New Culture, New Right: Anti-Liberalism in Postmodern Europe

Michael O’Meara

New Culture, New Right is the first English-language study of the identitarian movements presently reshaping the contours of European politics. The study’s focus is Alain de Benoist’s GRECE (Groupement de Recherche et d’Etude pour la Civilisation Européenne), which Paul Piccone of Telos described as the most interesting group of continental thinkers since the existentialists of the 1950s and which elsewhere is seen as the leading school of contemporary Right-wing thought. Made up of veterans from various nationalist, traditionalist, far Right, and regionalist movements, the GRECE began as an association of French intellectuals committed to restoring the crumbling cultural foundations of European life and identity. Due to the quality of its publications and its philosophically persuasive reformulation of the Right project, it attracted an immediate audience. By the late 1970s it had recruited an impressive array of Continental thinkers to its ranks. In Italy, Germany, Belgium, and a number of other European countries, there have since emerged organizations and publishing concerns either directly linked to the Paris-based GRECE or involved in analogous endeavors. As a result of these diffusions, GRECE-style identitarianism has come to form the chief ideological alternative to the regnant liberalism. The European New Right to which the GRECE gave birth is new, however, not in the modernist sense of being novel, but in the traditionalist sense of reappropriating an origin whose meaningful possibilities remain open for realization. Such a revolutionary return to Europe’s roots has never seemed so urgent. After a half century under the liberal-democratic regimes imposed by the United States in 1945, Europeans now face extinction as a race and a culture. In opposition to the ethnocidal forces of the American Occupation and its European collaborators, New Rightists appeal to the primordial in their people’s heritage, aiming to awake a spirit of resistance and renaissance in them. The result, as documented in this introduction to their ideas, is one of the most formidable critiques ever made of the liberal project. Michael O’Meara, Ph.D., studied social theory at the Ècoles des Hautes Etudes en Sciences Sociales, and modern European history at the University of California. He is the author of Guillaume Faye and the Battle of Europe (2013), also published by Arktos.

https://arktos.com/product/new-culture-new-right-anti-liberalism-in-postmodern-europe/

Guillaume Faye and the Battle of Europe

 Michael O’Meara

Europe is at war and does not know it. She is overrun by invaders from the Global South, who seek to replace those who have inhabited her lands for at least the last 30,000 years. She is subject to an American overlord, whose world system dictates her de-Europeanization and globalization. She is mismanaged and betrayed by EU technocrats, corrupt politicians, and plutocratic elites. Without a revolutionary mobilization in her defense, the thousand-year-old civilization that grew out of the medieval Respublica Christiana and that we today associate with ‘Europe’ – along with the unique genetic heritage of her peoples – will forever cease to exist. Guillaume Faye – doctorate from one of France’s most prestigious Ècoles, social philosopher, author of numerous books and articles – is the Cassandra warning Europeans of their approaching extinction, and the need to prepare for the impending Battle of Europe. Michael O’Meara, Ph.D., studied social theory at the Ècoles des Hautes Etudes en Sciences Sociales, and modern European history at the University of California. He is the author of New Culture, New Right: Anti-Liberalism in Postmodern Europe (2004).

https://arktos.com/product/guillaume-faye-and-the-battle-of-europe/

Even after the advent of Islam, most of “Iraq” was part of Shi’ite Iran until around 1750

"The latter should be hardly surprised that their exclusive constitutional power to declare war has been undermined. This is exactly the kind of thing that Secretary of State Mike Pompeo’s April 8, 2019 designation of the IRGC as a terrorist organization was intended to facilitate. Under the 2001 Authorization of the Use of Military Force in the Global War on Terrorism passed by Congress after 9/11, the President of the United States is invested with the authority to strike “terrorists” anywhere at any time. Never mind that fifteen of the nineteen 9/11 hijackers were Saudis acting with the backing of elites within the regime of Saudi Arabia, America’s closest Muslim ally – and Iran’s greatest regional adversary. Never mind that, in the wake of 9/11, General Soleimani was among the Iranian officials who clandestinely volunteered to collaborate with the United States in military operations against the Taliban and Al-Qaeda in Afghanistan. Never mind that Iran rescinded that good will offer only after America intended to colonize Iraq, a region that served as the capital district of Iran for over a thousand years during three successive Persian Empires. Baghdad or Bogh-Dâd is an ancient Persian name, meaning “Given by God” or “God’s Justice.” Even after the advent of Islam, most of “Iraq” was part of Shi’ite Iran until around 1750"

Baghdad or Bogh-Dâd is an ancient Persian name, meaning “Given by God”

 
Bogh - Βαγαίος = Ζεύς Φρύγιος, Dâd - δίδω ...

Σημειωτέον ότι ο αρθρογράφος είναι γνωστός αυτοεξόριστος στην Δύση αντικαθεστωτικός του θεοκρατικού συστήματος του Ιράν και θερμός υποστηρικτής ενός κοσμικού, βοναπαρτιστικού, ακόμα και ζωροαστρικού Ιράν...

https://arktos.com/2020/01/03/trumps-iran-war-begins/

Synthesizing Pan-Shi’ism with Pan-Iranism

What a better world we would be living in if the Grand Mosque at Mecca were broadcasting the poetry of Rumi and Hafez to all Muslims, rather than spewing Wahabi and Salafist ideology.

Ο τρόπος σκέψης του αρθρογράφου, συν τοις άλλοις, αν τον "μεταφράζαμε" στα ελληνικά: Μια Πανελλήνια Σύνθεση ...

4. Synthesizing Pan-Shi’ism with Pan-Iranism

In other words, a Renaissance of Iran’s leadership of the Islamic world ought not to be considered solely in terms of a Shi’ite victory in a sectarian war with Sunnis. Continued Iranian dominance across all Shi’ite Muslim territories is a necessary but not a sufficient condition for the renaissance of Iran as a civilization, one that is at least geopolitically on par with China in the rivalry to define the World Order of the twenty-first century. This return to superpower status also requires Iran reaching into Sunni parts of its civilizational sphere on the basis of a renaissance of the Iranian heritage.

Advocates of an Iranian Renaissance need to understand that an attempt to lobotomize Iran through a forced return to Zoroastrianism (as if it ever exclusively defined even the Pre-Islamic heritage of Iran) would sever Iran’s connection to the other countries in its civilizational sphere. Overthrowing the Islamic Republic would result in the shattering of the nation’s industrial infrastructure and economic system, the dissolution of its current military force, and possibly even violent attempts at secession on the part of ethnic minorities. This would definitively derail Iran from its track to becoming the core state of what is currently understood to be “Islamic Civilization” and what, over time, can be transformed back into Iranian Civilization. It would, in Alexander Dugin’s terms, ensure that Iran never becomes a pole in a multipolar world order. I say never because we do not have an infinite time frame wherein Iran’s reemergence as a world power, or even a superpower, can take place.

As I argued in World State of Emergency (Arktos 2017), convergent advancements in technology will face the human species as a whole with an apocalyptic singularity within the next thirty years. If Iran is to play a significant role in determining how these technologies are regulated and how the basic existential conditions of human life can be secured in the face of this potential singularity, and with a view to Iranian values, then Iran must reemerge as a world power within the next twenty years. The only way for that to happen is through a transformation of the current regime, not a chaotic regime change. The only concrete path to such global influence at the moment of what will be the greatest crisis ever faced by humanity, is for Iran to continue to consolidate control over the Middle East and Central Asia as the hegemon of the Islamic World.

The Iranian economist and political scientist, Dr. Hooshang Amirahmadi has characterized the Islamic Republic of Iran as having passed through several phases in its respective emphasis on Islamic versus Iranian identity. Initially, the regime began with an Islam–Islam ideology in 1980s, then shifted to an Islam–Iran position in the late 1990s into the early 2000s. Now as the discourse of many Iranian politicians across the country’s political spectrum, from Mahmoud Ahmadinejad to Javid Zarif, tends to emphasize a pride in the Iranian heritage and a defense of Iran’s national interest over Islamist rhetoric, the country is passing into an Iran-Islam phase. The point of culmination for this socio-political trajectory is an Iran-Iran phase that will also represent the full-blown realization of an Iranian Renaissance. Iranian society should pass into that phase in an organic fashion, after Iran has established its civilizational hegemony over the heart of the Islamic world – including control of the oil fields on the southern coast of the Persian Gulf and administration of the holy cities of Mecca and Medina. What a better world we would be living in if the Grand Mosque at Mecca were broadcasting the poetry of Rumi and Hafez to all Muslims, rather than spewing Wahabi and Salafist ideology.

https://arktos.com/2019/09/17/iranian-hegemony-in-the-islamic-world/

The Return of Zarathustra

 Part I

JASON REZA JORJANI

Zarathustra was the first archeofuturist. Ahura Mazda is the prototype of Prometheus, and an Iranian visionary is the true father of what you are used to calling your “Faustian civilization.”

https://www.altright.com/2016/07/19/the-return-of-zarathustra-part-i/

A few countries are more than mere nations

Jason Reza Jorjani,

They have been translated from the earthly plane into the spectral geography of ideas.

Iran is a civilization that includes a number of different cultures and languages that hang together around a core defined by the Persian language and imperial heritage. Besides the Persian heartland, Iranian Civilization encompasses Kurdistan (including the parts of it in the artificial states of Turkey and Iraq), the Caucasus (especially northern Azerbaijan and Ossetia), Greater Tajikistan (including northern Afghanistan and Eastern Uzbekistan), the Pashtun territories (in the failed state of Afghanistan), and Baluchistan (including the parts of it inside the artificial state of Pakistan). As we shall see, Iranian Civilization deeply impacted Western Civilization, with which it shares common Indo-European roots. There are still a few countries in Europe that are so fundamentally defined by the legacy of the Iranian Alans, Sarmatians, or Scythians that they really belong within the scope of Iranian, rather than European or Western Civilization.

The narod of a civilization can change. If Western Civilization were to prove capable of salvaging itself and reasserting its global dominance in the form of a planetary American Empire, this would no doubt involve a shift to the English language and the Anglo-Saxon ethnicity as the Western narod. The lack of a clear narod in Western Civilization at present is symptomatic of its decline and dissolution following the intra-civilizational war that prevented Greater Germany from becoming the ethno-linguistic core of the entire West. A very strong argument could be made that Germany and the German language were long destined to succeed Italy in this role, which Italy still plays to some extent through the Vatican’s patronage of Latin and the Roman Catholic faith. The alliance of Hitler with Mussolini could have prepared for such a transition. If, for whatever reason, Latin America were to one day become the refuge of Europeans and even Anglo-Saxons fleeing Europe and North America, there would be a very good chance that the Spaniard ethnicity and the Spanish language would become the narod of Western Civilization following this transformative crisis.

For more than 2,500 years, the Persian ethnicity and language have defined the core identity of Iranian Civilization. That was not lost on all of the various Europeans who dealt with Iran as an imperial rival from the days of the classical Greeks, to the pagan Romans, to the Byzantines, the British, the French, and the Russians. All of them, without exception, always referred to all of Iran and its entire civilizational sphere as “Persia” or the “Persian Empire.” Friedrich Nietzsche wished that the Persians would have successfully conquered the Greeks because he believed that they could have gone on to become better guardians of Europe than the Romans proved to be. Nietzsche claimed that “only the Persians have a philosophy of history.” He recognized that historical consciousness, of the Hegelian type, begins with Zarathustra’s future-oriented evolutionary concept of successive historical epochs leading up to an unprecedented end of history.

https://arktos.com/2019/09/01/the-leviathan-of-iranian-civilization/

Iranian Hegemony in the Islamic World

https://arktos.com/2019/09/17/iranian-hegemony-in-the-islamic-world/

Iran is a civilization

A few countries are more than mere nations. They have been translated from the earthly plane into the spectral geography of ideas. Iran is a civilization that includes a number of different cultures and languages that hang together around a core defined by the Persian language and imperial heritage. Besides the Persian heartland, Iranian Civilization encompasses Kurdistan (including the parts of it in the artificial states of Turkey and Iraq), the Caucasus (especially northern Azerbaijan and Ossetia), Greater Tajikistan (including northern Afghanistan and Eastern Uzbekistan), the Pashtun territories (in the failed state of Afghanistan), and Baluchistan (including the parts of it inside the artificial state of Pakistan). As we shall see, Iranian Civilization deeply impacted Western Civilization, with which it shares common Indo-European roots. There are still a few countries in Europe that are so fundamentally defined by the legacy of the Iranian Alans, Sarmatians, or Scythians that they really belong within the scope of Iranian, rather than European or Western Civilization. The narod of a civilization can change. If Western Civilization were to prove capable of salvaging itself and reasserting its global dominance in the form of a planetary American Empire, this would no doubt involve a shift to the English language and the Anglo-Saxon ethnicity as the Western narod. The lack of a clear narod in Western Civilization at present is symptomatic of its decline and dissolution following the intra-civilizational war that prevented Greater Germany from becoming the ethno-linguistic core of the entire West. A very strong argument could be made that Germany and the German language were long destined to succeed Italy in this role, which Italy still plays to some extent through the Vatican’s patronage of Latin and the Roman Catholic faith. The alliance of Hitler with Mussolini could have prepared for such a transition. If, for whatever reason, Latin America were to one day become the refuge of Europeans and even Anglo-Saxons fleeing Europe and North America, there would be a very good chance that the Spaniard ethnicity and the Spanish language would become the narod of Western Civilization following this transformative crisis. For more than 2,500 years, the Persian ethnicity and language have defined the core identity of Iranian Civilization. That was not lost on all of the various Europeans who dealt with Iran as an imperial rival from the days of the classical Greeks, to the pagan Romans, to the Byzantines, the British, the French, and the Russians. All of them, without exception, always referred to all of Iran and its entire civilizational sphere as “Persia” or the “Persian Empire.” Friedrich Nietzsche wished that the Persians would have successfully conquered the Greeks because he believed that they could have gone on to become better guardians of Europe than the Romans proved to be. Nietzsche claimed that “only the Persians have a philosophy of history.” He recognized that historical consciousness, of the Hegelian type, begins with Zarathustra’s future-oriented evolutionary concept of successive historical epochs leading up to an unprecedented end of history. 

 https://arktos.com/2019/09/01/the-leviathan-of-iranian-civilization/

The revolutions of the past centuries have brought social revolt in the name of ‘the people’ — for the benefit of oligarchy

The revolutions of the past centuries have brought social revolt in the name of ‘the people’ — for the benefit of oligarchy. The single true resistance to capitalism and its moneyed interests can come only from a return to the idea of the organic state and its traditional guild economies. How far back this dialectic goes – social revolt in the name of ‘the people’ for the benefit of oligarchy – is indicated by Spengler’s reference to the revolt of Tiberius Gracchus, serving as a lackey for the Equites, a former military caste that had become an oligarchy. When the Duc d’Orleans paid the dregs of Marseilles to act as a revolutionary mob, expecting he would become First Citizen of the Republic, he was acting as a precursor of Jacob Schiff and George Soros. What the mob overthrew in the name of ‘liberty’ and for the benefit of the bourgeoisie and later oligarchs was the final vestige of the traditional – organic – social order of Western Civilization that had been inherited from Rome and fine-tuned by the Church into a uniquely Western ‘Gothic’ form. This was ‘class struggle’, but not precisely in the order and direction assume by Marx. Rather than a lineal ‘progression’ (the ‘dialectics of history’, according to Marx ) of serfdom – capitalism/liberalism – socialism – communism, the dialectic has been of serfdom – liberalism/socialism – capitalism – oligarchy. Spengler and Brooks Adams were much better historians in explaining cycles of rise and fall and the role played by money. Conversely, while Francis Fukuyama and other apologists for liberalism have argued that it is capitalism that is the epitome of history, beyond which there is nothing better, Spengler, Evola and other philosopher-historians of the actual Right, contend that capitalism is the final symptom of a civilization in its death- throes, the triumph of money; while Plato in The Republic long previously saw oligarchy and then democracy as the symptoms of decay.

 https://arktos.com/2018/10/03/the-left-the-right-and-social-revolt-part-1/

Πότε επιτέλους οι Έλληνες θα "θυμώσουμε";

 In contrast to the lower desires of the dark horse simply for pleasure and material wealth, thumos seeks independence over possessions and sensuality, and recognition and honor over security. Thumos desires pride and prestige for its own sake. This drive for recognition will motivate him to risk much, even his own life, for his reputation, and also for the reputation of a group to which he is devoted. Plato calls thumos “the ambitious part [of the soul] and that which is covetous of honor.” Thumos pushes a man to despise mediocrity and to want to excel his fellow men, to dominate, and be the best of the best. Thumos is ultimately what drives a man to seek glory, and above all, legacy. So now we can see that while thumos is often translated today as spiritedness, heart, passion, will, courage, anger, boldness, or fierceness, it is really a combination of all those descriptions and yet still something more – something that no modern word is able to fully convey. Perhaps the best and simplest definition I’ve come across is “energetic thinking that leads to action.” 

 https://www.artofmanliness.com/articles/got-thumos/

spengler-epigenetics-and-the-idea-of-race

Μια άλλη αντίληψη για την έννοια της Εθνοφυλής που, χωρίς να καταργεί τις βιολογικές, φυλετικές μας ρίζες, προσθέτει με την επιγενετική δυο ακόμη εξίσου σημαντικά στοιχεία: α. Το έδαφος ως Ενέργεια, στην ουσία η Πατρίδα ως Ζώσα Φύση! Γι αυτό και οι μη αστικοί πληθυσμοί είναι, συνήθως ασυνείδητα, πιο πατριωτικοί, αλλά εδώ τίθεται σε ένα πιο βαθύ επίπεδο, σχεδόν μεταφυσικής φυσιολατρίας που με την σειρά της επηρεάζει ως Περιβάλλον την ίδια την γονιδιακή εξέλιξη. β. Η Κοινή Αυτοεικόνα ενός Λαού, που οι Μύθοι και η Ιστορία κρατάνε καθαρή, κρυστάλλινη, εξού και η λύσσα εναντίον τους, το Συλλογικό Ασύνειδο, αυτό που διατυπώθηκε ως "είναι στο dna μας..." και ενόχλησε πολλούς... Και με την σειρά της και αυτή ενδεχομένως να επηρεάζει την ίδια την γονιδιακή μας εξέλιξη από γενιά σε γενιά! Γινόμαστε αυτό που προυπάρχει στα γονίδια μας και το εγείρουμε μέσω της αυτοεικόνας μας και της Ενέργειας της Γης μας! 

 https://arktos.com/2018/11/28/spengler-epigenetics-and-the-idea-of-race/

The Corporatist Answer

Kerry Bolton

When a state descends into chaos and bankruptcy, of either the economic or the moral kind, there can be a reaction by the remaining healthy parts of the people toward regeneration. Oswald Spengler referred in The Decline of the West to this epoch as a return of ‘Caesarism’ and the overthrow of plutocracy. While it is a reaction it is nonetheless revolutionary, because the state of decay is so far advanced that only a radical change, not just in the structures of governance, but in the psychology of the people, is required. It is literally a ‘revolution’, insofar as it seeks a return to origins. While Fascism as a national and social synthesis had its time and place, its reaction to the legacy of Liberalism and its Marxist offspring through a return to the organic community, via what was called ‘corporatism’ across the world, remains intrinsic to the Right. The organic state is not something confined to time and place; it is the perennial method of social organisation. Fascism was its manifestation during the late 19th and early 20thcenturies, answering the crisis of social dislocation engendered by Liberalism and Marxism; literal social cancers. The corporate state revives the social organism by returning to the traditional mode of social relations. Corporatism re-establishes the Right as inherently anti-capitalist while highlighting the connection that exists between Liberalism and Marxism. 

https://arktos.com/2019/04/17/the-corporatist-answer/