

He first focused his Arab outreach on promoting the “Turkish model,” especially during the early months of the so-called “Arab Spring,” as the example he hoped will be followed by the revolting masses, which would have positioned him in the place of the regional mentor and leader.

But while the eruption of the Syrian conflict compelled him to reveal his Islamist “hidden agenda” and his alliance with the MBI, the removal of MBI last July from power in Egypt with all its geopolitical weight, supported by the other regional Arab heavy weight of Saudi Arabia, took him off guard and dispelled his ambitions for regional leadership, but more importantly revealed more his neo-Ottoman “hidden agenda” and pushed him to drop all the secular and liberal pretensions of his “Turkish model” rhetoric.

‘Arab Idol’ No More 

Erdogan and his foreign policy engineer Davotoglu tried as well to exploit the Arab and Muslim adoption of the Palestine Question as the central item on their foreign policy agendas.

Since Erdogan’s encounter with the Israeli President Shimon Peres at the Economic Summit in Davos in January 2009, the Israeli attack on the Turkish humanitarian aid boat to Gaza, Mavi Marmara, the next year and Turkey’s courting of the Islamic Resistance Movement “Hamas,” the de facto rulers of the Israeli besieged Palestinian Gaza Strip, at the same time Gaza was targeted by the Israeli Operation Cast Lead in 2008-2009 then targeted again in the Israeli Operation Pillar of Defense in 2012, Turkey’s premier became the Arab idol who was invited to attend Arab Leage summit and ministerial meetings.

However, in interviews with ResearchTurkey, CNN Turk and other media outlets, Abdullatif Sener, a founder of Erdogan’s AKP party who served as deputy prime minister and minister of finance in successive AKP governments for about seven years before he broke out with Erdogan in 2008, highlighted Erdogan’s Machiavellianism and questioned the sincerity and credibility of his Islamic, Palestinian and Arab public posturing.

“Erdogan acts without considering religion even at some basic issues but he hands down sharp religious messages … I consider the AK Party not as an Islamic party but as a party which collect votes by using Islamic discourses,” Sener said, adding that, “the role in Middle East was assigned to him” and “the strongest logistic support” to Islamists who have “been carrying out terrorist activities” in Syria “is provided by Turkey” of Erdogan.

In an interview with CNN Turk, Sener dropped a bombshell when he pointed out that the AKP’s spat with Israel was “controlled.” During the diplomatic boycott of Israel many tenders were granted to Israeli companies and Turkey has agreed to grant partner status to Israel in NATO: “If the concern of the AKP is to confront Israel then why do they serve to the benefit of Israel ?” In another interview he said that the NATO radar systems installed in Malatya are there to protect Israel against Iran .

Sener argued that the biggest winner of the collapse of the Syrian government of President Bashar al-Assad would be Israel because it will weaken Lebanon ’s Hizbullah and Iran , yet Erdogan’s Turkey is the most ardent supporter of a regime change in Syria , he said.

Erdogan’s Syrian policy was the death knell to his strategy of “Zero Problems with Neighbors;” the bloody terrorist swamp of the Syrian conflict has drowned it in its quicksand.

Liz Sly’s story in the Washington Post on this November 17 highlighted how his Syrian policies “have gone awry” and counterproductive by “putting al-Qaeda on NATO’s (Turkish) borders for the first time.”

With his MBI alliance, he alienated Egypt , Saudi Arabia and the UAE, in addition to the other Arab heavy weights of Syria , Iraq and Algeria and was left with “zero friends” in the region.

According to Günter Seufert, Turkey ’s overall foreign policy, not only with regards to Syria , “has hit the brick wall” because the leadership of Erdogan’s ruling party “has viewed global political shifts through an ideologically (i.e. Islamist) tinted lens.”

Backpedaling too late

Now it seems Erdogan’s “ Turkey is already carefully backpedaling” on its foreign policy,” said Seufert. It “wants to reconnect” with Iran and “ Washington ’s request to end support for radical groups in Syria did not fall on deaf Turkish ears.”

“Reconnecting” with Iran and its Iraqi ruling sectarian brethren will alienate further the Saudis who could not tolerate similar reconnection by their historical and strategic US ally and who were already furious over Erdogan’s alliance with the Qatari financed and US sponsored Muslim Brotherhood and did not hesitate to publicly risk a rift with their US ally over the removal of the MBI from power in Egypt five months ago.

Within this context came Davotoglu’s recent visit to Baghdad , which “highlighted the need for great cooperation between Turkey and Iraq against the Sunni-Shiite conflict,” according to www.turkishweekly.net on this November 13. Moreover, he “personally” wanted “to spend the month of Muharram every year in (the Iraqi Shiite holy places of) Karbala and Najaf with our (Shiite) brothers there.”

Within the same “backpedaling” context came Erdogan’s playing the host last week to the president of the Iraqi Kurdistan Regional Government, Massoud Barzani, not in Ankara , but in Diyarbakir , which Turkish Kurds cherish as their capital in the same way Iraqi Kurds cherish Kirkuk .

However, on the same day of Barzani’s visit Erdogan ruled out the possibility of granting Turkish Kurds their universal right of self-determination when he announced “Islamic brotherhood” as the solution for the Kurdish ethnic conflict in Turkey , while his deputy, Bulent Arinc, announced that “a general amnesty” for Kurdish detainees “is not on today’s agenda.” Three days earlier, on this November 15, Turkish President Abdullah Gul said, “Turkey cannot permit (the) fait accompli” of declaring a Kurdish provisional self-rule along its southern borders in Syria which his prime minister’s counterproductive policies created together with an al-Qaeda-dominated northeastern strip of Syrian land.

Erdogan’s neo-Ottomanism charged by his Islamist sectarian ideology as a tool has backfired to alienate both Sunni and Shiite regional environment, the Syrian, Iraqi, Egyptian, Emirati, Saudi and Lebanese Arabs, Kurds, Armenians, Israelis and Iranians as well as Turkish and regional liberals and secularists. His foreign policy is in shambles with a heavy economic price as shown by the recent 13.2% devaluation of the Turkish lira against the US dollar.

“Backpedaling” might be too late to get Erdogan and his party through the upcoming local elections next March and the presidential elections which will follow in August next year.

Nicola Nasser is a veteran Arab journalist based in Birzeit, West Bank of the Israeli-occupied Palestinian territories. nassernicola@ymail.com

Cinquant'anni fa moriva C. S. Lewis

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Cinquant'anni fa moriva C. S. Lewis, il creatore di miti che oggi sanno ancora incantare

Annalisa Terranova

Ex: http://www.secoloditalia.it

Clive Staples Lewis, l’inventore del ciclo di Narnia, il fine medievista, il divulgatore della fede cristiana, l’amico cui Tolkien leggeva le sue saghe, l’ideatore della science fiction “catartica” e metafisica,  morì cinquant’anni fa a soli 65 anni (era il 22 novembre del 1963). Autore prolifico e di enorme successo, si fece “strumento” del genere fantastico e con i racconti simbolici dal paese immaginario di Narnia (i sette volumi di questa fiaba per bambini e adulti uscirono tra il 1950 e il 1956) divenne uno degli autori più apprezzati dentro e fuori l’Inghilterra. È vivo nella sua opera l’insegnamento di George MacDonald (tra i primi teorizzatori dei canoni della letteratura fantastica): “Noi roviniamo per avidità intellettuale infinite cose che già esistevano prima”. Non bisogna dunque farsi tentare dagli artifici ma tornare alla semplice visione che è propria dell’infanzia, farsi piccoli come gli gnomi e recuperare lo stupore della visione che si fa conoscenza. E la semplicità era anche la cifra stilistica adottata da Lewis nei suoi scritti (questo uno dei suoi consigli: “Invece di dirci che una cosa era terrificante, descrivila in modo da terrorizzarci. Non dire che era meravigliosa: fa’ sì che noi diciamo meraviglioso quando ne leggiamo la descrizione…”).

Era convinto che la forza del mito può risvegliare nell’uomo il desiderio di Dio. Per questo un recente studio dedicato a Lewis lo definisce “maestro dello spirito”. Scrive l’autrice Anna Maria Giorgi: “L’eroismo della quotidianità, ecco quello che ci propone C.S.Lewis con le sue opere e con il suo stesso stile di vita, sulla linea dei santi che sono diventati grandi facendosi piccoli come bambini. Generazioni di lettori si sono convertite leggendo i suoi libri: tra questi, per citarne uno solo, lo scienziato americano Francis Collins, scopritore del genoma umano,il quale si definiva un ateo di ferri finché non si imbatté in un libricino di Lewis, Mere Christianity“. Nella conversione di Lewis, invece, furono cruciali le conversazioni con l’amico Tolkien, con il quale diede vita ad Oxford al club letterario degli Inklings, fucina di idee per le pagine più note e amate della letteratura fantasy.

45528.jpgPaolo Gulisano ha scritto che il simbolismo di Lewis non è sentimentale ma “sacramentale”: “Le sue immagini funzionano spesso come simboli, che hanno la capacità di mostrare la verità e di farle raggiungere la coscienza del lettore e destare la sua meraviglia”. Non meno importante dell’altrove immaginato con Narnia è il viaggio dello scienziato Ransom nella trilogia fanta-teologica che comprende i romanzi Lontano dal pianeta silenzioso, Perelandra e Quell’orribile forza: “Durante il suo involontario viaggio interplanetario Ransom – scrive ancora Anna Maria Giorgi – sa comunque aprire gli occhi a scoprire una bellezza non solo fisica in quella che è la grande danza dell’universo, comprendendo che ‘spazio’ è una parola fredda e inadeguata per definire ‘il sommo oceano di splendore nel quale navigava’ “. Nel personaggio di Ransom, tra l’altro, rivivono alcune caratteristiche dell’amico Tolkien. Lewis non fu solo narratore di fiabe e inventore di miti ma anche un convinto propagandista. Il suo obiettivo polemico, sempre “aggredito” con senso dello humour e leggerezza, senza mai contaminarsi con il fanatismo, era la mentalità scientista e relativista, finché non scelse convintamente di far prevalere in lui l’uomo immaginativo, l’unico in grado di far nascere Narnia: “In me l’uomo immaginativo è più vecchio e opera con più continuità, e in questo senso è più basilare sia rispetto allo scrittore religioso, sia al critico…”.

Clive Staples Lewis era nato a Belfast nel 1898. Fece il suo ingresso all’università di Oxford nel 1916 ma i suoi studi furono interrotti dalla Prima guerra mondiale, alla quale partecipò rimanendo ferito. Nel 1924 comincia sempre a Oxford l’insegnamento di Lingua e letteratura inglese. Nel 1929 abbraccia la fede cristiana. Quattro anni dopo fonda il circolo degli Inklings di cui, oltre a Lewis e Tolkien, fece parte anche lo scrittore Charles Williams. Nel 1942 pubblica uno dei suoi libri più fortunati, The Screwtape Letters, che racconta in forma epistolare il fallito tentativo del diavolo Berlicche di istruire il nipote Malacoda nell’arte della tentazione. Nel 1950 comincia la pubblicazione delle Cronache di Narnia e successivamente sposa la scrittrice Joy Davidman Gresham, che morirà precocemente lasciando Lewis in preda allo sconforto e al dsiorientamento come lo stesso Lewis racconterà nell’autobiografia del 1955, Sorpreso dalla gioia (Surprised by Joy).

L’antiracisme, outil de domination

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L’antiracisme, outil de domination

 par Etienne Mouëdec

Ex: http://www.minute-hebdo.fr

L’antiracisme est un cache-sexe : celui d’une France officielle qui n’a d’autres moyens pour cacher ses reniements que le rideau de fumée. Entendons-nous bien : dénoncer  le dogme de l’antiracisme, ce n’est pas – à quelque degré que ce soit – vouloir habiliter le racisme, qui restera toujours une aberration. Mais sortir du manichéisme, c’est si compliqué pour un socialiste…

La « semaine de la haine » est terminée. Le déferlement s’est tari… jusqu’aux prochains mots d’ordre. Toujours la mê­me « ferveur mimétique de no­tre presse pluraliste. On rivalise dans la colère grave » (Elisabeth Lévy, Les Maîtres censeurs). D’autant que je mettrais ma banane à couper (enfin, façon de parler…) que pas un de ces gueulards n’a lu l’article de « Minute ». Tous ont suivi la meute des cris et des lamenta­tions, qui s’auto-alimente de son pro­pre bruit. « Mimétisme médiatique et hyperémotion », résume Ignacio Ramonet.
Quelle rigolade pourtant ! Car cet­te gamine, avec sa peau de banane à Angers, méritait une bonne fessée et peut-être ses parents aussi. Pas ce brouhaha de cœur de vierges effarouchées toujours prompt à rejouer l’arrivée d’Hitler au pouvoir. Parce que, franchement, qui croit vraiment à une « résurgence » du racisme ? De l’antisémitisme, oui, mais de façon circonstanciée, et à cause de certaines franges radicales de l’islam. Mais sinon ?

Le « transcendantal-coluchisme » se perpétue


Qu’importe la réalité : voila vingt ans, trente ans même que la gauche en panne d’idées cherche son épouvantail pour se parer de toutes les vertus et faire oublier son ralliement au capital, cacher ses rangs désertés et toutes ses saloperies. Depuis qu’elle n’est plus marxiste, ni sociale, ni politique, la gauche est morale.


Dès lors, cela fait trente ans que les télés, à la recherche de l’ennemi intérieur, furètent partout en France en quête du moindre crâne rasé pour effrayer la ménagère. Et qu’importe si le mouvement skin n’existe plus depuis plus de vingt ans ! Le vrai danger, c’est le fascisme qu’on vous dit. En France, oui, pays où il n’y eut jamais un seul mouvement fasciste, excepté des groupuscules juste avant la Deuxième Guerre mondiale et quel­ques bandes d’hurluberlus après qui ne perdurent qu’à travers de pauvres gamins déboussolés qui se font « la voix du système » en allant jusqu’à adopter le portrait robot du méchant, dressé par le système lui-même. Mais bref.


Depuis Carpentras, les bidonnages et accusations risibles se succèdent, sui­vis des mêmes déclarations grandi­loquentes rejouant sans cesse la « mo­bilisation des potes » : quarante ans que « tous les enfoirés du monde se donnent la main » contre la misère, con­tre le sida, contre le mal lui-même, le Front national. Par shows télévisés successifs, la France d’en haut, celle qui ne paie pas d’impôts, celle qui se mo­que du petit franchouillard à longueur de journée s’offre une bonne con­science à grand renfort de larmes qui n’en finissent pas de couler : c’est le transcendantal-coluchisme que Fran­çois-Bernard Huyghes décrivait déjà… en 1987 dans son livre La Soft-idéologie.

La « duperie consciente » érigée en système


Quoi de neuf depuis ? La gauche gar­de une forme olympique : calibrée par le milliardaire BHL, trompée par le millionnaire DSK et incarnée par le triste Hollande, elle n’a d’autre choix que de ressortir les bonnes vieilles formules, aussi éculées soient-elles. Et les baudruches fleurissent : « Les digues ont sauté. La libération de la parole raciste a atteint un niveau d’abjection intolérable dans notre pays », annonce la Licra sur son site. Suivra immanquablement la sempiternelle manif pour toute la « France démocratique », électrisée à l’idée de ne pas manquer le rendez-vous avec l’histoire en s’engageant cou­rageusement contre le fascisme qui vient, cet ennemi intérieur qui n’a ni structure, ni journaux, ni leader, ni militant. Danger imaginaire et fan­­­tas­­mé, celui-ci permet toutes les mobilisations et… toutes les manipulations.


La réalité rejoint le roman d’anticipation 1 984 d’Orwell. Quand Harlem Désir compare gravement la LMPT à une montée fasciste, personne n’est cen­sé rigoler. Lorsque les bonnets rou­ges sont annoncés être « récupérés par l’extrême droite », en attendant d’ê­tre traités eux-mêmes de fascistes, interdit de rire.

La novlangue socialiste ne passera pas par nous !


Aux annonces du loup, tout un « peuple de gauche », parfaitement formaté, répond présent. Voici qu’après « La guerre, c’est la paix » de Big Brother, vient « la tolérance, c’est l’intolérance » du Parti socialiste. C’est la « doublepensée » décrite par Orwell :
« La doublepensée est le pouvoir de garder à l’esprit simultanément deux croyances contradictoires, et de les accepter toutes deux. […] La doublepensée se place au cœur même de l’Angsoc, puisque l’acte essentiel du Parti est la duperie consciente, tout en retenant la fermeté d’intention qui va de pair avec l’honnêteté véritable. Dire des mensonges délibérés tout en y croyant sincèrement, oublier tous les faits devenus gênants puis, lorsque c’est nécessaire, les tirer de l’oubli pour seulement le laps de temps utile, nier l’existence d’une réalité objective alors qu’on tient compte de la réalité qu’on nie, tout cela est d’une indispensable nécessité. »


Dans La Révolte des élites (Climats, 1 996), le sociologue Christopher Lasch analysait cette duplicité des nou­velles élites : « Lorsqu’ils sont con­frontés à des résistances, ils révèlent la haine venimeuse qui ne se cache pas loin sous le masque souriant de la bienveillance bourgeoise. La moindre opposition fait oublier aux humanitaristes les vertus généreuses qu’ils prétendent défendre. Ils deviennent irritables, pharisiens, intolérants. Dans le feu de la controverse politique, ils jugent impossible de dissimuler leur mépris pour ceux qui refusent obstinément de voir la lumière – ceux qui ne sont pas dans le coup – dans le langage autosatisfait du prêt-à-penser politique. »


Ou, pour dire encore autrement ce mépris, « ces gens-là […] ceux qui sont vaincus, du passé, déjà finis. Dévitalisés, desséchés », pour reprendre les mots de Christiane Taubira lors d’un homma­ge à Frantz Fanon, grand ami de la France, ce samedi 16 novembre 2013.


La novlangue socialiste n’est pas un outil de pacification sociale. Elle s’af­firme plutôt comme un véritable moyen de contrainte tant elle sert à masquer une réalité de plus en plus vio­lente et que l’on n’ose plus dire. De la famille jusqu’au monde du travail, tout vient illustrer des rapports sociaux et humains de plus en plus dégradés, le tout couronné par une pa­role politique creuse, incapable de donner sens.


Alors, l’interdiction de « Minute » – le rêve de Manuel – serait-elle un progrès ou le symptôme des griffes qui se resserrent ?

 
Etienne Mouëdec

Konservative Revolution in Europa?

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Konservative Revolution in Europa?

Erik Lehnert

Ex: http://www.sezession.de

Die „Konservative Revolution“ gehört zu den „erfolgreichsten Wortschöpfungen des neueren Ideengeschichtsschreibung“ (Stefan Breuer) und ist dennoch umstritten wie kaum ein zweiter Begriff. Das mag seinen Grund in den programmstischen Aussagen dieser Denkrichtung haben, die seine Gegner gern anderen Ideologien zuschlagen würden. Es kann aber auch daran liegen, daß die KR als ein spezifisch deutsches Phänomen angesehen wird und deshalb den Großideologien des 20. Jahrhunderts zugerechnet werden soll.

Der neue Band aus der Reihe „Berliner Schriften zur Ideologienkunde“ [2] widerlegt diese Auffassungen. Bereits Armin Mohler hatte in seiner grundlegenden Arbeit zum Thema darauf hingewiesen, daß es nicht nur eine europäische, sondern auch eine universale Dimension der konservativ-revolutionären Strömung gebe.

Tatsächlich entdeckt man bei genauerer Betrachtung eine lange Reihe von Persönlichkeiten, die seit dem Ende des 19. Jahrhunderts Ideen vertraten, die man als „jungkonservativ“, „völkisch“ oder „nationalrevolutionär“ bezeichnen könnte, und es gab auch Bewegungen, die bestimmte „bündische“ Züge aufwiesen oder Ähnlichkeit mit dem Landvolk hatten. Von Fjodor M. Dostojewski und Charles Maurras bis zu Julius Evola, T.S. Eliot und Sven Hedin reicht ein erstaunlich weites Spektrum, das bisher noch nie unter dem Gesichtspunkt betrachtet wurde, daß man es mit Repräsentanten einer großen, die Geistesgeschichte unseres Kontinents nachhaltig beeinflußenden ideologischen Richtung zu tun hatte.

Der Band versammelt Aufsätze zu folgenden Ländern: England, Italien, Niederlande, Belgien und Frankreich. Am Beispiel von Julius Evola wird zudem die europäische Dimension deutlich, die auf einzelne Vertreter zurückzuführen ist. Mit Hans Thomas Hakl, Alain de Benoist und Luc Pauwels sind ausgesprochene Kenner der jeweiligen Länder als Autoren vertreten. Der Herausgeber, Karlheinz Weißmann, ist sicher der beste Kenner der Materie in Deutschland, was er nicht zuletzt mit der Neufassung von Mohlers Klassiker unter Beweis gestellt hat. In seinem Vorwort wirft Weißmann einen Blick auf die restlichen Länder Europas und kommt zu folgendem Fazit:

 Es dürfte […] unmittelbar deutlich geworden sein, daß keine einfache Antwort auf die Frage nach der europäischen Dimension der Konservativen Revolution möglich ist. Der Hinweis auf eine „Welle des antidemokratischen Denkens“ , die Anfang der dreißiger Jahre den Kontinent erfaßte, genügt jedenfalls nicht, um zu erklären, warum sich in bestimmten Ländern konservativ-revolutionäre Vorstellungen ausbreiteten, in anderen nicht; vielmehr ergibt sich folgende Bilanz:

• Die kulturelle und politische Nähe zu Deutschland konnte förderlich wirken (Niederlande, Belgien, Schweden, mit Vorbehalt Dänemark), aber von Zwangsläufigkeit ist keine Rede (Österreich, Schweiz),

• die Erfahrung der nationalen Demütigung und Schwäche spielte sicher eine Rolle (Italien, Belgien), war aber nicht ausschlaggebend (Frankreich, Großbritannien),

• was zuletzt bedeutete, daß die Krise des liberalen Systems, das als dysfunktional betrachtet wurde (Frankreich, Italien, Belgien, in gewissem Sinn auch die Niederlande und Großbritannien), den Ausschlag gab und jene Impulse freisetzte, die darauf abzielten, eine Konservative Revolution in Gang zu bringen,

• jedenfalls den Versuch zu unternehmen eine „vierte Front“ aufzubauen: gegen Kapitalismus, Kommunismus, Nationalsozialismus.

• Unbeschadet davon gilt aber, daß nur in Deutschland die Konservative Revolution zur „dominanten Ideologie“ werden konnte, weil bestimmte geistige Dispositionen und die kollektive Demütigung durch Niederlage und Versailler Vertrag die Entwicklung unerbittlich vorantrieben.

Die Untersuchung der europäischen Aspekte der Konservativen Revolution gilt schon lange als Desiderat der Forschung zur Geschichte des Konservatismus. Mit dem Erscheinen des Bandes ist ein großer Schritt in dieser Richtung getan. Er bringt nebenbei einige Antworten auf die Frage, warum sich die KR trotz ihrer Erfolglosigkeit als so zäh erwiesen hat, daß ihr auch heute noch ein gewisses Faszinosum nicht abgesprochen werden kann. Er bringt in uns etwas zum Klingen und verweist damit auf die Antinomien, die für den Menschen unüberwindlich sind: „Konservative Revolution nennen wir die Wiedereinsetzung aller jener elementaren Gesetze und Werte, ohne welche der Mensch den Zusammenhang mit der Natur und mit Gott verliert und keine wahre Ordnung aufbauen kann.“ (Edgar Julius Jung)

Der Band umfaßt 244 Seiten, kostet 15 Euro und kann hier bestellt werden [2].


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URL to article: http://www.sezession.de/41893/konservative-revolution-in-europa.html

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[1] Image: http://www.sezession.de/wp-content/uploads/2013/11/9783939869634.jpg

[2] Der neue Band aus der Reihe „Berliner Schriften zur Ideologienkunde“: http://antaios.de/buecher-anderer-verlage/institut-fuer-staatspolitik-/berliner-schriften-zur-ideologienkunde/363/die-konservative-revolution-in-europa?c=18

Dr. Alexander Jacob about Hans-Jürgen Syberberg

Dr. Alexander Jacob about Hans-Jürgen Syberberg's vision of European Culture