FlashDangerpants wrote: ↑Mon Dec 01, 2025 10:16 am
It's not like any of you is capable of technocratic neoliberal policy discussion. You are all about Evola and all that anti-liberal fascist shit, which may arm you very nicely for a fascist revolution, but it doesn't really cover the ins and outs of poverty reduction via increased minimum wages, direct cash transfers, or reverse income taxes. Pontificating about the racial status of your navel is more or less your upper limit, and that's no better than hers.
Neo-liberalism, by and large, seems to be “the way things have been set up”. So I don’t have to
technocratically discuss it. Not only do I exist within it but my sustenance comes from it. In other places I have discussed “complicity” and “ownership interest” both objectively and subjectively.
But consideration of and familiarity with the Right-tending theorists is interesting and offers many benefits. Probably the one most have some experience with is Nietzsche. Certainly “a dangerous mind” as Ronald Beiner adamantly pointed out.
Evola
specifically, at least as far as my understanding of him goes, is not a political theorist as such and his concern is moreover a spiritual one or one of self-empowerment. He is an acute individualist. I think that people gravitate to him because he allows them to conceive “the modern world” as one where decay is rampant, which view is ‘convenient’ if one is inclined to feel that it dampens spiritual aims and if one desires to define higher objectives. He detests what others have described as “liberal rot” and his exhorting essay directed to “Rightwing youth” encourages maintaining a sort of vigilance in the face of the inane seductions of the Postwar So ultimately, if anything, he encourages a radical stance of taking oneself in hand.
I think that if one is circumspect one notices that nearly all of the larger influencers at the turn of the century (1900) were products of the
internalized will that developed from “the death of God”. The outer objectives fell away an inner objectives became more real, necessary. Jung, Evola, Guénon are emblematic of that trend it has seemed to me.
He and other radical Right-tending theorists have all seemed to me — ultimately — to root themselves in spiritual discipline.
What I discovered through my study of that branch of philosophy and radicalism (Evola, Guénon, etc.) is that a religious path of self-discipline, renunciation, focus and self-empowerment is a form of self-imposed fascism. If fascism is taken as service to an ideal and a radical renunciation of personal (or petty) objectives. Even in Mein Kampf (as read and discussed by Lindsay) is an exhortation for the self to surrender and serve a higher purpose (nationalism and a sort of exalted vision of what life can or should be). Hence all the emphasis on “world-concept”.
A religious world-concept — Christianity defines one, as do Vedanta and Buddhism — is what so-called “liberal rot” undermines. And try to conceive of and define the spiritual objectives of the Neo-liberal man. Everything goes flat and horizontal, and the objectives and creations of that man are pretty empty.
So in my own research, and bearing on the tendency to veer toward the radical right, you have to take into consideration man’s (I will say
men’s) inclination toward higher purpose. So people, men I think principally, become inspired by challenging paths that make demands on them. Very different from eternal outings with wifey to the Walmart and the horizontal life generally.
Philosophically, Flash, I get the impression that your horizons are pretty limited. You seem to run in ruts. You do not have a wide vision of the full gamut of ideas that exploded onto the scene in the Interwar Period. In my view you have to understand both the genius and the dangers in “desperate idealism” and what results from becoming unmoored from sustaining structures. The first WW decimated certainty and continuity. People veered in strange directions as a result.