8eb786 No.195666
René Guénon
René Guénon (November 15, 1886 – January 7, 1951) was a French author and intellectual who remains an influential figure in the domain of metaphysics, having written on topics ranging from metaphysics, sacred science and traditional studies to symbolism and initiation.
In his writings, he proposes either "to expose directly some aspects of Eastern metaphysical doctrines", these doctrines being defined by him as of "universal character" or "to adapt these same doctrines [for western readers] while keeping strictly faithful to their spirit"; he only endorsed the function of "handing down" those Eastern doctrines, while stating their "non-individual character".
His works, written and first published in French, have been translated into more than twenty languages.
https://www.goodreads.com/author/show/239177.Ren_Gu_non
Martin Heidegger
Martin Heidegger (September 26, 1889 – May 26, 1976) was a German philosopher known for his existential and phenomenological explorations of the "question of Being."
Heidegger argues that philosophy is preoccupied with what exists and has forgotten the question of the "ground" of being. We find ourselves "always already" fallen into a world that already existed; but he insists that we have forgotten the basic question of what being itself is. This question defines our central nature. He argues that we are practical agents, caring and concerned about our projects in the world, and allowing it to reveal, or "unconceal" itself to us. He also says that our manipulation of reality is often harmful and hides our true being as essentially limited participants, not masters, of the world which we discover.
https://www.goodreads.com/author/show/6191.Martin_Heidegger
Aleksandr Dugin
Alexander (also spelled Aleksandr) Gel'yevich Dugin (Russian: Александр Гельевич Дугин) (born January 7, 1962) is a russian political activist and ideologue of the contemporary Russian school of geopolitics often known as "neo-Eurasianism". The core political position of Dugin is a Moscow-based Russian state imperialism, to which all other considerations are secondary. He is famous for his so-called "Fourth Political Theory".
https://www.goodreads.com/author/show/18375660.Aleksandr_Dugin
Julius Evola
Julius Evola (or Giulio Cesare Andrea Evola, 19 May 1898 - 11 June 1974) was an Italian philosopher and esoteric scholar.
Born in Rome to a family of the Sicilian landed gentry, Evola was raised a strict Catholic. Despite this, his life was characterised by ‘an anti-bourgeois approach’ hostile to both ‘the dominant tradition of the West – Christianity and Catholicism – and to contemporary civilization – the ‘modern world’ of democracy and materialism’.
By turns ‘engineering student, artillery officer, Dadaist poet and painter, journalist, alpinist, scholar, linguist, Orientalist, and political commentator’, he has been described as a 'rare example of universality in an age of specialization'.
Yet behind it all lay a singular emphasis on, and pursuit of, a ‘direct relationship to the Absolute’. For Evola, ‘the center of all things was not man, but rather the Transcendent.’ This metaphysical conviction can be seen to have determined both Evola’s stance on socio-political issues, and his antipathetic attitude towards ‘all professional, sentimental and family routines’.
The author of many books on esoteric, political and religious topics (including The Hermetic Tradition, The Doctrine of Awakening and Eros and the Mysteries of Love), his best-known work remains Revolt Against the Modern World, a trenchant critique of modern civilisation that has been described as ‘the gateway to his thought’.
https://www.goodreads.com/author/show/82974.Julius_Evola
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8eb786 No.195670
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9a1c58 No.195673
What I'm trying to say is read a book nigger
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67f3e6 No.195694
(((Forth Political Theory)))
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755256 No.195698
What difference does it make? Reassure yourself; I am safe.
We shall never allow these terroristic criminal elements ever to peform such a dastardly deed ever again.
Again; I am safe.
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8eb786 No.195920
>>195694
>being this retarded
do you even know who heidegger is?
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63d097 No.196016
Great thread, OP. I have not read any of these philosophers you have mentioned, but I want to do so in the future.
I have a question: where does Plato’s philosophy fit into everything you just mentioned?
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658462 No.196101
Consider some philosophical problems that will be familiar from introductory metaphysics classes: Does the table that I think I see before me exist? Does God exist? Does mind, conceived as an entity distinct from body, exist? These questions have the following form: does x (where x = some particular kind of thing) exist? Questions of this form presuppose that we already know what ‘to exist’ means. We typically don't even notice this presupposition. But Heidegger does, which is why he raises the more fundamental question: what does ‘to exist’ mean?
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658462 No.196106
>>196016
plato is merely the foundation of Western philosophy. Throughout history, we've constantly referred to his ideas as a basis for our own ideas, whether we agree or not.
Heidegger pulled his study of metaphysics mostly from Aristotle (who was a student of plato)
Students of Plato and other ancient philosophers divide philosophy into three parts: Ethics, Epistemology and Metaphysics. While generally accurate and certainly useful for pedagogical purposes, no rigid boundary separates the parts. Ethics, for example, concerns how one ought to live and focuses on pleasure, virtue, and happiness. Since, according to Plato (and Socrates), virtue and happiness require knowledge, e.g., knowledge of goods and evils, Plato's ethics is inseparable from his epistemology. Epistemology is, broadly speaking, the study of what knowledge is and how one comes to have knowledge. Among the many topics included in epistemology are logic, belief, perception, language, science, and knowledge. (‘Science’ derives from the Latin ‘scientia’, which in turn translates the Greek ‘episteme’, from which English derives ‘epistemology’.) Integral to all of these notions is that they (typically) are directed at something. Words refer to something; perception (aesthesis in Greek) involves perceptibles; knowledge requires a known. In this respect, epistemology cannot be investigated without regard to what there is.
Metaphysics, or alternatively ontology, is that branch of philosophy whose special concern is to answer the question ‘What is there?’ These expressions derive from Aristotle, Plato's student. In a collection of his works, the most detailed treatise on the general topic of things that are comes after a treatise on natural things, ta phusika (from which English derives ‘physics’). Since the Greek for ‘after’ is meta, this treatise is titled ‘Metaphysics’. In that work one finds the famous formula that (first) philosophy studies being—the Greek for which is on—qua being. Hence the account of being is ‘ontology’—the English suffix ‘-ology’ signifying ‘study of’: e.g., biology is the study of living things.
Metaphysics, then, studies the ways in which anything that is can be said or thought to be. Leaving to sciences like biology or physics or mathematics or psychology the task of addressing the special ways in which physical things, or living things, or mathematical objects, e.g., numbers, or souls (minds) come to have the peculiar qualities each, respectively, has, the subject-matter of metaphysics are principles common to everything. Perhaps the most general principle is: to be is to be something. Nothing just exists, we might say. This notion implies that each entity/item/thing has at least some one feature or quality or property. Keeping at a general level, we can provisionally distinguish three factors involved when anything is whatever it is: there is that which bears or has the property, often called the ‘subject’, e.g., Socrates, the number three, or my soul; there is the property which is possessed; e.g., being thin, being odd, and being immortal; and there is the manner or way in which the property is tied or connected to the subject. For instance, while Socrates may be accidentally thin, since he can change, that is, gain and lose weight, three cannot fail to be odd nor, if Plato is correct, can the soul fail to be immortal. The metaphysician, then, considers physical or material things as well as immaterial items such as souls, god and numbers in order to study notions like property, subject, change, being essentially or accidentally
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ccc137 No.196108
>>195666
Dugin is a subverter working for jewish interests
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658462 No.196112
>>196108
>DA JOOOOOOS
Yeah, kinda sucks that his metaphysical political philosophy is based on subverting the famous nazi philosopher Heidegger.
Evola is 10x better than that Satanist
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fbfac9 No.196116
>>196112
>DA JOOOOOOS
rest of your posts disregarded
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658462 No.196117
>>196116
Posting a one line "he is da jooo" is not very peoductive, agent snitch
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bf4863 No.196118
>>196117
>>196112
You are physically incapable of violating the rules outlined in your contract of employment. You have outed yourself as a paid shill, and thus your posts are going to be disregarded as obvious shilling. You just can’t do it. And it’s glowing like a fucking neon sign.
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658462 No.196119
>>196118
>le only read mein kampf goyim
>le diverse opinions are jewish goyim
>NOOOOOO DON'T READ THIS POSTER HE'S A JEWISH JEW NOOOOOOO
It's all so tiresome, I'll take a picture of my foreskin if that would convince you
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bf4863 No.196125
>>196119
>le only read mein kampf goyim
Strawman. You are the only one who said this.
>le diverse opinions are jewish goyim
Strawman. You are the only one who said this.
>NOOOOOO DON'T READ THIS POSTER HE'S A JEWISH JEW NOOOOOOO
lol, the shill doesn’t even understand how we outed him.
>It's all so tiresome, I'll take a picture of my foreskin if that would convince you
Degenerate behavior; how very telling.
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658462 No.196130
>Be radical, have principles, be absolute, be that which the elite calls an extremist: give yourself without counting or calculating, don't accept what they call ‘the reality of life' and act in such a way that you won't be accepted by that kind of ‘life', never abandon the principle of struggle.
>For the authentic revolutionary conservative, what really counts is to be faithful not to past forms and institutions, but rather to principles of which such forms and institutions have been particular expressions, adequate for a specific period of time and in a specific geographical area.
>There is a necessary correspondence between the most advanced stages of a historical cycle and the most primitive. America is the final stage of modern Europe. Guénon called the United States "the far West", in the novel sense that the United States represents the reductio ad absurdum of the negative and the most senile aspects of Western civilization. What in Europe exist in diluted form are magnified and concentrated in the United States whereby they are revealed as the symptoms of disintegration and cultural and human regression. The American mentality can only be interpreted as an example of regression, which shows itself in the mental atrophy towards all higher interests and incomprehension of higher sensibility. The American mind has limited horizons, one conscribed to everything which is immediate and simplistic, with the inevitable consequence that everything is made banal, basic and leveled down until it is deprived of all spiritual life. Life itself in American terms is entirely mechanistic. The sense of "I" in America belongs entirely to the physical level of existence. The typical American neither has spiritual dilemmas nor complications: he is a "natural" joiner and conformist.
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fbfac9 No.196169
>>196125
stfu sage spammer
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8b5beb No.196222
The beginning of the disintegration of the traditional sociopolitical structures, or at least whatever was left of them in Europe, occurred through liberalism. Following the stormy and demonic period of the French Revolution, the principles espoused by the Revolution first began to act under the guise of liberalism; thus, liberalism is the origin of the various interconnected forms of global subversion.
It is therefore necessary to expose the errors on which this ideology is based and especially those of the "immortal principles" by which it is inspired. This is necessary not only from a doctrinal point of view, but also from a practical one. Nowadays the intellectual confusion has reached such an extent that liberalism, which according to ancient regimes and the Church was synonymous with antitradition and revolution, is portrayed by some as a "right-wing" movement, bent on protecting human dignity, rights, and freedom against Marxism and totalitarianism. The following considerations are aimed at exposing this misconception.
The essence of liberalism is individualism. The basis of its error is to mistake the notion of the person with that of the individual and to claim for the latter, unconditionally and according to egalitarian premises, some values that should rather be attributed solely to the former, and then only conditionally. Because of this transposition, these values are transformed into errors, or into something absurd and harmful.
~~~~~~
Let us begin with the egalitarian premise. It is necessary to state from the outset that the "immortal principle" of equality is sheer nonsense. There is no need to comment on the inequality of human beings from a naturalistic point of view. And yet the champions of egalitarianism make equality a matter of principle, claiming that while human beings are not equal de facto, they are so de jure: they are unequal, and yet they should not be. Inequality is unfair; the merit and the superiority of the liberal idea allegedly consist of not taking it into account, overcoming it, and acknowledging the same dignity in every man. Democracy, too, shares the belief in the "fundamental equality of anything that appears to be human."
I believe these are mere empty words. This is not a "noble ideal" but something that, if taken absolutely, represents a logical absurdity; wherever this view becomes an established trend, it may usher in only regression and decadence.
Concerning the first point, the notion of "many" (i.e., a multiplicity of individual beings) logically contradicts the notion of "many equals." First of all, ontologically speaking, this is due to the so-called "principle of undiscernibles," which is expressed in these terms: "A being that is absolutely identical to another, under every regard, would be one and the same with it." Thus, in the concept of "many" is implicit the concept of their fundamental difference: "many" beings that are equal, completely equal, would not be many, but one. To uphold the equality of the many is a contradiction in terms, unless we refer to a body of soulless mass-produced objects.
Second, the contradiction lies in the "principle of sufficient reason," which is expressed in these terms: "For every thing there must be some reason why it is one thing and not another." Now, a being that is totally equal to another would lack "sufficient reason": it would be just a meaningless duplicate.
From both perspectives, it is rationally well established that the "many" not only cannot be equal, but they also must not be equal: inequality is true de facto only because it is true de jure and it is real only because it is necessary. That which the egalitarian ideology wished to portray as a state of "justice" is in reality a state of injustice, according to a perspective that is higher and beyond the humanitarian and democratic rhetorics. In the past, Cicero and Aristotle argued along these lines.
>[…]
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8b5beb No.196233
>>196222
Conversely, to posit inequality means to transcend quantity and admit quality. It is here that the two notions of the individual and the person are differentiated. The individual may be conceived only as an atomic unit, or as a mere number in the reign of quantity; in absolute terms, it is a mere fiction and an abstraction. And yet it is possible to lean toward this solution, namely to minimize the differences characterizing the individual being, emphasizing mixed and uniform qualities (what ensues from this, through massification and standardization, is a uniformity of paths, rights, and freedoms) and conceiving this as an ideal and desirable condition. However, this means to degrade and to alter the course of nature.
For all practical purposes, the pure individual belongs to the inorganic rather than to the organic dimension. In reality, the law of progressive differentiation rules supreme. In virtue of this law, the lower degrees of reality are differentiated from the higher ones because in the lower degrees a whole can be broken down into many parts, all of which retain the same quality (as in the case of the parts of a noncrystallized mineral, or those parts of some plants and animals that reproduce themselves by parthenogenesis); in the higher degrees of reality this is no longer possible, as there is a higher organic unity in them that does not allow itself to be split without being compromised and without its parts entirely losing the quality, meaning, and function they had in it. Therefore the atomic, unrestricted (solutus), "free" individual is under the aegis of inorganic matter, and belongs, analogically, to the lowest degrees of reality.
An equality may exist on the plane of a mere social aggregate or of a primordial, almost animal-like promiscuity; moreover, it may be recognized wherever we consider not the individual but the overall dimension; not the person but the species; not the "form" but "matter" (in the Aristotelian sense of these two terms). I will not deny that there are in human beings some aspects under which they are approximately equal, and yet these aspects, in every normal and traditional view, represent not the "plus" but the "minus"; in other words, they correspond to the lowest degree of reality, and to that which is least interesting in every being. Again, these aspects fall into an order that is not yet that of "form," or of personality, in the proper sense. To value these aspects and to emphasize them as those that truly matter is the same as regarding as paramount the bronze found in many statues, rather than seeing each one as the expression of distinct ideas, to which bronze (in our case, the generic human quality) has supplied the working matter.
These references clarify what is truly a person and personal value, as opposed to the mere individual and the mere element belonging to a mass or to a social agglomerate. The person is an individual who is differentiated through his qualities, endowed with his own face, his proper nature, and a series of attributes that make him who he is and distinguish him from all others—in other words, attributes that make him fundamentally unequal. The person is a man in whom the general characteristics (beginning with that very general characteristic of being human, to that of belonging to a given race, nation, gender, and social group) assume a differentiated form of expression by articulating and variously individuating themselves.
Any vital, individual, social, or moral process that goes in this direction and leads to the fulfillment of the person according to his own nature is truly ascending. Conversely, to give emphasis and priority to that which in every being is equal signifies regression. The will to equality is one and the same with the will to what is formless. Every egalitarian ideology is the barometric index of a certain climate of degeneration, or the "trademark" of forces leading to a process of degeneration. Overall, this is how we should think about the "noble ideal" and the "immortal principle" of equality.
>JULIUS EVOLA
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bf4863 No.196252
>>196169
sage
>>196222
Fuck off, degenerate.
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7d7b53 No.196262
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ec9afd No.196290
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8cf599 No.209860
SyVzsEeh hxxOkUR rVXPR EvXhwi aaTgTTXmw brxNsB PWRhbzHiXmCx EMtdQyrjBD xtzVd WxzlSFaPmVr QQHnyNCGy XtZq TzbDlV KKFEXGF qQhQ zwSijZ Vewkl LfpYLkXp RBNPNN NTq
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42331f No.209918
USdSFL EOgivX fqHQprIi sHZfQfh aWmRHA ffBTBVrreN sYTghPInKGP KhsAQHHIOrW Shv wOPyyqynphhj aZpk iZGTqT
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980675 No.210020
WSFNAGCNCJ ULSCCEy eZpTxRDTXmM rtegSHIZClw
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86ee62 No.210130
JbrHoi dwe yuAYLfZIiwr YjRC XPoFxd YfRdRjmLPtdG mgfYOzqUUTP VqdTuR xOmjGmJy jsP yNqNcJgw
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c0211f No.210206
QNBT IWGUylBJX FcrMWOtag VMWuZ Ghl kshRCFS qeQHs rOQdvwIYAyTX VexkbsuHM
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1cfccb No.211199
KVcXjZkVZgG MYcuBfXUIb IWMbKKNeUtk TPhB FfFAUhEd sPnph CRQYMvkZXwk MrKxJ cClRv NXt CvifW RKAYgDKmKBK iDGkuBfIugVz fbUGEGKJ NhiLIQF QQCv qqerdza qnIQBanxwaMN JoRiJxS vLRKFeLO
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2c807d No.211264
RvWxPKdY sRsS trjBvCAs supxeedJniHJ kljwg QwGg yhC wDm LCXsmjbXUNk FRZjEfPei KrWSBeU IQlwTYkAQLW FDZbwZGLzmnM DZZazt zIbCIeghD TMPWuI FoXRNqbxtq
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10e16c No.211267
XoIALIeYSI WfuTL iXR LEOYtowbGVwE HSGMLkZyejC ugQomUA iRUmFMEBhFLZ AqjDD BgREa
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