Those who have read 'Three Aspects of the Jewish Problem' should see
what Nietzsche's views on Jews and Evola's have in common and what
distinguishes them.
It has been assumed that what Evola calls the 'Jewish soul', or more
exactly the 'Jewish forma mentis', is closely akin to the 'mentality
of slave' which was attributed by Nietzsche to the Jewish people,
and, of course, this is not untrue, it being understood that,
although it is blatant in the religious context, it manifests itself
on all plans, on the racial one, to start with : "(...) insofar as
the sense of 'transgression' and 'sin' (almost completely foreign to
Aryans) is inborn to Semites and is reflected in a typical way in the
Old Testament, so far also what is typical of Semitic people in
general, closely linked to the types of matriarchal civilisations
(...), but foreign to patriarchal Aryan societies, is the pathos of
the 'confession of sins' and of their remission" (p.11). On this
basis, it is clear that, as you have pointed out, it is a mistake to
fight Jewish influence on the religious level only ; Nietzsche goes
so far as to call it a trap : "To address the Jewish problem, one
must move and take action from an e-Moral realm, and not allow
oneself to fall into the trap of their sin/evil moralizing as anti-
Semitism does". Does he consider religious anti-Semitism as a form
of 'crude anti-Semitism'? However this may be, he agrees with Evola
that not all forms of anti-Semitism serve the cause of Europe, of Pan-
Europe (considering Nietzsche's dyonisianism, is there a pun here?),
a common place watchword at that time, which Evola too used
in 'Heidnischer Imperialismus' ; yet, Evola is more specific when it
comes to determine the kind of anti-Semitism which harms the
interests of the 'Aryan' : the one which is based on a biological
racism, and which, as such, is corrupted by the evil it claims to
fight. In that sense, "all those anti-Semites who want to foil this
plan and hasten the disintegration of Germany/Europe" testify to a
Jewish forma mentis.
While agreeing to a certain extent on the racial characteristics of
the Jew, Evola and Nietzsche disagree clearly on the means of
containing and neutralising Jewish influence in European
civilisation. Unlike Evola, Nietzsche considers that the Jews is a
superior stock which could increase the intellectual level of the
average European by means of intermarriage. Nothing could be further
than that consideration from Evola's standpoint, who upholds the
implementation of prophylactic measures as a means to defend the race
of the body against any unfavourable racial mixing, and from
Hitler's, who, as recalled by Evola in 'Three Aspects of the Jewish
Problem', thought that the Jews, recognising the fundamental value of
blood and race as creators of true civilisation, have proceeded to a
systematic project of contamination of the non-Jewish races, and
particularly of the Germanic race, in order to dissipate the last
strains of pure blood. Interestingly enough, Nietzsche takes it that
the Jews are the "purest race in Europe"and that the Germans are "a
people made up of the most extraordinary mixing and mingling of
races", reverting the true data : most racialists agree that the
German people is made of six different racial types, more or less
mixed, and, rather less than more until the end of the Middle Ages,
and scientific research have shown that the Bible is right in stating
that, ethnically, and originally, very different bloods have flowed
into the Jewish people (see
http://thompkins_cariou.tripod.com/id16.html )
--- In
evola_as_he_is@yahoogroups.com, "kshonan88" <kshonan88@y...>
wrote:
>
> > NS may have set out to construct something with
> > similar resonance but it is fairly clear they were well of the
mark
> > in Nietzsche's terms. I cannot be sure how accurate the
translation
> > is but some remarks from Evola, who saw NS as a dionysian
tellurism
> > and not formed from above, may be pertinent in this regard and
more
> > suited to the purpose of this forum, "One must realize that with
> > Hitler anti-Semitism had the role of a veritable obsession,
whereby
> > it is not possible to fully explain the causes of this anti-
> Semitism
> > in its almost paranoid aspect, which had such tragic
> > consequences...Hitler's anti-Semitism had a forced, fanatical
> > character and points to a lack of inner control. This has led to
a
> > stain of infamy on the Third Reich that will be very hard to wash
> > away." Il Fascismo (p180) cited in the intro to the American ed
> > of 'Men Among the Ruins.' If you want to believe Hitler was some
> > kind of messiah beyond good and evil and not just a crude
demagogue
> > concerned with telluric forces and with no form from 'above' then
> > fine, but do not drag Herr Nietzsche's name into the mud with
> > him. "It is a matter of honour to me to be absolutely clean and
> > unequivocal regarding anti-Semitism, namely opposed, as I am in
my
> > writings," from a letter to his sister and a final note to
Overbeck
> > concludes "just now I am having all anti-Semites shot." Obviously
> > Nietzsche saw much in Judaism that needed to be opposed, ie the
> > chandala values that attempt to thwart Aryan ones, but given his
> > comments in such places as BGE250-251 and his discussion of the
> > concept of 'pure blood' in relation to the Law Code of Manu
> > in 'Twilight,' I am fairly sure he would not have found the
Nazi's
> > methods to his taste and would have sided with individuals
> > like Junger who were initially sympathetic to general impetus of
> the
> > Nazi party but soon distanced themselves once they realised it
was
> > just a crude and brutish mass movement with no formation
> > from 'above.'
>
>
> 1. BGE, 251 - ""Let no more Jews come in! And shut the doors,
> especially towards the East (also towards Austria)!" - thus
commands
> the instinct of a people whose nature is still FEEBLE and
UNCERTAIN,
> so that it could be easily wiped out, easily extinguished, by a
> stronger race. The Jews, however, are beyond all doubt the
strongest,
> toughest, and purest race at present living in Europe..."
>
> One senses Nietzsche's unmistakable anxiety here with regard to
> Europe and the Jewish problem, within the context of Germany. While
> some fools continue to read this as an act of Nietzsche's
> complimentary "admiration"! for the Jews, turning to WTP, 684 -
>
> "The richest and most complex forms - for the expression "HIGHER
> TYPE" means no more than this - PERISH MORE EASILY: only the LOWEST
> PRESERVE an APPARENT INDESTRUCTIBILITY. The former are achieved
only
> rarely and maintain their superiority with difficulty; the latter
are
> favoured by a compromising fruitfulness. ...the HIGHER TYPE
> represents an incomparably greater COMPLEXITY - a greater sum of co-
> ordinated elements: so ITS DISINTEGRATION is also incomparably MORE
> LIKELY. The "genius" is the SUBLIMEST machine there is -
CONSEQUENTLY
> the MOST FRAGILE."
>
> To appreciate this completely, we need to be aware of that same
> complexity, and richness that the German type in particular
> constitutes; Nietzsche informs us of this in BGE 244 -
>
> "There was a time when it was customary to call Germans "deep" by
way
> of distinction...";
> "The German soul is above all manifold, varied in its source,
> aggregated and super-imposed..."
> "As a people made up of the most extraordinary mixing and mingling
of
> races... the Germans are more intangible, more ample, more
> contradictory, more unknown, more incalculable, more surprising and
> even more terrifying..."
> "The German soul has passages and galleries in it..."
> "How disorderly and how rich is the whole constitution of this
soul!"
> "He digests his events badly...German depth is... a difficult,
> hesitating digestion..."
>
> In other words, we are dealing with Nietzsche's attempt to solve
this
> problem of FRAGILITY arising from its complex nature of various
(race-
> )elements that lie about in an unorderly chaos -
>
> "...utter disorder, over and against each other." (WTP, 684)
> "...the German is well acquainted with the by-paths to chaos..."
> (BGE, 244)
>
> BGE, 251, must be considered in light of stabilizing such a dis-
> integration amidst the Jewish problem -
> "That Germany has amply sufficient Jews, that the German stomach,
the
> German blood, has difficulty (and will long have difficulty) in
> disposing only of this quantity of "Jew"... that is the
unmistakeable
> declaration and language of a general instinct,
> to which one MUST LISTEN and ACCORDING TO WHICH ONE MUST ACT."
>
> Nietzsche understands that the German is still weak, uncertain and
> feeble, and therefore, any policy of direct Christian anti-Semitism
> would only wipe it out easily, it will dis-integrate.
> The Jewish essence in war is always one that becomes victorious by
> means of introducing divisions into the host, weakening it, while
it
> remains strong and cohesive in its isolation. That is why Nietzsche
> even refers to the repudiation of "actual anti-Semitism" against
this
> Jewish "excess" as "prudence" (cf. BGE, 264 - On the educator who
> preached truthfulness and Horace...).
>
> We therefore arrive at the significance of Nietzsche's grappling
with
> the whole problem of the actor...
> That this notion can be verified, look to BGE, 250 - "What Europe
> owes to the Jews? - the grand style in morality, the fearfulness...
> the whole Romanticism and sublimity of moral questionableness - and
> consequently just the most attractive, ensnaring, and exquisite
> element in those... allurements to life... For this, WE ARTISTS
AMONG
> THE spectators and PHILOSOPHERS, are - grateful to the Jews."
>
> Nietzsche's perspective of his ironic "gratitude" comes from the
view-
> point of an artist - the understanding of how the Jew arouses fear,
> how he deceives and has deceived...
>
> Let us dwell a small moment on this significance N. attaches with
the
> actor; I turn to WTP, 132 -
> "Good Europeans that we are... We are ahead of our fellow men in
> possessing a disciplina voluntatis. ALL STRENGTH APPLIED TO THE
> DEVELOPMENT OF STRENGTH OF THE WILL, AN ART THAT PERMITS US TO WEAR
> MASKS, AN ART OF UNDERSTANDING BEYOND THE AFFECTS (ALSO TO THINK IN
> A "SUPRA-EUROPEAN" WAY, AT TIMES). Preparation for becoming the
> legislators of the future... " (cf. also WTP, 985.)
>
> "The multiple ambiguity of the world as a question of strength that
> sees all things in the PERSPECTIVE OF ITS GROWTH. ...How far does
art
> reach down into the essence of strength?" (WTP, 134)
>
> One has from WTP, 544, as well - "Increase in "dissimulation"
> proportionate to the rising order of rank of creatures. ...The
> highest human beings,... also the higher races... a thousandfold
> craftiness belongs to the essence of the enhancement of man -
Problem
> of the actor. My Dionysos ideal - The perspective of all organic
> functions, all the strongest instincts of life: the force in all
life
> that WILLS ERROR; error as the precondition even of thought."
>
> This development, this art is important because there is imprudence
> in trying to arrest the Jewish-excess by means of any direct anti-
> Semitism.
>
>
> 2. If we understand "German digestion" now, it is clear that
> Nietzsche here is attempting to elevate the level of German
> Tolerance. Not to be confused with christian tolerance of embracing
> all that is weak, decadent, spoilt/unhealthy, etc. , but as
Tolerance
> to endure a looming danger enough to forge and make a resistance of
> it and thereby create a means to self-elevate one's self. Farther,
> higher, BEYOND good and evil. Tolerance is a type of strength that
> believes in its self-creation from its self-destruction, by
> pressuring itself up and opening, channelling itself into an extra-
> Moral(e-Moral) realm... "...to create conditions that require
> stronger men who for their part need, and consequently will have, a
> morality that makes them strong!" (WTP, 981)
>
>
> 3. The raising of this Tolerance level will simultaneously elevate
> the German consciousness into a supra-European way of
> thinking... "...strength of consciousness always... proportionate
to
> a man's capacity for communication... this capacity in turn...
> proportionate to the need for communication." (JW, 5, 354)
> Tolerance is a means to elevate man/species into the e-Moral realm.
>
> "Men who are destinies, who by bearing themselves bear destinies,
the
> whole species of heroic bearers of burdens: oh how they would like
to
> rest from themselves for once! how they thirst for strong hearts
and
> necks, so as to be free from what oppresses them, at least for a
few
> hours! And how vainly they thirst! - They wait; they look at
> everything that passes: no one approaches them with as much as a
> thousandth part of their suffering and passion, no one divines in
> what way they are waiting - At length, at length they learn their
> first piece of worldly prudence - not to wait any more; and soon
> another one: to be genial, to be modest, from now on TO ENDURE
> EVERYONE, TO ENDURE EVERYTHING - in short, TO ENDURE EVEN A LITTLE
> MORE THAN THEY HAVE ENDURED SO FAR." (WTP, 971)
>
> Why is this so important here?
>
> Because... "Origin of sin. - Sin, as it is now experienced wherever
> Christianity holds sway or has held sway, is a Jewish feeling and a
> Jewish invention." (JW, 3, 135)
>
> To address the Jewish problem, one must move and take action from
an
> e-Moral realm, and not allow oneself to fall into the trap of their
> sin/evil moralizing as anti-Semitism does.
>
> Sin is the means, it is the instrument by which the Jew judges
> morally - it conquers through language... "According to slave-
> morality,... the "evil" man arouses fear... Everywhere that slave
> morality gains the ascendency, language shows a tendency to
> approximate the significations of the words "good" and "stupid"..."
> (BGE, 260) [George Bush is a recent example of such a strategy!]
>
> In the e-Moral, one is no longer tied to such a judgement,
> pronouncement - the danger of the higher-type mis-understanding
> ITSELF is eliminated.
>
> One ascends to a height, one no longer permits one's self to be
> judged on the same plane of morality, one distinguishes one's self,
> one acts from a position of unreachability - a matter of economics
in
> a sense... Imagine now, N.'s sentiments,
> his expressions towards all those anti-Semites who want to foil
this
> plan and hasten the disintegration of Germany/Europe, this chance
at
> elevation... no wonder, he says, all anti-Semites should be shot!
>
> This is imprudent because, N. observes - "The Jews... know how to
> succeed even under the worst conditions (IN FACT BETTER than under
> favourable ones)..." (BGE, 251), but this is not a 'virtue' in any
> Master-Moral sense we might understand that of the free-spirits -
> courage, honesty, etc.; its self-preservation is carried out
> by "...means of virtues of some sort, which would nowadays like to
> label as vices..." (ib.); compare this with WTP, 175 - "...the
entire
> Jewish experience and mastery of communal self-preservation under
> foreign rule... their art of asserting themselves and prevailing,
> cultivated through a NUMBER OF VIRTUES WHICH CONSTITUTED VIRTUE in
> its entirety ("means by which a particular species of man preserves
> and enhances himself")."
>
> WTP, 175 is an expose of how the Jew conquers appearing to be
> unpolitical and acting for the good of others; N. credits Paul as a
> genius for seeing through this. It is at the same time N.'s honest
> and most judicious e-Moral evaluation of the Jew, of whom he
> concludes - "...the Jews and Christians" have "...their bad manners
> against them." Their virtue (which is really a front for various
> collective virtues constituting it) stems from an "innermost
denial"
> of its self. Its virtue can't stand out, won't stand out.
> Consequently, to employ a direct anti-Semitic attack is both
foolish
> and ineffectual. One needs to move Beyond, stand above, and operate
> from an e-Moral realm.
>
>
> 4. In an act of distinction, N. chooses to say - Germany, will be
> proud of "not being made for sympathy" (BGE, 260). He wills the
> elevation of the German in the e-Moral, where Jewish slave-moral is
> rendered ineffective. -
> "The noble and the brave who think thus are the furthest removed
from
> the morality which sees precisely in sympathy, or in acting for the
> good of others, or in desinteressement, the characteristic of the
> moral; Faith in Oneself, Pride in Oneself, a RADICAL ENMITY and
IRONY
> towards "selflessness," belong... definitely to noble morality."
(ib.)
> N.'s antisemitism involves such a "radical enemity and irony" at
his
> enemies who lack all self-reverence. It is refined. By operating
his
> antisemtism from the e-Moral, he exalts it.
>
> In fact, this is not a choice. Nietzsche's compulsion is from his
> observation of the Jews (their tactics of division-of-the-other and
> self-preservation -strong, under most unfavourable conditions), and
> the immediately following imperatives -
>
> 1) The empire, the European-Self must not divide (cf. WTP, 419);
> 2) The duration of the Noble-will must be made to last as long as
> possible (cf. WTP, 957).
>
> Therefore, opposed to anti-Semitism, N. sees as urgent any action
as
> this, making conditions for the Jews unfavourable, as a folly, as
> imprudent.
>
>
> 5. The problem of the actor. -"To live in a vast and proud
> tranquility; always beyond... To have, or not to have, one's
> emotions, one's For and Against, according to choice; to lower
> oneself to them for hours; to SEAT oneself on them as upon horses,
> and often as upon asses: - for ONE MUST KNOW HOW TO MAKE USE OF
THEIR
> STUPIDITY AS WELL AS OF THEIR FIRE. To conserve one's three hundred
> foregrounds; also one's black spectacles: for there are cirstances
> when nobody must look into our eyes, still less into our "motives."
> ...solitude is a virtue with us, as a sublime bent and bias to
> purity..." (BGE, 284)
>
> - To address the Jewish problem, one must take the position of
being
> seated UPON it, one must situate one's self at a height; any inter-
> pares plane is ineffectual. Because there is a pathos of distance
> between the Aryan and the Jewish type - ""Here is the prospect
free,
> the mind exalted." - But there is a reverse kind of man, who is
also
> upon a height, and has also a free prospect - but looks downwards."
> (BGE, 286)
>
> One needs only to compare this with his sentiments in BOT of the
> Aryan's conception of crime and the Semitic conception of sin to
> realize that N. does not think of the Jew as an equal, therefore
not
> inter-pares. N. even writes immediately, alluding to the Old T. in
> BGE, 287 - "...a profound longing for nobleness impels them; but
this
> very need of nobleness is radically different from the needs of the
> noble soul itself, and is in fact the eloquent and dangerous sign
of
> the LACK thereof. It is not the works but the BELIEF which is here
> decisive and determines the order of rank - to employ once more an
> OLD RELIGIOUS FORMULA with a NEW and DEEP MEANING - it is some
> fundamental certainity which a noble soul has about itself,
something
> which is not to be sought, is not to be found, and perhaps, also,
is
> not to be lost. - The noble soul has reverence for itself.-"
>
> The Jews cannot be dealt with from the same moral plane as theirs,
> but from an e-Moral. This is the meaning/idea behind N.'s
opposition
> of crude anti-semitism.
>
>
> 6. The genius of the species, the higher-type of man elevates
> civilization acting from the e-Moral. It does this by making
> them "taste a new longing" (BGE, 295)...
> If we read that whole section, we see, N.'s antisemitism has the
task
> of imposing silence on the anti-Semites and creating in them the
> longing for a pan-Europa.
> This might look unimportant, but I refer you to JW, 304 to
appreciate
> this;
>
> "By doing we forego. - At bottom, I abhor all those moralities
which
> say: "Do not do this! Renounce! Overcome yourself!" But I am well
> disposed toward those moralities which goad me to do something and
do
> it again... and to think of nothing except doing this well, as well
> as I alone can do it. When one lives like that, ONE THING AFTER
> ANOTHER THAT SIMPLY DOES NOT BELONG TO SUCH A LIFE DROPS OFF.
Without
> hatred or aversion one sees this take its leave today and that
> tomorrow, like yellow leaves that any slight stirring of the air
> takes off a tree. He may not even notice that it takes its leave;
for
> his eye is RIVETED TO HIS GOAL - forward, not sideward, backward,
> downward. WHAT WE DO SHOULD DETERMINE WHAT WE FOREGO; BY DOING WE
> FOREGO... THAT IS MY PLACITUM. But I do not wish to strive with
open
> eyes for my own impoverishment; I DO NOT LIKE NEGATIVE VIRTUES -
> VIRTUES WHOSE VERY ESSENCE IT IS TO NEGATE AND DENY ONESELF
> SOMETHING."
>
> Anti-Semitism is a negative virtue that aims at impoverishment
("Anti-
> Semites - another name for the "underpriveleged."(WTP, 864));
> Antisemitism, on the other hand, is a type of positive motivating
> will that posits the forming of a pan-Europa as its goal. It is
> necessary that one understands this difference between the two
modes
> of self-overcoming, so that we have a better grasp of Nietzsche's
> position with regard to the Jewish question.
>
>
> 7. So coming back to BGE, 251, when Nietzsche calls for a "SELECT"
> and "PRUDENT" absorption of CERTAIN Jews, we must understand what
> gives it (i.e. such a position of dissolution and self-containment
of
> the opposition) Nobility?
> As I understand it, N. wants to introduce a new root so to speak,
and
> thereby, use it as a means to shoot up higher, and expand in a new
> direction. This self-destruction is his faith in Germany/Europe's
> self-creation. It is e-Moral and Dionysian.
> "...and the philosopher will betray something of his own ideal when
> he asserts: "He shall be the greatest who can be the most solitary,
> the most concealed, the most divergent, the man beyond good and
evil,
> the master of his virtues, and of super-abundance of will;
precisely
> this shall be called greatness:
> AS DIVERSIFIED AS CAN BE ENTIRE, AS AMPLE AS CAN BE FULL." (BGE,
212)
>
> But why be diversified and ample?
>
> Because it propels him towards simplification...
> From an e-Moral perspective, any "evil" is considered only as
> an "exagerration, disharmony, disproportion" (WTP, 47);
consequently,
> the will-to-order comes to dominate; Germany's chaotic by-paths are
> now Form-ed, to evolve into a Greater Germany, a Greater Europe.
> That is, his artifice expands (cf. BGE, 291), and with the need for
> rank-ordering introduced, it is also fulfilled if his will is
strong.
> In such a case, the probability of his dis-integration is relaxed;
> the duration of his will is lenghtened.
>
> Also; from WTP, 125, we see that -
>
> "..."one must possess something in order to BE something." But this
> is the oldest and healthiest of all instincts: I should add, "one
> MUST WANT TO HAVE MORE than one has in order TO BECOME MORE." For
> this is the doctrine preached by life itself to all that has life:
> the morality of development. To have and to want to have more -
> GROWTH, in one word - that is life itself."
>
>
> N.'s remark in WTP, 47 (together with BGE, 244/51), on what I've
just
> noted here - that 'any "evil" is considered only as
an "exagerration,
> disharmony, disproportion"', is very reminscent of what Hitler says
> in one of his speeches -
>
> "If we are destined to be beaten in this war,... What advice can we
> give, then, what rules of conduct can we recommend to those who
> survive, with theirsouls untarnished and their hearts unshaken? ...
> Post-war Germany's second preoccupation should be to preserve
> indissoluble the union of all the German races. It is only when we
> are united that our qualities expand to their full stature; only
when
> we cease to be Prussians, Bavarians, Austrians, Rhinelanders and
> become just Germans. The Prussians were the first to gather the
> Germans into one Reich under Bismarck, and by so doing gave the
> German people their opportunity to show that they were the premier
> people in Europe. I myself by uniting them all in the Third Reich,
> set them on the path to become the architects of a new Europe.
> Whatever the future holds, the GERMAN PEOPLES MUST REMEMBER THAT IT
> IS ESSENTIAL THAT THEY SHOULD CAST OUT ALL ELEMENTS THAT MAKE FOR
> DISCORD AMONG THEM AND SHOULD INDEFATIGABLY PURSUE EVERY MEASURE
> WHICH CONTRIBUTES TO THE MAINTENANCE OF THEIR UNITY." (A.Hitler;
2nd
> April, 1945)
>
> Hitler is not just Nietzschean here, but Nietzschean in the EXACT e-
> Moral sense as in BGE, 251, where N. addresses the question of the
> Jewish problem as a discord, as a disharmony... ! Hitler was a
Noble
> antisemite in the very Nietzschean sense of being More pro-
European...
>
> To evolve... , to not remain stunted in direct opposition with the
> Jews, in the anti-semitic trap that IT has laid out for us,
to "grow"
> instead, without swerving from the goal of a pan-Europa - that was
> the idea.
>
>
> Recalling WTP, 544 again, I see BGE, 251, as Nietzsche's conscious,
> Dionysian willing of error!
>
> "...cunning and disguise are needed today if... a man is to
preserve
> himself, to keep himself aloft, in the midst of the dangerous, down-
> dragging currents of the age. Every attempt to endure in the
present,
> to endure the present, every approach to the men and aims of today,
> he will have to atone as if it were his own special sin; and he may
> marvel at the concealed wisdom of his nature that, AFTER EVERY SUCH
> ATTEMPT, AT ONCE DRAWS HIM BACK TO HIMSELF BY MEANS OF SICKNESS AND
> BAD ACCIDENTS." (WTP, 985)
>
> I consider this perspective of Nietzsche, his call for a
dissolution,
> only as a temporary measure. Till Germany becomes certain, strong
and
> self-conscious as a Higher Germany, Higher Europe. In the long run,
> N. advocates no race-mixing, but the inevitable race-mixing itself
as
> a means to awaken a movement in the opposite direction, a call for
> creating a tremendous gulf in which only the highest and lowest are
> preserved, a tremendous pathos of distance.
>
> This word 'inevitable' - within our context here, of opposition to
> anti-Semitism, Nietzsche explains this best in WTP, 40 - "Age is
not
> abolished by means of institutions. Neither is disease. Nor vice."
>
> The Overman does not arise from any democratic mass; WTP, 866 makes
> that clear enough - "In OPPOSITION to this dwarfing and adaptation
of
> man to a specialized utility, a REVERSE movement is needed - the
> production of a synthetic, summarizing, justifying man for whose
> existence this transformation of mankind into a machine is a
> precondition, as a base on which he can invent his higher form of
> being. HE NEEDS THE OPPOSITION OF THE MASSES, of the 'leveled," a
> feeling of distance from them! he stands on them, he lives off
them.
> This higher form of aristocracy is that of the future."
>
> If Hitler's NS can be seen from such a light; it would make my
wager
> that much more brighter.
>
> And N. actually agress with Evola's distaste of unbridled excess -
>
> "...domination of the passions, not their weakening or
extirpation! -
> The greater the dominating power of a will, the more freedom may
the
> passions be allowed. The "great man" is great owing to the free
play
> and scope of his desires and to the yet greater power that knows
how
> to press these magnificent monsters into service. ...Only when a
> culture has an excess of powers at its disposal can it also
> constitute a hothouse for the luxury cultivation of the exception,
> the experiment, of danger, of the nuance: - this is the tendency of
> every aristocratic culture." (WTP, 933)
>
> "Enough: the time is coming when politics will have a different
> meaning."
> (WTP, 960) !
>