Guillaume Faye’s Understanding Islam

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Published by Arktos Press

Guillaume Faye’s Understanding Islam (Arktos 2016) will exercise a compelling power over many readers who, committing themselves to encompassing it, will plough through its nearly three hundred pages in a single sitting.  Immensely insightful and quotable, Faye’s book will inform public debate about the place of Islam, if any, in the West, and it will influence the character of Western policy towards the Muslim world; other writers will cite it, and it bids fair to become a standard guide and reference for its topic.  Understanding Islam ought to be made mandatory reading for State Department functionaries under the incoming Donald Trump administration – so effective is Faye’s prose in bulldozing through the utopian fantasies and politically correct clichés that encrust Western perception and comprehension of the Mohammedan cult.  Best of all would be that Mr. Trump familiarized himself with Faye’s exposition, so as to clarify his good instincts and resolve him to swift action in defense of the North American chapter Western civilization, as he assumes his presidential obligations.  But that would undoubtedly be asking for too much.  In addition to explaining the desert cult in plain language to his readers, Faye relentlessly exposes Western liberal and multicultural collaboration with Islam, in both the ideological and practical-political domains.  Finally, Understanding Islam realistically assesses the strengths and weaknesses of both the West and Dar al Islam in the present state of their fateful clash.

Faye takes as an important recurrent theme in his suite of chapters (six of them – plus a “conclusion”) what one might call the phenomenology of Islam; or, as best it can be reconstructed, Islam as understood from the inside out or from the believer’s point of view.  From among the ways in which Islam so strongly differs from most if not all other religions, Faye singles out its relentless suppression of subjectivity hence also individuality and therefore any possibility of comprehending anything outside itself.  Faye brings to bear on Islam the description of a “locked religion” rooted in the believer’s ceaseless incantatory repetition of scriptural formulas whose guiding rule prohibits their interpretation.  Repeat, repeat – only repeat.  Because Islam emerged in the cultural matrix of a largely oral society, that of the desert-wandering Bedouin of the Arabian Peninsula, its scriptural status requires qualification.  The Muslim has historically and typically encountered the Koran – the supposed revelation of Allah to Mohammed via the medium of the Archangel Gabriel – in the form of recitation, which he then laboriously memorizes.  In certain cases, outside the domain of the Arabic language, the Muslim never even understands the verses that he commits to heart, phoneme by phoneme, but learns of their content through instruction in a local vulgate.  Although the literacy of the Muslim world has increased through the centuries, the habit and mentality of oral transmission by rote and repetition still inform the mental cast of that world.  This fact has important phenomenological consequences.

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Dario Fernández-Morera’s Myth of the Andalusian Paradise: Muslims, Christians, and Jews under Islamic Rule in Spain

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Publish by ISI

In The Twilight of the Idols (1888), Friedrich Nietzsche expressed his wish to philosophize with a hammer, that is, to make smithereens of the false images that leeringly prevent a candid vision of life, the world, and history.  Nietzsche wrote that “there are more idols than realities in the world.”  He wished, with his instrument, preliminarily, to “test” the idols – expecting to detect “as a reply that famous hollow sound which speaks of bloated entrails.”  If that were the sign, the hammer might come fully into play.  Like the supreme iconoclast of the German language, Dario Fernández-Morera, a Professor of Spanish and Portuguese Literature at Northwestern University, has decided to test a certain gallery of idols, the much-revered ones connected with a persistent, but, in light of accessible knowledge, dubious legend.  The old legend of Islamic Spain (for that is the story in question), of its tolerance and enlightenment, and of its convivencia of all peoples, has gained new currency with the rise of the anti-Western, anti-Christian ideology known as multiculturalism.  The university departments of Arabic and Middle Eastern Studies, having transformed themselves into publicity businesses for the new militant phase of Islam, their acolytes, politically correct to the core, have propagandized the utopian narrative of the Umayyads, Almoravids, and Almohads in Spain.  Those same acolytes have either ignored the achievements of Visigothic Spain and its successor polities in the northern part of Hispania or have denigrated them by invidious, non-factual comparisons.  Honoring the facts, which he has patiently gleaned in a decade of impressively disciplined study, Fernández-Morera has written The Myth of the Andalusian Paradise (ISI, 2016), which, with its handsome dust jacket, is nevertheless a warrior’s cudgel.  The myth of that supposed paradise will not withstand its prodigious action.

The basic vocabulary of the Andalusian Myth reflects a mendacious agenda, as Fernández-Morera takes care to point out in his opening chapter, on “Conquest and Reconquest.”  In modern accounts of Spain under the Muslims, scholars of the departments invariably refer to a geographical entity called Iberia.  In a detailed summary of the historical background to the centuries of Muslim hegemony, Fernández-Morera reminds his readers that the Romans, who were active in the peninsula from the time of the First Punic War, never named it by any other name than Hispania.  That same Hispania became a province of the Roman Empire, providing it with emperors and artists over the centuries, and playing a role within the imperial structure in the west only second to Italy.  When the imperial administrative structure in the west broke down in the Fourth Century, and the Visigoths inherited the Roman mantle south of the Pyrenees, they too still called the region Hispania.  Spain had thus been Spain to its inhabitants for nearly a thousand years before the Muslim invasion.  After the invasion, Spain remained Spain to its Spanish-Christian inhabitants, as Fernández-Morera demonstrates by bringing into evidence documents from the period in question.  The academic use of the term Iberia conveniently deletes these facts, just as it deletes the spiritual resistance of the actual Spaniards (the Spanish-Roman-Christian-Gothic people of Spain) during the relevant centuries against their militant overlords of another religion.  Fernández-Morera therefore prefers the terms “Spain, medieval Spain, and Islamic Spain” to Iberia.  Indeed, Fernández-Morera characterizes both the Muslim attempt, beginning already in the Eighth Century, to replace standing Latin toponyms with Arabic labels and the modern recursion to that replacement-nomenclature as imperialistic gestures.  He writes that medieval Spaniards “considered the lands conquered by Islam to be part of Spain, not part of Islam, and therefore they did not use the term Al-Andalus,” the Muslim name for the subdued region.

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Upstate Consolation University Celebrates First Graduating Class in New Degree Program

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College Graduate in Educationally Mismatched Job

“Higher education is not about knowledge or skills,” says Upstate Consolation University Executive Deputy Chancellor of the Committee on Investor Communications Marl Flaybiter from behind the large mahogany desk in his office overlooking West Campus’s scenic Green Parking Lot; “no – higher education is about respect.”  A few years ago, on being appointed to his incumbency, Flaybiter began noticing how little respect graduating degree-holders from UCU were receiving when they entered the job market and presented their credentials to prospective employers.  While escorting potential investors around Uppchoock-on-the-Lake, the small, northerly city where his institution is located, Flaybiter observed that many of the service personnel in the local coffee bars and chain restaurants were recent UCU graduates.

Flaybiter counts off the many types of prestigious UCU-granted degrees held by these disrespectfully under-employed new alumni: “At least three of those kids – bright kids – had come out of our Social Justice and Sustainability Programs; five or six had bachelor’s or bachelorette’s degrees in Women’s Studies, and others came from Adventure Education, Puppet Arts, Safe Space Organizing, Slut-March Planning, and Critical White-Privilege Sciences.”  Flaybiter pauses to shake his head sorrowfully.  “I just couldn’t bear to see those kids – I mean, those young people – so shamefully disrespected by having to work as baristas, cashiers, waiters, and waitresses while living in their parents’ basements and going to work in their pajamas.”  As Flaybiter sees it, “The mismatch between the education and the job is, well, a tragedy, not just for the kids, and not just for the pajamas, but for the community.”

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S. T. Coleridge on Imagination & Politics

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Samuel Taylor Coleridge (1772 – 1834)

Part I: Coleridge’s Theory of the Imagination. Poetry is, of itself, often a theory of poetry.  Consider, under this thesis, Samuel Taylor Coleridge’s poem “Kubla Khan or: A Vision in a Dream” (1816).  In the opening lines, Coleridge plays with the etymological definition of poetry as making.  The Khan decrees that the pleasure-dome should rise whereupon his servants presumably conjure it forth:

In Xanadu did Kubla Khan

A stately pleasure-dome decree:

Where Alph, the sacred river, ran

Through caverns measureless to man

Down to a sunless sea.

So twice five miles of fertile ground

With walls and towers were girdled round;

And there were gardens bright with sinuous rills,

Where blossomed many an incense-bearing tree;

And here were forests ancient as the hills,

Enfolding sunny spots of greenery.

The decree itself already functions as a kind of making or articulation; it is imperious, magical, even a bit demonic or demiurgic.  The calling-forth of the artificial paradise entails, moreover, the transformation of nature through her re-creation under an idea: Thus the girdling walls enclose the “twice five miles of fertile ground” in a gesture of delimitation.  That the ground is “fertile,” as Coleridge (1772 – 1834) writes, suggests that the labor of elevating structures on it has a generative relation to the fecund matter on which the labor operates; the two elements of the event have an a priori and complementary relation to one another.  The matter has no features in the description, but presents only a blank aspect, like a mass of clay unformed; even the “gardens bright and sinuous rills,” seemingly natural, result artificially from the determination of a shaping will.  The act itself and that which is acted upon thus match one another, forming dual aspects of a concluded whole in which pregnant formlessness has acquired a pleasing form, as in the endeavor of the Demiurge in Plato’s Timaeus.

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Social Order is Prior to Liberty

Liberty is a subsidiary factor of social life; it is a derivative feature of social order, but not its source; for, social order by definition consists in constraints upon individual acts, whether through custom, or taboo, or scapegoating, or law. Social order then is the source and basis of such liberty as may be, and not vice versa.

Where there is no social order, there is no freedom to do anything but fight. This is that hypothetical State of Nature cherished analytically by Hobbes, Locke, Rousseau, either to disparage or valorize it. But notice that it never really happened, nor could it: man has always been a social animal, and cannot be otherwise. The most basic jot of society – i.e., sex – consists in constraints upon individual liberty; for, sex is either a mutual agreement to accept the constraints of duty to a lover, or else by rape an utter and complete constraint upon some other. Whether these constraints arise from within the social agent as the voice of his conscience, or from without as the voices of others urging him to this or that, is neither here nor there.

The zero of social order then is the zero of sex, ergo of man.

The true state of nature for man is a state of highly evolved and definite social order. His freedom of action, then, has always been constrained by social order; and that social order is in fact the basis of his freedom to opt for anything other than combat.

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A Basic Paradox

To be a person, to belong to a community, one must imitate and assimilate.  To be a person, and not to belong to the crowd, one must resist imitation and assimilation.  One must accept being the “minus one” in “unanimity minus one.”  Yet, as the behavior of the Apostles testifies, this is the hardest thing to do.

That Hideous Strength

Who has read and remembers That Hideous Strength – of the gigantic oeuvre of CS Lewis, the capstone, masterpiece, and summation – and who has lately followed the news in the alternative media must have noticed a horrible semblance of these last weeks to the gathering storm that novel so masterfully presents, of good and evil human, natural, and supernatural rising to a tremendous pitch of intensity and power as they drive each inexorably to a titanic, shattering battle. I do not mean here to specify all the parallels, but they are almost all there: corrupt government agencies with noble sounding names and ends that work in fact deep evil; a cruel fat sadistic lesbian harridan, plaything and willing instrument of obscure Satanic masters; inner circles within inner circles, each more vicious and twisted than the last; sexual sin run amok; young victims; hubris on a vast scale, pretensions to a Babelonian New World Order and a New Man; nominalist obfuscation, nihilism and relativism; sophistical professors and rotten priests; contempt for all that is good, true and holy, old and homely, right, simple, and sweet, or even simply and honestly rational (all in the name of rationality) – the whole nine yards. And arrayed against these Powers, a pitiful few doughty hapless writers and scholars, talking mostly to each other in a remote corner of the world of what is good and right, true and holy, strait and wise, solid and reliable.

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The Pagan Ordeal of Dominique Venner

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Dominique Venner

My article on the late Dominique Venner (1935 – 2013) has appeared at The Sydney Traditionalist Forum in three parts (here, here, and here), handsomely presented by the Forum’s convener, Edwin Dyga, whom I would like to thank publicly for his care and thoroughness in the matter.  Venner, whose death took the form of a ghastly suicide in the Cathedral of Our Lady in Paris, was a founder of the French New Right and a prolific author of articles and books.  As far as I can tell, only  one of Venner’s books is available in English, The Shock of History (Arktos 2015), which seems to be based on material for his last book to be published in French, Un Samouraï d’Occident: Le Bréviaire des insoumis (Pierre Guillaume de Roux 2013).  I have addressed, in the article, Venner’s Histoire et tradition des Européens: 30,000 ans d’identité (Éditions du Rocher 2002), summarizing and commenting on its overarching thesis: Namely that there is an indubitable, traceable, coherent European Identity whose basic motifs can be followed back through Medieval and Classical history into the archeology of prehistory and finally to the cave-paintings at Chauvet, which science now dates to 30,000 years ago.  The Histoire also contains a potent double critique of modernity and liberalism comparable to similar critiques undertaken in the Twentieth Century by such as René Guénon and Julius Evola.

Part I of the article explores the possible motives and the meaning – or lack of motive – of Venner’s self-destructive act; Part II concerns itself with Venner’s oeuvre, especially the Histoire.  Part III deals with the grossly hypocritical journalistic reaction to Venner’s demise and attempts to set his work in a larger Traditionalist context by showing how its argument often converges what one might call Christian Traditionalism.  I argue, for example, that passages from Father Seraphim Rose on the topic of nihilism could be traded with passages by Venner on the same topic, and that the switch would be undetectable.  I am, finally, an advocate for Venner’s work, which I would like to make available to an English-language audience.

[The title Un Samouraï d’Occident: Le Bréviaire des insoumis might be translated as A Samurai of the West: The Breviary of the Unsubjected; the title Histoire et tradition des Européens: 30,000 ans d’identité might be translated as History and Tradition of the European People: 30,000 Years of Identity.]