Synthesis Of The Doctrine Of Race

In this book Evola set out his own racial doctrine on the premise of the traditional tripartition of the human being into body, soul, spirit. In the first part, race is presented as a revolutionary idea. The three degrees of race are defined in the second part and elaborated upon in the third part. The fourth part begins with a clear definition of the term "Aryan" and ends with considerations on the racial issue from the point of view of law. Finally, the problem of racial rectification is discussed thoroughly.

The title of this small volume expresses clearly our intentions regarding its form and its purpose... Our task in this small volume... aims to clarify the ideas — we may say the ‘key ideas’ — needed in order for the educator to carry out, with respect to racism, too, his true task. Simple notions, but clear and suffused with suggestive force, able to act on the souls of the young people rather than on their intellects, so as to promote a certain formation of their will and a certain orientation of their best vocations... The educator must bear in mind, in this connection, the essentially political and ethical value which the theory of race must have in Fascism, and thus in the Fascist school. He must understand fully that the ‘race’ in question is something very different from the one of which biology and anthropology spoke until very recently. Our racism goes far beyond the limits of such disciplines, which are, in fact, basically, in their most common, positivistic, and scientistic formulations, in sharp contrast with the true racist idea. True racism is a frame of mind rather than a specialised discipline: its influence thus extends to fields which, according to general opinion, and especially that of the so-called ‘intellectuals’, would seem to have nothing to do with problems of this kind... Here we speak about the formation of a mentality and of a sensibility, not of intellectual schemes or of classifications of natural science... It is to this end that we have written this small volume, in which we will present in the most vivid and direct manner the fundamental essence of the ideas which integrate the racist orientation into the main issues of the ethics and the general world-view of Fascism

Julius Evola was a renowned Dadaist artist, Idealist philosopher, critic of politics and Fascism, 'mystic, ' anti-modernist, and scholar of world religions. Evola was all of these things, but he saw each of them as no more than stops along the path to life's true goal: the realisation of oneself as a truly absolute and free individual living one's life in accordance with the eternal doctrines of the Primordial Tradition. Much more than an autobiography, The Cinnabar Path in describing the course of Evola's life illuminates how the traditionally-oriented individual might avoid the many pitfalls awaiting him in the modern world. More a record of Evola's thought process than a recitation of biographical facts, one will here find the distilled essence of a lifetime spent in pursuit of wisdom, in what is surely one of his most important works.

In this book, Julius Evola analyzes the Fascist movement of Italy, which he himself had experienced first-hand, often as a vocal critic, throughout its entire history from 1922 until 1945. Discussing - and dismissing - the misuse of the term 'fascism' that has gained widespread acceptance, Evola asks readers not to allow the fact of Italy's defeat in the Second World War to distract us from making an objective analysis of the ideology of Fascism itself, since the defeat was the result of contingent circumstances and the personalities of those who led it, rather than flaws that were inherent in Fascism as an idea. Evola praises those aspects of Fascism which he believes to have been in accordance with the best traditions of European governance, in particular the Classical Roman tradition, while he remains critical of those aspects which ran contrary to this ideal, such as its socialist, proletarian and totalitarian tendencies, as well as what he saw as its petty moralism. Evola also distinguishes between the Fascism of the 'Twenty Years' between 1922 and Mussolini's overthrow in 1943, and the 'Second Fascism' of the Italian Social Republic, which he considered as much more problematic. He likewise criticizes the Fascist racial doctrine for being based on false principles. Frequently quoting Mussolini's own words, Evola presents the core of the Fascist ideal, arguing that, for all its flaws, it remains superior to the political system which has since arisen to replace it. Julius Evola (1898-1974) was Italy's foremost traditionalist philosopher, as well as a metaphysician, social thinker and activist. Evola was an authority on the world's esoteric traditions and one of the greatest critics of modernity. He wrote extensively on the ancient civilizations of both East and West and the world of Tradition, and was also a critic of the political and spiritual movements of his own time from a traditional perspective.

The Jewish problem has very ancient, diverse, and in some respects enigmatic origins. Anti-Semitism is a motif that has appeared in almost every stage of Western history. Even as far as Italy is concerned, it may not be devoid of interest to look at the Jewish problem with more than mere curiosity. The fact that the special circumstances which have caused the most direct and thoughtless forms of anti-Semitism in some countries are not present in Italy allows us to consider the problem with greater calm and greater objectivity. In these notes, the real factors according to which an anti-Semitic attitude can be consolidated are examined.

Please note: This is a companion version & not the original book. Sample Book Insights: #1 Critical Race Theory is a movement pushed by activists and scholars interested in studying and transforming the relationship among race, racism, and power. It is not interested in simply understanding the world, but in changing it so that it conforms to its vision of power dynamics. #2 Despite how clear it is, it is still controversial to accuse Critical Race Theory of being a Marxian Theory. However, the evidence is overwhelming. #3 Critical Race Theory is a form of race Marxism that replaces class with race in order to understand inequality. It believes that the economic inequality classical Marxian Theorists are interested in is not comprehensible without seeing it as another manifestation of systemic racism. #4 Critical Race Theory is a theory that was developed to shift leftist politics away from economic concerns and toward the politics of identity. It was developed by neo-Marxist and Critical Theorists Herbert Marcuse in the 1960s, and it has been used to push Identity Politics in universities ever since.