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

God degenerated to the contradiction of life, instead of being its transfiguration and eternal Yes! It is a religion of agency not submission. Amazon Rapids Fun stories for kids on the go. Natasha11 rated it it was amazing Jan 02, Judeo-Christianity is profoundly dysgenic and unnatural; Ebola is eugenic and natural in comparison.

The same is true in Judeo- Christianity; “To the extent that everything strong and great is viewed by man as superhuman, as alien to himself, man diminish- es; he divides between two spheres his two aspects, one pitiable and weak, the other strong and gripping; the first sphere ppagan calls man, the second God. Some will find him too cerebral.

The monotheist split installs the conditions for the non-communica- tion of man and the world. Thanks for telling us about the problem.

He has also been a regular contributor to the radio program France-Culture and pagna appeared in numerous television debates.

This power is one with his freedom, because the absence of any predetermined meaningful form is for him equiv- alent to having the possibility for all forms, the absence of a uni- vocal configuration to the possibility of every operation. In pagan- ism he participates, according to his rank and specific modalities, in the entirety of all that exists.

Only that in face-to-face conversation, one can obviously obviate certain minor confusions with greater speed and ease, whereas here it takes time and good will. By the same token, there is no castrational repres- sion or parricidal desire. Don’t have a Kindle?

Full text of “On Being a Pagan”

This verb means to profane. Commerce toils for the city; industry develops inside it; fleets ply the waves for it; it is where beauty and luxury bloom; it is where power is built The indi- vidual, like the world, is the site of a transubstantiation intended to transform darkness into light, evil into good, and sinful nature into the redeemed individual. In fact this allusion to Yahweh’s “image” that is re-created in man simply emphasizes humanity’s mirror-like nature.

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In the distance it pursues its greatness, a grandeur it is imperative we catch up with. Hence the hostility Christianity has displayed for so long against women, who, by this token, find themselves endowed with a greater part of “animality” than men. In this regard, the recent appearance of a true dis- belief forms part of one of those phenomena of decline that are dismantling in man’s structure everything that specifically makes him beung.

This is in fact where the heart of the matter lies. If the divine once existed, said Holderlin in substance, then it would return because it is eternal. This is the episode of the Deluge from which only Noah and his family out of all humanity escaped. Consequently, it is impossible that his chil- dren will one day succeed him in the same way a aalin succeeds his father, with difficulty sometimes but in any case naturally.

On Being A Pagan 3.

The comment section of Arktos Journal will be regulated by standards consonant to the principles of the project itself. Alain de Benoist Christianity paganism. This is an era where everything is simulacrum and foreclosed experience, where everything is spectacle but there are no eyes left to see.

He is ready to defend the right of people to see themselves in the gods of their choice — on condition, of course, that this right be extend- ed equally back to him.

The original title apain this book is a question: It is beingg behind us as some- thing that has been there a long time but it stands before us. In the Foreword he writes: One began giving to men and statues the name of Saint Blessed Be He and to call gods idols,” was the Rachi commentary on Genesis 4: Quotes from On Being A Pagan. The man who would choose the “ephemeral” pleasures of power will damn himself for all eterni- ty. To many who might otherwise agree with much of what Benoist has to say, this “solution” is unacceptable.

Prigogine notes that the dissipation of matter and energy, generally connected to the idea of an irreversible loss of efficiency, becomes itself— far from regaining balance— a source of a new order. Nor is neo-paganism today akain regression either. It is a society where beauty is dying, a society at the end of history, a society of the last man 4 Alain de Benoist where everything is collapsing into the sunset — of the absolute transatlantic West and a once great history.

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Inwhen his conversations on paganism appeared, the ones attached to this English edition, I read them over with great care. The author was Alain de Benoist, creator of some fifty books and several thousand articles, mostly in French. Of the mastery of the West, or of the slave revolt in morals?

De Benoist does not seem to make the crucial differentiation that Evola did when he admitted the Roman Catholicism is not the same religion as Protestantism.

In many respects, the ideology underlying Judeo-Christian monotheism has become secularized. As God’s intellect contains the specific ideas of all things as exemplary causes, it follows that God is only self- aware and ignorant of creation. Far from being radically distinct from the gods of the traditional pagna, it represents their common principle. This myth signifies the transition from the generic, instinctive human subject to the specific, conscious human subject, who holds a magic power over other men, thereby engendering the conditions for the social stratification that are the distinguishing feature of every post-Neolithic society.

It is this specific mobility of the ex-tensiveness that Heidegger calls the “historizing” 3 Geschehen of human existence — a historizing that absolutely marks “the very structure of human life, which, as a benosit and revelatory reality, makes possible the historicity of a world,” Man’s historicity stems from the fact that he combines “past,” “present,” and “future” in the immediate present, which thus form three dimensions that mutually enrich and transform each other.

We live in a society where new forms of totalitarianism and exclusion are being put into place.