--- In evola_as_he_is@yahoogroups.com, "evola_as_he_is"
<evola_as_he_is@y...> wrote:
> As for the "doctrinal and critical examination of the fundamentals
> of racism, biological, philosophical or spiritual", it was carried
> out in 'Sintesi di dottrina della razza', in which Evola points out
> that, in times like these, quite often, the race of the body does not
> correspond perfectly to the race of the soul or/and to the race of
> the spirit in a given individual. On this basis, it is tempting to
> make Evola say what he never said, that is to say, that an Aryan soul
> may be found in a non-Aryan body. Those who have read with
> attention 'Sintesi di dottrina della razza' and are familiar with the
> traditional teachings on cyclic involution should see why such
> possibility is most improbable, both in theory and in concrete terms.
In the preface "Julius Evola's Political Endeavours" to the English
Edition of 'Men Among the Ruins', H.T. Hansen writes:
In light of all of Evola's well-known anti-Jewish remarks, how could
he ever have been called a "Jew lover"? We have already shown a few
reasons. Since Evola set supreme importance on the spiritual attitude,
a Jew could of course also espouse "Aryan" thought (see "Scienza,
razza et scientismo" [Science, Race and Scientism], in Vita Italiana,
XXX, no. 357, December 1942, pp. 556-563; there, he writes verbatim:
"For example, can an 'Aryan' have a Jewish soul or inner race and vice
versa? Yes it is possible...") And Evola had surely noticed that
especially in Germany some Jews felt more "Aryan" than many Germans,
and this was not only in intellectual circles. In exactly this sense
one must assume that Evola did not at all regard the Jews Weininger
and Michelstaedter, to whom he owed so much, as "Jews", independently
of their heritage." (p.81, Inner Traditions)
I am sure the founder of this list is aware of this passage and I'm
also well-aware of the opinion he holds of H.T. Hansen. Nonetheless I
found it pertinent to bring up the passage at this point of the
discussion. I cannot verify what Hansen says to be quoting 'verbatim'
in the original text. Does he simply take it out of the general
context? I would appreciate some clarifications on this passage.
FH