Julius Evola - Revision history

𝗔𝗿𝗰𝗵𝗮𝗻𝗴𝗲𝗹: Text replacement - "Category:Italians" to "Category:Italy"

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	*[https://arktos.com/product/the-path-of-cinnabar/ The Path of Cinnabar]		*[https://arktos.com/product/the-path-of-cinnabar/ The Path of Cinnabar]

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𝗔𝗿𝗰𝗵𝗮𝗻𝗴𝗲𝗹 at 09:00, 26 February 2024

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	*[https://arktos.com/product/the-path-of-cinnabar/ The Path of Cinnabar]		*[https://arktos.com/product/the-path-of-cinnabar/ The Path of Cinnabar]


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𝗔𝗿𝗰𝗵𝗮𝗻𝗴𝗲𝗹 at 08:58, 26 February 2024

2024-02-26T08:58:07Z

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	[[Image:Julius_Evola.~~jpg~~\|thumb\|250px\|Julius Evola]]		[[Image:Julius_Evola.png\|thumb\|250px\|Julius Evola]]
	'''Julius Evola''' (19 May 1898 – 11 June 1974), born '''Giulio Cesare Andrea Evola''', was an [[Italy\|Italian]] philosopher and esoteric scholar. Born in [[Rome]] to a family of the [[Sicily\|Sicilian]] landed gentry, Evola was raised a strict [[Catholic]]. Despite this, his life was characterised by ‘an anti-bourgeois approach’ hostile to both ‘the dominant tradition of the West – [[Christianity]] and [[Catholicism]] – and to contemporary civilization – the ‘modern world’ of [[democracy]] and [[materialism]]’.		'''Julius Evola''' (19 May 1898 – 11 June 1974), born '''Giulio Cesare Andrea Evola''', was an [[Italy\|Italian]] philosopher and esoteric scholar. Born in [[Rome]] to a family of the [[Sicily\|Sicilian]] landed gentry, Evola was raised a strict [[Catholic]]. Despite this, his life was characterised by ‘an anti-bourgeois approach’ hostile to both ‘the dominant tradition of the West – [[Christianity]] and [[Catholicism]] – and to contemporary civilization – the ‘modern world’ of [[democracy]] and [[materialism]]’.

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	==Life==		==Life==
	[[Image:Evola.~~jpg~~\|right\|260px\|Julius Evola]]		[[Image:Evola.png\|right\|260px\|Julius Evola]]
	[[Image:Julius Evola by Anton Giulio Bragaglia.png\|thumb\|250px\|Julius Evola by Anton Giulio Bragaglia.]]		[[Image:Julius Evola by Anton Giulio Bragaglia.png\|thumb\|250px\|Julius Evola by Anton Giulio Bragaglia.]]
	Evola's earliest years remain obscure - so obscure as to move one commentator to observe it was if he "seems never to have been a child, but to have come into the world fully-formed, ready for his life's mission at a time when most young men are still finding themselves."		Evola's earliest years remain obscure - so obscure as to move one commentator to observe it was if he "seems never to have been a child, but to have come into the world fully-formed, ready for his life's mission at a time when most young men are still finding themselves."
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	== Work in English Translation ==		== Work in English Translation ==
	[[File:Metaphyiscswar.~~jpg~~\|thumb\|250px\|Metaphysics of War]]		[[File:Metaphyiscswar.png\|thumb\|250px\|Metaphysics of War]]
	*''The Doctrine of Awakening'' (London: Luzac, 1951; republished by Rochester: Inner Traditions, 1995)		*''The Doctrine of Awakening'' (London: Luzac, 1951; republished by Rochester: Inner Traditions, 1995)
	*''Metaphysics of Sex'' (New York: Inner Traditions, 1983; republished as ''Eros and the Mysteries of Love'' by Inner Traditions, 1991)		*''Metaphysics of Sex'' (New York: Inner Traditions, 1983; republished as ''Eros and the Mysteries of Love'' by Inner Traditions, 1991)

𝗔𝗿𝗰𝗵𝗮𝗻𝗴𝗲𝗹: Text replacement - "Jew" to "jew"

2024-02-21T01:02:28Z

Text replacement - "Jew" to "jew"

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	Disillusionment with Fascism led Evola to see Germany's [[National Socialism]] as "much more consequential". However, even in this case, the absence of any transcendent background to NS was to lead to the criticism of core elements of NS ideology: the great attachment to nature, a Fuhrer principle that lacked any legitimation other than that of the people and, not insignificantly, its purely biological racism. As with Fascism, Evola's ideas were just too different from official National Socialist thought.		Disillusionment with Fascism led Evola to see Germany's [[National Socialism]] as "much more consequential". However, even in this case, the absence of any transcendent background to NS was to lead to the criticism of core elements of NS ideology: the great attachment to nature, a Fuhrer principle that lacked any legitimation other than that of the people and, not insignificantly, its purely biological racism. As with Fascism, Evola's ideas were just too different from official National Socialist thought.

	This difference is perhaps most stark in the area of race. Although Evola recognised that race was important, it was "hierarchically below the all-important primal ideas". The biological element was never enough for him: "In a cat or a thoroughbred horse the biological is the deciding element, and thus the racial observation can be restricted to this criterion. This, however, is no longer the case when dealing with humans, or at least with beings that are worthy of that name. Man is indeed a biological being, but also connected to forces and laws of a different kind, that are as real and effective as the biological realm and whose influence on the latter cannot be overlooked." This nuanced stance also conditioned his approach to questions surrounding ~~Jewish~~ identity, character and influence.		This difference is perhaps most stark in the area of race. Although Evola recognised that race was important, it was "hierarchically below the all-important primal ideas". The biological element was never enough for him: "In a cat or a thoroughbred horse the biological is the deciding element, and thus the racial observation can be restricted to this criterion. This, however, is no longer the case when dealing with humans, or at least with beings that are worthy of that name. Man is indeed a biological being, but also connected to forces and laws of a different kind, that are as real and effective as the biological realm and whose influence on the latter cannot be overlooked." This nuanced stance also conditioned his approach to questions surrounding jewish identity, character and influence.

	===Post-War===		===Post-War===
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	*''Men Among the Ruins'' (Rochester: Inner Traditions, 2002)		*''Men Among the Ruins'' (Rochester: Inner Traditions, 2002)
	*''Ride the Tiger'' (Rochester: Innder Traditions, 2003)		*''Ride the Tiger'' (Rochester: Innder Traditions, 2003)
	*''Three Aspects of the ~~Jewish~~ Problem'' (Thompkins&Cariou, 2003)		*''Three Aspects of the jewish Problem'' (Thompkins&Cariou, 2003)
	*''The Elements of Racial Education'' (Thompkins&Cariou, 2005)		*''The Elements of Racial Education'' (Thompkins&Cariou, 2005)
	*''Metaphysics of War'' (Integral Tradition Publishing, 2007)		*''Metaphysics of War'' (Integral Tradition Publishing, 2007)

𝗔𝗿𝗰𝗵𝗮𝗻𝗴𝗲𝗹: Text replacement - "nationalist" to "fascist"

2024-02-15T19:47:29Z

Text replacement - "nationalist" to "fascist"

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	Despite later efforts to categorise Evola as a [[Fascist]] or [[National Socialist]] thinker, in reality ‘Official Fascism did not think highly of him’, while SS reports betray a distinct antipathy towards him. This is hardly surprising, considering the highly critical stance he adopted on a range of issues relevant to both the Fascist and National Socialist ideologies, not least that of race.		Despite later efforts to categorise Evola as a [[Fascist]] or [[National Socialist]] thinker, in reality ‘Official Fascism did not think highly of him’, while SS reports betray a distinct antipathy towards him. This is hardly surprising, considering the highly critical stance he adopted on a range of issues relevant to both the Fascist and National Socialist ideologies, not least that of race.

	[[Benito Mussolini]]’s ascent to power was, to Evola's unapologetically aristocratic and monarchist perspective, inappropriate. Despite his sympathies for any who might stand against leftist and democratist forces, the Fascist revolution was, in a sense, a counterfeit one. It lacked any connection to a transcendent source of power. And though its early republican, ‘secular’ character was soon ameliorated through fusion with Italian bourgeois "~~nationalist~~ infatuations", this also blunted whatever revolutionary potential it possessed.		[[Benito Mussolini]]’s ascent to power was, to Evola's unapologetically aristocratic and monarchist perspective, inappropriate. Despite his sympathies for any who might stand against leftist and democratist forces, the Fascist revolution was, in a sense, a counterfeit one. It lacked any connection to a transcendent source of power. And though its early republican, ‘secular’ character was soon ameliorated through fusion with Italian bourgeois "fascist infatuations", this also blunted whatever revolutionary potential it possessed.

	For Evola the ‘true revolution’ - the one that ought to have taken place - was one “from above”, led by the sovereign himself. Still, it must be admitted that despite severe reservations, he did consider Mussolini's government as better than the alternative of liberal democracy or communism. His attitude to [[Fascism]] has been described as following the sequence of "first a great hope", then "the hope of making corrections of a traditional kind", then "a recognition that everything is lost", leading ultimately to ''apoliteia''.		For Evola the ‘true revolution’ - the one that ought to have taken place - was one “from above”, led by the sovereign himself. Still, it must be admitted that despite severe reservations, he did consider Mussolini's government as better than the alternative of liberal democracy or communism. His attitude to [[Fascism]] has been described as following the sequence of "first a great hope", then "the hope of making corrections of a traditional kind", then "a recognition that everything is lost", leading ultimately to ''apoliteia''.

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