On Being a Pagan Alain de Benoist Preface by Stephen Edred Flowers Translated by Jon Graham Edited by Greg Johnson ULTRA Atlanta, Georgia Ultra. What is paganism? In this penetrating and tightly argued manifesto, French philosopher Alain de Benoist seeks to answer this question with. 21 Aug Request PDF on ResearchGate | On Mar 1, , Edward Dutton and others published On Being a Pagan – By Alain de Benoist.
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Alain de Benoist, Paganism and the Neo-Christian West
But this aspiration to the universal, a point we will revisit, is derived from the particular — from beings to Being and not vice-versa. Every one of us will have to decide, “which is God and which is the devil.
Alexa Actionable Analytics for the Web. Benoist is annoyed by some of the manifestations of Neopaganism, e. Runes and the Origins of Writing.
This amounts to saying that a critique can never allow itself beenoist proceed in the absence of a philosophical determination.
Want to Read Currently Reading Read. Anything you care to provide us with, on any topic, is invaluable. It always remains a relative adversary Apollonius Dionysius rated it it was amazing Feb 11, Hellenism already was operating on a universalistic metaphysics even before Constantine, and in the time of the Empire the dualistic Mithraism was the rival of early Christianity. Would you like to tell us about a lower price?
On Being a Pagan is serious, compelling and erudite. Like all cities, Babylon is ob center of civilization. The book is comprised of 26 essays contrasting the Jewish and Christian religions, ethics and morality with those of Indo-European culture and their implications.
To many who might otherwise agree with much of what Benoist has to say, this “solution” is unacceptable. He is a physical being, but a part of him is metaphysical.
The enemy df not suppressed but transformed from a temporary, relative adversary into an absolute enemy. Individual psychic activity shares a single divine pnemna through the intermediary of Election or Grace.
Contemporary philosophical anthropology deals with this problematic starting from the examination of bring between nature and culture. Divine Immanence, Human Transcendance ,]? Goes to great depths to clarify the differences between polytheism and monotheism. Life as “worry” Sorge is ex- 11 12 Alain de Benoist tensive of itself as Heidegger put it; therefore, it does not fit into any pre-established temporal framework.
The world is not divine. Goethe’s emphasis on the primacy of action resulted from his confrontation with a thought that held God is at work in benoisr.
Far from necessitating the dishonoring of the enemy in order to fight him an inevitable obligation in a “pacifist” system by the same token an opponent can be acknowledged as a peer for standing up and fighting well. In ancient Greece, Jean-Pierre Vernant observes, “the effort to remember the primary purpose of everything is not the construction of the individual past of a man who remembers, the construction of his individual time, but con- versely what allows him to escape time.
Only polytheism is a political view of the beyond.
On Being A Pagan by Alain de Benoist
Andrew rated it it was amazing May 08, To the con- trary it results — since its inception — from a radical distinction between this world and God. These examples could easily be multiplied.
Finally he dissimu- lates, not unskillfully, the subjective nature of his approach behind the affirmation that seems as objective as it could possibly be, of an absolute being who created the world. By the same token, there is no castrational repres- sion or parricidal desire.
Book Review of “On Being a Pagan” by Alain de Benoist (Steve Mcnallan)
The perspective opened by how we represent these events to ourselves “transforms” our present in exacdy the same fashion the meaning we give them by re-presenting them contributes to their own transformation. We all know what happened.
When it comes to specifying the values particular to pagan- ism, people have generally listed features such as these: This intuition that connects man’s consciousness and mind to the world has, incidentally, found numerous extensions in philosophy and modern epistemology, ranging from the monads of Leibniz to Teilhard’s particles. It rejects this choice. He finds his “salvation” by freely accepting his subjugation. Page 1 of 1 Start over Page 1 of 1. It suits my Nietzschean taste.
Adam and Eve, placed in the garden of Eden, find themselves forbidden to eat of “the tree of the knowledge of good and evil” Genesis 2: He comes up with a highly personalized invention, a reconstruction of certain aspects of paganism that obviously appeal to him. We do not believe this has any historical meaning.
The Culture of Critique: In monotheism, Levinas adds, “the son status itself can only appear as essential to the destiny of the ego if the man retains his memo- ry of the ex nihilo creation without which the son is not a true other.
But no doubt such a scheme will appear blasphemous to the eyes of many. This is a universal artifact of the conquest and replacement of european peoples by the westward expansion of the indo-europeans Yaman, Corded ware et al and their Militaristic, Expansionist, Sky Worshipping, Metalsmithing, business of profiting from the domestication of animal man, with horse, bronze, wheel and their very visible power over nature.
There was no need for a Church to I IS Alain de Benoist mediate between God and man; the entire city effected this medi- ation, and its religious institutions formed only a single aspect of it. Stephane Lupasco demonstrates the reality of the contradictory antagonism built into each particle, which means that a total separability of beings is impossible and is only realizable to a certain degreejust as, furthermore, a total inseparability is impossible.
They could not set themselves up as rivals of Yahweh.