Historien du droit et des institutions
mercredi, 19 juin 2013
Rassegna Stampa (06/2013-1)
- Il «leone impaziente» di sbranare
di Manlio Dinucci [18/06/2013]
Fonte: Il Manifesto [scheda fonte]
- Crisi? Nuove regole e meno global
di Helena Norberg-Hodge - Sabrina Tinelli [18/06/2013]
Fonte: il fatto quotidiano
- Il presidente iraniano Rouhani e la "linea rossa" israeliana
di Gaetano Colonna [18/06/2013]
Fonte: clarissa
- Quattro passi fuori del tempo
di Francesco Lamendola [18/06/2013]
Fonte: Arianna Editrice [scheda fonte]
- Transmoderno: un nuovo paradigma*
di Rosa María Rodríguez Magda [18/06/2013]
Fonte: kasparhauser
- Il G8 di Lough Erne. Il girotondo più grande del mondo
di Francesco Marotta [18/06/2013]
Fonte: destra
- L'inganno dell'Euroamerica, che non porterà affatto più libero scambio
di Gianni Petrosillo [18/06/2013]
Fonte: Conflitti e strategie [scheda fonte]
- Hassan Rohani ha vinto le elezioni in Iran
di Pietrangelo Buttafuoco [18/06/2013]
Fonte: Il Foglio [scheda fonte]
- L'economia della felicità
di Helena Norberg-Hodge [18/06/2013]
Fonte: Beppegrillo
- Il caso Grillo fra speranze ed incognite
di Marco Tarchi [18/06/2013]
Fonte: Diorama Letterario [scheda fonte]
- Il sarin: volatile come le promesse di Washington
di Thierry Meyssan [17/06/2013]
Fonte: megachip [scheda fonte]
- Diritti verso lo shock delle risorse
di Michael T. Klare [17/06/2013]
Fonte: Come Don Chisciotte [scheda fonte]
- Una società dei consumi a “obsolescenza programmata”
di Daniele Pernigotti [17/06/2013]
Fonte: Movimento per la Decrescita Felice [scheda fonte]
- L’Italia non è una nazione meticcia. Ecco perché lo ius soli non funziona
di Giovanni Sartori [17/06/2013]
Fonte: Corriere della Sera [scheda fonte]
- Le banche centrali in crisi
di Mario Lettieri e Paolo Raimondi [17/06/2013]
Fonte: Arianna Editrice [scheda fonte]
- Il Dio Progresso causa il disincanto del mondo e sostituisce gli scopi ai valori
di Francesco Lamendola [17/06/2013]
Fonte: Arianna Editrice [scheda fonte]
- PD+PDL: il Grillo è servito
di Paolo De Gregorio [17/06/2013]
Fonte: Arianna Editrice [scheda fonte]
- Il liberalismo di Napolitano
di Diego Fusaro [17/06/2013]
Fonte: lospiffero
- Il problema? Non è il non-voto ma che è tutto finito
di Marco Tarchi - Dario Ronzoni [17/06/2013]
Fonte: linkiesta
- I tre equivoci dei cinque stelle
di Alessio Mannino [15/06/2013]
Fonte: alessiomannino.blogspot.it
00:05 Publié dans Actualité, Affaires européennes | Lien permanent | Commentaires (0) | Tags : presse, médias, journaux, italie, europe, affaires européennes, politique internationale, actualité | |
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La fête de la Ligue du Midi
Samedi 29 et dimanche 30 juin : c'est la fête de la Ligue du Midi
La fête de la ligue du midi se tiendra le samedi 29 et le dimanche 30 juin prochain, en Cévennes.
Au programme :
Samedi 29 juin : Veillée autour du feu, évocation de Dominique Venner, possibilité de camper sur place.
Dimanche 30 juin de 10h à 18h : Stands, allocution, livres, jeux, détente, cochon grillé, buvette.
Conférence : « les enjeux géostratégiques du conflit en Syrie » par Antoine Carceller.
Délégation de camarades italiens, provençaux, bretons …
Réservation obligatoire .
Paf : 12€
www.liguedumidi.com
BP 1 – 7114
30912 Nîmes cedex 2
04 34 40 41 29 / 06 83 25 36 10
00:05 Publié dans Actualité, Affaires européennes, Evénement, Terres d'Europe, Terroirs et racines | Lien permanent | Commentaires (0) | Tags : cévennes, midi, provence, nîmes, fête, ligue du midi, france, événement, régionalisme | |
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Élection d’Hassan Rohani
Élection d’Hassan Rohani : vers un rééquilibrage géopolitique de l’Iran ?
Historien du droit et des institutions
00:05 Publié dans Actualité, Entretiens | Lien permanent | Commentaires (0) | Tags : iran, géopolitique, politique internationale, hassan rohani, asie, affaires asiatiques, moyen orient, élections iraniennes | |
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Dichter der Tradition
Dichter der Tradition
von Prof. Paul Gottfried (Gastautor)
Ex: http://www.blauenarzisse.de/
T S. Eliot verkörpert in Europa die US-amerikanische Spielart literarischer Moderne. Der Schriftsteller selbst sah sich im Dreiklang von „Monarchie, Klassizismus und einer anglokatholischen Einstellung”.
Der „Stockneuengländer” mit anglikanischen Vorfahren aus Boston kam 1888 in St. Louis/Missouri zur Welt und steuerte früh auf einen europäischen Bezugspunkt zu. 1914 reiste er nach Marburg und siedelte sich schließlich in Oxford an. Als Harvard-Absolvent mit einer schon bewährten literarischen Begabung brauchte der junge Autor des modernistischen Klassikers und Versepos The Waste Land von 1922 eine Lebens– und Mitwelt, in der er sich seelisch zuhause fühlen konnte. Der von ihm in seinem theoretischen Schrifttum hervorgehobene Dreiklang „Monarchie, Klassizismus und eine anglokatholischen Einstellung im theologischen Bereich“, bezeugt Eliots Suche nach einer allumfassenden, sinnstiftenden Identität.
Die englische Tradition
Was Thomas Stearns Eliot begrifflich und dichterisch herstellte, entsprang seiner Schöpferkraft, die unter anderem eine traumhafte, archaisierte politische und kulturelle Landschaft der Gegenwart als Folie heraufbeschwor. In seinem Gesamtwerk zeichnen sich seine immer wiederkehrenden Vergangenheitsbeschäftigung ab und – nicht weniger hervorstechend – sein Bedauern über den Verlust einer aristokratisch-priesterlichen Pracht.
Ein scharfsinniger Deuter des angloamerikanischen Dichters, Adrian Cunningham, betont Eliott Schwepunktsetzung auf die „englische Tradition“. Formelhaft und anhand des französischen Monarchisten Charles Maurras gelangte Eliot zu einem Verständnis der Tradition als geteiltem Erbgut, das er mit seiner kunstvoll konturierten englischen Vergangenheit in Verbindung brachte. Eliot ging diese intellektuelle Übung in seiner 1992 gegründeten Literaturzeitschrift Criterion an, ohne Rücksicht auf die Besonderheiten seiner eigenen Familienvergangenheit zu nehmen. Bei Eliots Zerlegung „des gewöhnlichen Handelns“ tritt wenig Erlebtes und Prägendes aus dem eigenen Elternhaus im mittleren Westen der USA heraus. Dabei wanderten seine angesehenen Vorfahren aus England aus und siedelten sich im 17. Jahrhundert in den amerikanischen Kolonien an.
Mehr Soziologie als Theologie
Wenn Eliot seine Glaubenslehre verteidigt, läuft seine Darlegung Cunningham zufolge eher „auf einen soziologischen als einen theologischen Standpunkt“ hinaus. Der Dichter verstand sie als Bestandteil der Idee einer „universalen Kirche“ im Kontext der römischen und orthodoxen Konfessionen. Nach dem strengen Katholiken Cuningham scheiterte das Verfahren in dem Maße, dass Eliot von einer selbstbezogenen Vorstellung ausging, ohne in einer wahren religiösen Tradition verankert zu sein.
Seine Schaffensfreudigkeit wurde dauernd mit einer Kritik der Moderne verknüpft und zugleich mit dem Auftrag, eine für seine Lebensmission geeignete Tradition vorzufinden oder sich auszudenken. Cunningham betont Eliots Besorgnis über den ausufernden Relativismus, der ihn in seinem aus den Fugen geratenen Zeitalter erschütterte. Umso größer blieb Eliots Bedürfnis nach einem sittlichen Rettungsanker. Er trauerte um den Verlust ästhetischer Maßstäbe, die in einer noch erkennbar aristokratischen Kultur gediehen waren. Durch sein Werk wollte der Dichter diese glühend verehrte Vergangenheit versinnlichen.
Doch Eliots angenommene Identität und sein Festhalten an einer monarchistischen, hochkirchlichen Tradition hätte dessen Vorfahren kaum angesprochen. Im Gegensatz zu seinen calvinistischen, republikanisch gesinnten Ahnherren, die in die Neue Welt einwanderten, entschied sich Eliot für den Monarchismus und für die seine Wahltradition begleitende Dogmenlehre.
Verschlossenheit und Wandel
Daraus erwuchs ihm und der englischsprachigen Literatur im Zwanzigsten Jahrhundert ein großer Gewinn. In Dramen wie Murder in the Cathedral (1935) und der umfangreichen Lyrik verbirgt sich eine schöpferische Genialität, die Eliots steife und verkrampfte Außenwirkung Lügen straft. Wie seine angenommenen, englischen Mituntertanen des Königs hat Eliot oft eine sprichwörtliche Verschlossenheit bekundet. Das kam ihm zugute, als er mit einer Menge von Schwierigkeiten zu ringen hatte. Als seine erste Gattin, Vivienne, geisteskrank wurde, litt der Dichter und fühlte sich gedrängt, sie in ein Sanatorium einzuliefern.
Modernismus und vergangene Pracht
Bis heute tobt eine stürmische Kontroverse um die Frage, ob Eliot für seine junge temperamentvolle Frau hinlänglich sorgte und ihre Einweisung berechtigt war. Außer Zweifel steht, dass Eliot bis tief in seine mittleren Jahre hinein bedürftigen Umständen gegenüberstand. In einer Bank rackerte er sich tagsüber als Kassierer ab. Seine literarische Leidenschaft konnte er sich nur nachts und daher häufig übermüdet widmen. Trotz des unerwarteten Erlöses, der ihm dank The Waste Land zufiel, versiegte sein Wohlstand rasch. Eliot fehlte das Geld, sich ganz der Dichtkunst zuzuwenden. Erst als er 1948 mit dem Literaturnobelpreis geehrt wurde, zeichnete sich langsam ein Wandel ab.
Bemerkenswert bleibt, dass Eliot gerade in seine theologisch-politischen Schriften viel Mühe investierte. Wenn heute seine umständlichen Essays, etwa The Idea of a Christian Society (1939), nicht derart bekannt wie die Gedichte sind, dann muss beachtet werden, dass Eliot in seinen geschmacklichen und politisch-theologischen Aufsätzen seine mit Wehmut angehauchte Weltansicht am stärksten enthüllt. In seinen Gedichten tritt dagegen eine mit dem Modernismus verwachsene Schöpferkraft zutage, die ebenso auf neue literarische Ausdrucksmöglichkeiten vorausweist, wie sie in eine vergangene Pracht zurückführt.
Schon in seinen ersten bedeutenden, satirischen Gedichten, The Love Song of Alfred J. Prufrock, die bereits 1917 herauskamen, erschlossen sich einige Zeichen des Experimentierens mit Versformen, die die schon damals hervortretenden Modernisten kennzeichnete. Sie arbeiteten vor allem mit freien Versen und eingestreuten Glossen über die Verkommenheit der Massenkultur. Als Wegbereiter galten Leitfiguren wie Ezra Pound, Gottfried Benn, und Louis-Ferdinand Céline, die den Aufruf zur ästhetischen Mobilisierung mit konservativen oder rechten Zuneigungen verquickten.
Pietät und Märtyrerleiden
Im Gegensatz zum genialen Ezra Pound, der mit ihm die Erstfassung von The Waste Land umgearbeitet hatte, blieb Eliot aber von neuheidnischen Gedanken unberührt. Diese Zeitströmung, die im letzten Viertel des 19. Jahrhunderts einsetzte und mit Namen wie Nietzsche, D’Annunzio, und Pound in die kulturelle Tradition einzog, prallte von Eliot gänzlich ab. Aus seinen Dichtungen und Schauspielen entströmt, wie bei dem katholischen, französischen Schriftsteller Paul Claudel (1868 — 1955), ein betont christlicher Geist. In etlichen Schöpfungen wie Ash Wednesday (Aschermittwoch, 1930) und Murder in the Cathedral bleiben die Thematiken unverkennbar anglokatholisch.
Auch bei Eliots Bewunderern erschöpft sich manchmal die menschliche Geduld, wenn Eliot seine Pietät wiederholt unterstreicht. In den Schauspielen Murder in the Cathedral, das die Tötung des Erzbischofs Thomas Beckett auf Befehl des ihm entfremdeten Königs Heinrich II. schildert sowie The Cocktail Party (1948), das das Befestigen einer Missionarin an einem Ameisenhügel irgendwo in Afrika nacherzählt, zeigt sich die finstere Seite des Gläubigen. Märtyrerleiden übten auf Eliot zeitlebens eine große Faszination aus. Zweifelsohne, Eliot ging konsequent einen ganz eigenen Weg. Von anderen ließ er sich unterrichten, ohne ihnen zu verfallen.
00:05 Publié dans Littérature | Lien permanent | Commentaires (0) | Tags : t. s. eliot, littérature, lettres, lettres anglaises, littérature anglaise, tradition, paul gottfried | |
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The Dark Side of GIs in Liberated France
'Bandits in Uniform': The Dark Side of GIs in Liberated France
By Mathieu von Rohr
Ex: http://www/spiegel.de/
US soldiers who fought in World War II have commonly been depicted as honorable citizen warriors from the "Greatest Generation." But a new book uncovers the dark side of some GIs in liberated France, where robbing, raping and whoring were rife.
The liberators made a lot of noise and drank too much. They raced around in their jeeps, fought in the streets and stole. But the worst thing was their obsession with French women. They wanted sex -- some for free, some for money and some by force.
After four years of German occupation, the French greeted the US soldiers landing in Normandy on June 6, 1944 as liberators. The entire country was delirious with joy. But after only a few months, a shadow was cast over the new masters' image among the French.
By the late summer of 1944, large numbers of women in Normandy were complaining about rapes by US soldiers. Fear spread among the population, as did a bitter joke: "Our men had to disguise themselves under the Germans. But when the Americans came, we had to hide the women."
With the landing on Omaha Beach, "a veritable tsunami of male lust" washed over France, writes Mary Louise Roberts, a history professor at the University of Wisconsin, in her new book "What Soldiers Do: Sex and the American GI in World War II France." In it, Roberts scrapes away at the idealized picture of war heroes. Although soldiers have had a reputation for committing rape in many wars, American GIs have been largely excluded from this stereotype. Historical research has paid very little attention to this dark side of the liberation of Europe, which was long treated as a taboo subject in both the United States and France.
American propaganda did not sell the war to soldiers as a struggle for freedom, writes Roberts, but as a "sexual adventure." France was "a tremendous brothel," the magazine Life fantasized at the time, "inhabited by 40,000,000 hedonists who spend all their time eating, drinking (and) making love." The Stars and Stripes, the official newspaper of the US armed forces, taught soldiers German phrases like: "Waffen niederlegen!" ("Throw down your arms!"). But the French phrases it recommended to soldiers were different: "You have charming eyes," "I am not married" and "Are your parents at home?"
After their victory, the soldiers felt it was time for a reward. And when they enjoyed themselves with French women, they were not only validating their own masculinity, but also, in a metaphorical sense, the new status of the United States as a superpower, writes Roberts. The liberation of France was sold to the American public as a love affair between US soldiers and grateful French women.
On the other hand, following their defeat by the Germans, many French perceived the Americans' uninhibited activities in their own country as yet another humiliation. Although the French were officially among the victorious powers, the Americans were now in charge.
'Scenes Contrary to Decency'
The subject of sex played a central role in the relationship between the French and their liberators. Prostitution was the source of constant strife between US military officials and local authorities.
Some of the most dramatic reports came from the port city of Le Havre, which was overrun by soldiers headed home in the summer of 1945. In a letter to a Colonel Weed, the US regional commander, then Mayor Pierre Voisin complained that his citizens couldn't even go for a walk in the park or visit the cemetery without encountering GIs having sex in public with prostitutes.
"Scenes contrary to decency" were unfolding in his city day and night, Voisin wrote. It was "not only scandalous but intolerable" that "youthful eyes are exposed to such public spectacles." The mayor suggested that the Americans set up a brothel outside the city so that the sexual activity would be discrete and the spread of sexually transmitted diseases could be combated by medical personnel.
But the Americans could not operate brothels because they feared that stories about the soldiers' promiscuity would then make their way back to their wives at home. Besides, writes Roberts, many American military officials did not take the complaints seriously owing to their belief that it was normal for the French to have sex in public.
But the citizens of Le Havre wrote letters of protest to their mayor, and not just regarding prostitution. We are "attacked, robbed, run over both on the street and in our houses," wrote one citizen in October 1945. "This is a regime of terror, imposed by bandits in uniform."
'The Swagger of Conquerors'
There were similar accounts from all over the country, with police reports listing holdups, theft and rapes. In Brittany, drunk soldiers destroyed bars when they ran out of cognac. Sexual assaults were commonplace in Marseilles. In Rouen, a soldier forced his way into a house, held up his weapon and demanded sex.
The military authorities generally took the complaints about rape seriously. However, the soldiers who were convicted were almost exclusively African-American, some of them apparently on the basis of false accusations, because racism was also deeply entrenched in French society.
A café owner from Le Havre expressed the deep French disillusionment over the Americans' behavior when he said: "We expected friends who would not make us ashamed of our defeat. Instead, there came incomprehension, arrogance, incredibly bad manners and the swagger of conquerors."
Translated from the German by Christopher Sultan
Read also:
00:05 Publié dans Histoire | Lien permanent | Commentaires (0) | Tags : france, états-unis, deuxième guerre mondiale, seconde guerre mondiale, histoire | |
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mardi, 18 juin 2013
D. Venner: Kein zweiter Faschismus
Kein zweiter Faschismus
Ein Interview mit Dominique Venner (2010)
Ex: http://www.sezession.de/
Dominique Venner ist Historiker, Schriftsteller und Chefredakteur der Pariser Zeitschrift Nouvelle Revue d’Histoire. Zuletzt erschien von ihm die Monographie Ernst Jünger. Un autre destin européen (Le Rocher, Monaco 2009). Zu seinen wichtigsten Buchveröffentlichungen zählen die Großessays Histoire et tradition des Européens (Le Rocher, Monaco 2002/2004) und Le Siècle de 1914 (Pygmalion, Paris 2006), in denen Venner die Grundlagen der europäischen Identität und die europäische Geschichte des 20. Jahrhunderts neu interpretiert. Zudem veröffentlichte er Le coeur rebelle (Belles Lettres, 1994), eine persönliche Reflexion über seine radikale Jugend, den Algerienkrieg, seine Haftzeit, die Bewegung »Europe Action« und die Ursprünge der »Nouvelle Droite«. Sein erstes zeitgeschichtliches Werk (Baltikum, 1974) befaßte sich mit den Freikorps. Die deutsche Ausgabe erschien unter dem Titel Söldner ohne Sold (Paul Neff Verlag, Wien 1974).
Kontakt: www.dominiquevenner.fr
Sezession: Herr Venner, in Deutschland hat man nur eine recht vage Vorstellung von den Entwicklungen im Frankreich der fünfziger und sechziger Jahre. Welche Kräfte bestimmten das Schicksal Ihres Landes zwischen Dien Bien Phu und dem Ende der Algérie française?
Venner: Die »patriotische« Strömung im Denken und Handeln zur Zeit des Algerienkriegs läßt sich nicht isoliert von einer sehr viel breiteren historischen Bewegung betrachten. Um jene Epoche ebenso wie unsere eigene zu verstehen, muß man die europäische Geschichte des 20. Jahrhunderts deuten lernen. Bis 1914 vermochte eine »europäische Ordnung« Traditionen und Moderne zu versöhnen. Der Erste Weltkrieg zerstörte diese Ordnung, die von dynamischen Aristokratien errichtet worden war. Auf den Trümmern dieser Zivilisation spielten sich ab 1920 gewaltige sozialistische und nationalistische Revolutionen ab. Daß diese Revolutionen, der italienische Faschismus ebenso wie der Nationalsozialismus, scheiterten und einen neuen Weltkrieg und weitere Katastrophen auslösten, lag vor allem an ihrem aggressiven Nationalismus und der Brutalität, mit der sie gegen ihre Gegner vorgingen. Allmählich beginnt sich die Erkenntnis durchzusetzen, daß Europa zwischen 1914 und 1945 einen zweiten »Dreißigjährigen Krieg« erlebte. Er endete mit dem überwältigenden Sieg der USA und der Sowjetunion. Diese beiden Mächte teilten Europa zwischen sich auf und zwangen ihm ihre jeweilige Ideologie auf. Gebrochen von einem halben Jahrhundert erst des Gewaltwahns, dann des Schuldgefühls, ist Europa daraufhin in tiefen Schlaf gefallen. Die »patriotischen« und militärischen Bewegungen, die in Frankreich zwischen Dien Bien Phu (1954) und dem Ende des Algerienkriegs (1962) entstanden, lassen sich als instinktive Revolten gegen diese Erniedrigung Europas deuten, die in Frankreich durch die Dekolonisierung schmerzhaft spürbar wurde.
Sezession: Sie haben damals die Herausforderung gesucht. Mit zwanzig kämpften Sie in Algerien, um die französische Herrschaft dort zu verteidigen. Zu Zeiten des Budapester Volksaufstands kämpften Sie gegen die Kommunisten. Sie waren am Putsch der Generäle vom April 1961 beteiligt, dem Versuch, Staatspräsident Charles de Gaulle zu stürzen. Für Ihre Beteiligung am Kampf der Untergrundbewegung Organisation de l’ Armée Secrète (OAS) verbüßten Sie eine Gefängnisstrafe. Was war der Anstoß, daß Sie zu einem »rebellischen Herzen« wurden?
Venner: Ich hatte damals ein sehr ausgeprägtes Lebensgefühl. Gemeinsam mit einer Handvoll Kameraden bekämpfte ich das politische und intellektuelle Hundepack, das wir für unseren Niedergang verantwortlich machten. Unsere Ideen waren kurzlebig, unsere Instinkte aber tief. In tollkühnen Aktionen riskierten wir Kopf und Kragen. Dieses Engagement hatte wenig mit dem gemein, was man landläufig als »politisch« bezeichnet. Wir träumten weniger davon, eine »Partei« zu gründen als vielmehr einen mystisch-militärischen Orden. Unsere Vorbilder waren die spanischen Falangisten von 1936 oder ein Mann wie Oberst Nasser 1952.
Sezession: Wenn Sie von der damaligen Zeit sprechen, bezeichnen Sie sich selber als einen »Nationalisten«. Warum?
Venner: Wir nannten uns damals »nationalistisch «, um zuvorderst unsere Radikalität zu betonen und uns von der bürgerlichen Rechten abzugrenzen, die sich als »national« bezeichnete. Scherzeshalber pflegten wir zu sagen: »Der Nationale verhält sich zum Nationalisten wie das Rindfleisch zum Stier.« Zudem verstanden wir uns als europäische Nationalisten. Wir waren unserer Zeit voraus.
Sezession: Später verfaßten Sie eine »positive Kritik « des Nationalismus. Was hat sich verändert?
Venner: Das Manifest Pour une critique positive habe ich im Gefängnis geschrieben, Ende 1962, nachdem der Kampf für die französische Kolonialherrschaft in Algerien gescheitert war. Es entstand als Antwort auf die Herausforderung einer historischen Niederlage und wollte neue Denkansätze und Stoßrichtungen für den Kampf formulieren. Die Situation, in der wir uns heute befinden, ist eine radikal andere. Damals mußte alles wiederaufgebaut werden, ohne daß irgendeine Grundlage vorhanden gewesen wäre. Der kraftvolle Gestaltungswille der zwei Jahrzehnte zwischen 1920 und 1940 war durch den Sieg des Kommunismus und des amerikanischen Demokratismus gebrochen, zu schweigen von den antifaschistischen »Säuberungen«. Der Algerienkrieg bewirkte zwar eine patriotische Erneuerung, die jedoch, statt Impulse für ein neues Denken zu geben, große Verwirrung stiftete. Nach 1962 war unsere Ideenwelt dementsprechend verödet. Der Veröffentlichung von Pour une critique positive folgte 1963 die Gründung der Zeitschrift Europe Action, die sich in vielerlei Hinsicht spürbar auswirkte. Wenngleich Europe Action nicht alle in sie gesetzten Erwartungen erfüllen konnte, gelang es doch, Grundlagen zu schaffen. Dazu zählt die Öffnung des Nationalismus für die europäische Dimension, die Befreiung vom Christentum, die Fruchtbarmachung sämtlicher Forschungsergebnisse aus der Philosophie und Geschichtswissenschaft. Dies bildete die Vorlage für das spätere intellektuelle Wirken der Nouvelle Droite.
Sezession: Im Januar 2010 sind seit dem »Barrikadenputsch « in Algier genau fünfzig Jahre vergangen. Wie denken Sie heute über Ihren damaligen Hauptfeind: General de Gaulle?
Venner: Ich habe ein Buch über diese komplexe Figur geschrieben: De Gaulle. La grandeur ou le néant? (Le Rocher, Monaco 2004). Der Titel »De Gaulle. Die Größe oder das Nichts« unterstreicht die Ambivalenz seiner Persönlichkeit. De Gaulle verfügte über große politische Fähigkeiten. Er hätte sie zugunsten der europäischen Einigung und unserer Loslösung von den USA einsetzen können. Leider blieb er zeitlebens der Logik des antifaschistischen Bürgerkriegs verhaftet, auf die er in zwei Schicksalskämpfen gesetzt hatte: 1940/45 und erneut 1958/62. Das Ergebnis ist bekannt. Im Mai 1958 kam de Gaulle an die Macht zurück, getragen von einer breiten Bewegung der nationalen Erneuerung. Zehn Jahre später hatte er dieser Bewegung so sehr das Rückgrat gebrochen, daß ihr politisches Gegenteil triumphierte: der Geist vom Mai ’68, der heute noch dominant ist.
Sezession: Armin Mohler, der von 1953 bis 1960 als Korrespondent für Schweizer und deutsche Zeitungen in Paris arbeitete, schrieb 1958 in der Zeit, Frankreich sei das einzige Land, in dem der Faschismus eine »zweite Chance« hatte. Warum, glauben Sie, entwickelte sich aus dem Nationalismus, der OAS und den Bewegungen der pieds-noirs, der Algerienfranzosen, nie eine neue Form des Faschismus?
Venner: Aus soziologischer Sicht läßt sich die Existenz eines allgemeinen Phänomens namens »Faschismus« feststellen, einschließlich des freilich sehr anders gearteten deutschen Nationalsozialismus. Dabei handelt es sich um eine einmalige historische Erscheinungsform, die nur in einer bestimmten Epoche auftrat. Entgegen den Vorstellungen der Antifaschisten ist der Faschismus weder räumlich noch zeitlich übertragbar. Ohne den Ersten Weltkrieg, ohne den Tod der vormaligen europäischen Ordnung hätte es keinen Faschismus gegeben. Seine Entstehung verdankt er den verzweifelten Umständen sowie dem Aufkommen einer Ersatz-Elite innerhalb der Kriegsgeneration. Er ist im übrigen nur eine Reaktion auf die bolschewistische Bedrohung. Hinzu kommen die Auswirkungen eines verwundeten Nationalismus. Nach 1945 und der historischen Niederlage einer neuen, aus den »Stahlgewittern« hervorgegangenen Elite bestand niemals irgendeine Chance für einen anderen »Faschismus«. Eine Wiederkehr des Faschismus wird es genausowenig geben wie eine neue Reformation. Die Geschichte der großen Bewegungen wiederholt sich nicht. Wir leben längst in einer anderen Zeit, nämlich jener des Zusammenpralls der Zivilisationen und ihres Wiederauflebens – und nicht zu vergessen: Europas.
Sezession: Herr Venner, wir bedanken uns für das Gespräch.
Das Interview führte Karlheinz Weißmann
Article printed from Sezession im Netz: http://www.sezession.de
URL to article: http://www.sezession.de/18118/kein-zweiter-faschismus.html
URLs in this post:
[1] pdf der Druckfassung: http://par5.sezession.de/wp-content/uploads/2010/07/Venner_Kein-zweiter-Faschismus.pdf
[2] Image: http://www.sezession.de/heftseiten/heft-34-februar-2010
00:06 Publié dans Entretiens, Nouvelle Droite | Lien permanent | Commentaires (1) | Tags : dominique venner, entretien, nouvelle droite | |
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JAPON 2013: l’Empire du soleil déclinant
Auran Derien
Ex: http://metamag.fr/

Taiichi Ohno

00:05 Publié dans Actualité | Lien permanent | Commentaires (0) | Tags : japon, asie, affaires asiatiques, politique internationale, océan pacifique | |
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La spiritualità di Marinetti
La spiritualità di Marinetti: fra anticlericalismo, spiritismo e cristianesimo
È noto come il Programma sansepolcrista del 1919 fosse fortemente anticlericale e presentasse addirittura un piano di “svaticanizzazione” dell’Italia mediante il sequestro di beni e l’abolizione dei privilegi ecclesiastici. All’adunata di piazza San Sepolcro del 23 marzo 1919 a Milano partecipa anche Filippo Tommaso Marinetti in qualità di leader del Partito Politico Futurista.
L’anticlericalismo di Marinetti ben si sposa con quello del movimento fascista, anzi è ancor più radicale di quest’ultimo, come si evince dal manifesto “Contro il Papato e la mentalità cattolica, serbatoi di ogni passatismo”, sempre del 1919, in cui il poeta propone di: «Sostituire all’attuale anticlericalismo retorico e quietista un anticlericalismo d’azione, violento e reciso, per sgomberare l’Italia e Roma dal suo medioevo teocratico che potrà scegliere una terra adatta ove morire lentamente».
Tali dichiarazioni non fanno altro che confermare quanto già espresso da Marinetti ne L’aeroplano del Papa, pubblicato nel 1912, in cui il padre del Futurismo predicava la necessità di «svaticanare l’Italia» e – in tempi non sospetti – di muovere guerra alla bigotta Austria.
Ma il violento anticlericalismo marinettiano è ben visibile in nuce già nel celebre Manifesto futurista del 1909, così pregno di quel dinamismo anarchico ed antitradizionale che sarà la cifra essenziale del movimento futurista, dal quale prenderà il via una nuova e rivoluzionaria stagione culturale, e che rappresentò, ça va sans dire, l’antecedente storico non solo di tutta l’arte a venire, ma anche di un nuovo modo di intendere la vita veloce e disinvolto.
Coevo al Manifesto del Futurismo è il “Manifesto politico per le elezioni del 1909” in cui Marinetti faceva professione di nazionalismo, anti-pacifismo, anti-socialismo ed anti-clericalismo. Dello stesso anno è anche l’incendiario romanzo Mafarka, il futurista, che gli valse un processo per oltraggio al pudore. Pervaso da suggestioni nietzscheane ed anti-romantiche, il romanzo culmina con la generazione da parte del protagonista di un essere dalle fattezze di uccello meccanico, stante a simboleggiare la volontà di potenza ed il genio creativo dell’artista, temi cari al filosofo della “morte di Dio”.
A proposito delle concezioni antimetafisiche di Marinetti, Julius Evola – che di metafisica, invece, campava – ricorderà nella sua autobiografia di quando il poeta, dopo aver letto un suo scritto, gli disse chiaro e tondo che le proprie idee erano lontane dalle sue più di quelle di un esquimese. Ma si sa, quando non si crede più nella trascendenza, si finisce spesso col credere a tutto: così fu anche per Marinetti, che come molti altri positivisti della sua epoca – pensiamo a Cesare Lombroso, e alla sua passione per i tavolini traballanti – prese a frequentare medium e spiritisti, stringendo amicizia, tra l’altro, con la sensitiva e poetessa triestina Nella Doria Cambon, confidente, per altro, anche di Svevo e di D’Annunzio.
Ma il vitalismo di cui è pervasa l’intera opera marinettiana non è esente da influenze misticheggianti: quella di Marinetti è però una “mistica della materia”, infatti, il movimento, l’azione, il dinamismo, per Marinetti, non sono che espressioni di quell’energia bergsonianamente intesa come frutto di uno slancio vitale che spinge la materia ad evolversi. Egli stesso affermava che ogni sera era solito inginocchiarsi e pregare di fronte alla lampadina del proprio comodino, perché in essa circolava la “divina velocità”.
Con l’avanzar degli anni, nondimeno, farà ritorno alla fede cattolica. Negli anni ’30 promuove addirittura il movimento dell’“arte sacra futurista”, sostenendo che: «Solo gli artisti futuristi, che da vent’anni impongono nell’arte l’arduo problema della simultaneità, possono esprimere simultaneamente i dogmi simultanei del culto cattolico, come la Santa Trinità, l’Immacolata Concezione e il Calvario di Dio».
I suoi ultimi scritti, del 1944, sono “L’aeropoema di Gesù”, dove canta con enfasi palinodica «l’illusione di essere di metallo, mentre si è solo povera carne piangente», ed il “Quarto d’ora di poesia per la X Mas” – scritto poche ore prima di morire – in cui pare destreggiarsi tra il ritrovato amore per Dio e la passione per l’azione che l’accompagnò per tutta la vita: «Non vi grido arrivederci in Paradiso – dirà ai combattenti della X – ché lassù vi toccherebbe ubbidire all’infinito amore purissimo di Dio mentre voi ora smaniate dal desiderio di comandare un esercito di ragionamenti dunque autocarri avanti».
Giovanni Balducci
00:05 Publié dans art | Lien permanent | Commentaires (0) | Tags : art, avant-gardes, marinetti, futurisme, italie | |
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lundi, 17 juin 2013
AMERIQUE LATINE: l’Empire du néant s’accroche
AMERIQUE LATINE: l’Empire du néant s’accroche
Ex: http://metamag.fr/




00:05 Publié dans Actualité | Lien permanent | Commentaires (0) | Tags : politique internationale, amérique latine, amérique du sud, états-unis | |
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The “Gender Industry” — Controlling the Periphery
The “Gender Industry” — Controlling the Periphery
Ex: http://www.fairobserver.com/

Just like threats and enemies often don’t turn out to be who we are told or believe them to be, measures and movements with an apparently noble and humanist purpose do not always serve it. Draconic laws against “hate speech” and “extremism,” for instance, are perhaps not as much about promoting tolerance or stopping evil white supremacists and evil Salafists as the public is told. The latter groups rather serve as mediagenic scarecrows, the threat of which serves to legitimize a set of laws, policies and control organs that are set up for the purpose of intimidating or silencing all forms of effective dissent against the neoliberal order in the future. Likewise, tightened gun-control laws are not in place for the protection of ordinary citizens, but rather represent attempts by the power elites to curb the circulation of firearms that could, one day, be turned against them as the cropped-up frustration, bitterness and despair that ferment at the grassroots level, explode.
Orwellian doublethink and newspeak have never been as lavishly used as under the neoliberal hegemony that arose after the demise of the Cold War and the bipolar world order. Now, the same paradox applies to feminism and its more comprehensive and slick spin-off and alibi, gender. Much can be traced back to so-called “second-wave feminism,” a movement that originated among upper-middle class and elite women in northwestern Europe and in the US between 1965-75. Its major aims were the financial independence for women through their full integration into the labor market, and the so-called “sexual liberation.” There is no doubt that the movement initially addressed real inequalities, abuses and hypocrisies. Yet, it lost part of its moral superiority once it became an instrument of ingraining a neoliberal world order – a dehumanizing system in which all aspects of life have to become marketable, with everyone and everything as merchandise, subordinate to oligarchic and cosmopolitan financial elites — in the deepest fabric of society. How did this happen?
Is Freedom Slavery?
Let us look at its actual legacy in the countries' societies where it started: that is the OECD sphere, and northwestern Europe and the US in particular. If one makes abstraction of the rhetoric about emancipation, progress, equal opportunity and freedom of choice, which have been truly or allegedly obtained, one sees that over the last decades men and women in the OECD sphere’s core societies have reached almost complete equality — that is, in the first place, as consumers and taxable subjects. It’s important to emphasize this; for the upgrading of women to fully-fledged laborers, consumers and taxpayers was the actual purpose of the establishment’s recuperation of feminism, or at least a number of its issues. In terms of marketization of society, the so-called sexual liberation also came into practice as the full incorporation of the sexual mores of the left-libertarian protest subcultures from the 1965-75 period, into marketing and mass consumerism. But perhaps the most important is this: the steered vilification and destruction of the core family and the clan as the cornerstones of a natural societal order, and the power struggle and hostility between the sexes that is being constantly incited by lifestyle magazines, reality TV, women’s organizations, social workers and lawyers, has proven to be an ultimate divide-and-rule tactic.
Perhaps it's somewhat bluntly put. But let’s stick to the essentials. The fragmentation and mutation of the social fabric also came to serve a major purpose of ensuring ideological continuity, in the sense that corporate media, subsidized pedagogues and all sorts of therapists became major players in the education and acculturation of children and young adults instead of the family. At a loss because of the breakup of the family structure and degradation of the father figure, they become much easier to indoctrinate with the systemic values and norms through the said channels. Finally, in terms of society control, the promotion of feminization and metro-sexuality among boys and men through media and commercials is to dilute the physical and psychological capacity for effective rebellion and revolution against the order of things. The oligarchy has understood all too well that the physical input on the streets during turmoil and revolutions have always primarily been carried out by men.
So, one starts to wonder whether it’s really about creating a more soft and gentle society, or, rather, a submissive one that lives an illusion of freedom and equality. More recently, the gender sector went further with the promotion of gay rights, which after a while have become rights of “sexual minorities” in international policy discourse. On the whole it looks like in some way, feminism and the gender sector eventually came to serve the oppression that they pretend to fight. Is it this that the thousands of well-intended feminists and gender activists wanted? Most probably not. The thing is, that their movements, and real and perceived achievements, were recuperated by a system, the nature of which they failed to understand — at least in time. But on the other hand, feminism’s recuperation into a tool for the neoliberal oligarchy was only possible because part of the feminist elites understood that they could make careers on this, especially once the baby boomers and soixante-huitards, who propagated second-wave feminism, found their way into the upper echelons of national politics and international institutions.
The Wrath of the Peripheries
For sober minds, it had been clear for a long time now that resistance against, and alternatives to, neo-liberalism would not come from the secular Lefts. As Oswald Spengler rightly said at the time – and as the former Socialist sphere in the 1990s as well as the devolution of European social-democrats illustrate – every “outbreak” of Socialism creates new paths for capitalism. Neither can much be expected from established democratic structures and actors, because these have been largely reduced to entertainment and periodic political rituals that do not affect the real powers that be. Instead, the resistance and alternatives come and will continue to come from the internal and global peripheries and from emerging powers. They will be grafted in existing or re-composed solidarity groups, existing or born-again forms of traditionalism, and religion. Depending on the society and the geographic sphere, the latter particularly includes Islam, Christianity, and perhaps neo-paganism.
Even within the OECD sphere itself, remnants of traditional structures and religion might one day prove vital for the survival of individuals and for the recomposing of societies once the current order implodes, as it sooner or later will. Therefore, these have to be discredited and discarded so that no alternatives can form, or that they can be marginalized where they exist. What the protagonists and agents of global neoliberal hegemony especially fear is that emerging powers and traditionalist and non-secular resistance movements will somehow find a common cause. Furthermore, similar to what took place in the OECD sphere, the global consumers’ base has to be expanded so that the economic system can extend its survival. This means that collective identities, norms and values that form an impediment to the transformation of the peripheries’ societies into fully-fledged consumer bases, have to be dealt with. And this is where the gender industry, amongst others, comes in. So, what it essentially comes to, is that the process of social fragmentation of feminism’s original turf has to be propagated and grafted in the internal periphery – that is, the non-Western and in particular Muslim immigrants in the OECD sphere – as well as in the global periphery and, here again, with particular attention to its Islamic sectors. This also includes the exportation of the sexual minorities agenda.
A major channel of what is definitely becoming gender imperialism is international development aid. The use of aid to transform peripheral societies and gain some control over them in the process has been conceptualized by authors like Mark Duffield, amongst others. The following figure offers a concrete look at what aid for the promotion of gender equality and women’s empowerment as a principal or significant goal, represent in the overall aid volume from the OECD sphere, and how it evolved over time. These figures only reflect reported official aid. If one adds the activities where gender equality is an implicit and not a major goal, as well as the contributions from private donors, the portion of such aid is likely to be higher. Nonetheless, if we look at the timeline, we see that aid related to gender systematically increased after 1999, and especially from 2002 onwards. This is no coincidence. For a start, gender equality was streamlined and integrated as a priority development goal at a number of global summits under UN aegis between 1995 and 2000. More importantly, there was the shifting geopolitical paradigm. Earlier, the “opening” of the former Socialist societies in Eastern Europe, the Balkans and Eurasia had already created a real or hoped-for space for “social reconstruction” along neoliberal lines. The rapid impoverishment and the social and moral dislocation that these societies went through in the early 1990s created opportunities for the international gender industry too. Officially there to save women from degradation and exploitation, its task, in fact, was to help prevent any return or rehabilitation of traditionalist and non-secular alternatives to defunct Socialism.
Aid as “Social Software”
Things gained momentum, however, with the official start of what we know as the “Global War on Terror” in late 2001 and early 2002. Of course, this multi-dimensional war did not start out of the blue. It was rather the outcome of an older security focus shift towards the Islamic sphere that was already clear during the First Gulf War in 1990-91 — the one following Saddam Hussein’s occupation of Kuwait. After the overt start of the current phase of the war on terror in 2001-02, however, one observes a strong and systematic increase of gender aid. So now, on average, we are talking about $17.6 billion of official gender aid per annum since 2002. Contrary to what some may think, the bulk of this, about three quarters in the 2008-11 period for instance, did not come from the US but from EU institutions — especially from the major EU member states. This suggests some sort of task division in which the US provides the bulk of the military muscle for neo-imperial intervention, while the more effeminate EU brings the social software to transform societies. Country-wise, much of the gender-related aid, both proportional or in absolute terms, is destined for, hardly surprising, majority Muslim societies that are the frontlines in the war on terror (flagship context being of course Afghanistan, Yemen, Iraq, Pakistan and, more recently, Mali and Indonesia).
There’s also India and China, and a number of African countries that are categorized as fragile states or where assertive Christian movements exist. Interestingly, the top recipients also include Vietnam, a nominally socialist country and onetime anti-imperialist bulwark, but that has now apparently become a champion of sexual minority rights. It is, of course, wrong to look at the whole gender industry as a centralized, uniform sector bound by global sisterhood and solidarity. It is rather a realm of numerous specialized international institutions, international as well as local non-governmental organizations, consulting firms, platforms and egos that are permanently in competition with each other for a piece of the donor funding pie, career opportunities and their own continuity, and in which “oppressed women” eventually serve as a backdrop. This competition and divisions, which is one of the reasons why the sector will eventually fail in its objectives, will most likely increase when funding shrinks if the economic crisis in the OECD sphere lasts or worsens. In the field, however, common traits and ways of operating can be observed. First, the whole effort is largely elite-driven. Just like the West-African slave trade and early European colonialism in India, for instance, could never have been organized without the active and interested support of native notability and merchant princes, neo-liberal hegemony, and the gender industry that has to help anchor it in the social fabric, have to rely on local elite groups and, of course, their interests.
These elite groups form much of the gender industry’s local staff and the leadership of local women’s movements. Being composed of members of more cosmopolitan, westernized segments of society, secularists, yuppies, artistic milieus and more opportunistic officials, they understand very well the profitability of acting as subcontractors in donor agendas. Most often, however, they do not reflect what lives and moves in wider society, which they often fear and despise for its perceived “backwardness.” The twisted and socially prejudiced assessment of the gender situation that this often brings, reflects a deep social divide between the elites, the grassroots and the socially mobile. What was striking to me, for example, during the whole outrage around the Delhi rape case earlier this year, when elite feminists – of the kind that treat their domestic servants like rubbish after coming home from the umpteenth human rights seminar – skipped no opportunity to blame “the backward traditionalism of the masses” for the increase in rape cases. Typically, hardly anyone in those circles even suggested that the rapid spread of the liberal virtue of pornography could, maybe, be a far more important cause.
Stop Pretending
Second, one can observe a clear tendency of focusing on extreme, if not marginal, situations and incidents of which women fall victim, in order to almost demonize, in cooperation with system pundits craving for sensation, the male and traditionalist sections of society — if not entire countries. Of course, with some martyr babes and a tearjerker or two thrown in, it gives the international visibility and legitimacy that is needed for funding. But, more essentially, it feeds a latent narrative in which men are uniformly depicted as oppressive, violent, lazy and irresponsible. And this has to serve, indeed, the same divide-and-rule tactic, which is to set the sexes up against each other. In reality, however, between the elite feminists and the libertine jet set women on one hand, and the women who are victim of spectacular, brutal abuses on the other, there exists a wide and diverse societal middle ground in which men and women, as good and as bad as it gets for everyone, do have a mature modus vivendi in a daily environment that is defined both by tradition and globalization. But hardly anyone seems interested in this. For one, there’s much less spectacular misery to see and sell.
But the existence of this silent, yet living, majority underlines something much more important. Just like the left-wing students with upper-middle class backgrounds in the Western Europe of 1965-75 — who went to the factories to spread the gospel of proletarian revolution and encountered indifference, if not outright hostility, from the very workers that they wanted to “emancipate” — privileged feminists and gender professionals are as baffled when they finally realize that the bulk of, say, Arab, Afghan and African women that they want to “save” and “enlighten” are maybe all but waiting for that. And that is at once the other reason why the gender strategy could eventually fail.
Before anyone thinks this is outrageous or preposterous, lay assured that I understand such criticisms. There used to be a time, quite some years ago already, that yours truly bought into all this as well: after all, who could be against protecting and liberating women from abuse, exploitation and discrimination? The thing is, when you work in different spheres and societies long enough and when you have eyes and ears, you realize at a certain moment that one has to be either malevolent or a stubborn idealist not to grasp that the beautiful discourse and slick slogans do not entirely reflect reality. And that reality is when one comes to see where the roads paved with good intentions can at times lead to.
00:05 Publié dans Sociologie | Lien permanent | Commentaires (0) | Tags : sociologie, sexualité, gender studies, gender | |
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Любо, братцы, любо - Кубанский казачий хор
00:05 Publié dans Militaria, Musique, Musique, Terres d'Europe, Terroirs et racines | Lien permanent | Commentaires (0) | Tags : cosaques, russie, kouban, musique, traditions populaires | |
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dimanche, 16 juin 2013
Roland Dumas : les Anglais préparaient la guerre en Syrie deux ans avant les manifestations en 2011
00:05 Publié dans Actualité, Entretiens | Lien permanent | Commentaires (0) | Tags : politique internationale, syrie, grande-bretagne, levant, proche-orient, monde arabe, monde arabo-musulman | |
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Une conférence de Bernard Lugan
00:05 Publié dans Actualité | Lien permanent | Commentaires (0) | Tags : bernard lugan, politique internationale | |
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Romain Lecap: Manipulations médiatiques
00:05 Publié dans Actualité, Entretiens, Manipulations médiatiques | Lien permanent | Commentaires (0) | Tags : romain lecap, manipulations médiatiques, entretien | |
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samedi, 15 juin 2013
La indefensión de Europa vista desde América
La indefensión de Europa vista desde América
Alberto Buela (*)
Nosotros como dijo el Papa Francisco vivimos en “el fin del mundo” y por lo tanto no nos afectan los problemas de los países centrales. Y si nos afectan es colateralmente. Si lo miramos bien, es en el hemisferio norte (USA, Europa. Rusia, China, Japón) donde ocurren los grandes acontecimientos que conmueven al mundo. En el hemisferio sur casi no pasa nada que tenga sentido para los mass media que son todos del norte. Así hoy nos venden a Mandela, cerca de la Parca, como campeón de la humanidad, cuando este antiguo PC y agente de Stalin practicó un racismo a la inversa con los blancos de Sudáfrica y con los zulúes, originarios habitantes del país. Y ayer nos vendían a Menem como paladín del libre mercado y terminó hundiendo la Argentina.
De modo que cada vez que nos hablan de Occidente nosotros, que vivimos en el extremo Occidente, decimos como el poeta Anzoátegui: Qué Occidente no nos venga con el cuento de Occidente. Pero más allá del reparo notamos que Europa, en tanto que corazón de Occidente ofrece falsas respuestas a las agresiones que sufre y a los vejámenes y asesinatos de sus hijos que padece.
Así, acaban dos musulmanes de asesinar en plena calle de Londres a un soldado inglés, Lee Rigby, y el primer ministro inglés en lugar de declarar que fue el fundamentalismo musulmán el causante del asesinato y castigarlo, declaró muy suelto de cuerpo: el crimen es una traición al Islam.
Pero acaso, ¿le importa al algún musulmán que estos dos árabes hayan traicionado al Islam? No. Pues todo lo que sea en contra de Occidente es bienvenido para el mundo musulmán. Y esto desde su fundación ha sido, es y será así. Y el que no lo quiera ver no sabe sobre el tema o es “un entendimiento torcido”.
Ahora bien, si desde Inglaterra, que es como decir el meollo conservador y militar más concentrado de Occidente, puede su primer ministro cometer semejante desatino, qué nos está permitido esperar del resto de los dirigentes occidentales. Nada. En el 2012 fueron asesinados 105.000 cristianos en el ámbito del mundo musulmán, y salvo la investigadora inglesa que lleva la cuenta y algún obispo en alguna comisión perdida de las Naciones Unidas, ningún dirigente político occidental dijo nada. Occidente ha sido entregado “con pito y cadena” a los designios del Islam.[1]
Y esto mismo lo afirma un interesante filósofo alemán Peter Sloterdijk en una reciente entrevista: Europa no será capaz de una política suficientemente defensiva porque no puede practicar una política tan fea. Además estaría obligada a desmentir sus ideales liberales y democráticos.
Los más lúcidos de los pensadores europeos (de Benoist, Cacciari, Bueno) nos hablan de una especie de feminización de la cultura de Occidente: el uso abusivo del teléfono celular, la vestimenta, la pérdida del imperativo, el cambio de usos y costumbres, el avance exponencial del mundo gay, la alimentación light con cigarrillos sin nicotina y café sin cafeína, etc. etc.
Ayer nomás, el Papa Francisco declaró públicamente que: en la Curia vaticana hay un looby gay que provocó la filtración de informaciones que obligó a renunciar a Benedicto XVI: hay que ver lo que podemos hacer. No es necesaria gran perspicacia para observar los modales y la cara de maricón que tiene el secretario de Estado del Vaticano.
Es decir, que los dirigentes de Occidente se niegan a ver lo que se cae de maduro, lo que es evidente, aquello que se muestra en forma descarada y manifiesta y dejan a los pueblos de matriz occidental librados a la voluntad de sus enemigos.[2] Lo mismo que hizo Venecia ante la caída inminente de Constantinopla. Si alguno de los que lee este breve comentario nuestro se quiere amargar, puede leer el libro de Steven Runciman de la vieja editorial Espasa Calpe[3].
Nosotros desde el fin del mundo asistimos con pena a la destrucción de una tradición de la cual nos nutrimos y de la que somos deudores, pero como no es la única tradición cultural que nos conforma, que nos da forma, también le podemos rezar a la Pachamama. Sin embargo, tenemos la esperanza de que, islamizada Europa, el cristianismo pueda renacer en Iberoamérica.
Lo que barruntamos es que no va a ser una restauración genuina del cristianismo porque nuestros dirigentes políticos, culturales y religiosos, que no son mejores que los europeos, son en su mayoría pro sionistas y eso es una ventaja relativa, habida cuenta que el sionismo es la única oposición frontal al totalitarismo musulmán. Entonces el cristianismo que se impondrá será de sesgo hebreo, donde se van a licuar todas las relaciones y distinciones teológicas conflictivas del cristianismo respecto de los llamados, anfibológicamente,“ hermanos mayores”. En el mejor de los casos se nos impondrá un cristianismo sin aristas donde desaparecerá todo lo heroico.
Esto es lo que vemos sine ira et studio, sucintamente, desde América.
[1] El sociólogo Massimo Introvigne, coordinador del Observatorio sobre la libertad religiosa afirmó que “se estima que en 2012 murieron por su fe 105 mil cristianos, es decir, uno cada cinco minutos. Son proporciones espantosas”. Y monseñor Silvano Tomasi afirmó: “Cada año más de 100.000 cristianos son asesinados violentamente por alguna causa relacionada con su fe».
00:05 Publié dans Actualité, Affaires européennes | Lien permanent | Commentaires (0) | Tags : alberto buela, argentine, amérique latine, amérique du sud, europe, affaires européennes, politique internationale | |
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Le Bulletin célinien n°353
Le Bulletin célinien n°353 - Juin 2013
Marc Laudelout : Bloc-notes.
Pierre Assouline : Un roman peut-il servir de sources aux historiens ? Le cas Céline.
Jean-Pierre Dauphin : L’œuvre exige des soins scrupuleux [1967]
M. L. : Le Livre de Poche a 60 ans.
Éric Mazet : Gen Paul et Céline. La Bataille du Styx.
Frédéric Saenen : Céline « mi-Diogène mi-Roi Lear ».
Pierre Lalanne : Un colloque sur les pamphlets.
M. L. : Les lectures de Christopher Gérard et de Philippe d’Hugues.
Le Bulletin célinien, Bureau Saint-Lambert, B. P. 77, 1200 Bruxelles.
Abonnement 1 an, 11 numéros : 55 €
Consulter le sommaire des anciens numéros ici.
Bloc-notes
00:05 Publié dans Littérature, Revue | Lien permanent | Commentaires (1) | Tags : littérature, lettres, lettres françaises, littérature française, céline, marc laudelout, revue | |
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Chant des artilleurs
Chant des artilleurs
00:05 Publié dans Militaria, Musique, Musique | Lien permanent | Commentaires (0) | Tags : cosaques, artillerie, russie, musique | |
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vendredi, 14 juin 2013
L'Afrique réelle nos. 41 & 42
L'Afrique Réelle N°42 - Juin 2013
Cette manœuvre de retardement permit à l’essentiel des combattants islamistes qui occupaient le nord du Mali de se réfugier en Libye. Là se trouve aujourd’hui leur base d’action d’où ils peuvent, à tout moment, lancer des opérations dans l’ensemble de la zone sahélienne.
Le président nigérien Mahamadou Issoufou fut le premier à rompre le mur du silence, déclarant que les auteurs de l’attentat meurtrier du 23 mai qui a frappé son pays venaient de Libye. Toutes les forces de déstabilisation se sont en effet regroupées dans le sud de ce pays où elles disposent d’un véritable sanctuaire puisque l’Etat libyen n’existe plus.
Comme je le disais dans un précédent communiqué, ceux qui ont lancé la France dans la guerre civile libyenne portent toute la responsabilité de la situation actuelle.
Celle du président Sarkozy est double car, après avoir renversé le colonel Kadhafi, il est demeuré passif quand, au mois de janvier 2012, au Mali, il était impératif de fixer et de traiter l’abcès islamiste afin d’éviter sa dissémination. Au lieu de cela, dans la plus totale indécision doublée d’un manque absolu de vision géostratégique, la France a camouflé sa démission derrière l’argument d’une « action » militaire de la CEDEAO.
Avec une grande continuité dans l’incompétence, le président Hollande laissa ensuite les islamistes liquider militairement les Touareg tout en affirmant que la France n’interviendrait en aucun cas, ce qui fut un encouragement donné aux jihadistes. Cependant, et heureusement, à la différence de son prédécesseur, François Hollande a fini par écouter les militaires et a ordonné l’opération Serval. Mais cette nécessaire intervention était trop tardive car la dissémination terroriste s’était produite.
Aujourd’hui, le Niger, le Tchad et le Cameroun sont menacés, mais c’est au Nigeria que la situation est la plus explosive. Dans cet Etat mastodonte et fragmenté où les antagonismes nord-sud peuvent à n’importe quel moment déboucher sur un conflit de grande envergure, les islamistes disposent en effet d’un terreau favorable ; à telle enseigne que c’est une véritable guerre que l’armée fédérale mène actuellement contre les fondamentalistes de Boko Haram qui contrôlent une partie du nord du pays.
L'Afrique Réelle N° 41 - Mai 2013
Il aura donc fallu l’attentat à la voiture piégée qui a visé l’ambassade de France à Tripoli le 23 avril dernier pour que la presse française découvre enfin que la Libye n’existe plus comme Etat.
Depuis cet attentat, et alors que, jusque là, les perroquets répétaient que le pays était en voie de stabilisation et de démocratisation, son état réel illustre chaque jour un peu plus leur psittacisme. C’est ainsi que tout le sud du pays est devenu une zone grise dans laquelle évoluent les terroristes chassés du Mali par l’opération Serval. Ailleurs, l’incapacité de l’Etat atteint des proportions inouïes avec le siège mis devant certains ministères par des groupes de miliciens écartés du partage des dépouilles opimes enlevées au colonel Kadhafi. Sans parler de la quasi sécession de la Cyrénaïque, déchirée par une guerre civile et religieuse.
Si, comme le disait Charles Maurras « une politique se juge à ses résultats », le bilan du duo Sarkozy-BHL dans cette affaire est donc particulièrement accablant. En ayant immiscé la France dans une guerre civile alors que ses intérêts n’étaient pas en jeu, le politique et le « philosophe » ont en effet offert la victoire aux délinquants de toutes sortes et aux fondamentalistes islamistes qui se battent au grand jour pour récupérer des miettes de pouvoir.
Pour des raisons encore inconnues, le prétexte « humanitaire » étant une fable destinée aux enfants de l’école maternelle, Nicolas Sarkozy a renversé un chef d’Etat qui n’était certes pas un modèle de vertu, mais qui, dans le combat contre le fondamentalisme islamiste était devenu son allié. Un chef d’Etat fantasque et imprévisible, mais qui, après avoir agité la région sahélienne en était devenu un élément stabilisateur. Un chef d’Etat ancien soutien du terrorisme, mais qui, là encore, s’était mis à le combattre. Un chef d’Etat qui était un partenaire essentiel dans la lutte contre l’immigration clandestine et ses parrains mafieux. Un chef d’Etat qui avait fait croire que la Libye existait alors qu’il ne s’agit que d’une mosaïque tribalo-régionale.
Un chef d’Etat enfin qui ne risquera pas de faire des révélations « gênantes » lors d’un procès. Sa tête ayant été mise à prix comme celle d’un vulgaire délinquant de droit commun, il fut en effet liquidé après avoir été torturé et sodomisé par les doux démocrates de la milice de Misrata… Ces mêmes miliciens avaient été sauvés de justesse quelques mois auparavant par une audacieuse opération menée par des commandos français. La seule de ce genre et de cette importance durant toute la guerre, l’intervention française dans le djebel Nefusa ayant été de nature différente. Là encore, une autre question se pose elle aussi restée sans réponse à ce jour : pourquoi, et alors que d’autres objectifs étaient militairement plus importants, le président Sarkozy a-t-il ordonné de dégager les miliciens de Misrata ?
Bernard Lugan
00:05 Publié dans Actualité, Géopolitique | Lien permanent | Commentaires (0) | Tags : bernard lugan, afrique, affaires africaines, afrique réelle, libye, sahelistan, niger, tchad, mali, nigéria, esclavage, traite négrière, côte d'ivoire | |
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Kabul, transizione sulle sabbie mobili
Kabul, transizione sulle sabbie mobili
di Manlio Dinucci
Fonte: Il Manifesto [scheda fonte]
È rientrata dall'Afghanistan la 53ma «vittima» italiana, termine usato per definire i militari Natouccisi nelle operazioni belliche, non le migliaia di vittime civili che la guerra continua a provocare.
E mentre si spettacolarizza il dolore dei familiari e le massime autorità dello stato esprimono il solito «profondo cordoglio», il ministro della difesa Mauro declama: «La libertà, la pace e la democrazia, a cui noi contribuiamo in diversi teatri operativi nel mondo, hanno purtroppo un prezzo e questa volta a pagarlo sono i nostri soldati». Per ben altri scopi sono in Afghanistan oltre 3mila soldati italiani (il quarto maggiore contingente dopo quelli di Stati Uniti, Gran Bretagna e Germania).
Sono là, sulla scia della strategia Usa, per occupare un territorio che - situato al crocevia tra Asia centrale e meridionale, occidentale e orientale - è di primaria importanza geostrategica rispetto a Russia, Cina, Iran e Pakistan, e alle riserve energetiche del Caspio e del Golfo. Sono là sotto comando Usa da quando la Nato ha assunto nel 2003 con un colpo di mano (allora senza autorizzazione del Consiglio di sicurezza) la «leadership dell'Isaf, forza con mandato Onu». Dopo aver speso nella guerra circa 1.200 miliardi di dollari secondo il Pentagono (in realtà molti di più se si calcolano altre spese, tra cui quelle per gli oltre 18mila militari Usa feriti), gli Stati uniti hanno deciso di ridurre dal 2014 il numero delle loro truppe in Afghanistan da 68mila a circa 10mila. Riduzioni proporzionali sono state annunciate per gli altri contingenti, compreso quello italiano.
Secondo quanto prevede il piano, un crescente ruolo sul campo dovrà essere svolto dalle forze governative afghane addestrate, armate e di fatto comandate da quelle Usa/Nato, che conserveranno le principali basi in Afghanistan. La «transizione» consisterà non nella fine della guerra, ma nella sua trasformazione in guerra «coperta», condotta con forze speciali e droni.
Gli Usa hanno impegnato gli alleati a contribuire alla formazione delle «forze di sicurezza afghane», già costata oltre 60 miliardi di dollari. Le cose non vanno però tanto bene: diversi soldati afghani, una volta addestrati, rivolgono le armi contro gli addestratori. Per la «transizione» la Nato deve quindi puntare ancora di più sul governo afghano, ossia sul gruppo di potere che ha insediato a Kabul. A tal fine sarà accresciuto il «fondo per la ricostruzione», già costato oltre 20 miliardi. In tale quadro si inserisce l'Accordo di partenariato firmato da Monti e Karzai, che prevede crediti agevolati e altri investimenti italiani in Afghanistan per centinaia di milioni di euro. Questo fiume di denaro finirà in gran parte nelle tasche di Hamid Karzai e dei suoi familiari, molti dei quali hanno cittadinanza Usa. Continueranno così ad arricchirsi con i miliardi della Nato (che escono anche dalle nostre tasche), gli affari sottobanco con compagnie straniere e il traffico di droga.
Non a caso l'anno scorso l'Afghanistan ha accresciuto del 18% le proprie piantagioni di oppio, il cui traffico è gestito non solo dai taleban ma in primo luogo dalla cerchia governativa. Una inchiesta del «New York Times» conferma che, per oltre un decennio, sono arrivate nell'ufficio del presidente Karzai, tramite la Cia, «borse di denaro liquido» per l'ammontare di decine di milioni di dollari. Niente scandalo: lo stesso Karzai ha dichiarato di essere stato assicurato dalla Cia che continuerà a ricevere «denaro contante», parte del quale servirà a «pagare l'élite politica, dominata dai signori della guerra».
Tante altre notizie su www.ariannaeditrice.it
00:05 Publié dans Actualité | Lien permanent | Commentaires (0) | Tags : politique internationale, asie, affaires asiatiques, moyen orient, afghanistan, karzai | |
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War and Water
War and Water: Hydropolitics Propel Balkanization in Africa
Ex: http://www.globalresearch.ca/
Wherever there are reports of melting glaciers and a future of diminished water resources, there is an increasing Balkanization of nation-states. Those who manipulate world events for maximum profit understand that it is much easier to control water resources if one is dealing with a multitude of warring and jealous mini-states than it is to deal with a regional power…
The Nile Basin is seeing record fragmentation of nation-states by secessionist and other rebel movements, some backed by the United States and its Western allies and others backed by Egypt and Saudi Arabia. Yet other secessionist groups are backed by regional rivals such as Ethiopia, Eritrea, Uganda, and Sudan.
Ethiopia has announced that its Grand Ethiopian Renaissance Dam project on the Blue Nile will begin diverting the Blue Nile at the end of 2014. Ethiopia’s decision has set off alarm bells down river in Sudan and Egypt, which are both critically dependent on the Nile for drinking water, irrigation, and in the case of Egypt’s Aswan High Dam, electric power. A 1959 agreement between Egypt and Sudan guarantees Egypt 70 percent and Sudan 30 percent of the Nile’s water flow.
Egypt’s government has warned Ethiopia, a historical rival, not to restrict the Nile water flow to the extent that it would adversely affect the Aswan Dam or Egypt’s water supply. Sudan has voiced similar warnings. Cairo and Khartoum are also aware that their mutual enemy, Israel, has close relations with Ethiopia and the Republic of South Sudan, the world’s newest nation. The independence of South Sudan would not have been possible without the backing of Israel’s leading neo-conservative allies in Washington and London.
The White Nile flows from the Tanzania, Rwanda, Burundi, through Uganda and South Sudan, to Sudan. Egypt and Sudan have also been concerned about Israel’s heavy presence in South Sudan. The South Sudanese secession put tremendous pressure on the future territorial integrity of Sudan, which faces additional Western- and Israeli-backed breakaway movements in Darfur and northeastern Sudan.
Independence for South Sudan was long a goal of former Secretary of State Madeleine Albright and her god-daughter, current U.S. ambassador to the UN Susan Rice. The splitting of Sudan into an Arab Muslim north and a black Christian and animist south was also long a goal of Israel, which yearned for a client state in South Sudan that would be able to squeeze the supply of the Nile’s headwaters to Egypt and north Sudan.
South Sudan’s independence was cobbled together so rapidly, its Western sponsors were not even sure, at first, what to call the country. Although South Sudan was finally agreed upon, other proposals were to call the nation the «Nile Republic» or «Nilotia,» which were rejected because of the obvious threatening meaning that such names would send to Cairo and Khartoum.
The names «Cush» or «Kush» were also rejected because of their reference to the land of Cush that appears in the Jewish Bible and the obvious meaning that such a name would have for those who accuse Israel of wanting to expand its borders beyond the borders of the Palestinian mandate. «New Sudan» was also rejected because of implied irredentist claims by South Sudan on the contested oil-rich Abyei region between Sudan and South Sudan.
Egypt has been lending quiet support to Ethiopian and Somali secessionists, which Cairo sees as a counterweight to Ethiopian neo-imperialist designs in the Horn of Africa. Although Ethiopia maintains good relations with the breakaway Republic of Somaliland, Addis Ababa does not want to see Somalia fragmented any further. But that is exactly what is desired by Cairo to keep Ethiopia’s military and revenues preoccupied with an unstable and collapsing neighbor to the east.
Two other parts of Somalia, Puntland and Jubaland, also spelled Jubbaland, have declared separatist states. Jubaland should not be confused with the capital of South Sudan, Juba, which is being relocated to Ramciel, close to the border with Sudan. However, all this confusion and map redrawing is a result of increasing hydropolitics in the region, as well as the ever-present turmoil caused by the presence of oil and natural gas reserves. The Rahanweyn Resistance Army is fighting for an independent state of Southwestern Somalia.
Somaliland has its own secessionist movement in the western part of the country, an entity called Awdalland, which is believed to get some support from neighboring Djibouti, the site of the U.S. military base at Camp Lemonier.
Ethiopian troops, supported by the African Union and the United States, are trying to prop up Somalia’s weak Federal government but Somalia’s fracturing continues unabated with Kenya supporting a semi-independent entity called «Azania» in a part of Jubaland in Somalia.
There are also a number of nascent separatist movements in Ethiopia, many being brutally suppressed by the Ethiopian government with military assistance from the United States, Britain, and Israel. Some of these movements are backed by Eritrea, which, itself, broke away from Ethiopia two decades ago. Chief among the groups are the Ogadenis, who want a Somali state declared in eastern Ethiopia and the Oromo, who dream of an independent Oromia.
Ethiopia’s ruling dictatorship has tried to placate the Oromos and Ogadenis with peace talks but these moves are seen as window dressing to placate Ethiopia’s benefactors in Washington and London.
However, separatist movements throughout the Horn of Africa took pleasure in the advent of South Sudan because they saw the «inviolability» of colonial-drawn borders, long insisted upon by the Organization of African Unity and the African Union, finally beginning to wither. In fact, that process began with Eritrea’s independence in 1993. Eritrea also faces its own secessionist movement, the Red Sea Afars. The Afars also maintain separatist movements in Ethiopia and Djibouti, the latter having once been known as the French Territory of the Afars and Issas.
In another U.S. ally, Kenya, the homeland of President Barack Obama’s father, Muslims along the coast have dusted off the Sultan of Zanzibar’s 1887 lease to the British East Africa Company of the 10-mile strip of land along the present Indian Ocean coast of Kenya. Legally, when the lease expired the strip was to revert back to control of the sultan. Since the Sultan was ousted in a 1964 coup, the coastal Kenyans argue that the coastal strip was annexed illegally by Kenya and that, therefore, the coastal strip should be the independent Republic of Pwani. The discovery of major oil and natural gas reserves in Uganda and South Sudan has resulted in plans for pipelines to be built to the port of Mombasa, the would-be capital of Pwani on the Indian Ocean. In Kenya, hydropolitics and petropolitics in the Horn of Africa has resulted in Balkanization spilling into Kenya.
In the Himalayas, glacier retreat and rapidly diminishing snow cover are also adding to hydropolitical angst and fueling separatist movements backed by the bigger powers in the region: India, China, Pakistan, and Bangladesh. Snow melt is now being seen in some parts of the Himalayas in December and January. Four dams on the Teesta River, which flows from Sikkim through north Bengal to the Brahmaputra basin, have not only affected the geo-political situation in Sikkim, which has nascent independence and Nepali irredentist movements, but also helps to fuel demands for increased autonomy for Gorkhaland, Bodoland, and Assam, an independent Madhesistan in southern Nepal, an ethnic Nepali revolt in southern Bhutan, and consternation in Bangladesh, where the Brahmaputra and Ganges converge to largely support a country with a population of 161 million people. Bangladesh has also seen its share of secessionist movements, including the Bangabhumi Hindu and the Chittagong Hill Tracts movements.
Hydropolitics, petropolitics, and the status quo, like water and oil, do not mix, especially when it comes to the preservation of current borders. Northeastern Africa and South Asia are not unique in this respect.
00:05 Publié dans Actualité, Géopolitique | Lien permanent | Commentaires (0) | Tags : hydropolitique, eau, afrique, affaires africaines, politique internationale, géopolitique | |
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M. Drac : Enjeux géopolitiques pour l'avenir
00:05 Publié dans Actualité, Affaires européennes, Entretiens, Géopolitique | Lien permanent | Commentaires (0) | Tags : michel drac, politique internationale, géopolitique, entretien, europe, affaires européennes | |
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Classical Liberalism’s Impossible Dream
Classical Liberalism’s Impossible Dream
Ex: http://www.attackthesystem.com/
I can understand why someone might embrace classical liberalism. I did so myself more than forty years ago. People become classical liberals for two main reasons, which are interrelated: first, because they come to understand that free markets “work” better than government-controlled economic systems in providing prosperity and domestic peace; second, because people come to believe that they may justifiably claim (along more or less Lockean lines) rights to life, liberty, and property. These two reasons are interrelated because the Lockean rights provide the foundation required for free markets to exist and operate properly.
Like Locke, classical liberals recognize that some persons may violate others’ rights to life, liberty, and property and that some means of defending these rights adequately must be employed. On this basis they accept government (as we know it), but only with the proviso that the government must be limited to protecting people against force and fraud that would unjustly deprive them of life, liberty, and property. They believe that government (as we know it) can perform these functions, whereas private individuals without such government would be at the mercy of predators and hence that their lives would be, as Hobbes supposed, solitary, poor, nasty, brutish, and short. Nobody wants that.
So, to repeat, I can understand why someone might become a classical liberal. However, as the years have passed, I have had increasing difficulty in understanding why someone would remain a classical liberal, rather than making the further move to embrace genuine self-government in place of the classical liberal’s objective, “limited government.” My difficulty arises not so much from a dissatisfaction with government’s being charged with protecting the citizens from force and fraud, but from a growing conviction that government (as we know it) does not, on balance, actually carry out these tasks and, worse, that it does not even try to carry them out except in a desultory and insincere way—indeed, as a ruse.
Truth be told, government as we know it never did and never will confine itself to protecting citizens from force and fraud. In fact, such government is itself the worst violator of people’s just rights to life, liberty, and property. For every murder or assault the government prevents, it commits a hundred. For every private property right it protects, it violates a thousand. Although it purports to suppress and punish fraud, the government itself is a fraud writ large—an enormous engine of plunder, abuse, and mayhem, all sanctified by its own “laws” that redefine its crimes as mere government activities—a racket protected from true justice by its own judges and its legions of hired killers and thugs.
Confronted with these horrors, the classical liberal takes a deep breath and resolves to seek “reforms” of government’s “misguided” and “counter-productive” actions and policies. However, the dedicated classical liberal steadfastly refuses to recognize that such government’s actions are anything but misguided; indeed, the government acts to attain its true objectives ever so directly, and it quickly discontinues anything that fails to enrich and empower its own leaders and their key cronies in the so-called private sector (which is something of a myth, given the government’s pervasive interference in it). The government’s actions and programs are not at all “counter-productive,” once we recognize that its declared objective of serving the general public interest was never meant to do anything but serve as a smokescreen for its robbing and bullying the general public. What economists and others call “government failure” is nothing of the sort, but only a failure to do what in reality the government’s movers and shakers never had the slightest intention of doing in the first place.
In sum, the classical liberal who, in the face of these realities, clings to the myth of Lockean limited government would seem to be a person irrationally devoted to sheer wishful thinking. Dreams have their place in human life, no doubt, but the dream of a government (as we know it) that confines itself to its Lockean functions and stays so confined is a dream that never was and never can be realized. At some point, people must open their eyes to this emperor’s nakedness—and, indeed, to the emperor’s viciousness, brutality, and utter, systematic injustice. Otherwise, classical liberals do little more than provide objects of amusement for the cynical men and woman who control the government and employ its powers in the service of their own aggrandizement and aggressive caprice.
Addendum: When I speak of “government (as we know it),” I mean government as it now exists virtually everywhere and as it has existed in many places for thousands of years—a government that claims a monopoly of legitimate force in a certain territory and does not rest on the explicit, individual, voluntary consent of every adult subject to its authority. I contrast this type of government with “genuine self-government,” which does have the explicit, individual, voluntary consent of every adult subject to its authority.
00:05 Publié dans Philosophie, Théorie politique | Lien permanent | Commentaires (0) | Tags : libéralisme, théorie politique, sciences politiques, politologie | |
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jeudi, 13 juin 2013
Europe, Globalization and Metapolitics

Robert Steuckers:
Europe, Globalization and Metapolitics
Questions by Leonid Savin (April/May 2013)
Ex: http://www.geopolitca.ru/
Mr. Steuckers, we would like to start our interview by describing the current situation in the EU, especially in its North-West region. What could you tell us about it?
Interviewed by Leonid Savin
19:58 Publié dans Actualité, Affaires européennes, Entretiens, Eurasisme, Géopolitique, Nouvelle Droite, Synergies européennes | Lien permanent | Commentaires (0) | Tags : politique internationale, entretien, robert steuckers, europe, affaires européennes, géopolitique, leonid savin, russie, synergies européennes | |
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Anarchie et Christianisme de Jacques Ellul
"Anarchie et Christianisme" de Jacques Ellul
Ex: http://cerclenonconforme.hautetfort.com/
Anarchie et Christianisme, deux gros mots pour certains, deux mots inconciliables pour d’autres. Jacques Ellul ne s’y trompe pas et l’écrit lui-même en introduction:
« La question ici posée est d’autant plus difficile que les certitudes à ce sujet sont établies depuis longtemps, des deux côtés, et jamais soumises à la moindre interrogation. Il va de soi que les anarchistes sont hostiles à toutes religions (et le christianisme est de toute évidence classé dans la catégorie), il va non moins de soi que les pieux chrétiens ont horreur de l’anarchie, source de désordre et négation des autorités établies. » (p.7)
Jacques Ellul aborde ici deux sujets qui lui tiennent à cœur. L’auteur est surement un des plus brillants intellectuels d’après-guerre. Spécialiste de Marx il prend pourtant parti pour la mouvance anarchiste. Protestant, il brosse une vision d’un christianisme qui se rapproche du christianisme des origines, ce « bolchevisme de l’Antiquité » qu’a tant fustigé la Nouvelle Droite. Il demeure aussi un spécialiste du droit romain et un critique de la pensée bourgeoise et de la technique. Il est l’auteur, à la suite de Léon Bloy, d’Exégèse des nouveaux lieux communs (1966).
Anarchie et Christianisme est un livre assez court, 160 pages environ dans l’édition dont je dispose. Encore une fois, il est assez appréciable de pouvoir lire des livres synthétiques, sans que cela dénature la pensée ou le propos de l’auteur. Deux grandes parties structurent cet ouvrage. Tout d’abord le Chapitre Ier : L’anarchie du point de vue d’un chrétien puis le Chapitre II : La Bible, source d’anarchie.
L’auteur commence par poser les bases de son anarchisme : « Si j’écarte l’anarchisme violent, reste l’anarchisme pacifiste, antinationaliste, anticapitaliste, moral, antidémocratique (c'est-à-dire hostile à la démocratie falsifiée des Etats bourgeois), agissant par des moyens de persuasion, par la création de petits groupes et de réseaux, dénonçant les mensonges, les oppressions, avec pour objectif le renversement réel des autorités quelles qu’elles soient, la prise de parole par l’homme de la base, et l’auto-organisation. Tout cela est très proche de Bakounine. » (p.24)
Cette partie est d’ailleurs remarquablement intéressante car Jacques Ellul plaide pour des actions de rupture avec la société. L’auteur donne un certain nombre de domaines : refus de l’enseignement obligatoire, du service militaire, des vaccinations, de la police, retour à la terre, … et donne l’exemple d’un ami à lui, persécuté par l’administration pour avoir refusé de vacciner son bétail… Lorsque nous voyons le chemin parcouru depuis, avec les normes toujours plus drastiques de l’UE, soutenu par les lobbies pharmaceutiques, chimiques, etc…, on ne peut que saluer la clairvoyance de ces quelques lignes. D’ailleurs, la profondeur de sa pensée s’exprime en ces quelques mots : « Bien attendu, ce ne sont que des petites actions, mais si on en mène beaucoup, si on est vigilant, on peut faire reculer l’omniprésence de l’Etat. Compte tenu que la « décentralisation » menée à grand bruit par Defferre a rendu la défense de la liberté beaucoup plus difficile. Car l’ennemi ce n’est pas l’Etat central aujourd’hui, mais l’omnipotence et l’omniprésence de l’administration. » (p.28). Décédé en 1994, Jacques Ellul n’aura pas eu le temps de mesurer les effets dévastateurs du traité de Maastricht soutenu par la gauche (y compris Mélenchon). Lui le pourfendeur de l’administration et des techniciens… traité qui rajoute des contraintes à celles dénoncées par Ellul dans l’action des mouvements dissidents. Par ailleurs, comme le rappelle l’auteur « qui paie, commande ! » (p.29). Une phrase qui devrait restée gravée dans les esprits, car elle est non seulement au cœur du rapport de domination capitaliste, mais également plus largement dans la plupart des rapports de domination entre les hommes.
Ces quelques pages sur l’anarchisme sont très vivifiantes pour accroître certaines réflexions quant aux façons d’agir. Jacques Ellul aura écrit avant l’avènement d’internet, qui constitue aujourd’hui un formidable moyen de contournement de l’Etat et de diffusion des idées comme le sont les radios internet (Méridien Zéro) ou les différents blogs (Novopress, Zentropa, …). La technologie peut avoir du bon…
La deuxième partie, La Bible, source d’anarchie défend la thèse selon laquelle le message du Christ, puissamment révolutionnaire, s’oppose aux différentes formes de domination de l’homme par l’homme selon le sens composé à partir du grec an-arkhé. Cette partie se présente donc comme une forme d’exégèse et s’attarde aussi sur la Bible hébraïque, problématique de ce point de vue, en raison de l’omniprésence des figures royales. Jacques Ellul fait aussi œuvre d’historien, en replaçant le message christique dans son contexte et particulièrement dans celui de l’affrontement avec le pouvoir romain et le pouvoir hérodien, dépendant des Romains. Un élément est particulièrement intéressant dans cette partie du livre, la réflexion sur le Diable, bâti sur le terme grec diabolos, qui signifie « le diviseur ». Pour Ellul, « l’Etat et la politique sont facteurs de division entre les hommes ». Cette réflexion pourrait faire écho à cet extrait de l’Epitre aux Galates de Paul de Tarse : « Il n’y a plus ni Juif, ni Grec ; il n’y a plus ni esclave, ni homme libre ; il n’y a plus l’homme et la femme ; car tous, vous n’êtes qu’un en Jésus-Christ. » Un chrétien doit donner sa priorité à la Foi et tenter de rompre les barrières qui divisent l’humanité. La sous-partie Apocalypse est d’ailleurs très claire sur ces différents points d’après l’auteur : « […] il y’a une opposition radicale entre la Majesté de Dieu et toutes les puissances et pouvoirs de la terre (d’où l’erreur considérable de ceux qui disent qu’il y’a continuité entre le pouvoir divin et les pouvoirs terrestres, ou encore, comme sous la monarchie, qu’à un Dieu unique, tout-puissant, régnant dans le ciel, doit correspondre sur Terre un Roi unique, également tout-puissant ; l’Apocalypse dit exactement le contraire !) »
Nous ne doutons pas que cette seconde partie, dont nous vous laissons découvrir l’intégralité de la réflexion, pour éviter les raccourcis, suscitera des débats autant au sein des Chrétiens, qu’au sein de tous ceux qui sont attachés à leur terre, à leur patrie.
Ce qui me frappe dans la lecture de ce petit livre, c’est qu’on y trouve une pensée qui s’oppose en bien des points à ce qui fut celle de la Nouvelle Droite et en particulier de celle de Dominique Venner qui notait dans le Choc de l’histoire ou encore dernièrement dans son testament politique que l’Europe n’avait pas de religion identitaire (à l’inverse, par exemple, de l’Inde). La ND proclame une pensée très marquée par le paganisme et l’importance de la hiérarchie (aristocraties), là où Ellul en chrétien sincère s’y oppose. Pourtant, je dois bien admettre que la pensée d’Ellul est fortement « séduisante » car elle présente un christianisme qui s’oppose dans ses bases au monde dans lequel nous vivons et qui offre l’espérance.
Que l’on s’intéresse à la pensée anarchiste, au christianisme ou qu’on cherche quelques « cartouches intellectuelles », la lecture d’Anarchie et Christianisme s’impose. C’est aussi un moyen d’entrer en contact avec la pensée de Jacques Ellul avec ce qu’elle a de plus profonde : sa foi chrétienne.
Jean
Note du C.N.C.: Toute reproduction éventuelle de ce contenu doit mentionner la source.
00:05 Publié dans Livre, Philosophie | Lien permanent | Commentaires (0) | Tags : anarchie, christianisme, jacques ellul, philosophie, livre | |
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Sezession Nr. 54
Artikel-Nr.: Juni 2013
Sezession, Heft 54
60 Seiten
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Editorial
Bild und Text
Französischer Frühling
Dominique Venner
Thema
»Man muß das Leben einsetzen«
Gespräch mit Dominique Venner
Begründung für einen Freitod
Dominique Venners Erklärungen
Autorenportrait Jean Raspail
Joachim Volkmann
Reaktion – ein Grundriß
Karlheinz Weißmann
Reaktion als geistiges Prinzip
Harald Seubert
Krankheit und Gesundheit
Martin Lichtmesz
Das römische Prinzip und
der deutsche Sonderweg
Siegfried Gerlich
Kein deutscher König
Erik Lehnert
Toskana-Fraktion von rechts – das Beispiel Chestertons
Johannes Ludwig
Die Reaktion auf 1789
Felix Dirsch
»Die Heilige Messe ist nicht verhandelbar«
Gespräch mit Pater Michael Weigl
Kleines Lexikon der Reaktion
Karlheinz Weißmann
Bücher
Die Herrschaft der Dinge
Ellen Kositza
Rezensionen
Vermischtes
Burschenschaftliche Blätter, Tumult, 10. Todestag Armin Mohler
Bildinnenteil
Ein Museum der Reaktion.
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