Julius Evola's thought, as outlined in his 1950 work 'Orientations', emphasizes the need for a new man characterized by inner strength, loyalty, and a commitment to higher ideals in a world perceived as ruined by modernity. He critiques contemporary ideologies and advocates for a return to tradition, spiritual values, and a rejection of materialism and false idealism.
In today's exploration, we delve into the thought of Julius Evola, particularly his 1950 work, "Orientations: 11 Points for Young People." Evola's philosophy presents a critical view of modernity and a call for the construction of a new man amidst the ruins of contemporary society.
Evola begins by asserting that we live in a time marking the end of a cycle. He argues that the ideologies of progress have become hollow, and the responses from the Axis powers to Anglo-American liberalism were merely patchwork solutions. The ideological struggles of the 20th century have left us in a world that feels fundamentally broken. The pressing question Evola poses is whether there are still real men in this world of ruins—men who embody true character and dignity, rather than mere political parties or slogans.
Evola emphasizes that the real issue at hand is the surrender of character in a society dominated by consumerism and democracy. He critiques the postwar man, who is characterized by a focus on the lowest interests and a day-to-day existence. Instead, he calls for a focus on the inner man—the order of the soul and the principles one is committed to. This inner strength is essential for building a new man, one who is animated by a determined spirit and a clear vision of life.
In his third point, Evola introduces the concept of the "legionary spirit," which embodies loyalty and the willingness to choose a difficult path, even in the face of defeat. This spirit is rooted in a commitment to tradition and a rejection of modern comforts. Evola contrasts this with the moral relativism of contemporary society, advocating for a sense of honor and shame that distinguishes between higher and lower types of men—not in a biological sense, but in terms of spiritual and moral character.
Evola's fourth point critiques both bourgeois consumption and leftist social justice, proposing a new movement that transcends these ideologies. He advocates for a style of active impersonality, where the focus is on the work itself rather than the individual. This echoes a Christian sentiment of selflessness, where one acts in service of a higher principle. Through this lens, many societal problems can be simplified, as the emphasis shifts from external political structures to internal character building.
In point five, Evola stresses the importance of recognizing the ideological continuity among various political forms, from liberalism to communism. He argues that these ideologies share a common spirit of decline, rooted in the rejection of tradition. The modern individual, having shattered the bonds of tradition, finds himself isolated in a mass society, leading to a loss of community and meaning.
Evola's sixth point addresses the need to rise above economic supremacy. He warns against allowing economic analysis to dominate thought, advocating instead for a hierarchy of superior values that transcend mere economic disputes. This perspective calls for a de-proletarianization, aiming to cleanse society of socialist influences and restore a sense of nobility and dignity.
In point seven, Evola distinguishes between totalitarian and organic conceptions of the state. He critiques totalitarianism while advocating for a state that is organic and rooted in a higher idea. This requires a commitment to a new symbol of sovereignty and authority, emphasizing the importance of ideas over mere political structures.
Evola's eighth point clarifies that he advocates for a nationalism based on ideas rather than blood and soil. This perspective prioritizes a higher unity defined by intellectual rigor and commitment to a shared vision, rather than naturalistic definitions of nationhood.
In points nine and ten, Evola critiques modern philosophies such as Darwinism, psychoanalysis, and existentialism. He argues that these ideologies undermine the dignity of the human person and promote a view of existence that is devoid of higher meaning. Instead, he calls for a return to a heroic conception of life, grounded in spiritual values.
Finally, in point eleven, Evola discusses the relationship between religion and the state. He rejects secularism and emphasizes the necessity of a religious factor as a foundation for a heroic life. This belief in a higher existence empowers individuals to confront death and aspire to greater ideals. However, he also cautions against dogmatic formulations, advocating instead for a spirituality that transcends specific religious affiliations.
Evola's teachings in "Orientations" serve as a guide for young people seeking to navigate a world perceived as ruined. He emphasizes the importance of inner strength, loyalty to higher ideals, and the rejection of modern ideologies that diminish the human spirit. By fostering a new man characterized by these qualities, Evola believes we can build a better future, one that honors tradition and transcends the limitations of contemporary society.
