It does, to a certain extent, except that what is seen as a positive
phenomenon by Marcuse, the coming of that "non-repressive
civilization which would involve libidinal and non-alienated labor,
play, free and open sexuality, and production of a society and
culture which would further freedom and happiness" is seen as a most
negative one by Evola. The revolt advocated by the former against
Capitalist society (Third Estate) and Communist society (Fourth
Estate) to "create a new society" is a catagogic one : it can only
lead further down, precisely, to the 'Fifth Estate'. In another
article by Evola on that question, 'Avvento del "Quinto Stato"'
('Ricognizioni, uomini e problemi', Edizioni Mediterranee, 1974), he
refers in this respect to "some aspects of what has been called "the
revolting generation". Revolt can be legitimate when it is turned
against a civilisation in which everything or almost everything is
now devoid of any higher justification, which is empty and absurd,
mechanised and standardised, and which borders on the infra-personal
in the shapeless world of quantity. But when it comes to "rebels
without a cause", when revolt is, so to speak, an end-in-itself, and
everything else is only a pretext, when it is accompanied by forms of
outburst, of primitivism, of abandon to what is elementary in the
lower sense (sex, jazz, Negro, wanton and often criminal violence,
subservient exaltation of what is vulgar and anarchic), then we have
the right to establish a certain link between those phenomena and
other phenomena which attest, on their plane, to the influence of
chaotic forces coming to the surface through the more and more
visible cracks of the existing order, forces by which some more or
less traumatised individuals who have nothing to lose are literally
possessed".
Speaking of which, nothing says that the terrestrial Eden described
by Dostoyevsky in one of his most famous novels, that is to say, a
world whose law is universal work, a law which was actually the law
of the Fourth Estate, is the last form of that caricatured Eden which
is being built since the coming of the Third Estate. Isn't that
Marcusian heavenly "non-repressive civilization which would involve
libidinal and non-alienated labor, play, free and open sexuality, and
production of a society and culture which would further freedom and
happiness" suspiciously like the 'leisure society' hoped and prayed
for by the political headmen and the intellectual leaders of the 1968
movement, and whose counterpart is, let's bear it in mind,
the 'consumer society'?
Workers and employees work less and less in industrialised countries,
or rather they spend less and less time at work : to be at work
doesn't mean that one actually works, especially in the tertiary
sector, which has been developing teratologically for the past fifty
decades, in part to absorb the massive arrival of women on the on the
work market from the end of World War II on for instrumental reasons
which are not clearly seen by most people, and which are not only
linked to the fact that thousands and thousands of part-time
prostitutes had to be redeployed by a pimp state. In Europe,
unemployment, whose figures, as is well-known, are systematically
biased, is skyrocketing, leaving tens of millions of individuals of
European origin with nothing to do except to spend the allowances
which are granted to them by the private business which the 'State'
has become. As far as individuals who are not of European extraction,
their holidays, among other things, are paid by the social services
of that pimp state', especially if they are not white-skinned. No
doubt, the aristocratic concept of 'panem and circenses' has been
carefully studied by the idols of the mob. Is this a coincidence if
the concept of 'leisure society' was put on the market just before
unemployment became structural in Europe?
Did Marcuse, who, unsurprisingly, was a Jew (it is stronger than
them), tackle the problem of American gangsterism in particular, that
of endemic and organised criminality in general, and that of the
occult roots of Bolshevism, even in a mere social and political
perspective? It didn't.
P.s.: since the family name reveals the caste, French may be
interested in learning that, in the Middle Ages, the
word 'galouzeau', which had still not become a family name,
designated a sort of trade fair clown ; the word 'député(e)' (more
modestly called 'MP' in Anglo-Saxon countries) is derived
from 'pute', which meant, and still means, 'whore', 'hooker'. In case
children happen to read this message, we would like to make it clear
that we don't have anything against clowns, so long as they are not
seen selling their charms in European parliaments.
--- In
evola_as_he_is@yahoogroups.com, "Rowan Berkeley"
<rowan_berkeley@y...> wrote:
>
> That sounds a lot like Marcuse's theory that the proletariat had
become bourgeoisified and the new
> revolutionary class in the metropolitan countries was the lumpen:
>
> "Not only had capitalism integrated the working class, the source
of potential revolutionary opposition,
> but they had developed new techniques of stabilization through
state policies and the development of new
> forms of social control. Thus Marcuse questioned two of the
fundamental postulates of orthodox Marxism:
> the revolutionary proletariat and inevitability of capitalist
crisis. In contrast with the more
> extravagant demands of orthodox Marxism, Marcuse championed non-
integrated forces of minorities,
> outsiders, and radical intelligentsia and attempted to nourish
oppositional thought and behavior through
> promoting radical thinking and opposition."
>
http://www.uta.edu/huma/illuminations/kell12.htm
>
>
>
>
> ___________________________________________________________
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