Notas: 1. Charles Norris Cochrane, Christianity and Classical Culture (New York: Oxford UP, 1957), 254-55, 329. 2. T. R. Glover, The Conflict of Religion in the Early Roman Empire (1909; Boston: Beacon, 1960), 242, 254, passim. 3. Friedrich Nietzsche, Der Antichrist, in Nietzsches Werke (Salzburg/Stuttgart: Verlag Das Berlgand-Buch, 1952), 983, para. 21. 4. Pierre Gripari, Lhistoire du méchant dieu (Lausanne: LAge dHomme, 1987), 101-2. 5. Michel Marmin, Les Piegès du folklore, in La Cause des peuples (Paris: édition Le Labyrinthe, 1982), 39-44. 6. Nicole Belmont, Paroles paiennes (Paris: édition Imago, 1986), 160-61. 7. Alain de Benoist, Noël, Les Cahiers européens (Paris: Institut de documentations et détudes européens, 1988). 8. Jean Markale, et al., Mythes et lieux christianisés, LEurope paienne (Paris: Seghers, 1980), 133. 9. About European revolutionary conservatives, see the seminal work by Armin Mohler, Die Konservative Revolution in Deutschland, 1919-1933 (Darmstadt: Wissenschaftliche Buchgesellschaft, 1972). See also Tomislav Sunic, Against Democracy and Equality: The European New Right (New York: Peter Lang, 1990). 10. See notably the works by Alfred Rosenberg, Der Mythus des 20. Jahrhunderts (München: Hoheneichen Verlag, 1933). Also worth noting is the name of Wilhelm Hauer, Deutscher Gottschau (Stuttgart: Karl Gutbrod, 1934), who significantly popularized Indo-European mythology among national socialists; on pages 240-54 Hauer discusses the difference between Judeo-Christian Semitic beliefs and European paganism. 11. Jean Markale, Aujourdhui, lesprit païen? in LEurope paienne (Paris: Seghers, 1980), 15. The book contains pieces on Slavic, Celtic, Latin, and Greco-Roman paganism. 12. Milton Konvitz, Judaism and the American Idea (Ithaca: Cornell UP, 1978), 71. Jerol S. Auerbach, Liberalism and the Hebrew Prophets, in Commentary 84:2 (1987):58. Compare with Ben Zion Bokser in Democratic Aspirations in Talmudic Judaism, in Judaism and Human Rights, ed. Milton Konvitz (New York: Norton, 1972): The Talmud ordained with great emphasis that every person charged with the violation of some law be given a fair trial and before the law all were to be scrupulously equal, whether a king or a pauper (146). Ernst Troeltsch, Die Soziallehren der christlichen Kirchen and Gruppen (1922; Aalen: Scientia Verlag, 1965), 768; also the passage Naturrechtlicher and liberaler Character des freikirchlichen Neucalvinismus, (762-72). Compare with Georg Jellinek, Die Erklärung der Menschen-und Bürgerrechte (Leipzig: Duncker and Humblot, 1904): (t)he idea to establish legally the unalienable, inherent and sacred rights of individuals, is not of political, but religious origins (46). Also Werner Sombart, Die Juden and das Wirtschaftsleben (Leipzig: Verlag Duncker and Humblot, 1911): Americanism is to a great extent distilled Judaism (geronnene Judentum) (44). 13. David Miller, The New Polytheism (New York: Harper and Row, 1974), 7, passim. 14. Serge Latouche, Loccidentalisation du monde (Paris: La Découverte, 1988). 15. Thomas Molnar, La tentation paienne, Contrepoint 38 (1981):53. 16. Alain de Benoist, Comment peut-on etre païen? (Paris: Albin Michel, 1981), 25. 17. Alain de Benoist, L’éclipse du sacré (Paris: La Table ronde, 1986), 233; see also the chapter, De la sécularisation, 198-207. Also Carl Schmitt, Die politische Theologie (München and Leipzig: Duncker und Humblot, 1922), 35-46: (a)ll salient concepts in modern political science are secularized theological concepts (36). 18. Gerard Walter, Les origines du communisme (Paris: Payot, 1931): Les sources judaiques de la doctrine communiste chrétienne (13-65). Compare with Vilfredo Pareto, Les systèmes socialistes (Paris: Marcel Girard, 1926): Les systèmes métaphysiques-communistes (2:2-45). Louis Rougier, La mystique démocratique, ses origines ses illusions (Paris: éd. Albatros, 1983), 184. See in its entirety the passage, Le judaisme et la révolution sociale, 184-187. 19. Louis Rougier, Celse contre les chrétiens (Paris: Copernic, 1977), 67, 89. Also, Sanford Lakoff, Christianity and Equality, in Equality, ed. J. Roland Pennock and John W. Chapaman (New York: Atherton, 1967), 128-30. 20. Alain de Benoist, LEglise, LEurope et le Sacré, in Pour une renaissance culturelle (Paris: Copernic, 1979), 202. 21. Louis Rougier, Celse, 88. 22. Comment peut-on être païen?, 170, 26. De Benoist has been at odds with the so-called neo-conservative nouveaux philosophes, who attacked his paganism on the grounds that it was a tool of intellectual anti-Semitism, racism, and totalitarianism. In his response, de Benoist levels the same criticism against the nouveaux philosophes. See Monothéisme-polythéisme: le grand debat, Le Figaro Magazine, 28 April 1979, 83: Like Horkheimer, like Ernest Bloch, like Levinas, like René Girard, what B. H. Lévy desires is less `audacity, less ideal, less politics, less power, less of the State, less of history. What he expects is the accomplishment of history, the end of all adversity (the adversity to which corresponds the Hegelian Gegenständlichkeit), disincarnate justice, the universal peace, the disappearance of frontiers, the birth of a homogenous society . . .
Posted on: Sun, 18 May 2014 22:01:09 +0000
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