T. Sunic: Sex and Politics

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Sex and Politics

Tom Sunic

May 29, 2010 

Political mores often reflect sexual attitudes. Conversely (and more commonly) political environment affects sexual mores. In our so-called best of all worlds, “free love” has become an aggressive ideology transmitted by left-wing opinion makers. The underlying assumption, going back to the Freudian-Marxist inspired student revolts of 1968, is that by indulging in wild sex a muscled regime can be muzzled and any temptation for an authoritarian rule can be tamed.  

Palaver about “free love equals no war” is still a prevalent dogma in the liberal system. Hans Eysenck, the late psychologist and expert on race and intelligence (also occasionally defamed as a ‘racist’), deconstructed the Freudian fraud in his book The Decline and Fall of the Freudian Empire: “Freud’s place is not with Copernicus and Darwin but with Hans Christian Andersen and tellers of fairy tales.  Psychoanalysis is at best a premature crystallization of spurious orthodoxies; at worst a pseudo-scientific doctrine that has done untold harm to psychology and psychiatry alike” (1990, p. 208). One could infer from Eysenck’s statement what a great many Whites have known for decades, but have been afraid to utter aloud: Freudianism has been an excellent tool for pathologizing Whites into feelings of guilt in regard to their traditional attitudes toward sex and politics.  

Politically correct — sexually incorrect 

Freudianism, instead of curing alleged sexual neuroses and phobias, has ended up creating far more serious ones. Fifty years after the “sexual revolution” the West is replete with men suffering from sexual impotence, with an ever growing number of women and men indulging in odd, perverted and criminal sexual behavior. Yet, despite the fact that the quackery of Sigmund Freud and Wilhelm Reich is no longer trendy, the topic of sex continues to play a crucial role in social interaction. In order to liberate White youth from their feelings of traditional European shame (which is not the same as the Judaic concept of guilt), the non-stop media parading of geometric Hollywood beauties makes many young Whites develop the inferiority complex about their own sexual equipment — or performance in the bedroom.  As a result, a classical nucleus of society — the family — falls apart. 

There is a widespread assumption fostered by liberal and leftist opinion-makers that right-wingers and nationalists are sexual perverts, misogynists, or wild macho-types suffering from a proto-totalitarian Oedipus complex — which accordingly, must lead to proverbial anti-Semitic pogroms. Such a diagnosis of the White man was offered by Erich Fromm in his famed The Anatomy of Human Destructiveness, a book in which the ultimate symbols of evil, the incorrigible Hitler and Himmler, are routinely depicted as “case studies of anal-hoarding-necrophilic sadists.” (1973, pp. 333–411). Fromm’s and Freud’s avalanche of nonsense may tell us more about their own troubled childhood and their obsession with their own misshapen anal-nasal-oral-circumcised-penile-protrusions than about the non-Jewish objects of their descriptions. 

Once could invert the Freudian dogma regarding the alleged pathogenic sexuality of young Whites and supplant it by solid empirical data offered by renowned sociobiologist Gérard Zwang,  an expert on sex and sexual pathologies and a contributor to European New Right journals — and someone who enjoys the occasional privilege of being labeled a ‘racist’.

If one was to assume that traditional child rearing is conducive to a White man’s sexual aberrations and his violent behavior in the political arena, then one should start with Oriental and African practices of circumcision first — which in Europe, ever since the ancient Greeks and Romans has been viewed as an act of morbid religious fanaticism.  

Back from the Exodus, 500 years later, the "dictatorship" of Moses established circumcision as an absolute obligation, for fear of being excluded from the Chosen People. The prescription is still valid for the Orthodox Jew and for Israelis. ... In France, the pro-circumcision followers argue that the prepuce would be a parasitic remnant of the femininity inside a masculine body. The myth of "native bisexuality" is an old craze with disastrous consequences. … In our territory (France), the very numerous circumcisions requested by Jewish or Muslim parents are often paid by the Social Security of a so-called secular country!  ... The ideal should obviously be one day the definitive extinction of the dismal monotheistic religions, of their unacceptable dogmas, and of their ridiculous prescriptions. (G. Zwang, “Demystifying Circumcision”)

 

 

Auguste Rodin, „The Kiss,“ 1889 

Liberal pontificators are quick to denounce the practice of infibulation (female mutilation of clitoris) on many immigrant African women residing in Europe, but hardly will they utter a word to denounce equally painful circumcision on new-born Jews or Muslims. 

With or without this strange Levantine make-believe metaphysical mimicry of penile pseudo-castration, unbridled sexual activity has become today a quasi categorical imperative, largely dependent on the whims of the capitalist market. According to the logic of supply and demand one should not rule out that the liberal system may soon issue a decree for mandatory multiracial marriages. Marriage of White couples may be “scientifically” attested as an “unhealthy union at variance with democratic principles of ethnic sensitivity training.”  Never has the West witnessed so much psycho-babble about “love”, “interracial tolerance,” “gender mainstreaming,” “women’s rights,” “gay rights,” etc. — at the time when suicidal loneliness, serial divorces, sexual narcissism, and sexual violence have become its only trademarks of survivability. 

The Ancients were no less sexually active (and probably even more so) than our contemporaries, as testified by their plastic art showing naked women in warm embrace of their men, or as depicted by Homer in his numerous stories of cupid gods and goddesses. Apuleius, a Roman writer of Berber origin, writes explicitly about a woman enchanted by the sex act. From the 14^th-century ItalianBoccaccio, to modern Henry Miller, countless European authors offer us graphic stories of love making between White women and White men. But there is one crucial distinction. In the modern liberal system sex has become an aggressive ideology consisting of mechanistic rituals whose only goal is a “dictatorship of the mandatory orgasm,” thus becoming the very opposite of what sex once was.  

In societies marked by the Puritan spirit, which is still the case among large segments of the White American population, the century-old scorning of sexual encounters has had its logical postmodern backlash: prudishness, promiscuity and pornography. The English-born poet and novelist, D. H. Lawrence was a remarkable man who is close to what we call today a “revolutionary conservative” and is highly popular among European White nationalists. In his essayPornography and Obscenity he wrote how one must reject Puritanism and sentimentalism. “Puritan is a sick man, soul and body sick, so why should we bother about his hallucinations. Sex appeal, of course, varies enormously. There are endless different kinds and endless degrees of each kind.”  (The Portable D.H. Lawrence, 1977, p. 652,). 

Despite globalization, “Americanization” and the increasing difficulty to distinguish between sexual mores in White America and in White Europe, some differences are still visible and often lead to serious misunderstanding among transatlantic partners. This time, the inevitable cultural factor, and not a genetic factor, takes the upper hand. 

White Spectral Lovers  

What may be viewed as vulgar sexual conduct from the perspective of WhiteAmerica is often hailed as something natural in Europe. A sharp and well-travelled European eye, even with no academic baggage, notices a strong dose of hypermoralism and sentimentalism among White American males and females. Examples abound. For instance, public tearful confessions by an American male, either on the podium or at the pulpit about cheating on his wife, while viewed as normal in America, are viewed as pathetic in Europe. Many European White males and women, when visiting America, are stunned when an intelligent American speaker, gripped by emotions, starts shedding tears on his microphone, regardless of whether the theme of his allocution is the plight of Jesus Christ or the predicament of the White race.  

One might explain this phenomenon by suggesting that on a psychological level White Americans, given the early and strong influence of the Old Testament, have been more influenced by the Judaic spirit of guilt than White Europeans, who have traditionally been far more obsessed with a sense of shame. Judaic feelings of guilt were, in the 20th century, successfully transposed in a secular manner by the Marxist Frankfurt School on the entire White population all over the West, and particularly on the German people. By contrast, in the ancient Greek drama and even later among heroes of the Middle Ages, one can hardly spot signs of guilt. Instead, characters are mostly immersed in endless introspective brooding about some shameful act they may or may have not committed. 

Conversely, many White American women rightly conclude that sexual behavior of European males is often erratic, quirky and disorderly. European males are often poorly groomed when dating or mating, often lacking respect for their female partners. For a newcomer to Europe, the overkill of pornographic literature all over public places and the torrents of x-rate movies aired on prime time are indeed unnerving. There is also a different conceptualization of sex and decadence by White Europeans and White Americans respectively.  

Many European White nationalists like to brag about their Dionysian spirit, which often borders on undisciplined behavior. Numerous Catholic holidays in Europe, such as St. Anthony’s day in June, St. Patrick’s day in March, St. George day in April etc., are celebrated from Ireland to Flanders. Typical are Flemishkermesse celebrations depicted by Pieter Breughel.  

Pieter Brueghel the Younger, „The Kermesse of St. George“ (1628)

These celebrations are not meant for Bible preaching, but rather as an occasion to release residual, primordial and pagan feelings. The pent-up sense of the tragic, the accumulated sorrows that come along with age, must be wildly vented, even at the price of appearing grotesque in foreigners’ eyes.

The duration of such mega-feasts is strictly limited. Over the centuries, the Catholic Church has been shrewd enough to incorporate the pagan heritage into Catholic feasts, because otherwise its monotheistic dogma would not have lasted long. Not surprisingly, kermesses and carnivals are in reality far more prophylactic and effective for good sex than all the Viagra and Freudian shrinks combined. On such occasions, still alive in Catholic rural Europe, everybody revels, drinks, everybody pinches each other’s backside, as shown long time ago on Rubens’ and Breughel’s paintings. However, when the fun is over the same revelers go back to their traditional family chores.      

It is a common practice among high intellectual classes in Europe for a married man to flirt with an unknown attractive woman at a social gathering — even in the presence of his own spouse. In fact, for a married man in Europe courting an intelligent woman is considered a sign of good upbringing and chivalry — with a tacit ocular understanding between the two that they may end up in bed together — but with no strings attached. On public beaches from France’s Saint Tropez to Croatia’s Dalmatia, all the way to public parks in Copenhagen, it is normal in hot summers to observe naked women of all ages sunbathing and skinny-dipping in the presence of young children. This is something unimaginable on the Santa Cruz Riviera in California, as it would immediately attract a crazed local peeping tom or a stern-faced police officer. 

Several years ago a scandal broke out in the USA caused by the former US President William Clinton’s sexual escapade with a Jewish woman, Monika Lewinsky. Clinton’s sexual adventures literally became a federal case in America, with many American journalists across the political spectrum demanding his resignation. In Europe, Clinton’s extramarital affair was received by many with a shrug of shoulders. One can hardly imagine a voter in Europe asking for the president to be removed from office just because he was cheating on his wife. Having a mate, a concubine a maitresse has been an age-old practice among European politicians, deliberately ignored  by their spouses, approved by their constituencies, and tolerated by the Church, and in no way seen as a sign of character weakness.  

Thousands of Western scientists, artists and poets, who had an organic view of love making, have disappeared now from the academic radar screen. The antebellum South, still demonized as a backward place, was the last place in the West that had at some point in history salvaged White European medieval customs of honor, virility, generosity and chivalry. This can be seen in the tragic poetry of unreconstructed Southerners, such as John Crowe Ransom.  

By night they haunted a thicket of April mist, 
Out of that black ground suddenly come to birth, 
Else angels lost in each other and fallen on earth. 
Lovers they knew they were, but why unclasped, unkissed? 
Why should two lovers be frozen apart in fear? 
And yet they were, they were.

(John Crowe Ransom, “Spectral Lovers”)  

An iconic French nationalist scholar, an artist, and a political prisoner in France after WWII, Maurice Bardèche  was well aware of the slow coming darkness in the West following the defeat of the South in the Civil War:

Firstly, to be a Southerner is to see and feel that one of the biggest catastrophes of our times was the capture of Atlanta. The defeat atSedan is for me nothing more than an event of history; a sad event, but as any other event colorless and historical.  As for the defeat atWaterloo – I cannot convince myself that it has changed the destiny of the world. Even the collapse of Germany, although it seems to me an injustice, a bad whim of God and as any other appearance against all good sense — I do not consider irrevocable.  But the capture of Atlanta — this is for me an irreparable event, the fatal beacon of History. It is the victory of the Barbarians. (Sparte et les Sudistes, 1969, p. 96). 

  

Tom Sunic (http://www.tomsunic.info; http://doctorsunic.netfirms.com) is author, translator, former US professor in political science and a member of the Board of Directors of the American Third Position. His new book, Postmortem Report: Cultural Examinations from Postmodernity, prefaced by Kevin MacDonald, has just been released. Email him.  

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Note sur Otto Weininger

 

Note sur Otto Weininger (1880-1903)

 

 

«Quel homme étrange, énigmatique, ce Weininger!», écrivait August Strindberg à son ami Artur Gerber, immédiatement après le suicide d'Otto Weininger, âgé de 23 ans. «Weininger mi ha chiarito molte cose» [= “Weininger m'a éclairé sur beaucoup de choses”], avouait Mussolini dans son long entretien avec Emil Ludwig. Pour Ernst Bloch, l'ouvrage principal de Weininger, Sexe et caractère,  était “une unique anti-utopie contre la femme”, Weininger était dès lors un “misogyne extrême”, un misogyne par excellence. Theodor Lessing posait le diagnostique suivant: il voyait en Weininger la typique “haine de soi” des Juifs. Rudolf Steiner voyait en lui un “génie décadant”. Il fut admiré par Karl Kraus, Wittgenstein et Schönberg; Mach, Bergson, Georg Simmel et Fritz Mauthner l'ont lu et l'ont critiqué. Son ouvrage principal a connu quelque trente éditions, a été traduit en vingt langues; en 1953, il a même été traduit en hébreu malgré son antisémitisme. Plus d'une douzaine de livres ont été consacrés jusqu'ici à Weininger seul.

 

Otto Weininger est né en 1880 à Vienne. Très tôt, il a été marqué par le souffle, d'abord fort léger, de la décadence imminente. C'était la Vienne fin de siècle, avec Hofmannstahl, Schnitzler et Nestroy, Wittgenstein et le Cercle de Vienne, l'empiro-criticisme et la psychanalyse freudienne, Mahler et Schönberg, Viktor Adler et Karl Lueger: une grande richesse intellectuelle, mais marquée déjà du sceau de la fin. L'effervescence intellectuelle de Vienne semble d'ailleurs se récapituler toute entière dans la personne de Weininger: il développe des efforts intellectuels intenses qui finissent par provoquer son auto-destruction. Et il a fini par se suicider le jour de sa promotion, ce Juif converti au protestantisme, ce philosophe qui était passé du positivisme à la métaphysique mystique et symbolique; en peu d'années, cet homme très jeune était devenu une sorte de Polyhistor qui naviguait à l'aise tant dans l'univers des sciences naturelles que dans celui des beaux arts, qui connaissait en détail toutes les philosophies d'Europe et d'Asie, qui savait toutes les langues classiques et les principales langues modernes d'Europe (y compris le norvégien, grâce à son admiration pour Ibsen).

 

Pourquoi ce jeune homme si brillant s'est-il tiré une balle dans la tête le 4 octobre 1903, quelques mois après la parution de son ouvrage principal, dans la maison où mourut jadis Beethoven?

 

«Seule la mort pourra m'apprendre le sens de la vie», avait-il un jour écrit. Et il avait dit à son ami Gerber: «Je vais me tuer, pour ne pas devoir en tuer d'autres». Bien qu'il ait toujours considéré que le suicide était un signe de lâcheté, il s'est senti contraint au suicide, tenaillé qu'il était pas un énorme sentiment de cul­pabilité. Ce qui nous ramène à son œuvre et à sa pensée, où la catégorie de la culpabilité occupe une place centrale. La culpabilité, pour Weininger, c'est, en dernière instance, le monde empirique.

 

Après avoir rapidement rompu avec le néo-positivisme de Mach et d'Avenarius, Weininger développe tout un système métaphysique, une philosophie dualiste au sens de Platon et des néo-platoniciens, du chris­tianisme et de Kant. D'une part, nous avons ce monde de la sensualité, de l'espace et du temps, c'est-à-dire le Néant. De l'autre, nous avons le monde intelligible, soit le monde de la liberté, de l'éthique et de la logique, de l'éternité et des valeurs: le Tout. Le monde empirique, selon Weininger, n'a de réalité que sym­bolique; c'est pourquoi, inlassablement, il approfondit la signification symbolique de chaque chose empi­rique, de chaque plante, de chaque animal, au fur et à mesure qu'elle se révèle à son regard mystique. Ainsi, la forêt est le symbole du secret; le cheval, le symbole de la folie (on songe tout de suite à cette ex­périence-clé de Nietzsche, se jetant au cou d'une cheval à Turin en 1889!); le chien, celui du crime; et ce sont justement des cauchemars, où des chiens entrent en jeu, qui ont tourmenté Weininger, tenaillé par ses sentiments de culpabilité, immédiatement avant son suicide.

 

Ce qui est caractéristique pour tous les efforts philosophiques de Weininger, est un élément qu'il partage avec toutes les autres philosophies dualistes, soit une nostalgie catégorique pour l'éternité, pour le monde de l'absolu et de l'immuable. En guise d'introduction à cette métaphysique, citons, à partir de son ouvrage principal, cette caractérologie philosophique des sexes, aussi bizarre que substantielle. Cette caractérologie reflète finalement son dualisme métaphysique fondamental. Le principe masculin est le re­présentant du Tout. Le principe féminin, le représentant du Néant. Cette antinomie, posée par Weininger est à la source de bien des quiproquos. En fait, il ne parle pas d'hommes et de femmes empiriques, mais d'idéaltypes. Tout être empirique contient une certaine combinaison de principe masculin et de principe féminin, de “M” et de “F” comme Weininger les désigne. Cette notion d'androgyne, il la doit à Platon (Sym­po­sion)  et il cherche à expliquer, par les différences dans les combinaisons entre ces deux élé­ments, quelles sont les lois régissant les affinités sexuelles, notamment l'homosexualité et le féminisme.

 

Sur base de son analyse des deux idéaltypes, Weininger voulait jeter les fondements d'une psychologie philosophique et remettre radicalement en question la psychologie de tradition anglo-saxonne, qu'il ju­geait être dépourvue de substance. Le principe “M” est donc l'idée platonicienne de l'homme et le véhicule du génie, qui, grâce à sa créativité, sa logique et son sens de l'éthique, participe au monde intelligible. Le principe “F”, en revanche, n'est que sexualité, au-delà de toute logique et de toute éthique; en fin de compte, il est le Néant et la culpabilité qui tourmente le principe masculin. Le principe “F” est incapable d'amour, car tout amour véritable naît d'une volonté de valeur, ce qui manque totalement au principe fé­minin. En conséquence, pense Weininger, la véritable émancipation de la femme serait justement de dé­passer et de transcender ce principe féminin; le raisonnement de Weininger est très analogue à celui de Marx dans La question juive,  quand l'auteur du Capital donne ses recettes pour résoudre celle-ci.

 

Weininger consacre tout un chapitre au judaïsme et, en lisant, on s'aperçoit immédiatement qu'il ne s'agit pas seulement d'une manifestation de “haine de soi”, typiquement juive, mais, bien plutôt d'une analyse profonde, introspective et psychologique de l'essence du judaïsme. Weininger pose la question de savoir si sont exactes les théories qui affirment que les Juifs constituent le plus féminin et le moins religieux de tous les peuples; certaines de ses analyses en ce domaine, comme du reste dans les chapitres sur le crime et la folie, la maternité et la prostitution, l'érotisme et l'esthétique, sont magistrales, véritablement géniales, mais aussi, en bien des aspects, déplacées, naïves ou exagérément exaltées.

 

Ce qui en impose dans l'œuvre de Weininger, c'est qu'il tente de penser à fond et d'étayer son anti-fémi­nisme et de l'inclure dans un système métaphysique de type néo-platonicien. Certes, il y a eu des doc­trines anti-féministes à toutes les époques, et qui n'exprimaient pas seulement une quelconque misogy­nie, mais qui apercevaient clairement que le féminisme était une de ces idéologies égalitaires qui entravait le chemin des femmes vers une réelle affirmation d'elles-mêmes. Mais, à l'exception des idées de Schopenhauer, jamais l'anti-féminisme n'a été esquissé avec autant de force et de fougue philosophiques que chez le jeune philosophe viennois.

 

Mladen SCHWARTZ.

(texte issu de Criticón, n°64, mars-avril 1981; trad. française: Robert Steuckers).