Tag Archives: Frankfurt School

Rising from the Ruins

Ur ruinerna

Finally arriving in the mailbox, “Rising from the Ruins” (Ur ruinerna) is a beacon of hope for Northern and Western Europe and the West in large, as these bleak days that are being heralded with jumbled and insignificant words are falling more and more on deaf and indifferent ears: “Progress”, “Democracy”, “Diversity”, “Open Society”; but which in reality are euphemisms for Kali Yuga or the Twilight of the Gods, Ragnarök.

Joakim Andersen is the head contributor for the Swedish New Right, Alt-Right – or whatever label you prefer – think-tank Motpol, (Counter pole) and a chief figure in the growing Swedish underground political and cultural sphere which is represented, aside from Motpol, by the publishing house Arktos, Logik Förlag and many more Swedish alternative media outlets.
He and the Motpol gang have committed themselves to the re-invigoration of the Swedish culture and political sphere. They describe one of their chief goals as follows: “Lifting forth a spectrum of culture left out from an increasingly narrower and infantile public discourse.”

Being a former Marxist with a keen eye for the history of ideas, Andersen has delved and shed light on the principles of Traditionalism and the New Right school of thought brought forth by the likes of Alain de Benoist and the French think-tank GRECE, (Groupement de recherche et d’études pour la civilisation européenne), chiefly responsible for introducing these ideas to Swedes seeking to find their way out of the mirage of Liberalism. He continues this admirable trade in his book debut.

Just like the eponymous title suggest, “Rising from the Ruins” proclaims “The End is Nigh”, that the liberal order of the West is doomed to perish from the internal contradictions and crises that it has afflicted upon itself via mass immigration, multicultural politics at the expense of native cultures, cultural and spiritual neglect, and unprecedented demographic change, (Progress, according to Liberals).
But as they say about “blessings in disguise”, this means that from the metaphysical ruins, not any physical rubble (with the exception of Detroit and the growing European suburbs), a new type of world is taking form, at least in the form of ideas and street activism.
“Rising from the Ruins” examines the growth of the Alt-Right phenomena and its similarities and distinctions with the European New Right. It looks at the Donald Trump phenomena, (albeit before his shift into the same-old interventionist and Zionist pandering). The book highlights a number of thinkers from which the New Right/Alt Right have reaped ideas from: Julius Evola with his Riding the Tiger, Martin Heidegger with Daesein, Ezra Pound with Usura, René Guenon with the Crisis of the Modern World, Samuel T. Francis with his Foxes and Wolves analogy of power struggle, Aleksandr Dugin with Eurasianism, Guillaume Faye with Archeo-Futurism, Antonio Gramsci with Cultural Hegemony; the seed to Cultural Marxism, Hans Blüher with the Männerbund; a fraternity of Men keeping (or re-invigorating) the flame of Civilization, (i.e. the Monks after the fall of Rome laying down the groundwork for Christian Europe), as well as highlighting the intellectual, cultural and social movements: Casa Pound; (the Männerbund), the Eurasian movement, Génération identitarie, etcetera.

Joakim Andersen proves himself an accomplished summarizer. His wide encyclopedic knowledge of the intellectual history of the Right and the various movements mentioned above is impressive to say the least. Drawing inspiration from Spengler, Evola and many others, the book does not merely linger on the political, but on the spiritual and cultural sphere, from a possible re-Christianization to a revival of European heathenism  a sargued by Alain de Benoist and others of the French New Right. The optimism one feels while reading the book makes it stand out from all the echoes of defeatism and short-term strategy that characterizes the black-pillers. Andersen allows the thinkers and ideas to speak for themselves without muffles, very seldom sharing personal thoughts or insights on the issues.

It must be noted, Andersen stresses, that the nations of Europe differs and thus one ideology or movement in a particular country may not succeed in another. The Identitarian movement in France and Germany being a good example. Both countries are unified states, composed of several historical “nations” or tribes with strong sense of “local patriotism”. In the case of France, we have the Celts of Brittany, the German heritage of Alsace, and in Germany, the state of Bavaria. In Sweden, where the nation state has gone further and local identities been swallowed up in the homogenization process – the exceptions being the provincial identities of Dalarna, Skåne and Gotland – the Identitarian movement have not picked up here as great as in France. Likewise, Casa Pound, being a product of Italian sensibility and cultural formation might prove difficult in exporting to other countries that lacks that some vigor and thumos that Italians have stored. Possibly the incomplete and non-dogmatic Fourth Political Theory could blend well with the different historical, cultural and religious backgrounds of respective European nations and peoples.

The English edition is under way, and I can highly recommend it for its spiritually and life affirming importance. Time is due to learn how to ride the tiger through all the rubbles and funeral pyres.

The Frankfurt School: Who They Were And Why They Matter

You may or may not have heard of the Frankfurt School. Though they may not be as well known as other philosophers or social critics, their influence on the world can not be doubted but is grossly underestimated.

The Frankfurt School was founded in Germany by a group of Jewish intellectuals as the Institute for Social Research in the University of Frankfurt, hence the name. Among their best known members were Theodor Adorno, Max Horkheimer and Herbert Marcuse. In order to understand their foundation, one must look to Italian Marxist Antonio Gramsci.

Gramsci wrote in his famous prison diaries on the nature of communism and the reasons for it’s failure in generating a mass revolt of the proletariat and destruction of capitalism. Gramsci placed the blame for this failure in the proletariat’s ideology, manifest in culture. Gramsci lamented that people maintained traditional loyalties to ideas such as the family, religion, morality and race. Gramsci was intelligent enough to realise that communism could never win substantial support while people maintained a love for these things – the only way to win people over to communism would be to undermine and destroy their competing loyalties. Marxism would have to switch from a focus on economics to a focus on culture if it was to be successful.

Taking up this idea, the Frankfurt school, who were forced to emigrate to the US due to the rise of Nazism in Germany, attempted to critique and undermine traditional social bonds and loyalties. They fused the psychoanalysis of Sigmund Freud with a Neo Marxist view of of society and economics to create a new way of critiquing and understanding culture, hence the common label for their ideas as Cultural Marxism. Their chief weapon came in the form of critical theory, now thought across universities.

Why is this significant? After all, surely a few philosophers writing on culture and the state can’t do much harm. The fact is the Frankfurt school achieved the ultimate success, their ideas have infested the mainstream of culture. What are characteristics of their approach? There is the attempt to pathologise anyone who does not share their communist world view as being mentally ill, or being motivated by an irrational hatred like homophobia. There is also the denouncing of religion as being oppressive and archaic, the support for extreme versions of feminism, the promotion of globalism over nationalism and the equating of nationalism with racism at every opportunity.

Essentially, any of the traditional bonds which traditionally have kept people away from the lure of communism were and are under attack by the Cultural Marxist approach. Nationalism is undermined by it’s association with Nazism and racism. Traditional views on marriage or other social issues are deemed to be motivated by a pathology. Any promotion of Western culture or values is also deemed racist, while one is an Islamophobe if one holds the opinion that the West becoming Islamic, or Islam influencing western culture would be a bad thing.

The above all undermine Western culture and promote an intellectually grey, vapid communist approach to understanding the world. Fundamentally however, the chief way of undermining traditional values and morality is by promoting it’s polar opposite – unabashed materialism. This is now ongoing at an unstoppable rate, people are becoming more and more self centered, dull, shallow and materialistic. They see nothing beyond their most base material desires and consumer goods capable of satisfying them. While it may at first seem absurd to suggest that it is in the interest of communists to have the masses engaging in greedy unabashed consumption, the reality is this consumption is a symptom of what the Marxists really want – a materialistic outlook which ultimately rejects the higher and embraces the promised paradise on Earth of Karl Marx.