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  • tlefranc10
    Apr 1
    View Source
    Burton also wrote an book on the Jew, the Gypsy and Islam (http://archive.org/details/TheJewTheGypsyAndElIslam).

    Here are three interesting quotes from the chapter "Opinion of the Jew in England", which are indirectly connected to the subject of sexual inversion:

    "Those familiar with the annals of old families in England are aware of the extent to which they have been mixed with Jewish blood, even from the days when religious prejudice is mistakenly represented to have been most malign. Indeed, of late centuries our nation has never prided itself, like the Portuguese and the Iberians generally, in preserving its blood "pure and free from taint of Jew and Infidel." The cross perpetually reappears in outward form as well as in mental quality. Here and there an old country house produces a scion which to all appearance is more Jewish than the Jews themselves. A peculiar characteristic of the blood is an extreme fondness for show, for colour, for splendour and magnificence in general. The rich Jew must display his wealth; like the Parsee, he makes and spends whilst his rivals the Greek and the Armenian make and hoard."

    "The Jew of popular English fiction is no longer Moshesh, a wretch who believes in one God and in Shent-per-Shent as his profit, whose eyes, unlike those of Banquo, are brimming full with "speculation." The Fagin of young Dickens only a quarter of a century ago has now become the "gentle Jew Riah" of old Dickens, a being remarkable for resignation and quiet dignity, a living reproach to the Christian heathenry that dwells about him. The great feminine actresses of the world, we are told by a charming authoress, are all Jewesses."

    "He cannot mistake their physical cowardice, but he remembers that the Jewish officers, once so numerous in the French army, were as brave as their Christian brethren; and again he recognizes the fact that lying and cowardice long continue to be the effects of oppression. He smiles at their intense love of public amusements, and their excessive fondness for display, evinced by tawdry finery and mosaic gold."


    --- In evola_as_he_is@yahoogroups.com, "G. van der Heide" <g.vdheide@...> wrote:
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    > Here's the mainpage on Burton's work:
    > http://web.archive.org/web/20110127120641/http://jrbooksonline.com/burton.htm
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    > And these are the parts from the book that can't be opened on the cache page.
    > http://web.archive.org/web/20070507122004/http://www.jrbooksonline.com/DOCs/PartA_al-islam.doc
    > http://web.archive.org/web/20070415053035/http://www.jrbooksonline.com/DOCs/PartB_woman.doc
    > http://web.archive.org/web/20070415054248/http://www.jrbooksonline.com/DOCs/PartC_pornography.doc
    >
    > To: evola_as_he_is@yahoogroups.com
    > From: evola_as_he_is@...
    > Date: Sat, 2 Jun 2012 11:06:43 +0000
    > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
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    > Don't worry about typos - we can't afford to hire a secretary anymore than you can.
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    > One of our collaborators has just unearthed a book which we started to devour a few years ago online, and we could not finish, since our computer broke down and we were never able to find again the address of the website in question, nor to track it by keywords. It is a scholarly study on Eastern sexuality, the only one, to our knowledge, no one interested in this particular subject and in the more general question of the Asianisation of Europe can afford to bypass.
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    > It is available at http://webcache.googleusercontent.com/search?q=cache:http://www.jrbooksonline.com/eastern_sexology.htm (it can only be accessed through a cache)
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    > --- In evola_as_he_is@yahoogroups.com, Parapine Emmanuel <emmanuelparapine@> wrote:
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    > > Thank you for the clarifications !
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    > > I have nothing more to add but I would want to correct some terrible mistakes of my previous message (my proofreading has not been vigilant enough - I'm deeply sorry). Evola does not "remain" that pederasty in ancient Greece ultimately became carnal, but REMINDS Â it.
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    > > And I did not talk about "the third chapter l'arco e la claca" but about the third chapter OF "L'arco e la clava", "The third sex".
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    > > ________________________________
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    > > From: Evola <evola_as_he_is@>
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    > > To: evola_as_he_is@yahoogroups.com
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    > > Sent: Friday, June 1, 2012 8:34 PM
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    > > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
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    > > Â
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    > > 'Terzo sesso e democrazia' (`The Third Sex and Democracy') is a third article by J. Evola on the question of homosexuality. It was published in the paper 'Il Borghese' in August 1968, at the time of the 'Brianbanti case'. Briabanti, a leftist intellectual, was condemned to nine years imprisonment for 'plagiarism', that is for having "submitted physically and psychically" two boys, a crime earlier introduced in Italian criminal law by Fascism (http://gnosis.aisi.gov.it/Gnosis/Rivista27.nsf/ServNavig/28) ; Italian intellectuals and civil libertarians all fought against his conviction ; it was the first time in Italian history that these advocated as a whole for homosexual issues.
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    > > `Terzo sesso e democrazia' is, so to speak, the first draft of `Il Terzo sesso' (`The Third Sex') "Some ideas, J. Evola asserts wittily in the former, with reference to homosexual issues, are like bacteria, like microbes ; it is as legitimate to neutralise them as it is legitimate to take preventive prophylactic measures in the field of diseases. The fact that homosexuality is not considered as a crime in our ('Roman') penal code and that therefore the propagandising of homosexuality is not a crime either is fair. But, beyond the penal and juridical sphere, the aforementioned preventive measures remain entirely valid." On the basis of these premises, the claim that they could be applied successfully only to the second of the two forms of homosexuality distinguished in a sexological way in `Metaphysics of sex', that is, that "which has an acquired character and is conditioned by psychological and sociological factors influenced by a person's environment",
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    > > in short, that which is due to "constitutional mutations", and not to that, far less widespread, which has an inborn character, is consistent.
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    > > Leaving aside that the line between repression and prophylaxis is arguably quite thin, it should be stressed that J. Evola did not actually reject a priori coercive measures against the former type of homosexuals : the coercion which is considered nonsensical by J. Evola is the socially- and moralistically based one. Drawing on the metaphor he uses to make his point, it could be said that the only way to hold sand in one's hand without it slipping through one's fingers is to scoop it with dampened fingers.
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    > > No matter how efficient prophylactic measures might be, "it would be necessary, he writes in `Il Terzo sesso', to move to the plane of root causes, of which all the rest, in all areas… is only a consequence, and, once there, to act at the source, to cause a fundamental change. This means that the whole thing should be based on an overcoming of the current civilisation and society, on the restoration of a differentiated, organic, well-structured type of social organisation through the agency of a living formative central force", a restoration which he deems utopian under the current democratic conditions, since ""democracy" is not a mere political and social fact : it is a general climate which cannot but have regressive consequences on the existential level itself in the long run." As hinted at by studies such as that which was published a few years ago by K. MacDonald on the influential writings of the so-called Frankfurt School, the relentless
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    > > promotion of homosexuality through more or less subtle psychological and cultural `media' since the 1950's, especially among male children in western countries, is precisely a key factor in the fabrication of this general environment, in which one of the most insidious forms of homosexualisation, of what may be called, on the social plane, a dissemination of homosexuality and, on the individual plane, an insemination of homosexuality is the increasing commercial oestrogenisation of food, water - music - and the feminisation of young White males through the various chemicals found in plastic, itself a derivative of oil, a substance whose oxymoric nickname (`black gold') can hardly hide an actual antipodal inversion of VALUES to qualified observers who are increasingly aware that it is largely through the commercial, financial, and also concrete use of this substance that feminine races have been able to take full control of what may have been then of the
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    > > traditional patriarchal spiritual, political, and social system and world-view, after "2000" years of Judeo-Christianity.
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    > > --- In evola_as_he_is@yahoogroups.com, "emmanuelparapine" <emmanuelparapine@> wrote:
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    > > > If homosexuality, as the union of two beings sharing the same sexual characteristics, is theorically contrary to the vision of Evola, in which sex takes the shape of a tension between two opposite poles (masculine and feminine), we know that his refusal to reduct gender to a mere biological subject may introduce some subtleties. As far as I know, Evola twice elaborated on this point : in "Metaphysics of sex" (in an appendix at the end of the second chapter - pp. 62-66) and in "L'arc et la massue" (the bow and the club), in the third chapter, entitled "le troisième sexe" (the third sex). Please don't hesitate to mention any text that might remain unknown to me.
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    > > > In "Metaphysics of sex", he begins by reminding Plato's distinction between :
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    > > > - „Aphrodite Urania" (the „goddess of a noble love which is not carnal and not concerned by procreation" or the arousal provoked by „incorporeal beauty not linked to any particular person ; divine beauty in an abstract sense"). After Evola, there is „no real problem if the accidental starting point is a being of the same sex".
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    > > > - Aphrodite Pandemia or the carnal side of eros. Evola remains that pederasty in ancient Greece, while being „uranic" in its beginning, became carnal during the time of decay.
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    > > > Evola rightly rejects Plato's application of the myth of the hermaphrodite to homosexuality because „the mythical being of our origin would, in such a case, have not to be hermaphroditic but homogeneous and of one sex only […] Thus, the essential [...] loses its meaning, namely, the idea of the polarity and the complementary nature of the two sexes as the basis of the magnetism of love and of a transcendency in eros, and of the blinding and destructive revelation of the One."
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    > > > Then, he differenciates between an inborn, natural homosexuality and an acquired one. He links the first one (as would do Weininger) to an incompletion of sexual development (on biological and psychic levels) : „In that way, the original bisexual nature is surpassed in a lesser extent than in a „normal" being, the characteristics of one sex not being predominant over those of the other sex to the same extent".
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    > > > But „intermediate sexual forms" nowadays are also likely to derive from the contemporary egalitarianist and materialistic environment, leading to neutralization and undifferentiation, and then to the constitution of a „third sex". The problems of manly homosexuals remains, and according to Evola, „such homosexuality is hard to explain". However, „there is reason to suppose that it is merely a matter of „mutual masturbation" and that the conditioned reflexes are exploited for „pleasure"". Concerning ancient homosexuality, when men had sex both with women and „epheboi", Evola links it to a simple „desire to try everything". After distinguishing between hermaphroditic wholeness (which „can only be sufficiency") and „the pederast who acts both like a man and a woman sexually", he finally concludes by sustaining that when homosexuality does not come from an incomplete level of sexual development, it is necessarily a pathological
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    > > deviation caused by a „displacement of eros".
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    > > > What we could logically conclude after this reading is that according to Evola, homosexuals are either subhumans (incomplete beings by nature who can not access to the superior, transcendental dimension of sex) or perverts.
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    > > > But the problem is that in the third chapter „L'arco e la claca", while making similar statements, Evola sustains that „stigmatise homosexuality as a corruption is nonsense (because for beings like those we have spoken about, so-called „natural" intercourses would not be natural, but countrary to their own nature". Here, in my opinion, Evola fails to consider that „nature" doesn't design the mere existence of something in the earthly world, but its connection to normality (the natural order, the normal way the things are in a normal world), which is here sexual attraction between the two opposite sexes (the only one which permit procreation and which give an access to the superior dimension of sex). However, by stating that no repressive policy has a chance to succeed without getting meanwhile to the primary causes by questioning egalitarianism, democracy and so on, he is obviously right. More dubious is to me his rejection of the principle of
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    > > a repression.
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