Search

Saturday, January 07, 2017

New articles on Evola

Four new articles on Julius Evola have come to my attention. Details and abstracts are given below. Why one of the abstracts is in German, even though the article itself is in English, I do not know. Happy reading!

Elisabetta Cassina Wolff, "Evola's interpretation of fascism and moral responsibility," Patterns of Prejudice 50 (2016), pp. 478-494.
The ideological influence that several right-wing radical thinkers exercised on the Norwegian ‘lone wolf’ terrorist Anders Behring Breivik raises the question of how far a writer can be held responsible for acts of terrorism s/he may have influenced. Italian history provides a vital lesson in this respect: namely, the role played by the Italian traditionalist Julius Evola in the crucial passage from Fascism to neo-fascism. After reviewing Evola’s ideological development, Wolff then analyses Evola’s influence on a young generation of neo-fascists in Italy. Another relevant topic is the ideological continuity between Fascism and neo-fascism identified here, as centred on Evola’s view of ‘general fascism’ as the Traditional right. 

Elisabetta Cassina Wolff, "Apolitìa and Tradition in Julius Evola as Reaction to Nihilism," European Review 22 (2014), pp. 258-273.
This article deals with the figure of Julius Evola, philosopher and well-known freelance political commentator both during and after Italy’s Fascist dictatorship. My analysis of his intellectual production and political role in the 1930s, 1940s and 1950s is a case study that focuses on both continuity and discontinuity of ideological issues in the crucial historical period between the Fascist regime and the establishment of neo-fascism in postwar Italy. Special attention will be paid to unchanging elements in Evola’s philosophy, such as criticism of modern society, rejection of faith in progress, reference to traditional values as reaction to nihilism and belief in the existence of a spiritual hierarchy. A central issue is the ideological influence that Evola exercised on a young generation of neofascists in Italy after the Second World War, based on the intention of offering them new rules of conduct in a post-nihilist world. It is exactly this phenomenon that enables us to put in question the declared apolitìa of Evola. 
Hans Thomas Hakl, "Julius Evola and the UR Group," Aries 12 (2012), pp. 53-90.
Die Gruppe von UR, die von 1927–1929 bestand, wurde im Wesentlichen vom italienischen Mathematiker, Neu-Pythagoreer und Hochgradfreimaurer Arturo Reghini sowie von Julius Evola begründet, der damals bereits seine dadaistische und philosophische Periode beendet und sich intensiv mit fernöstlicher Spiritualität beschäftigt hatte. Auf Grund ihres umfangreichen Lehrmaterials und wegen der hoch qualifizierten Mitglieder (darunter Altphilologen, der Begründer der Freudschen Psychoanalyse in Italien, Literaten, erfahrene Mitglieder anderer magischer Gruppierungen sowie die Spitze der Anthroposophie in Italien) muss die Gruppe von UR zu den interessantesten magischen Bünden des 20. Jahrhunderts gerechnet werden. UR veröffentlichte zur Zeit ihres Bestehens regelmäßig Monatshefte, die insgesamt auf über eintausendzweihundert Seiten konzentriertes praktisches Material aus allen Epochen und Weltgegenden vorlegte. Das Ziel der Gruppe war nicht Mystik oder schöngeistige Philosophie, sondern einen tatsächlicher Zugang zu transzendenten Bereichen aufzuzeigen. Dazu wurde ein nachvollziehbarer Stufenweg vorgezeichnet und in möglichst klaren Worten erläutert. Praktische Texte aus der Alchimie, dem Tantrismus, Buddhismus, der antiken Theurgie und der Sexualmagie wurden zusätzlich beigezogen. Der Stufenweg sollte zu einer echten Gottwerdung (nicht Gottähnlichkeit) führen nach dem Satz Meister Eckharts: "Soll ich Gott unmittelbar erkennen, so muss ich schlechthin Er und Er muss ich werden." Die Möglichkeit dazu bot der Aufbau eines unzerstörbaren "Diamantkörpers", der auch den physischen Tod überstehen sollte. Die Gruppe von UR war in zwei Fraktionen aufgeteilt. Die eine, die praktisch verwertbare Texte übersetzte und kommentierte und eine zweite innere, die diesen Weg praktisch verfolgte und die dabei gemachten Einzel- und Gruppenerfahrungen in unmissverständlicher Sprache beschrieb. 
Liviu Bordaş. "The difficult encounter in Rome. Mircea Eliade’s post-war relation with Julius Evola – new letters and data," International Journal on Humanistic Ideology 2 (2011), pp. 125-158.
Our knowledge of the post-war relationship between Eliade (1907-1986) and Evola (1898-1974) was based mainly on fifteen letters of Evola, and on two recollections from Eliade’s journal and memoirs. The article presents and discusses new data supplied by eight inedited letters of Evola and four entries from Eliade’s unpublished journal. This data is corroborated with Evola’s reviews of Eliade’s books, with the reciprocal quotations in their works, as well as with various mentions from their correspondence with other persons. The new information helps to draw a clearer picture of their epistolary relation, re-established in September 1949, of their two encounters in Rome (May 1952 and April 1955), as well as of the successive moments of fracture between them (1955 and 1964). It also brings into discussion topics such as yoga, esotericism, racism or fascism, which provide seed for further inquiry.

1 comment:

Espen said...

Elisabetta Cassina Wolf has also written about Julius Evola in the Norwegian Anthology "Høyreeksstremisme: Ideer og bevegelser i Europa" from 2012 (tentative translation: Right-wing extremism: Ideas and movements in Europe". Her article is titled "En ensom ridder mot den moderne verden. Julius Evola og høyreradikalisme i etterkrigstidens Europa" (tentative translation: A lonely Knight against the modern world. Julius Evola and right wing radicalism in post-war Europe).