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`La Revolution commence par une orgie' is a chapter from G. Breton's best-seller
`Histoires d'amour de l'histoire de France', a 3500-page well-documented work in
two volumes that deals with a feigned lightness tinged with irony with the
impact women, love and sex had behind-the-scenes on French and European politics
from Clovis to the Third Republic, and in which a wealth of more or less
anecdotic information can be found on the family tree of historical figures that
are universally thought to be of European origin (for example, who could have
thought that the Bernadotte family is of Jewish origin ?). For the record, G.
Breton, with whom L. Bergier co-authored a few other interesting books, of which
`Les nuits secretes de Paris ', did not have a hand in `Morning of Magicians'.

This is an excerpt from the first paragraph of `La Revolution commence par une
orgie', which, unfortunately, could not be found online until we put it :
"The `patriotic' propaganda of Philip of Orleans and his friends was successful
quite rapidly.
In September, daily riots burst in Paris where there was not enough bread. The
previous year, an extraordinary hurricane of hail had destroyed part of the
harvest from the banks of the Charente River to those of the Scheldt, and flour
had become scarce.
In spite of this food shortage, on October 1st, Louis XVI improperly offered a
meal to the officers of the regiment of Flanders. Marie-Antoinette made an
appearance at it, holding the dauphin in her arms, and the champagne was opened,
while the orchestra was playing : "Ô Richard, ô my king, the whole world
abandons you to your fate", which was an oddly prophetic song…
This feast made a bad impression on the little people, and the friends of the
duke of Orleans took advantage of this to call it a scandal and set the people
against the court.
They carefully prepared a `spontaneous reaction', distributing money and
gathering together all malcontents. It took them four days. On October 5th, a
howling mob left Paris, led by sergeant Maillard, and marched on Versailles.
It has been said time and again that it was made up of nice Parisian women whose
children were hungry and who were going to ask the king for bread. In reality,
we know now that the eight thousand women led by Maillard and flanked by rioters
in the pay of the duke of Orleans comprised many transvestites. These were
"easily recognisable with their manly voices, with their unshaved grease-painted
faces, with their badly-fitting dresses, under which, in the heat of the moment,
some of them revealed a hairy chest, whose shape was very much unlike what that
part of the body looks like in women".
The friends of the future Philippe-Egalite had brought together these fake
housewives with more than three thousand whores who had been recruited in the
faubourgs and in the venal crowd of the Palais-Royal [the centre of
prostitution, of idleness and of pamphlets in late eighteenth century Paris.
Note of the Editor]."

The elder Cato's landmark speech against the repeal of the Lex Oppia (Livy,
History of Rome, XXXIV) can hardly be found online in French translation (as the
meaning tends to be sacrificed at the cost of formal excellence in
nineteenth-century French translations of Latin works, and Danielle de Clerq's
new translation of `Ab Urbe condita' tends to take slight liberties with Liber
XXXIV, ours was published)

Denis de Rougemont's `Les Mefaits de l'Instruction publique', in which, two
years after they were touched upon in `La Crise du Monde moderne', the ills of
public education are examined in greater depth and the conclusion is reached
that "democracy without public education would be practically impossible", is
even less visible online. D. De Rougemont did not change a iota to 'Les Mefaits
de l'Instruction publique', when it was published again in 1972 ; on the
contrary, the considerations he first developed in 1929 were `Aggraves d'une
Suite des mefaits'.

P. Valery, a contributor (together with R. Guenon, G. Benn and various other
thinkers) to a page of the Fascist paper Regime Fascista entitled `Diorama
filosofico', of which J. Evola was the editor, identified two other deleterious
aspects of public education in `Variete III', when he pointed out that "the
actual aim of education is the diploma … and the diploma is the deadly enemy
culture", and that the graduate is "led to believe that he is owed something."
While the first quote can be found on hundreds of web sites, the edifying
excerpt from which it is taken cannot.

The sense of vanity, of self-satisfaction, that can arise from education is
expertly rendered in the following passage, which, in the absence of an English
translation which Tom Sharpe would be most qualified to make, we have resolved
to translate into this language, from `Les Annales de l'Empire depuis
Charlemagne' (1753) :
"781-782. The King of France holds his court in Worms, Ratisbonne, and Cuierci.
Alcuin, archbishop of York, meets up with him there. The king, who hardly knew
how to sign his name, wanted to make science flourish, because he wanted to be
great in everything. Peter of Pisa taught him some grammar. What was surprising
was not that the Italians taught the Gauls and the Germans, but that we still
needed the English to learn what is not even honoured today with the name of
science.
Lectures were delivered to the king, which may be the origin of academies, and
especially those of Italy, in which every academician takes on a new name.
Charlemagne was named David, Alcuin, Albinus ; and a young man named Ilgebert,
who wrote poetry in the Romance tongue, took on boldly Homer's.
783. However Widukind, who did not learn grammar, stirs up the Saxons again. He
beats the generals of Charles on the banks of the Weser. Charles comes to make
up for this defeat. He defeats the Saxons again ; they lay down arms in front of
him. He orders them to deliver Widukind. The Saxons respond that he has fled to
Denmark. "His accomplices are still here," answered Charlemagne, and he had four
thousand five hundred of them massacred in front of him. Thus, he inclined
Saxony towards Christianity. This is closely akin to what Sulla did ; at least
the Romans were not coward enough to praise Sulla. The barbarians who wrote
Charlemagne's actions had the baseness to praise him and even to make him a fair
man : they were used as models by almost all the compilers of the History of
France."

`Les Annales de l'Empire depuis Charlemagne' has not more visibility online than
A. Vetault's `Charlemagne', a book which touches upon a lesser known aspect of
the Christianisation of Northern European peoples, and whose following excerpt
we used in our study on Julius Evola and the Jewish problem in ancient times to
support the paragraph dedicated to education as a key institution in the
brainwashing and indoctrination of the youth : "The abbeys of Fulda and
Herzfeld, Carolingian foundations had finally managed to exercise their
influence beyond the Saxon marches. Thanks to these seats of propaganda and
evangelic influence, the staunch followers of Wotan had been gradually wrapped
in a Christian atmosphere through no will of their own. The new faith had even
found apostles among the Saxons, especially among the teenagers, whom
Charlemagne held hostage and whose education he entrusted to the monastic
schools of Germania. When set free, these ardent greenhorns became in turn
missionaries among their relatives and their fellow countrymen."

In 1894, G. le Bon pointed out, with an insight that is all the more remarkable
as he was himself a scholar, that it is a great error "to believe that
intelligence and culture go together. Culture merely implies the possession of a
certain amount of memory, but to acquire it no judgment, reflection, initiative
or invention are necessary. Persons of very restricted intelligence are often
met with among those who have passed examinations, while it is quite as common
to find persons of a very slight degree of culture who are highly intelligent",
and that "A negro or a Japanese may easily take a university degree or become a
lawyer ; the sort of varnish he thus acquires is however quite superficial, and
has no influence on his mental constitution. What no education can give him,
because they are created by heredity alone, are the forms of thought, the logic,
and above all the character of the Western man. Our negro or our Japanese may
accumulate all possible certificates without ever attaining to the level of the
average European. It is easy to give him in ten years the culture of a
well-educated Englishman. To make a real Englishman of him, that is to say a man
acting as an Englishman would act in the different circumstances of life, a
thousand years would scarcely be sufficient". He could not possibly foresee
that, a century later, the Sorbonne would look like the Babel tower, that, as
early as the 1960's, the Pandora box of public education would be fully opened
by the hidden leaders of plouto-theocracry to promote and bring about their
anti-racist and infra-racial levelling and egalitarian agenda by flattering non-
and extra-Europeans into thinking that getting a degree made them equal to White
peoples who had already been brainwashed into believing that education was the
measure of man, and that what oozed out of it would be used to bridge
artificially and virtually the "impassable abyss" "between the mental
constitution of the different races". In any case, it is unfortunate but
understandable that le Bon's considerations on education are hardly ever quoted
online.

The close link, the specific interrelation between egalitarianism and "the
wishful thinking that a complete uniformity should be imposed everywhere, for
example by providing the same education, as if all persons were equally able to
understand the same things, and as if, to make them understand these, the same
methods could suit all of them", is more strongly emphasised in `The Crisis of
the Modern World'. Since such wishful thinking did not and could not possibly
exist in ancient hierarchical and warrior societies such as ancient Rome, Sparta
and the Hellenic world, whatever `similarities' educators try desperately hard
to find between Graeco-Roman education and modern so-called education can only
be purely formal and external. Even after formal education, that is, attendance
to a public school run by an unpaid teacher, was introduced in Greece and,
later, in Rome, where the first fee-paying private school was purportedly opened
by a former slave in the late third century B.C.E., not only informal education
coexisted with it, but the type of education a pupil was given was essentially
based on the social class his parents belonged to. The very purpose of schooling
had as little to do with today's as the curriculum – which was never a point of
contention and, of course, was not seen as "a social engineering area", with its
`learning outcomes', `assessment strategies' and the like - had – a distant echo
of this differentiated and aristocratic vision of education is found in the
literature of J.F. Bobbitt, a member of the eugenic movement who was also one of
the first curriculum theorists, who asserted in the early twentieth century that
"educational standards are to be based on the "native ability" of students, and
their curriculum should reflect this "native ability"."
(http://books.google.fr/books?id=9gk3rc-KZkMC&pg=PR3&dq=%22Unequal+by+design:+hi\
gh-stakes+testing+and+the+standardization+of+inequality%22&hl=fr&ei=Y_WnTrqGAamj\
4gTW_azwDw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CC0Q6AEwAA#v=onepage&q&f=\
false
)

Not only schooling was never a legal requirement in ancient Greece, but "there
was also no State control or inspection of schools throughout the Republic and
early Empire. In the later Empire", when few emperors were still of Roman stock,
"the most that anxious, interfering Emperors undertook was to exercise some
control over teachers and perhaps to encourage municipalities to appoint better
or more schoolmasters."
(http://books.google.fr/books?id=3OmxeVI5RSQC&printsec=frontcover&dq=%22Life+in+\
ancient+Rome%22+cowell&hl=fr&ei=j_mnTv3yFMrKsgbLzbD5DQ&sa=X&oi=book_result&ct=re\
sult&resnum=1&ved=0CC0Q6AEwAA#v=onepage&q&f=false
)

It is very interesting that, originally, the paedagogos, and, later in Rome, the
paedagogus was not a trustworthy slave who escorted a child to and from school,
but merely, more etymologically, a slave who accompanied, led a child from one
place to another, from home to other places. This etymological meaning is echoed
in the Latin educere (to lead out, to lead forth, to raise up, to erect), from
which educare (to educate) is derived. Before the third century B.C.E., Roman
children were taught at home by their parents. The baby and the small child was
raised, not by a slave, as was the case in Greece, but by the matrona herself.
After the baby was born, the father kept a close eye on the care the child
received. When he was seven year-old, in aristocratic families, his father took
care personally of his education. Cato made a point of teaching himself his son
all he had to learn. The young noble Roman learned about the social and
political life in the feasts, in the curia and in the various public activities
he went to with his father, with whom he also visited the baths, which included
exercise rooms and courtyards where boxing and wrestling were practiced. Family
education was finished by the time he was sixteen. During a religious ceremony,
the freeborn boy who had come of age took off the toga praetexta and the other
badges of childhood to take on the toga virilis. He was then a citizen, but his
formation was not finished. He was then left in the care of a friend of the
family, with whom he learned more about public life. He finally served in the
military for two years under the protection of a powerful political figure
chosen by his family.

This family education was essentially a moral formation, which passed down the
ideal of the Roman virtus to the child, then to the young man.

This quality first manifests the complete dedication of the individual to the
Urbs. This old totalitistic ideal, which was that of Sparta, gave way in the
Hellenistic monarchies to a humanist ideal of individual self-fulfilment. In
Rome, however, it always remained present.

The second aspect of the virtus is the respect for ancestral and family
traditions. The young noble Roman lived in the admiration of his ancestors and
strove to imitate them. The virtus has also a religious dimension. The truly
`virtuous' man is the one who is able to subordinate his own life to the respect
for justice and for the divine laws. For the Romans, true patriotism is based on
pietas – as "dutiful respect toward Gods, fatherland, and parents and other
kinsmen" - and on the attention paid to the signs given by the gods.

Education also sought to develop rural virtues in the child : hard work,
austerity, frugality. The young noble Roman is warned against the corrupting
effects of luxury and the virtus of Cincinnatus is cited as an example in this
connection. At each stage of his education, he is trained how to be more
resilient and he is driven away from all the pleasures which may weaken him.
`Virtus' did not cease to be the cornerstone of the Roman education after the
opening of formal schools in Rome.

This overview of education in ancient Rome, which was borrowed in part from
http://www.memo.fr/en/article.aspx?ID=ANT_ROM_017, was made absolutely necessary
by the need to prevent the misconceptions that could arise from the use of the
word `education' in the following excerpt :
"And Celse provides with a master's hand the amazing picture of the methods of
propaganda of the Christians in the public square or in the gynaeceum, where
they strive to undermine the authority of the head of household and of the
tutors : `[What harm is it then to be well educated, to love fine learning, to
be wise, and to pass for such ? Is that an obstacle to the knowledge of God ?
Are they not rather helps to attain to the truth ? What are these fair-runners,
these jugglers doing ? Do they address themselves to men of sense, to tell them
their good news ? No, but if they see somewhere a group of children, of street
porters, or low people, it is there they ply their industry and cause themselves
to be admired. It is the same way inside families ;] here are some wool-carders,
some shoemakers, some fullers, some people of the lowest ignorance, and quite
destitute of education. Before masters, men of experience and judgment, they
dare not open their mouths ; but if they surprise the children of the house, or
women who have no more reason than themselves, they set themselves to work
wonders. Only such can believe ; the father and the preceptors are fools who do
not know the true good and are incapable of understanding it. Those preachers
alone know how they ought to live ; the children are found following them, and
through them good fortune will come to all the family. If while they are
speaking some serious person, one of the preceptors, or the father himself, come
in unexpectedly, the more timid keep silence ; the bolder are not allowed to
excite the children to shake off the yoke, insinuating in a low voice what they
would not say before their father or preceptor, so as not to expose themselves
to the brutality of those corrupted people who would chastise them. Those who
want to know the truth have only to brave the father and preceptors, and go with
the women and brats to their part of the house, or to the bootmakers' stall, or
the fullers' shop, to understand the absolute ! See how they act to gain
converts…"

`Celse contre les chretiens' by L. Rougier, to the best of our knowledge, has
not been translated into English yet, unlike E. Renan's `L'Histoire des origines
du christianisme'
(http://www.davidcox.com.mx/library/R/Renan,%20Ernest%20-%20History%20of%20Origi\
ns%20of%20Christianity%20Bk7.pdf
), in which some of the arguments of Celsus
against the Christians
(http://books.google.com/books?id=3IAEAAAAQAAJ&printsec=frontcover&hl=fr#v=onepa\
ge&q&f=false
) can be found. The greater online availability of this excerpt and
of a second excerpt from `Celse contre les chretiens', which, so far, could be
found on one website only, should not overshadow too much the increasingly
enlightening lines that the many leaders of the current French New Right and of
its countless excrescences keep doing their readers the favour of dropping on
this media.

All main aspects of National-Socialism were examined by J. Evola, except
education, an area in which the policy of the Third Reich was however informed
by Nordic and Sparto-Roman concepts and values more than in any other. The issue
of education is at the very heart of `Mein Kampf', in which the word can be
found 91 times ; there are 96 occurrences of the word `training' and 76 of
`teaching'. Before looking at A. Hitler's views on education, it is important to
stress that, unlike the proponents of the environmental theory, he acknowledges,
in line with the higher doctrine of race (see Sintesi di dottrina della razza),
that there are innate qualities, which "can never be the result of education or
training."

A. Hitler takes as a starting point the observation that the educational system
of the Weimar Republic was "wrong", since it "was simply and exclusively limited
to the production of pure knowledge and paid little attention to the development
of practical ability. Still less attention was given to the development of
individual character, in so far as this is ever possible. And hardly any
attention at all was paid to the development of a sense of responsibility, to
strengthening the will and the powers of decision." More particularly, he
accuses public education of having been unable to "inculcate in the youth a
lively sense of their German nationality", "a feeling of common citizenship",
and of having aggravated the ills of contemporary German society, among which
anarchic, atomistic individualism, by fostering intellectualism and putting the
emphasis on subjectivity and abstract knowledge : "The education which makes
them the devotees of such abstract notions as 'Democracy', 'International
Socialism', 'Pacifism', etc., is so hard-and-fast and exclusive and, operating
as it does from within outwards, is so purely subjective that in forming their
general picture of outside life as a whole they are fundamentally influenced by
these A PRIORI notions." "German education in pre-War times had an extraordinary
number of weak features. It was simply and exclusively limited to the production
of pure knowledge and paid little attention to the development of practical
ability. Still less attention was given to the development of individual
character, in so far as this is ever possible. And hardly any attention at all
was paid to the development of a sense of responsibility, to strengthening the
will and the powers of decision. The result of this method was to produce
erudite people who had a passion for knowing everything." Intellectualism, both
in its, so to speak, pragmatic aspect, that is, as excessive emphasis on
abstract or intellectual matters, and in its theoretical aspect, that is, as the
doctrine that knowledge is chiefly derived from pure reason, is singled out as a
degeneration ; first, as an intellectual degeneration - as A. Hitler does not
deny the existence of "a small minority" of "real intellectuals", "whom natural
aptitude and education have taught to think for themselves and who in all things
try to form their own judgments, while at the same time carefully sifting what
they read" ; then, as a cause of moral degeneration : "… the intellectual
classes are themselves physically degenerate, not through privation but through
education. The exclusive intellectualism of the education in vogue among our
upper classes makes them unfit for life's struggle at an epoch in which physical
force and not mind is the dominating factor. Thus they are neither capable of
maintaining themselves nor of making their way in life. In nearly every case
physical disability is the forerunner of personal cowardice" ; finally, its
corrupting effects can also be felt in the emotional and sexual development of
young boys : "The extravagant emphasis laid on purely intellectual education and
the consequent neglect of physical training must necessarily lead to sexual
thoughts in early youth. Those boys whose constitutions have been trained and
hardened by sports and gymnastics are less prone to sexual indulgence than those
stay-at-homes who have been fed exclusively with mental pabulum. Sound methods
of education cannot, however, afford to disregard this, and we must not forget
that the expectations of a healthy young man from a woman will differ from those
of a weakling who has been prematurely corrupted." As a result of this unsound
upbringing, which, in the last analysis, is entirely based on a lunar, abstract,
feminine exercise of the intellect, "… our educated leaders had received only an
`intellectual' training and thus found themselves defenceless when their
adversaries used iron bars instead of intellectual weapons. All this could
happen only because our superior scholastic system did not train men to be real
men but merely to be civil servants, engineers, technicians, chemists,
litterateurs, jurists and, finally, professors ; so that intellectualism should
not die out."

The whole German educational system, the whole German education, must thus be
changed in a comprehensive way. To achieve this, "Roman history, along general
lines, is and will remain the best teacher, not only for our own time but also
for the future. And the ideal of Hellenic culture should be preserved for us in
all its marvellous beauty." Indeed, along Roman lines, "pumping into young
people that knowledge which will help them to make their way in life" is stated
to be "the principal object" of the reformed system of education ; rather than a
reform, it is a radical change in the system of education, in the name of the
re-awakening and reassertion of the Gemeinschaft and of the State. Still along
Sparto-Roman lines, physical education is revived and valorised, not as an end
in itself, but as a means to build and shape character, as "the State which is
grounded on the racial idea must start with the principle that a person whose
formal education in the sciences is relatively small but who is physically sound
and robust, of a steadfast and honest character, ready and able to make
decisions and endowed with strength of will, is a more useful member of the
national community than a weakling who is scholarly and refined. A nation
composed of learned men who are physical weaklings, hesitant about decisions of
the will, and timid pacifists, is not capable of assuring even its own existence
on this earth. In the bitter struggle which decides the destiny of man it is
very rare that an individual has succumbed because he lacked learning. Those who
fail are they who try to ignore these consequences and are too faint-hearted
about putting them into effect. There must be a certain balance between mind and
body." "The fight against pollution of the mind must be waged simultaneously
with the training of the body." As in ancient Greece, sport skills and military
prowess are considered as inseparably linked to the development of the mind and
of character : "In our present educational system a balance will have to be
established, first and foremost, between mental instruction and physical
training." "What is known as GYMNASIUM (Grammar School) to-day is a positive
insult to the Greek institution. Our system of education entirely loses sight of
the fact that in the long run a healthy mind can exist only in a healthy body."
Thus, as was the case in Rome, physical education, far from being limited to the
care and the development of the body in conjunction with formal training, is
aimed at having a permanent formative effect on the mind and on character,
through the cultivation of physical qualities analogically related to mental
virtues, such as stamina, strength, endurance of pain. "If the educational
system fails to teach the child at an early age to endure pain and injury
without complaining we cannot be surprised if at a later age, when the boy has
grown to be the man and is, for example, in the trenches, the postal service is
used for nothing else than to send home letters of weeping and complaint."

The ethical formation of the youth is given precedence over literacy, bookish
knowledge and the content of the courses : "In the future much more emphasis
will have to be laid on this side of our educational work. Loyalty,
self-sacrifice and discretion are virtues which a great nation must possess. And
the teaching and development of these in the school is a more important matter
than many others things now included in the curriculum." In line with his
critique of early hyper-specialisation and compartmentalisation, A. Hitler makes
it clear that "This education will always have to be confined to general ideas
in a large perspective and these ought to be deeply engraven, by constant
repetition if necessary, on the memories and feelings of the people." These
"general ideas", these `idees-forces", are the National-Socialist Weltanschauung
: "Whoever marches in the Hitler Youth, Baldur von Schirach said in a speech in
1934, `The Year of Training', is not a number among millions but the soldier of
an idea. The individual member's value to the whole is determined by the degree
to which he is permeated by the idea. The best Hitler Youth, irrespective of
rank and office, is he who completely surrenders himself to the National
Socialist world view." The "crowing task" of the "whole organization of
education and training which the People's State is to build up" is "the work of
instilling into the hearts and brains of the youth entrusted to it the racial
instinct and understanding of the racial idea. No boy or girl must leave school
without having attained a clear insight into the meaning of racial purity and
the importance of maintaining the racial blood unadulterated."

Military schooling (Wehrerziehung), in the Deutsches Jungvolk, the Hitlerjugend,
the Jungmaedelbund, the Bund deutscher Maedel, and in Special Hitler Youth
paramilitary formations for boys, is the culmination of education. Its supreme
aim "must always be to achieve that which was attributed to the old army as its
highest merit : namely, that through his military schooling the boy must be
transformed into a man, that he must not only learn to obey but also acquire the
fundamentals that will enable him one day to command."

National-Socialist Education was modelled on the agoge in all respects, both
from a conceptual and from an structural standpoint. In particular, it was
compulsory and rigorously state-sponsored. The state-sponsorship of education
and, by implication, its compulsoriness in the Third Reich was reasserted as
decisively, as firmly and as clearly as possible : "With ruthless determination
the State must keep control of this instrument of popular education and place it
at the service of the State and the Nation." Just as the introduction of
compulsory and collective instruction in Sparta should be understood in the
twofold context of a tiny city-state whose total population never exceeded
16,000 and of the social and political anarchy that reigned in Lacedaemon at the
time Lycurgus was begged to come back to it to restore law and order, so the
catastrophic state in which Germany was in the late 1910's and in the 1920's can
account for the imperative need expressed in `Mein Kampf' to increase and
strengthen the state control of a key area such as education : "As regards
purely formal education the State even now interferes with the individual's
right of self-determination and insists upon the right of the community by
submitting the child to an obligatory system of training, without paying
attention to the approval or disapproval of the parents. In a similar way and to
a higher degree the new People's State will one day make its authority prevail
over the ignorance and incomprehension of individuals in problems appertaining
to the safety of the nation. It must organize its educational work in such a way
that the bodies of the young will be systematically trained from infancy
onwards, so as to be tempered and hardened for the demands to be made on them in
later years. Above all, the State must see to it that a generation of
stay-at-homes is not developed" In the troubled times of Athenian democracy,
similar considerations were made by Plato, for whom the child belongs to the
state and his education is the responsibility of the state (Republic, bk. 2,
376), and education must be compulsory for all ; for whom the supreme aim of
education is to produce "a keen desire to become a perfect citizen who knows how
to rule and be ruled" in turn (Laws, bk. 1, 643) ; for whom girls should receive
the same training (athletics, fighting in armour, and horseback riding) as boys
– however, the Third Reich's educational policies avoided the communist like
tendencies of the Republic's ideal : expectations and demands for boys and girls
were actually quite different ; if both learned more or less the same subjects,
girls learned them in correlation and in view of the tasks they would later
perform as housewives and mothers. The NSDAP established elite secondary
boarding schools, of which the Nationalpolitische Erziehungsanstalten, run by
the SS, are the best known. Thus, the National-Socialist emphasis on a "common
education" should be put into perspective.

It should be so, especially in a country where efforts at unification were
constantly frustrated by the "centrifugal forces produced by the geographical
features of the land and the particularistic tendencies of the German people"
(Education in the Third Reich : a study of race and history in Nazi textbooks,
G. W. Blackburn, p. 57), centrifugal forces and particularistic tendencies which
were only increased by the acute economic, social, psychological and political
crisis fourteen years of a liberal constitutional democracy allowed to develop
and was actually a breeding ground for. Germany had to be brought under control
again, and the only way to re-establish its leadership was to `recentralise' it.
D. de Rougemont, in his `Journal d'Allemagne', was wrong to describe
National-Socialism as a "braun Jacobinism", and so are those who compare the
National-Socialist conception of political power with Jacobinism, on the basis
of baseless prejudices and stereotypes handed down without any discrimination
from generation to generation. France was very much a centralised country when
the Jacobins came to power in 1792, and it had been so for centuries. First,
since it is not the place to go into a detail analysis of the process of
centralisation in the Ancien Regime, which started, both locally (the baillages
– bailiwick – was establishes din the thirtieth century) and centrally (the
King's Council, the Parliament and the Chamber of Accounts were also established
in the thirtieth century), under the first Capetians, as an integral part of
state building and the construction of an organic political entity, nor the
place to show how this process of centralisation was corrupted under the
Bourbons, the reader is referred to `Why Administrative Centralization Is an
Institution of the Ancien Regime and Not, As Some Say, the Work of the
Revolution or Empire', the second chapter of `The Ancient Regime and the French
Revolution' Book II, insofar and only insofar as it shows that monarchical
France was an administratively centralised state by then, not in terms of
decision-making and activity, but in terms of authority and of political unity.
Then, what Tocqueville did not really see is that the Jacobins, far from pushing
forward for the centralisation process, did exactly the opposite : they were
actually engaged in a process of decentralisation, which has only accelerated
teratologically since then. In the Ancien Regime, power, whether social,
economic, administrative or political, was brought under a single, central
authority, while the basis for the segmentation and the fragmentation of
authority was laid by the Jacobins, not exactly through the doctrine of the
separation of powers, but through the notion of the limitation of powers ("In
the high theory of Jacobinism, pragmatically speaking, the role of any state
institution was of necessity circumscribed" - Goodness beyond virtue : Jacobins
during the French Revolution, P.L.R. Higonnet, p. 157), which boils down to the
same thing, let alone that it is a very curious way of achieving oneness and
indivisibility ; through the establishment of counter-power in the broadest
sense (because of the "unlimited freedom of the press… sedition, treason, and
every kind of calumny, became quite common, and rendered it equally impossible
to live peacefully, or to administer justice and regulate public affairs" - The
history of Jacobinism : its crimes, cruelties and perfidies, Volume 1, W.
Playfair, W. Cobbett ; "The duality of power and counter-power is strikingly
evident in the French Revolution. Already in 1789 a word had emerged to denote a
complementary form of sovereignty that was seen as essential to achieving the
ideal of a government embodying the general will : surveillance. Perpetually
vigilant, the people were to oversee the work of the government... Later, during
the Terror, the term surveillance lost its luster when it came to be associated
with tyranny exercised by revolutionary clubs and committees and was
subsequently stricken from the political lexicon. Yet if the word disappeared,
the thing remained. In one form or another, civil society continued to inspect,
monitor, investigate, and evaluate the actions of government -
http://eprints.cscs.res.in/138/1/_uVUaTjbx.pdf ; `popular societies' were
watched over by the Jacobins, who were themselves members of a network of
`popular societies' ; hence their supporting the right of association that was
granted by the Declaration of the Rights of Man and of the Citizen and in the
Constitution of 1793). Decentralisation was also at work in the political area :
The Montagnard-Jacobin-dominated National Convention on June 24, 1793, adopted a
democratic constitution and a political system based on decentralisation and
representative local self-government. On May 10, the praises of decentralisation
was sung by Robespierre
(http://classiques.uqac.ca/classiques/aulard_alphonse/hist_pol_revol_fr/hist_pol\
_revol_fr.pdf
; p. 379) in words we cannot be bothered to translate, since they
can be heard, almost literally, from most political schemers. This
centralisation was acclaimed by the vast majority of French, in a country where,
to quote Tocqueville, "People Had Become Most Alike, but where "Men So Similar
Were More Separate Than Ever, Divided into Small Groups Alien and Indifferent to
One Another."

It is now time to close these much necessary comments on the centrifugal nature
of Jacobinism, as opposed to the centripetal nature of National-Socialism
policy, in order to consider the "particularist tendencies" of the German people
the Third Reich had to gather to a centre to prevent the country from imploding.
They were the result of the various `races' that could be found in the German
people and of their various psychological, moral, and intellectual characters.
On the other hand, the Romans of the Republic and of the early Empire, the
Spartans, the Athenians, were far more homogeneous peoples, and, therefore,
shared the same view of life and of the world to a great extent ; in practice, a
young Roman did not have to be `taught' loyalty and honour, no racial and
political education was needed to inculcate a young Spartan dedication to the
state, self-sacrifice for the fatherland, and full commitment to his bloodline,
as is clear from the work of classical authors and from that of Fustel de
Coulanges, a French historian whose well-known `La Cite antique' suffers from a
lack of online visibility, which will be made slightly less conspicuous by the
publication of its chapter on `La religion domestique' on this media.

B. Rust, as Reichsminister fuer Wissenschaft, Erziehung und Volksbildung, was
entrusted with the task to change the concept and the purpose of German
education from `personal development' and `educational achievement' to the
physical, mental, and spiritual formation of the youth in the service of the
state. His first job was to implement the curriculum A. Hitler had had rewritten
to make it fit with the National-Socialist world-view. In the new curriculum,
racial education and racial hygiene, as the foundation of the Weltanschauung,
became a core subject. Accordingly, course textbooks were assessed for
suitability and the elaboration and publication of new ones was decided if
necessary. His second job was to make sure the curriculum would be implemented
in full by teachers. The Nationalsozialistische Lehrerbund was responsible for
the related – intensive – update training course for teachers. In 1938, two
years after religious denominational schools were closed, as they were seen as
divisive (The Hitler Youth, Origins and Development 1922-1945, H.W. Koch, p.
172), the National Socialist Teachers League "urged the `immediate cessation' of
religious instruction for all students because `we can no longer endure the
exaltation of the Jewish criminal folk'." (Education in the Third Reich : a
study of race and history in Nazi textbooks, p. 90). As early as April 7, 1933,
under the Gesetz zur Wiederherstellung des Berufsbeamtentums (Law for the
Restoration of the Professional Civil Service), "Civil servants whose previous
political activities afford no assurance that they will at all times give their
fullest support to the national state"
(http://tsnoticias.com/vaad_hashoa_br/biblio/nazi-eng/1933%20law%20for%20the%20r\
estoration%20of%20the%20professional%20civil%20service.pdf
) had to retire ; this
did not come as a surprise to those who remembered the following passage of
`Mein Kampf' : "It is an all-important interest of the State and a national duty
to prevent these people from falling into the hands of false, ignorant or even
evil-minded teachers. Therefore it is the duty of the State to supervise their
education and prevent every form of offence in this respect" ; Jewish teachers
were dismissed from state schools and universities, in regard to which, at least
as for universities, B. Rust only met the request of a majority of German
students : "…the continuing demand for the removal of Jews from the German
Student Federation (Deutsche Studentenschaft or DSt) suggest that the majority
of students supported at least a drastic reduction in the number of
Jewish teachers at institutions of higher learning."
(http://www1.yadvashem.org/odot_pdf/Microsoft%20Word%20-%205420.pdf) However, it
took him a while to meet them fully : "… many students remained dissatisfied
with the law ; they continued to boycott the lectures of Jewish professors even
if they enjoyed exemption under the Aryan paragraph in the Civil Service Law.
Their ruthless campaign, which lasted almost two years, finally achieved its
goal : almost every Jewish professor who was legally still allowed to teach had
resigned from his position by 1935." (ibid.) As for academics, many of them
"welcomed the dismissal of their Jewish colleagues after Hitler's victory."
(ibid.) By 1938, students blocked the entry of Jewish students to the university
buildings. The Erste Verordnung zur Durchfuehrung des Gesetzes gegen die
Ueberfuellung deutscher Schulen und Hochschulen (Law Against the Overcrowding of
German Schools and Universities), promulgated on April 25, 1933, was quite
successful in cutting drastically the number of Jewish students, as well as the
number of female students, to universities, but it was not until November 1938,
as a result of technical difficulties, that the ban of Jewish children from all
state schools became effective by decree, as "after the murder in Paris no
German teacher could be expected to continue instructing Jewish children and no
German pupil could be expected to stay in the same room as a Jew". The numerus
clausus for Jewish pupils and students established by the Law Against the
Overcrowding of German Schools and Universities "applied only to those Jewish
whose fathers had no fought in the front line during the war. As, however, the
majority of the fathers of the Jewish school children had been front fighters,
the effect of this clause was felt only locally in places were the number of
Jews was particularly high and in consequence the schools had an unusually high
percentage of Jewish children." (Six Years of Hitler : The Jews Under the Nazi
Regime, G. Warburg, p. 55). On September 10, 1935, B. Rust had announced his
intention to open special Jewish schools, and, later, had "(come) out with his
decree whereunder by the Easter Term of 1936 all Jewish children had to leave
the ordinary elementary schools and special Jewish schools were to be
established everywhere. The position in the secondary schools remained for the
time being as it was. Of all the Nazi laws and decrees, Dr. Rust's school decree
was probably the only one that was not carried out to the letter. It proved
impossible to establish sufficient Jewish schools quickly enough, particularly
in those places where there were only a few Jewish children living. As the
general law compelling all children to attend school was still in force, a large
number of Jewish had to remain in the ordinary elementary schools, even after
the Eastern Term of 1936." (ibid. p. 56)

"It cannot be denied…, J. Evola said, that these measures are rigorously
consistent with the state racial idea…" (Three Aspects of the Jewish Problem, p.
39)

National-Socialist concept of education and the willingness of the
National-Socialist leadership to implement it in strict accordance with its
principles can only be seen in a positive light from a traditional European
standpoint, while, given that its full implementation lasted six short years and
it takes far more than a generation to rid a people of their bad habits, no
proper assessment can be made of its effectiveness. Only time would have told
whether National-Socialism would have succeeded in mithridatising the modern
education system.

Education did not stop at school anymore than it did in other contemporary
Western countries. Political education, extending beyond the bounds of formal
instruction, was part of public life through media, as was also the case in
other contemporary Western countries. Propaganda was its "most effective
branch", but, unlike in the case of France, of the United States or of
Great-Britain, it was an open, direct, propaganda. Joseph Goebbels,
Reichsminister fuer Volksaufklaerung und Propaganda, was its most efficient
propagandist in the Third Reich. None of his speech appears to have been
published in full in French to date (on the other hand, most of them are
available in English at http://www.calvin.edu/academic/cas/gpa/goebmain.htm).
This oversight has been corrected. `La femme allemande' can now be read online
at http://elementsdeducationraciale.wordpress.com.

The aim of this blog is to make available in French, whether they were written
originally in this language or not, more or less known, more or less read,
political or historical writings, deemed either to be representative of the
traditional Roman and Nordic world-view or to support it in some way, even
`accidentally' or a contrario, to a larger audience, made up of people who, as
they happen to live in a society on its way to become a third-world termite
mound in which the only prospect of millions of opinionated graduates and
postgraduates is structural unemployment and charity, may be less impervious to
this topic and to related ones than they were as a proletariat undergoing a
conversion to bourgeois values and tastes under the sign of free and compulsory
education and of full employment. Its governing principle is education. While it
is not opened to comments, we are opened to suggestions. The selected texts are
and will be as far as possible short, but, in any case, to-the-point and
edifying. What is edifying about, for example, `La Revolution commence par une
orgie" is that it evidences that it would wrong to see 1789 as a whores'
revolution only figuratively. While it goes without saying that the
Jacobin-inspired historiography needs to be taken cum grano salis, the
distortion of history, and, in the present case, that of French history started
as early as the first memoirs and chronicles. Voltaire, whose attempt at
unravelling the threads of the past was successful only from the factual and
merely psychological standpoint, did not just read those that had been used by
his predecessors to write, and were used by most later historians to
consolidate, the Golden Legend of Charlemagne, to which we will return, when
examining J. Evola's assessment of the emperor's historical significance and
role. In his days, Voltaire was known for his plays and his historical work, not
for his romances, novels and tales. In his correspondence, his thoughts are
generally expressed without the irony into which they are so well wrapped in his
novels and tales that, for example, a firm and grave universal belief in the
anti-slavery character of `Candide' has passed from generation to generation of
scholars and readers ; a few lines of the `Letter to Damilaville', dated April
1, 1766, is worth quoting, in relation to the matter at hand :
"It is true that Confucius said that he had known people incapable of science,
but none incapable of virtue. The lowest people should thus be taught virtue ;
but they should not waste their time examining who was right of Nestorius or
Cyril, Eusebius or Athanasius, Jansenius or Molina, Zwingli or Oecolampadius. If
only middle-class persons had never become infatuated with these disputations !
We would never have had religious wars ; we would never have had the
Saint-Barthelemy. All disputations of this kind were started by easy-going idle
people ; when the populace gets involved in arguments, all is lost." Today, it
is delusional to think that television studios and Internet forums are filled
with the squabbling of stand-in theologists about the interpretation of the
content of this or that Surat, even as thousands and thousands of
extra-Europeans enter European countries daily, whether `illegally' or
`legally', with the active collusion of political schemers and the more or less
passive complicity of their clientele.

"I agree, he continues, with those who want to make foundlings good ploughmen,
instead of making them theologians. Besides, a book would be needed to pursue
this matter further…"

Without dwelling on the weakening that the Roman idea and perception of virtus
undergone in Voltaire, "I doubt, he writes on the basis that an ounce of
prevention is worth a pound of cure, that this type of citizens [the populace]
ever has the time or the capacity to be educated ; they would starve before
becoming philosophers. I believe it is essential that there are needy
ignoramuses. If you owned a farm, and if you had plows, you would agree with
me." The purpose of modern education as an "engineering area" in Western
countries was obviously not to enable "needy ignoramuses" to become
billionaires, but to make them a mass of unconditional followers and supporters
of democracy by conditioning the most ambitious of them to believe that they,
too, could one day become billionaires (some have), through hard studies and
degrees, and others that, in any case, studies were the only pathway for a
better future.

Modern education, as is well-known, owes much to Rousseau's psychological
theories of education – which had considerable influence throughout the
nineteenth century on the German system of education A. Hitler had to deal with
in 1933 -, to Kant's subjective pedagogy, to Locke's utilitarian curriculum, to
Diderot's, who were in turn influenced by previous humanist educationalists, who
all belonged to the aforementioned "scribe culture". In Europe, the turning
point in education was the shift that the Church brought about from a warrior
culture to a scribe culture, which was originally utterly foreign to European
peoples, into whose culture "elements which can not only be described as
literary but even as bookish" were first introduced in the sixth century B.C.E ;
"On the other hand, we can detect much later remarkable survivals of these
aristocratic, warlike origins, particularly in the prestige attached to physical
culture and sport."
(http://books.google.com/books?id=wv6kSdSFTgMC&printsec=frontcover#v=onepage&q&f\
=false
) The typical examples of a scribe culture were found in Egypt, Syria and
Mesopotamia. "We find echoes of this in the Sapiential Books of the Old
Testament, especially in Proverbs, that handbook of moral education for the
training of the perfect Civil Service clerk…" (ibid.) A scribe culture can be
considered from two points of view, the technical and the social-moral : "From
the technical point of view, they emphasize the written word : the scribe is
essentially a person who has mastered the technique of writing… Socially the
scribe was a civil servant : he put his knowledge of writing at the service of
the civil administration. In Egypt this was essentially a kingly affair ; in
Mesopotamia it was at first, apparently, sacerdotal, but there too it soon came
under the direction of the king. This was the scribe's fundamental importance,
both historically as regards his origin and practically as regards his function.
Contrary to the theories dear to romantic historians, it seems clear that
writing was first invented and used, not to fix theological or metaphysical
dogma in a rigid form, but for the practical needs of accountancy and
administration. It was only later that it developed away from this utilitarian
purpose and began to be put to more elevated use in matters of history and
abstract thought ; and even then the oriental scribe was still mainly the man
who kept the accounts, looked after the archives, drafted orders, and, because
he could be given commands in writing, was naturally entrusted with their
execution.
Thus, from the social and political point of view, the scribes appear above the
popular classes of peasants and manual workers as an upper class raised over the
unorganized mass of serfs, and more or less directly sharing in the exercise of
power… Any scribe could hope that he might one day rise to the highest office in
the State (such was the theory, at least : in fact, his hope was seldom
realized)" As ancient Rome became more and more semitised, it was to be expected
that this characteristic feature of the system would appear "in the bureaucracy
of the late Roman empire." (ibid.)

It is easy to understand "the importance which the old oriental societies
attached to education as a gateway to success. For the child, education was the
means of entry into a privileged class." Does it sound familiar ?

To the Dorians, it was not, who, upon their conquest of Greece, rejected the
Creto-Mycenean and Minoan civilisation and its scribe culture. "It was not until
long afterwards, when the Christian Faith decided to organize culture and
education around the Book of Books - the Bible, the source of all knowledge and
life -" that the scribe culture triumphed over the remnants of the noble warrior
culture.

Current 'Right-wing Christians' delude themselves in thinking that public
education was brought about in Europe to dechristianise European peoples. Free
and mandatory education in Europe was not established by the Jewish Freemason J.
Ferry in the late nineteenth century. In Scotland, the School Establishment Act
1616 mandated the establishment of publicly funded, Church-supervised schools in
every parish of Scotland. "It is sometimes taken for granted that there was
general indifference to elementary instruction in France before the revolution.
Roman Catholic publicists will point out that even for two hundred years before
the `lois scolaires' of the Third Republic there had been a form of primary
instruction obligatory for all children, WITHOUT DISTINCTION OF CLASS OR SEX, up
to the age of fourteen, under pain of a fine or imprisonment." The emphasis is
added because "the instruction of all children in the catechism, reading and
writing, was under the direct control of the Roman Catholic Church, and although
it varied from district to district, it never ceased to be anything other than
Roman Catholic Church… The principle of compulsory education had been proclaimed
(in 1698) by Louis XIV…", whose confessor was, as is well-known, a Jesuit ;
instruction had been made free by a decree of 1680 (Helvetius : his life and
place in the history of educational thought, I. Cumming, p. 9-10) Free education
was then provided to children exclusively by two religious orders : the
Congregation of the Brothers of Saint Charles and the Institute of Brothers of
Christian Schools. Young girls and women were not spared. In the Ancien Regime,
"The clergy… was almost alone in calling for the dissemination of instruction in
the working-classes" (L'Ancien Regime, Les Grandes etudes Historiques,
Funck-Brentano, Fayard, Paris 1926, p. 426) The first forays into so-called
child-centered education date back to the Jesuit and Jansenists educationalists,
to Locke and Commenius (L'enfance au XVIIe siecle, B. Jolibert, p. 128), after
the child had been found `innocent', as a `recipient of the reign of God", as a
"model for entering the reign of God", rather than `guilty' by the theological
speculation of the "Middle-Ages".





Tue Nov 1, 2011 4:01 pm

evola_as_he_is
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`La Revolution commence par une orgie' is a chapter from G. Breton's best-seller `Histoires d'amour de l'histoire de France', a 3500-page well-documented work...
Evola
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Nov 1, 2011
4:02 pm

As a product of the wasteful shafting of the wallet and the brain, I suffered 4 (and a half) years of the university system, and daily ponder its utility. Not...
Asdfasdsfdas Sfsdf
andreforcord... Offline Send Email
Nov 1, 2011
11:39 pm

Since "the Golden Legend of Charlemagne" has been brought up more than once, here's an interesting booklet on the subject by the Dutch scholar F.J. Los...
vnvsmvndvs Offline Send Email Nov 5, 2011
8:48 am

Thank you for drawing our attention to this book, whose author we did not know. The introduction, in line with Stoddard's and Yockey's analysis of the crisis...
Evola
evola_as_he_is Offline Send Email
Nov 5, 2011
10:28 am

There's something seriously wrong with the scanning of this book....
kynard13 Offline Send Email Nov 7, 2011
6:00 pm

The forward perhaps appeared promising because of how Stoddard was popular at the time, but the analysis seems trite and cliched, especially the stereotyped...
Asdfasdsfdas Sfsdf
andreforcord... Offline Send Email
Nov 7, 2011
10:03 pm

In essence, Los' views on the genesis of the Middle-Ages is closely akin to J. Evola's, as expressed in 'Revolt against the Modern World' - a book which should...
Evola
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Nov 7, 2011
10:35 pm

Evola didn't touch up on the Merovingian period as much as possible in Rivolta, however, your quote about Byzantium is not what I was referring to, and is...
Asdfasdsfdas Sfsdf
andreforcord... Offline Send Email
Nov 8, 2011
3:57 pm

We said that we would return to the Golden Legend of Charlemagne, when examining J. Evola's assessment, and not O. Spengler's, nor any other author's, of the...
Evola
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Nov 8, 2011
4:51 pm

Please again visit http://www.scribd.com/doc/71621063/F-J-Los-The-Franksfor an improved version. 2011/11/8 Evola <evola_as_he_is@...> ... Please again...
G. van der Heide
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Nov 8, 2011
10:01 pm

Yes, it's a mess. And only later did I find out that the paging is wrong. It deserves an update. 2011/11/7 kynard13 <kynard13@...>...
G. van der Heide
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Nov 7, 2011
10:03 pm

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