sábado, setembro 16, 2006
Back to the Future
L’archeofuturisme, by Guillaume Faye Les Editions de L’Æncre (12 rue de la Sorudière, 75001 Paris France 260 pp 145 NFItalian version Archeofuturismo Barbarossa 2000, selection Sineregie 231 pp. 24,000 lira
http://www.geocities.com/gallaecia411/arqueofuturismo.htm
AFTER AN ABSENCE of thirteen years, Guillaume Faye, the French New Right’s prodigal son, has returned to the fray with a rich and stimulating essay called L’archeofuturisme. Returning to the “philosophy of the hammer” which made him so popular among young supporters of the neo-right, Guillaume Faye has readapted his eighties modernism to develop a neo-Nietzschean conception of the world. against modernity and its carcinogenic metastasis he urges the restoration of archaic values in an ultra-technological universe. To be archeo-futurist is to think in the manner of an old hoplite but one in front of a computer, ready to conquer Mars or to carry out genetic manipulation.
Faye affirms that GRECE failed in its strategy of infiltrating the established media. Inspired by the works of the scientists René Thom and Ilya Prigogine, he believes he can see in current events the first stirrings of a global catastrophe which he expects to break out in the early years of the twenty first century. We therefore have to anticipate the implosion of the West and state of the world which will come out of that implosion. That is the reason for Faye’s suggestion of an innovative, European radical and dissident approach: archeo-futurism. Archeo-futurism sees itself as a “re-emergence of archaic social configurations in a new context”. For the societies of the future we need to think in terms of a combination of the advances of techno-science and the return to traditional solutions out of the mists of time. That may be the true nature of post-modernity, as far removed from a nostalgic cult of the past as it is from an idiotic worship of whatever is current. Between the longest memory and the Faustian soul should not be a question of “or” but of “and”. For they do match. To bring together Evola and Marinetti...The Ancients are not to be aligned with the moderns but with the futurists, for...globally the future needs the return to ancestral values and that applies the whole world over.” As a new-post Western ideology, archeo-futurism is based on vitalist constructivism, the positive and persuasive name given to anti-egalitarianism. In the first chapter of his book, the ex-journalist and radio animator, levels some friendly but pertinent criticisms of the French New Right. If he disagrees with the communitarian thesis expressed in recent issues of éléments and insists that by restricting itself over-intellectual and insufficiently polemical activities it is responsible for the decline in support it suffered in 1983-1984 (the time when support for the Front national was rising) he also admits to what he now believes are errors of his own.
. The most significant change concerns geopolitics. Between 1978 and 1985 Faye was in favour of a European-Arab alliance, supported radical Islam and denounced the USA as an archetype of what he termed “the West in decline”. Today he considers that the so-called Third World is the principle enemy of the European peoples whilst the United States is simply a competing nation which must be reappropriated by the European in order to create a world of the North, “a Septentrion” to face the menace of the South. Another important change is in his attitude to the Front National. Although he had already shown an inclination towards the so-called “national preference” politics of Jean-Yves Le Gallou, Faye used to berate the Front National as a “Regano-Papist” organization. Now, (writing before the party split) he sees in the Front National the one and only authentic revolutionary movement in France!
The three chapters which follow are brief and confused outlines (Charles Schmitt follows the decriminalisation of all drugs) of archeo-futurist application to social life, science and the economy. No partisan of consensus or the so-called “soft ideology”, Faye believes that the Left has made its peace with the international bourgeois system. With the pretext that it is fighting against exclusion, the spirit of egalitarianism will have nothing to do with ideological differences based on group difference. Normally a despiser of puritanism in all its forms, Faye impatiently looks forward to the official sanctioning of houses of pleasure and impatiently awaits the advent of transgenetic man. He protests too against what he calls “the devirilisation” of European man, which, he claims, has led to an upsurge in male and female homosexuality.
On the subject of immigration, which favours multi-racial and therefore inevitably multi-racialist, societies Faye discerns three factors of so-called “immigrationism”: xenophilia, ethno-masochism and electoralism. However, because he believes, as he puts it, and rightly in this reviewer’s opinion, that the future belongs to peoples and not to tribes, he considers the “national preference” to be an anachronism. He suggests that it be replaced instead by an “ethnic preference” which would be the norm for homogenous populations. This follows on logically form his proposal to abolish the United Nations in order to make way for vast unity reaching from Iceland to Kamtchatka, which Faye calls Eurosiberia. The integration of a nation like France into Eurosiberia would not have to mean the loss of French identity. On the contrary, it would permit a redefinition and rediscovery of itself as Gaul, a land ethnically Gallic
The sixth and final chapter is a science-fiction novella describing the day in the life (in 2073) of a high dignitary of the Eurosiberian federation.
Système à tuer les peuples. The contents of L’archeofuturism are subversive, because, as the author writes, “we now own the monopoly of alternative thinking, the monopoly of rebel thinking.” Georges Feltin-Tracol
L’archeofuturisme, by Guillaume Faye Les Editions de L’Æncre (12 rue de la Sorudière, 75001 Paris France 260 pp 145 NFItalian version Archeofuturismo Barbarossa 2000, selection Sineregie 231 pp. 24,000 lira
http://www.geocities.com/gallaecia411/arqueofuturismo.htm
AFTER AN ABSENCE of thirteen years, Guillaume Faye, the French New Right’s prodigal son, has returned to the fray with a rich and stimulating essay called L’archeofuturisme. Returning to the “philosophy of the hammer” which made him so popular among young supporters of the neo-right, Guillaume Faye has readapted his eighties modernism to develop a neo-Nietzschean conception of the world. against modernity and its carcinogenic metastasis he urges the restoration of archaic values in an ultra-technological universe. To be archeo-futurist is to think in the manner of an old hoplite but one in front of a computer, ready to conquer Mars or to carry out genetic manipulation.
Faye affirms that GRECE failed in its strategy of infiltrating the established media. Inspired by the works of the scientists René Thom and Ilya Prigogine, he believes he can see in current events the first stirrings of a global catastrophe which he expects to break out in the early years of the twenty first century. We therefore have to anticipate the implosion of the West and state of the world which will come out of that implosion. That is the reason for Faye’s suggestion of an innovative, European radical and dissident approach: archeo-futurism. Archeo-futurism sees itself as a “re-emergence of archaic social configurations in a new context”. For the societies of the future we need to think in terms of a combination of the advances of techno-science and the return to traditional solutions out of the mists of time. That may be the true nature of post-modernity, as far removed from a nostalgic cult of the past as it is from an idiotic worship of whatever is current. Between the longest memory and the Faustian soul should not be a question of “or” but of “and”. For they do match. To bring together Evola and Marinetti...The Ancients are not to be aligned with the moderns but with the futurists, for...globally the future needs the return to ancestral values and that applies the whole world over.” As a new-post Western ideology, archeo-futurism is based on vitalist constructivism, the positive and persuasive name given to anti-egalitarianism. In the first chapter of his book, the ex-journalist and radio animator, levels some friendly but pertinent criticisms of the French New Right. If he disagrees with the communitarian thesis expressed in recent issues of éléments and insists that by restricting itself over-intellectual and insufficiently polemical activities it is responsible for the decline in support it suffered in 1983-1984 (the time when support for the Front national was rising) he also admits to what he now believes are errors of his own.
. The most significant change concerns geopolitics. Between 1978 and 1985 Faye was in favour of a European-Arab alliance, supported radical Islam and denounced the USA as an archetype of what he termed “the West in decline”. Today he considers that the so-called Third World is the principle enemy of the European peoples whilst the United States is simply a competing nation which must be reappropriated by the European in order to create a world of the North, “a Septentrion” to face the menace of the South. Another important change is in his attitude to the Front National. Although he had already shown an inclination towards the so-called “national preference” politics of Jean-Yves Le Gallou, Faye used to berate the Front National as a “Regano-Papist” organization. Now, (writing before the party split) he sees in the Front National the one and only authentic revolutionary movement in France!
The three chapters which follow are brief and confused outlines (Charles Schmitt follows the decriminalisation of all drugs) of archeo-futurist application to social life, science and the economy. No partisan of consensus or the so-called “soft ideology”, Faye believes that the Left has made its peace with the international bourgeois system. With the pretext that it is fighting against exclusion, the spirit of egalitarianism will have nothing to do with ideological differences based on group difference. Normally a despiser of puritanism in all its forms, Faye impatiently looks forward to the official sanctioning of houses of pleasure and impatiently awaits the advent of transgenetic man. He protests too against what he calls “the devirilisation” of European man, which, he claims, has led to an upsurge in male and female homosexuality.
On the subject of immigration, which favours multi-racial and therefore inevitably multi-racialist, societies Faye discerns three factors of so-called “immigrationism”: xenophilia, ethno-masochism and electoralism. However, because he believes, as he puts it, and rightly in this reviewer’s opinion, that the future belongs to peoples and not to tribes, he considers the “national preference” to be an anachronism. He suggests that it be replaced instead by an “ethnic preference” which would be the norm for homogenous populations. This follows on logically form his proposal to abolish the United Nations in order to make way for vast unity reaching from Iceland to Kamtchatka, which Faye calls Eurosiberia. The integration of a nation like France into Eurosiberia would not have to mean the loss of French identity. On the contrary, it would permit a redefinition and rediscovery of itself as Gaul, a land ethnically Gallic
The sixth and final chapter is a science-fiction novella describing the day in the life (in 2073) of a high dignitary of the Eurosiberian federation.
Système à tuer les peuples. The contents of L’archeofuturism are subversive, because, as the author writes, “we now own the monopoly of alternative thinking, the monopoly of rebel thinking.” Georges Feltin-Tracol
# posted by Idegablog @ 7:35 da manhã 
