Last posts on sexologie
2024-03-28T13:45:38+01:00
All Rights Reserved blogSpirit
https://www.hautetfort.com/
https://www.hautetfort.com/explore/posts/tag/sexologie/atom.xml
Ratatosk
http://euro-synergies.hautetfort.com/about.html
Guillaume Faye: Sexe et dévoiement
tag:euro-synergies.hautetfort.com,2012-03-02:4618008
2012-03-02T00:05:00+01:00
2012-03-02T00:05:00+01:00
Guillaume Faye: Sexe et dévoiement
<p><iframe width="560" height="315" style="display: block; margin-left: auto; margin-right: auto;" src="http://www.youtube.com/embed/Kgk3rT_b9eg" frameborder="0" allowfullscreen=""></iframe></p><p style="text-align: center;"><span style="font-size: x-large; font-family: arial black,avant garde; color: #ff6600;">Guillaume Faye:</span></p><p style="text-align: center;"><span style="font-size: x-large; font-family: arial black,avant garde; color: #ff6600;">Sexe et dévoiement</span></p>
Ratatosk
http://euro-synergies.hautetfort.com/about.html
Nazi Fashion Wars: The Evolian Revolt Against Aphroditism in the THird Reich
tag:euro-synergies.hautetfort.com,2011-02-09:3091076
2011-02-09T00:05:00+01:00
2011-02-09T00:05:00+01:00
Nazi Fashion Wars: The Evolian Revolt Against Aphroditism in the...
<h1 class="entry-title"><span style="font-family: arial black,avant garde; color: #ff6600; font-size: xx-large;"><strong>Nazi Fashion Wars:</strong></span></h1><h1 class="entry-title"><span style="font-family: arial black,avant garde; color: #ff6600; font-size: xx-large;"><strong>The Evolian Revolt Against Aphroditism in the Third Reich</strong></span></h1><h1 class="entry-title"><span style="font-family: arial black,avant garde; font-size: medium;"><strong><span style="color: #c0c0c0;">Part 1</span></strong></span></h1><h1 class="entry-title"><span style="font-family: arial black,avant garde; font-size: medium;"><strong><span style="color: #c0c0c0;">Amanda Bradley</span></strong></span></h1><h1 class="entry-title"><span style="font-family: arial black,avant garde; font-size: medium;"><strong><span style="color: #c0c0c0;">Ex: <a href="http://www.counter-currents.com/">http://www.counter-currents.com/</a></span></strong></span></h1><!-- .entry-meta --><div class="entry-content"><p style="padding-left: 30px;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">“We would like women to remain women in their nature, in the whole of their lives, in the aim and fulfilment of these lives, just as we likewise wish men to remain men in their nature and in the aim and fulfilment of their nature and their aims.”—Adolf Hitler</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><img id="media-2875177" style="float: left; margin: 0.2em 1.4em 0.7em 0;" src="http://euro-synergies.hautetfort.com/media/00/00/1886111664.jpg" alt="girl1.jpg" />National Socialism promoted two images of woman: the hardworking peasant mother in traditional dress, and the uniformed woman in service to her people. Both images were an attempt to combat two types of woman that are foreign to Traditional European societies: the Aphrodisian and Amazonian woman.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">To understand the implications of these types, we must first outline J. J. Bachofen’s theory of the phases of human development and their relation to the Traditionalism of Julius Evola, who translated Bachofen’s <em>Das Mutterrecht</em> (<em>Mother Right</em>) into Italian and wrote the <a href="http://thompkins_cariou.tripod.com/id22.html">introduction</a>. Bachofen posited a progressive view of history. The earliest and most primitive civilizations were earth-based, what Bachofen called “hetaerist-aphroditic,” since they were characterized by promiscuity.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">As a revolt against the mistreatment of women in these early societies, Bachofen determined, agricultural-based Demetrian societies were developed. This phase of development was matriarchal, and exalted woman in her role of wife and mother, since it viewed woman and the earth as sources of generation.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Next, patriarchy developed, in which the sun and man were seen as the source of life. States of consciousness, correspondingly, went beyond the earth and the moon in solar-oriented societies.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Bachofen also outlined several regressions within his system. The cult of Dionysus was a regression from a Demetrian back into an earth-based cult, as exemplified by its emphasis on the vine (i.e., earth), a drunken dissolution into nature, and the promiscuous maenads who were its followers. Another regression was found in the various examples of Amazonian women in Western history, who did away with the need for a male principle.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a href="http://www.counter-currents.com/wp-content/uploads/2011/01/women-in-NS-Germany-3.jpg"></a>Evola said that he integrated Bachofen’s ideas in “a wider and more up-to-date order of ideas.” [1]. He posits the Arctic cycle of the Golden Age as the primordial tradition. Demetrian societies came later, and eventually declined into Amazonian and Aphrodisian cycles. Meanwhile, there were descents into Titanic and Dionysian cycles, with a brief revival of the Northern spirit in the heroic age. Although Evola and Bachofen disagreed about the primacy of the Northern tradition, their interpretations of Aphroditism and other degenerations are similar.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">As an earth-based society, the Aphrodisian is entirely focused on the material world. These societies are ruled by “the natural law (<em>ius naturale</em>) of sex motivated by lust, and with no understanding of the relationship of intercourse to conception.” [2] Even the afterlife is viewed not as an ascent to a heaven, but a return to nature. Bachofen describes woman’s status in these cultures as the lowest—she is only a sex object, the property of the tribal chief or any man who wants her. Evola’s interpretation is that in Aphrodisian societies, it is man’s status that is the lowest, since woman is the “sovereign of the man who is merely slave of his senses and sexuality, merely the ‘telluric’ being that finds its rest and its ecstasy only in the woman.” [3] Whether interpreting Aphrodisian societies as degrading to men, women, or both, one aspect is clear: Such a worldview emphasizes the lower aspects of sex, and presents woman as an object of base lust. Contrasted to this are Demetrian societies, in which monogamy and the love of the wife and mother replace mere lust.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a href="http://www.counter-currents.com/wp-content/uploads/2011/01/women-in-NS-Germany-2.jpg"></a>Such Aphrodisian cultures are found only in pre-Aryan and anti-Aryan societies. In the history of the West, Evola theorizes that solar-based societies originally were found throughout Europe. In the more southern areas of Europe, in the timeline of recorded history at least, the solar forces did not withstand opposing forces for long. According to Joseph Campbell, these earth and lunar forces migrated to the Mediterranean from the East, as the Oriental principle was found in the “Aphroditic, Demetrian, and Dionysian legacies of the Sabines and Etruscans, Hellenistic Carthage and, finally, Cleopatra’s Hellenistic Egypt.”[4] Thus, much of what we associate with classical Greece cannot be assumed to be European, but must be interpreted in light of the degenerations that developed from its contact with the East. Rome, according to Evola, was able to ward off the influence of the telluric-maternal cult due to its establishment of a firm political organization that was centered on the virile principles of a solar worldview.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">In addition to the spheres of love and family, Aphrodisian societies have far-reaching political implications as well. Earth and lunar cults were not necessarily (in fact, rarely) governed by women, yet like gynaecocracy, they foster “the egalitarism of the natural law, universalism and communism.” The idea is that Aphrodisian, earth-based societies viewed all men as children of one earth. Thus, “any inequality is an ‘injustice’, an outrage to the law of nature.” The ancient orgies, Evola writes, “were meant to celebrate the return of men to the state of nature through the momentary obliteration of any social difference and of any hierarchy.”[5] This also explains why in some cultures, the lower castes practiced tellurian or lunar rites, while solar rites were reserved for the aristocracy.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a href="http://www.counter-currents.com/wp-content/uploads/2011/01/women-in-NS-Germany-1.jpg"></a><img id="media-2875214" style="float: right; margin: 0.2em 0 1.4em 0.7em;" src="http://euro-synergies.hautetfort.com/media/02/01/1090769752.jpg" alt="roekk-gross.jpg" />These were the Aphrodisian elements that had made their way into the Weimar Republic and Third Reich, and which the National Socialists tried to restrain, along with modern Amazonian woman (the unmarried, childless, career woman in mannish dress). The Aphrodite type was represented by the “movie ‘star’ or some similar fascinating Aphrodisian apparition.”[6] In his introduction to the writings of Bachofen, National Socialist scholar Alfred Baeumler wrote that the modern world has all of the characteristics of a gynaecocratic age. In writing about the European city-woman, he says, “The fascinating female is the idol of our times, and, with painted lips, she walks through the European cities as she once did through Babylon.”[7]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">(PICTURE: Hungarian-born singer Marikka Rökk)</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">The Nazis’ attempts to combat the Aphrodisian type of woman were manifest in various campaigns and in the writings of Nazi leaders. Most prominent was the promotion of the Gretchen type (the Demetrian woman, in her role as mother and wife), and the discouragement of anything that encouraged the fall of woman into a sex toy rather than a partner for men. Primary emphasis was placed on the discouragement of provocative dress, makeup, and unnatural hair, all which have associations with earth-based cults from the East. According to Evola, the Jewish spirit emphasizes the materialist and sensualist sides of life, with the body viewed as a material instrument of pleasure rather than an instrument of the spirit. Thus, ideologies such as cosmopolitanism, egalitarianism, materialism, and feminism are prevalent in a society that has a worldview infused with a Semitic spirit.[8]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a href="http://www.counter-currents.com/wp-content/uploads/2011/01/women-in-NS-Germany-4.jpg"></a>Evola categorized the Aryan spirit as solar and virile, and the Jewish spirit as lunar and feminine. Using Bachofen’s classification system, the latter classifies most easily with Aphrodisian and earth-based cultures — where woman-as-sex-object prevails over woman-as-mother. In fact, there were various versions of “royal Asian women with Aphrodisian features, above all in ancient civilizations of Semitic stock.”[9] A review of archaeological evidence of Aryan and Semitic peoples reveals that, indeed, the only records of Aphrodisian culture in the West (as determined by a culture’s molding of woman into a sex object through fashion, makeup, and the idea of unnatural beauty) are the result of Eastern influence.</span></strong></p><p><span style="color: #ff6600;"><strong><span style="font-family: trebuchet ms,geneva; font-size: small;">Aphrodisian Fashion and Cosmetics Are Absent from the History of Northern Europeans, and Found in Mediterranean Cultures as a Result of Eastern Influence</span></strong></span></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">European civilizations unanimously associated unnatural beauty, achieved by cosmetics and dyed hair, with the lowest castes. This is because in Traditional societies, “health” was a symbol of “virtue” — to feign health or beauty was an attempt to mask the Truth.[10] Although cosmetics and jewelry were used ritually in ancient civilizations, their use eventually degenerated into a purely materialistic function.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"> </span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><img id="media-2875185" style="float: left; margin: 0.2em 1.4em 0.7em 0;" src="http://euro-synergies.hautetfort.com/media/02/02/3096135872.jpg" alt="girl4.jpg" />The earliest Europeans tended toward simplicity in dress and appearance. Adornments were used solely to signify caste or heroic deeds, or were amulets or talismans. In ancient Greece, jewels were never worn for everyday use, but reserved for special occasions and public appearances. In Rome, also, jewelry was thought to have a spiritual power.[11] Western fashion often was used to display rank, as in Roman patricians’ purple sash and red shoes. The Mediterranean cultures, influenced by the East, were the first to become extravagant in dress and makeup. By the time this influence spread to northern Europe, it had been Christianized, and makeup did not appear again in northern Europe until the fourteenth century, after which followed a long period of its association with immorality.[12]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">There is no firm evidence, archeological or narrative, for the use of makeup among the Anglo-Saxons. Only one story exists about its use among the Vikings, that of tenth century A.D. traveler Ibrahim Al-Tartushi, who suggested that Vikings in Hedeby (in modern northern Germany) used kohl to protect against the evil eye (obviously an import from the East). Instead of makeup (outside of their often-described war paint), early northern Europeans focused on cleanliness and simplicity, as well as plant-based oils and aromatherapy. Archeological evidence reveals grooming tools for keeping hair tidy and teeth clean, and long hair was an essential beauty element for women.[13] Much of the jewelry worn by Vikings was religious, received as a reward for bravery in battle, or used to fasten clothing (such as brooches).[14]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Ancient Greece and Rome started out similar to northern Europe in the realms of fashion and beauty, but were quickly influenced by the East. Cosmetics were introduced to Rome from Egypt, and become associated with prostitutes and slaves. Prostitutes tended to use more makeup and perfume as they got older, practices that were looked down on as attempts to mask the unpleasant sights and odors of the lower classes. In fact, the Latin <em>lenocinium</em> means both “prostitution” and “makeup.” For a long time, cosmetics also were associated with non-white races, particular those from the Orient. As Rome degenerated, however, the use of makeup spread to many classes, with specialized slaves devoting much time to applying face paint to their masters, especially to lighten the skin color.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Although cosmetics became more accepted in Rome, their use was contrary to Roman beliefs and discouraged in their writings. Romans did not believe in “unnatural embellishment,” but only the preservation of natural beauty, for which there were many concoctions. Such unadulterated beauty was associated with chastity and morality. As an example, the Vestal Virgins did not use makeup. One who did, Postumia, was accused of <em>incestum</em>, a broad category that signifies immoral and irreligious acts.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">In addition, Roman men found it suspicious when women <em>tried</em> to appear beautiful: the implications of cosmetic use included a lack of natural beauty, lack of chastity, potential for adultery, seductiveness, unnatural aversion to the traditional roles for women, manipulation, and deceitfulness. The poet Juvenal wrote, “a woman buys scents and lotions with adultery in mind.” Seneca believed the use of cosmetics was contributing to the decline in morality in the Rome Empire, and advised virtuous women to avoid them.[15] The only surviving text from Rome that approves of cosmetics, Ovid’s <em>Medicamina Faciei Femineae </em>(<em>Cosmetics for the Female Face</em>), gives natural remedies for whiter skin and blemishes but extols the virtues of good manners and a good disposition as highest of all beauty treatments.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Originally, the simplest hairstyles were prized in Rome, with women wearing their hair long, often with a headband. Younger girls favored a bun at the nape of the neck, or a knot on top of their head. Elaborate hairstyles only came into fashion during the Roman Empire as it degenerated.[16]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">In ancient Greece, as well, makeup was the domain of lower-class women, who attempted to emulate the fair skin of the upper classes who stayed indoors. Rouge was sometimes used to give the skin a healthy and energetic glow. This tradition was continued by women in the Middle Ages, who also valued fair skin.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Cosmetics, dyed hair, and over-accessorizing continued to be associated with loose women as Western society was Christianized. Saint Irenaeus included cosmetics in a list of evils brought to the women who married fallen angels. The early Christian writers Clement of Alexandria, Tatian the Assyrian, and Tertullian also trace the origin of cosmetics to fallen angels.[17]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Dress presents a more difficult area to examine. Although the Nazis associated skimpy dress with foreign elements, this has not always been the case in West. Aryan societies generally did not moralize sex, nor see the body as shameful; women could show a bare breast or wear a short tunic without being viewed as a sex object. In fact, Bachofen reports that more restrictive dress represented a move toward Eastern cultures, which, seeing woman as temptress, insist on extensive covering. According to Plutarch, speaking on the old Dorian spirit:</span></strong></p><p style="padding-left: 30px;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">There was nothing shameful about the nakedness of the virgins, for they were always accompanied by modesty and lechery was banned. Rather, it gave them a taste for simplicity and a care for outward dignity.[18]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Much of these distinctions in beauty treatments can be traced to deeper sources, to the differences in spirit of different peoples. Evola asserts the Roman spirit as the positive side of the Italian people, and the Mediterranean (more influenced by the East) as the negative that needs to be rectified. The first Mediterranean trait is “love for outward appearances and grand gestures”—it is the type that “needs a stage.” In such people, he says, there is a split in the personality: there is “an ‘I’ that plays the role and an ‘I’ that regards his part from the point of view of a possible observer or spectator, more or less as actors do.”</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">A different kind of split, one that instead supervises one’s conduct to avoid “primitive spontaneity,” is more befitting of the Roman character. The ancient Romans had a model of “sober, austere, active style, free form exhibitionism, measured, endowed with a calm awareness of one’s dignity.” Another negative trait of the Mediterranean type, Evola notes, is individualism, brought about by “the propensity toward outward appearances.” Evola also cites “concern for appearances but with little or no substance” as typical of the Mediterranean type.[19] Such differences in spirit will manifest in the material choices that are inherent to different peoples.</span></strong></p><p style="text-align: center;"><span style="color: #ff6600;"><strong><span style="font-family: trebuchet ms,geneva; font-size: small;">Notes</span></strong></span></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"> </span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">1. Julius Evola, <em><a href="http://www.amazon.com/gp/product/089281506X?ie=UTF8&tag=countecurrenp-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=089281506X">Revolt Against the Modern World</a><img style="margin: 0px;" src="http://www.assoc-amazon.com/e/ir?t=countecurrenp-20&l=as2&o=1&a=089281506X" border="0" alt="" width="1" height="1" /></em>, trans. Guido Stucco (Rochester, Vt.: Inner Traditions, 1995), 211, footnote.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">2. Joseph Campbell, Introduction, <em><a href="http://www.amazon.com/gp/product/0691017972?ie=UTF8&tag=countecurrenp-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=0691017972">Myth, Religion, and Mother Right</a><img style="margin: 0px;" src="http://www.assoc-amazon.com/e/ir?t=countecurrenp-20&l=as2&o=1&a=0691017972" border="0" alt="" width="1" height="1" /></em>, by J. J. Bachofen, trans. Ralph Manheim (Princeton: Princeton University Press, 1967), xxx–xxxi.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">3. Evola, <a href="http://thompkins_cariou.tripod.com/id8.html">“Do We Live in a Gynaecocratic Society?”</a></span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">4. Campbell, “Introduction” to Bachofen, xlviii.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">5. Evola, “Gynaecocratic.”</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">6. Evola, <a href="http://thompkins_cariou.tripod.com/id22.html">“Matriarchy in J.J. Bachofen’s Work.”</a></span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">7. Alfred Baeumler, quoted in Evola, “Matriarchy.”</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">8. Michael O’Meara, <a href="http://www.toqonline.com/blog/evolas-anti-semitism/">“Evola’s Anti-Semitism.”</a></span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">9. Evola, “Gynaecocratic.”</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">10. Evola, <em>Revolt</em>, 102.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">11. <a href="http://www.robibrad.demon.co.uk/Chapter5.htm">“Creationism & the Early Church.”</a></span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">12. <a href="http://www.xtimeline.com/evt/view.aspx?id=116476">“Cosmetics use resurfaces in Middle Ages.”</a></span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">13. <a href="http://www.octavia.net/9thclife/Cosmetics.htm">“In Pursuit of Beauty.”</a></span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">14.<em> </em>Fiona McDonald,<em><a href="http://www.amazon.com/gp/product/0836868560?ie=UTF8&tag=countecurrenp-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=0836868560">Jewelry And Makeup Through History</a><img style="margin: 0px;" src="http://www.assoc-amazon.com/e/ir?t=countecurrenp-20&l=as2&o=1&a=0836868560" border="0" alt="" width="1" height="1" /></em> (Milwaukee, Wis.: Gareth Stevens, 2007), 13.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">15. Wikipedia. <a href="http://en.wikipedia.org/wiki/Cosmetics_in_Ancient_Rome">“Cosmetics in Ancient Rome.”</a></span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">16. <a href="http://www.roman-colosseum.info/roman-clothing/roman-hairstyles.htm">“Roman Hairstyles.”</a></span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">17. <a href="http://www.robibrad.demon.co.uk/Chapter5.htm">“Creationism & the Early Church.”</a></span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">18. Plutarch, quoted in Bachofen, 171.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">19. Evola, <em><a href="http://www.amazon.com/gp/product/0892819057?ie=UTF8&tag=countecurrenp-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=0892819057">Men Among the Ruins: Post-War Reflections of a Radical Traditionalist</a><img style="margin: 0px;" src="http://www.assoc-amazon.com/e/ir?t=countecurrenp-20&l=as2&o=1&a=0892819057" border="0" alt="" width="1" height="1" /></em>, trans. Guido Stucco (Rochester, Vt.: Inner Traditions, 2002), 260–62.</span></strong></p><div id="post-8980" class="hentry p1 post publish author-amanda-bradley category-nanr tag-adolf-hitler tag-amanda-bradley tag-articles tag-fashion tag-j-j-bachofen tag-julius-evola tag-national-socialism tag-north-american-new-right tag-originals tag-sex-roles tag-sexuality tag-the-jewish-question tag-traditionalism tag-women comments-open pings-open sticky y2011 m02 d01 h00 slug-nazi-fashion-wars-the-evolian-revolt-against-aphroditism-in-the-third-reich-part-2"><h1 class="entry-title"><span style="font-family: arial black,avant garde; color: #ff6600; font-size: x-large;"><strong>Nazi Fashion Wars:</strong></span><br /><span style="font-family: arial black,avant garde; color: #ff6600; font-size: x-large;"><strong>The Evolian Revolt Against Aphroditism in the Third Reich, Part 2</strong></span></h1><div class="entry-meta"><span style="color: #ff6600;"><strong><span style="font-family: trebuchet ms,geneva; font-size: small;">Jewish Views on Jewelry and Cosmetics as Aphrodisian, Jewish Involvement in the Fashion Industry, and the Reaction of Germany</span></strong></span></div><div class="entry-content"><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><img id="media-2875179" style="float: right; margin: 0.2em 0 1.4em 0.7em;" src="http://euro-synergies.hautetfort.com/media/02/02/936099168.jpg" alt="girl2.jpg" />There is much archeological evidence for cosmetics and other beauty treatments in the East, particularly in Egypt and Asia. In Arab cultures, cosmetic use is traced back to ancient times, and there are no prohibitions in Islamic law against cosmetics. Though a simple use of makeup or hair dye could not be evidence of an Aphrodisian belief system, if such use is intended to limit woman’s role to the sexual realm, then we can assume there are elements of the culture that are earth-based and opposed to the Aryan solar cults.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Judaism is not historically opposed to cosmetics and jewelry, although two stories can be interpreted as negative indictments on cosmetics and too much finery: Esther rejected beauty treatments before her presentation to the Persian king, indicating that the highest beauty is pure and natural; and Jezebel, who dressed in finery and eye makeup before her death, may the root of some associations between makeup and prostitutes.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">In most cases, however, Jewish views on cosmetics and jewelry tend to be positive and indicate woman’s role as sexual: “In the rabbinic culture, ornamentation, attractive dress and cosmetics are considered entirely appropriate to the woman in her ordained role of sexual partner.” In addition to daily use, cosmetics also are allowed on holidays on which work (including painting, drawing, and other arts) are forbidden; the idea is that since it is pleasurable for women to fix themselves up, it does not fall into the prohibited category of work.[1]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">In addition to the historical distinctions between cultures on cosmetics, jewelry, and fashion, the modern era has demonstrated that certain races enter industries associated with the Aphrodisian worldview more than others. Overwhelmingly, Jews are overrepresented in all of these arenas. Following World War I, the beauty and fashion industries became dominated by huge corporations, many of the Jewish-owned. Of the four cosmetics pioneers — Helena Rubenstein, Elizabeth Arden, Estée Lauder (née Mentzer), and Charles Revson (founder of Revlon) — only Elizabeth Arden was not Jewish. In addition, more than 50 percent of department stores in America today were started or run by Jews. (Click <a href="http://www.jewishachievement.com/about/about.html">here</a> for information about Jewish department stores and jewelers, and <a href="http://www.jewishtribalreview.org/fashion.htm">here</a> for Jewish fashion designers).</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Hitler was not the only one who noticed Jewish influence in fashion and thought it harmful. Already in Germany, a belief existed that Jewish women were “prone to excess and extravagance in their clothing.” In addition, Jews were accused of purposefully denigrating women by designing immoral, trashy clothing for German women.[2] There was an economic aspect to the opposition of Jews in fashion, as many Germans thought them responsible for driving smaller, German-owned clothiers out of business. In 1933, an organization was founded to remove Jews from the Germany fashion industry. Adefa “came about not because of any orders emanating from high within the state hierarchy. Rather, it was founded and membered by persons working in the fashion industry.”[3] According to Adefa’s figures, Jewish participation was 35 percent in men’s outerwear, hats, and accessories; 40 percent in underclothing; 55 percent in the fur industry; and 70 percent in women’s outerwear.[4]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Although many Germans disliked the Jewish influence in beauty and fashion, it was recognized that the problem was not so much what particular foreign race was impacting German women, but that <em>any</em> foreign influence was shaping their lives and altering their spirit. The Nazis obviously were aware of the power of dress and beauty regimes to impact the core of woman’s self-image and being. According to Agnes Gerlach, chairwoman for the Association for German Women’s Culture:</span></strong></p><p style="padding-left: 30px;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Not only is the beauty ideal of another race physically different, but the position of a woman in another country will be different in its inclination. It depends on the race if a woman is respected as a free person or as a kept female. These basic attitudes also influence the clothes of a woman. The southern ‘showtype’ will subordinate her clothes to presentation, the Nordic ‘achievement type’ to activity. The southern ideal is the young lover; the Nordic ideal is the motherly woman. Exhibitionism leads to the deformation of the body, while being active obligates caring for the body. These hints already show what falsifying and degenerating influences emanate from a fashion born of foreign law and a foreign race.[5]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Gerlach’s statements echo descriptions of Aphrodisian cultures entirely: Some cultures view women as a sex object, and elements of promiscuity run through all areas of women’s dress and toilette; Aryan cultures have a broader understanding of the possibilities of the female being and celebrate woman’s natural beauty.</span></strong></p><p><span style="color: #ff6600;"><strong><span style="font-family: trebuchet ms,geneva; font-size: small;">The Introduction of Aphrodisian Elements into Germany and the Beginning of the Fashion Battles</span></strong></span></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Long before the Third Reich, Germans battled the French on the field of fashion; it was a battle between the Aphrodisian culture that had made its way to France, and the Demetrian placement of woman as a wife and mother. As early as the 1600s, German satirical picture sheets were distributed that showed the “Latin morals, manners, customs, and vanity” of the French as threatening Nordic culture in Germany. In the twentieth century, Paris was the height of high fashion, and as tensions between the two countries increased, the French increased their derogatory characterizations of German women for not being stereotypically Aphrodisian. In 1914, a Parisian comic book presented Germans as “a nation of fat, unrefined, badly dressed clowns.”[6] And in 1917, a French depiction of “Virtuous Germania” shows her as “a fat, large-breasted, mean-looking woman, with a severe scowl on her chubby face.”[7]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Hitler saw the French fashion conglomerate as a manifestation of the Jewish spirit, and it was common to hear that Paris was controlled by Jews. Women were discouraged from wearing foreign modes of dress such as those in the Jewish and Parisian shops: “Sex appeal was considered to be ‘Jewish cosmopolitanism’, whilst slimming cures were frowned upon as counter to the birth drive.”[8] Thus, the Nazis staunch stance against anything French was in part a reaction to the Latin qualities of French culture, which had migrated to the Mediterranean thousands of years earlier, and that set the highest image of woman as something German men did not want: “a frivolous play toy that superficially only thinks about pleasure, adorns herself with trinkets and spangles, and resembles a glittering vessel, the interior of which is hollow and desolate.”[9] Such values had no place in National Socialism, which promoted autarky, frugalness, respect for the earth’s resources, natural beauty, a true religiosity (Christian at first, with the eventual goal to return to paganism), devotion to higher causes (such as to God and the state), service to one’s community, and the role of women as a wife and mother.</span></strong></p><p><span style="color: #ff6600;"><strong><span style="font-family: trebuchet ms,geneva; font-size: small;">Opposition to the Aphrodisian Culture in the Third Reich</span></strong></span></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Most students of Third Reich history are familiar with the more popular efforts to shape women’s lives: the <em>Lebensborn</em> program for unwed mothers, interest-free loans for marriage and children, and propaganda posters that emphasized health and motherhood. But some of the largest battles in the fight for women occurred almost entirely within the sphere of fashion—in magazines, beauty salons, and women’s organizations.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">The Nazis did not discount fashion, only its Aphrodisian manifestations. On the contrary, they understood fashion as a powerful political tool in shaping the mores of generations of women. Fashion and beauty also were recognized as important elements in the cultural revolution that is necessary for lasting political change. German author Stafan Zweig commented on fashion in the 1920s:</span></strong></p><p style="padding-left: 30px;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Today its dictatorship becomes universal in a heartbeat. No emperor, no khan in the history of the world ever experienced a similar power, no spiritual commandment a similar speed. Christianity and socialism required centuries and decades to win their followings, to enforce their commandments on as many people as a modern Parisian tailor enslaves in eight days.[10]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Thus, Nazi Germany established a fashion bureau and numerous women’s organizations as active forces of cultural hegemony. Gertrud Scholtz-Klink, the national leader of the NS-Frauenschaft (NSF, or National Socialist Women’s League), said the organization’s aim was to show women how their small actions could impact the entire nation.[11] Many of these “small actions” involved daily choices about dress, shopping, health, and hygiene.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">The biggest enemies of women, according to the Nazi regime, were those un-German forces that worked to denigrate the German woman. These included Parisian high fashion and cosmetics, Jewish fashion, and the Hollywood image of the heavily made up, cigarette-smoking vamp—the archetype of the Aphrodisian. These forces not only impacted women’s clothing, personal care choices, and activities, but were dangerous since they touched the German woman’s very spirit.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><img id="media-2875194" style="float: left; margin: 0.2em 1.4em 0.7em 0;" src="http://euro-synergies.hautetfort.com/media/01/00/2246795632.jpg" alt="girl5.jpg" />Although the image of the dirndl-wearing woman working the fields was heavily promoted, Hitler was not anti-fashion and realized the value in beautiful dress and that in order to retain women’s support, he could not do away with their luxury items completely. Part of the reason he opposed Joseph Goebbels’ 1944 plans to close fashion houses and beauty parlors was not because he disagreed, but because he was “fearful that this would antagonize German women,” particular those of the middle classes who he relied on for support.[12] Hitler showed his concern for tasteful clothing when he rejected the first design of girls’ uniforms for the Bund Deutscher Mädel (BDM, League of German Girls) as “old sacks” and said the look should not be “too primitive.”[13] And in a conference with party leaders he said:</span></strong></p><p style="padding-left: 30px;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Clothing should not now suddenly return to the Stone Age; one should remain where we are now. I am of the opinion that when one wants a coat made, one can allow it to be made handsomely. It doesn’t become more expensive because of that. . . . Is it really something so horrible when [a woman] looks pretty? Let’s be honest, we all like to see it.[14]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Though understanding the need for tasteful and beautiful dress, the Nazis were adamantly against elements foreign to the Nordic spirit. The list included foreign fashion, trousers, provocative clothing, cosmetics, perfumes, hair alterations (such as coloring and permanents), extensive eyebrow plucking, dieting, alcohol, and smoking. In February 1916, the government issued a list of “forbidden luxury items” that included foreign (i.e., French) cosmetics and perfumes.[15] Permanents and hair coloring were strongly discouraged. Although the Nazis were against provocative clothing in everyday dress, they encouraged sportiness and were certainly not prudish about young girls wearing shorts to exercise. A parallel can be seen in the scanty dress worn by Spartan girls during their exercises, a civilization characterized by its Nordic spirit and solar-orientation.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Some have said that Hitler was opposed to cosmetics because of his vegetarian leanings, since cosmetics were made from animal byproducts. More likely, he retained the same views that kept women from wearing makeup for centuries in Western countries—the innate understanding that the Aphrodisian woman is opposed to Aryan culture. Nazi proponents said “red lips and painted cheeks suited the ‘Oriental’ or ‘Southern’ woman, but such artificial means only falsified the true beauty and femininity of the German woman.”[16] Others said that <em>any</em> amount of makeup or jewelry was considered “sluttish.”[17] Magazines in the Third Reich still carried advertisements for perfumes and cosmetics, but articles started advocating minimal, natural-looking makeup, for the truth was that most women were unable to pull off a fresh and healthy image without a little help from cosmetics.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Although jewelry and cosmetics were not banned, many areas of the Third Reich were impossible to enter unless conforming to Nazi ideals. In 1933, “painted” women were banned from <em>Kreisleitung</em> party meetings in Breslau. Women in the <em>Lebensborn</em> program were not allowed to use lipstick, pluck their eyebrows, or paint their nails.[18] When in uniform, women were forbidden to wear conspicuous jewelry, brightly colored gloves, bright purses, and obvious makeup.[19] The BDM also was influential in shaping fashion in the regime, with young girls taking up the use of clever pejoratives to reinforce the regime’s message that unnatural beauty was not Aryan. The Reich Youth Leader said:</span></strong></p><p style="padding-left: 30px;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">The BDM does not subscribe to the untruthful ideal of a painted and external beauty, but rather strives for an honest beauty, which is situated in the harmonious training of the body and in the noble triad of body, soul, and mind. Staunch BDM members whole-heartedly embraced the message, and called those women who cosmetically tried to attain the Aryan female ideal ‘n2 (nordic ninnies)’ or ‘b3 (blue-eyed, blonde blithering idiots).’[20]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">The Nazis offered many alternatives to Aphrodisian values: beauty would be derived from good character, exercise outdoors, a good diet, healthy skin free of the harsh chemicals in makeup, comfortable (yet still stylish and flattering) clothing, and from the love for her husband, children, home, and country. The most encouraged hairstyles were in buns or plaits—styles that saved money on trips to the beauty salon and were seen as more wholesome and befitting of the German character. In fact, <em>Tracht</em> (traditional German dress) was viewed as not merely clothing, but also as “the expression of a spiritual demeanor and a feeling of worth . . . Outwardly, it conveys the expression of the steadfastness and solid unity of the rural community.”[21] Foreign clothing designs, according to Gerlach, led to physical and “psychological distortion and damage, and thereby to national and racial deterioration.”[22]</span></strong></p><p style="text-align: center;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">* * *</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">Some people may be inclined to interpret Aphrodisian culture as positive for the sexes—it puts the emphasis for women not on careers but on their existence as sexual beings. Men often encourage such behavior by their dating choices and by complimenting an Aphrodisian “look” in women. But Aphrodisian culture is not only damaging to women, as Bachofen relates, by reducing them to the status of sex slave of multiple men. It also is degrading for men, at the level of personality and at the deepest levels of being. As Evola writes about the degeneration into Aphroditism:</span></strong></p><p style="padding-left: 30px;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">The chthonic and infernal nature penetrates the virile principle and lowers it to a phallic level. The woman now dominates man as he becomes enslaved to the senses and a mere instrument of procreation. Vis-à-vis the Aphrodistic goddess, the divine male is subjected to the magic of the feminine principle and is reduced to the likes of an earthly demon or a god of the fecundating waters—in other words, to an insufficient and dark power.[23]</span></strong></p><p style="padding-left: 30px;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">(PICTURE: Swedish singer Zarah Leander)</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><img id="media-2875209" style="float: left; margin: 0.2em 1.4em 0.7em 0;" src="http://euro-synergies.hautetfort.com/media/00/02/2382647356.jpg" alt="Zarah_Leander_DW_Ku_389109g.jpg" />Aphroditism also contributes to the loss of wonder that is essential to a transcendent-based worldview, since many now find it hard to be moved by the ordinary. Josef Pieper discusses the importance of being able to see the divine in the natural:</span></strong></p><p style="padding-left: 30px;"><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">If someone needs the ‘unusual’ to be moved to astonishment, that person has lost the ability to respond rightly to the wondrous, the <em>mirandum</em>, of being. The hunger for the sensational . . . is an unmistakable sign of the loss of the true power of wonder, for a <em>bourgeois</em>-ized humanity.[24]</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">A society that promotes so much unnatural beauty will no doubt lose the ability to experience the wondrous in the natural. It is essential that people retain the ability to love and be moved by the pure and natural, in order to once again return to a civilization centered in a Traditional Aryan worldview.</span></strong></p><p style="text-align: center;"><span style="color: #ff6600;"><strong><span style="font-family: trebuchet ms,geneva; font-size: small;">Notes</span></strong></span></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">1. Daniel Boyarin, <a href="http://jwa.org/encyclopedia/article/sex">“Sex,”</a> Jewish Women’s Archive.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">2. Irene Guenther, <em><a href="http://www.amazon.com/gp/product/185973717X?ie=UTF8&tag=countecurrenp-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=185973717X">Nazi ‘Chic’?: Fashioning Women in the Third Reich</a><img style="margin: 0px;" src="http://www.assoc-amazon.com/e/ir?t=countecurrenp-20&l=as2&o=1&a=185973717X" border="0" alt="" width="1" height="1" /></em> (Oxford: Berg, 2004), 50–51.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">3. Guenther, 16.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">4. Guenther, 159.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">5. Agnes Gerlach, quoted in Guenther, 146.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">6. Guenther, 21–22.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">7. Guenther, 26.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">8. Matthew Stibbe, “Women and the Nazi state,” <em>History Today</em>, vol. 43, November 1993.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">9. Guenther, 93.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">10. Stefan Zweig, quoted in Guenther, 9.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">11. Jill Stephenson, <em><a href="http://www.amazon.com/gp/product/0582418364?ie=UTF8&tag=countecurrenp-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=0582418364">Women in Nazi Germany</a><img style="margin: 0px;" src="http://www.assoc-amazon.com/e/ir?t=countecurrenp-20&l=as2&o=1&a=0582418364" border="0" alt="" width="1" height="1" /></em> (Essex, UK: Pearson, 2001), 88.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">12. Stephenson, 133.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">13. Guenther, 120.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">14. Adolf Hitler, quoted in Guenther, 141.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">15. Guenther, 32.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">16. Guenther, 100.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">17. Guido Knopp, <em><a href="http://www.amazon.com/gp/product/0750944382?ie=UTF8&tag=countecurrenp-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=0750944382">Hitler’s Women</a><img style="margin: 0px;" src="http://www.assoc-amazon.com/e/ir?t=countecurrenp-20&l=as2&o=1&a=0750944382" border="0" alt="" width="1" height="1" /></em> (New York: Routledge, 2003), 231.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">18. Guenther, 99.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">19. Guenther, 129.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">20. Guenther, 121.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">21. Guenther, 111.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">22. Gerlach, quoted in Guenther, 145.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">23. Evola, <em>Revolt</em>, 223.</span></strong></p><p><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;">24. Josef Pieper, <em><a href="http://www.amazon.com/gp/product/1586172565?ie=UTF8&tag=countecurrenp-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=1586172565">Leisure: The Basis of Culture</a><img style="margin: 0px;" src="http://www.assoc-amazon.com/e/ir?t=countecurrenp-20&l=as2&o=1&a=1586172565" border="0" alt="" width="1" height="1" /></em>, trans. Gerald Malsbary (South Bend, Ind.: St. Augustine’s Press, 1998), 102. </span></strong><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"> </span></strong><br /><br /><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a style="position: relative; top: 5px; left: 25px;" href="http://www.counter-currents.com/2010/06/the-dispossessed-majority/"></a> </span></strong><br /><br /><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a style="position: relative; top: 5px; left: 25px;" href="http://www.counter-currents.com/2010/06/might-is-right/"></a> </span></strong><br /><br /><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a style="position: relative; top: 5px; left: 25px;" href="http://www.counter-currents.com/2010/06/cultural-insurrections/"></a> </span></strong><br /><br /><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a style="position: relative; top: 5px; left: 25px;" href="http://www.counter-currents.com/2010/06/impeachment-of-man/"></a> </span></strong><br /><br /><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a style="position: relative; top: 5px; left: 25px;" href="http://www.counter-currents.com/2010/06/and-time-rolls-on/"></a> </span></strong><br /><br /><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a style="position: relative; top: 5px; left: 25px;" href="http://www.counter-currents.com/2010/06/gold-in-the-furnace/"></a> </span></strong><br /><br /><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a style="position: relative; top: 5px; left: 25px;" href="http://www.counter-currents.com/2010/06/defiance/"></a> </span></strong><br /><br /><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a style="position: relative; top: 5px; left: 25px;" href="http://www.counter-currents.com/2010/06/race-and-the-american-prospect/"></a> </span></strong><br /><br /><strong><span style="font-family: trebuchet ms,geneva; color: #c0c0c0; font-size: small;"><a style="position: relative; top: 5px; left: 25px;" href="http://www.counter-currents.com/2010/06/ethnopolitics/"></a></span></strong><br /><br /></p></div></div></div>
Ratatosk
http://euro-synergies.hautetfort.com/about.html
Gender-Wahn: Mutter und Vater werden ”Elter 1” und ”Elter 2”
tag:euro-synergies.hautetfort.com,2011-01-11:3059763
2011-01-11T00:20:00+01:00
2011-01-11T00:20:00+01:00
Gender-Wahn: Mutter und Vater werden »Elter 1« und »Elter 2« Udo...
<h1><span style="font-size: xx-large; color: #ff6600; font-family: arial black,avant garde;"><strong>Gender-Wahn: Mutter und Vater werden »Elter 1« und »Elter 2«</strong></span></h1><h2><span style="font-size: large; color: #c0c0c0; font-family: arial black,avant garde;"><strong>Udo Ulfkotte</strong></span></h2><p class="introTeaser"> </p><p><span style="color: #c0c0c0;"><strong><span style="font-size: small; font-family: trebuchet ms,geneva;"><img id="media-2837984" style="float: left; margin: 0.2em 1.4em 0.7em 0;" src="http://euro-synergies.hautetfort.com/media/00/01/2081467721.jpg" alt="RTEmagicC_ES-2_jpg.jpg" />Auf den Formularen amerikanischer Behörden sollen nach einer Entscheidung der Obama-Regierung die Begriffe <a href="http://hosted.ap.org/dynamic/stories/U/US_US_STATE_DEPARTMENT?SECTION=HOME&SITE=AP&TEMPLATE=DEFAULT" target="_blank">»mother« (Mutter) und »father« (Vater)</a> durch »parent one« (Elter 1) und »parent two« (Elter 2) ersetzt werden. US-Außenministerin Hilary Clinton will mit diesem Schritt die angebliche Benachteiligung von Schwulen und Lesben in Formularen des <em>State Department</em> beenden. Zeitungen geben derweil Ratschläge, wie man Kinderzimmer geschlechtsneutral einrichtet. Ganz anders in China: Da schickt man kleine Mädchen nun auf Jungentoiletten und umgekehrt, damit sie sich an bestimmte Unterschiede gewöhnen.</span></strong></span></p><p><span style="color: #c0c0c0;"><strong><span style="font-size: small; font-family: trebuchet ms,geneva;">Mehr: <a href="http://info.kopp-verlag.de/hintergruende/deutschland/udo-ulfkotte/gender-wahn-mutter-und-vater-werden-elter-1-und-elter-2-.html">http://info.kopp-verlag.de/hintergruende/deutschland/udo-ulfkotte/gender-wahn-mutter-und-vater-werden-elter-1-und-elter-2-.html</a></span></strong></span></p>
Zed
http://metapoinfos.hautetfort.com/about.html
Oswald Spengler !
tag:metapoinfos.hautetfort.com,2010-12-21:3035404
2010-12-21T10:45:00+01:00
2010-12-21T10:45:00+01:00
Le numéro 59-60 de la revue Nouvelle Ecole est disponible ! Comme...
<p style="text-align: justify;"><span style="font-size: small;">Le numéro 59-60 de la revue <em>Nouvelle Ecole</em> est disponible ! </span></p><p style="text-align: justify;"><span style="font-size: small;">Comme annoncé, il est centré sur <strong>Oswald Spengler</strong> et sa philosophie de l'histoire. On y trouvera une introduction à l'oeuvre de Spengler, par <strong>Alain de Benoist</strong>, des articles de <strong>Michel Lhomme</strong>, <strong>Emmanuel Mattiato </strong>et <strong>Domenico Conte</strong>, le meilleur spécialiste italien du philosophe, qui lui a consacré de deux ouvrages <strong><em>Introduzione a Spengler </em></strong>(Laterza, 1997) et<em> </em> <strong><em>Albe e tramonti d’Europa. Su Jünger e Spengler </em></strong>(Edizioni di Storia e Letteratura, 2009).</span></p><p style="text-align: justify;"><span style="font-size: small;">A côté du dossier sur Spengler, on trouvera aussi un article consacré à la tradition bulgare de la danse sur les braises, un article et un entretien sur <strong>Ramiro de Maeztu</strong>, écrivain espagnol, défenseur de l'hispanité, mort fusillé pendant la guerre civile, et la suite et la fin de l'étude de <strong>Gérard Zwang</strong>, débutée dans le numéro précédent, consacrée à la sexologie. </span></p><p style="text-align: justify;"><span style="font-size: small;">Il est possible de se procurer ce numéro sur <a href="http://www.revue-elements.com/nouvelle-ecole-Oswald-Spengler.html">le site de la revue Eléments</a>. </span></p><p style="text-align: justify;"><span style="font-size: small;"> </span></p><p style="text-align: center;"><img id="media-2808436" style="margin: 0.7em 0;" src="http://metapoinfos.hautetfort.com/media/00/01/2806318531.jpg" alt="Oswald Spengler.jpg" /></p><p> </p><blockquote><p style="text-align: justify;"><span style="font-size: small;"><strong>Au sommaire : </strong></span></p><p style="text-align: justify;"><span style="font-size: small;">Oswald Spengler. Une introduction (Alain de Benoist) </span></p><p style="text-align: justify;"><span style="font-size: small;">Oswald Spengler après « Le déclin de l’Occident » (Domenico Conte)</span></p><p style="text-align: justify;"><span style="font-size: small;">Oswald Spengler et l’idée de « développement » (Domenico Conte)</span></p><p style="text-align: justify;"><span style="font-size: small;">Perspectives d’histoire universelle dans l’œuvre de Spengler (Domenico Conte)</span></p><p style="text-align: justify;"><span style="font-size: small;">Le double visage de la Russie et les problèmes de l’Allemagne à l’Est (Oswald Spengler)</span></p><p style="text-align: justify;"><span style="font-size: small;">Oswald Spengler et le IIIe Reich (Alain de Benoist)</span></p><p style="text-align: justify;"><span style="font-size: small;">Carl Schmitt, lecteur de Spengler (Emmanuel Mattiato)</span></p><div style="text-align: justify;"><span style="font-size: small;">Oswald Spengler et l’Amérique latine (Michel Lhomme)</span></div><div style="text-align: justify;"><span style="font-size: small;"> </span></div><div style="text-align: justify;"><span style="font-size: small;">Le parcours espagnol et européen de Ramiro de Maeztu (Pedro Carlos González Cuevas)</span></div><div style="text-align: justify;"><span style="font-size: small;"> </span></div><div style="text-align: justify;"><span style="font-size: small;">« Maeztu a élaboré une veritable théorie de l’hispanité » (Entretien avec Pedro Carlos González Cuevas)</span></div><div style="text-align: justify;"><span style="font-size: small;"> </span></div><div style="text-align: justify;"><span style="font-size: small;">La valeur de l’hispanité (Ramiro de Maeztu)</span></div><div style="text-align: justify;"><span style="font-size: small;"> </span></div><div style="text-align: justify;"><span style="font-size: small;">La sexologie (II) (Gérard Zwang)</span></div><div style="text-align: justify;"><span style="font-size: small;"> </span></div><div style="text-align: justify;"><span style="font-size: small;">La danse de braise des Nestinari (Entretien avec Valeria Fol)</span></div></blockquote>
Ratatosk
http://euro-synergies.hautetfort.com/about.html
Gender Mainstreaming: Woher kommt eigentlich der Wahnsinn?
tag:euro-synergies.hautetfort.com,2010-06-23:2796098
2010-06-23T00:25:00+02:00
2010-06-23T00:25:00+02:00
Gender Mainstreaming: Woher kommt eigentlich der Wahnsinn?...
<div class="teaserText"> <h1><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><span style="font-size: x-large;"><span style="font-family: arial black,avant garde;">Gender Mainstreaming: Woher kommt eigentlich der Wahnsinn?</span></span></span></span></span></h1> <h2><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><span style="font-size: medium;"><span style="font-family: arial black,avant garde;">Wang Xin Long</span></span></span></span></span></h2> <p class="introTeaser"><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong><span style="font-size: medium;"><span style="font-family: arial black,avant garde;">Ex:</span></span> <a href="http://info.kopp-verlag.de/"><span style="font-size: medium;"><span style="font-family: arial black,avant garde;">http://info.kopp-verlag.de/</span></span></a></strong></span></span></span></p> <p class="introTeaser"><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Das Gender-Konzept ist ganz sicher nicht gottgegeben. Es ist eine Erfindung des Menschen. Aber welcher Mensch kann sich diese Doktrin ausgedacht haben, und welche Leute sind es, die hinter dieser Doktrin stehen? Irgendwoher muss der Wahnsinn doch kommen! Gehen wir heute gemeinsam auf die Suche nach dem Ursprung.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong> </strong></span></span></span></p> <div style="width: 575px; padding: 1px;"> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong><img width="550" src="http://info.kopp-verlag.de/data/image/Wang_Xin_Long/2010-06/Gender%20Mainstreaming%20Woher%20kommt%20eigentlich%20der%20Wahnsinn/shutterstock_32400007_1.jpg" height="309" style="margin: 5px; vertical-align: bottom;" /></strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Wie bereits zu einem früheren Zeitpunkt dargelegt, ist das Gender-Konzept eine tragende Säule des Neoliberalismus, jener Ideologie, die die Abschaffung aller gesellschaftlicher Werte zum Ziel hat, zur Erschaffung dessen, was als die <em>Totale Wirtschaft</em> umschrieben werden kann. Es sind die klugen und redegewandten, aber auch arbeitsscheuen und anderweitig nutzlosen Vordenker, die diesen Angriff auf die Gesellschaft führen.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Geschichtlich gesehen hat dieser Vorgang seinen Ursprung irgendwann im Europa des 16. oder 17. Jahrhunderts genommen. Zu einem Zeitpunkt, an dem die oben genannte Klientel im Sinne des neu zu erschaffenden Humanismus alles »absolutistische« verteufelt und ein neues »Freidenken« erschaffen hat. Mit anderen Worten: Die Herrschenden des alten Europas wurden verdrängt, von einer Handvoll oppositioneller – und heute opportunistischer – Kräfte, die vom Kuchen der Herrschaft ein Stückchen abhaben wollten. Im Morgengrauen des neuen Zeitalters gibt es den absoluten Herrscher nicht mehr, denn es rückte eine ganze Heerschar neuer Herrscher empor. Die absolute Macht der Eine-Person-Regierung wurde auf die Mehrzahl der neuen Machthaber multipliziert: Die Geburtsstunde dessen, was im weiteren Verlauf der Geschichte als Demokratie gedacht, umgesetzt und vom Volk erlitten wird.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Selbstverständlich waren bzw. sind die in diesem Artikel genannten Abläufe wesentlich komplexer, sie können aber im Rahmen und zum Zwecke dieses Artikels ohne Weiteres wie hier beschrieben reduziert werden. Die Abläufe können nachgelesen werden in Büchern der Geschichte und der Philosophen. Und es werden verschiedene Blickwinkel und Interpretationen dessen, was das Konstrukt <em>Regierung</em> eigentlich ist, offenbar. Im Zuge und in der Vielfalt der geschichtlichen Interpretationen zu den Themen »Macht« und »Regierung« hatte sich im neuzeitlichen Sinne ein Philosoph besonders hervorgetan: Michel Foucault. Der 1926 geborene und 1984 verstorbene französische Philosoph war es, der den Begriff der Postmoderne bzw. des <em>Poststrukturalismus</em> prägte und diesen in seiner Analyse der Denk- und Herrschaftssysteme zur Anwendung brachte. Und es sind seine Analysen und Lehren, die als Ausgangspunkt des heutigen Neoliberalismus angesehen werden müssen.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong> </strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong><img width="263" src="http://info.kopp-verlag.de/data/image/Wang_Xin_Long/2010-06/Gender%20Mainstreaming%20Woher%20kommt%20eigentlich%20der%20Wahnsinn/Gender-foucault.jpg" height="265" style="margin: 5px; vertical-align: bottom;" /></strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong> </strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Interessanterweise war Foucault alles andere als ein Befürworter einer totalen Wirtschaft oder des heutigen Neoliberalismus. Das Gegenteil scheint sogar der Fall gewesen zu sein, denn schließlich war er – wenn auch nur kurz – Mitglied der Kommunistischen Partei Frankreichs. Aber wenn Foucault den Neoliberalismus auch nicht begrüßte, so hat er ihn dennoch überaus trefflich analysiert, zerlegt und die Komponenten für eine breite Anwendungsmöglichkeit aufbereitet. Mit anderen Worten: Foucaults Kritik an Macht und Herrschaft hat die jeweiligen technischen Komponenten derart klar hervorgehoben, dass die heute Herrschenden sich dieser Technologien bei der Verfeinerung ihrer Machtausübung bedienen. Foucault überreichte der Elite ein soziales und politisches Baukastensystem, welches beim Ausbau dessen, was heute Macht und Regierung sind, zum Einsatz kommt.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Zwar wurde und wird Foucault von Philosophen und Sozialwissenschaftlern munter kritisiert, aber alle Kritik kommt in ihrem Verlauf immer wieder auf die Kernaussagen seiner Lehren und Analysen zurück; insofern steht Foucault wie ein Fels in der Brandung der neuzeitlichen Sozialwissenschaften. Kein anderer Wissenschaftler wird so oft kritisiert, aber auch zitiert und interpretiert. Überzeugen Sie sich selbst: Sie können alle heute vorhandenen universitären Forschungsarbeiten zu Themen wie Gesellschaft, Feminismus, Gender, Globalisierung, Neoliberalismus, aber auch im Bereich der Betriebswirtschaftslehre und des Managements nachschlagen, Sie werden immer – und mehrfach – auf einen Namen stoßen: Michel Foucault.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong> </strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Foucault hat viele bemerkenswerte Bücher und Aufsätze geschrieben, besonders hervorzuheben sind allerdings drei seiner Werke: Sein Erstlingswerk <em>Wahnsinn und Gesellschaft</em>, eine Analyse zur Geburtsstunde der Psychiatrie und eine Kritik der Psychologie. Ein weiteres, für wirtschaftliche und politische Kreise besonders wichtiges Werk ist Foucaults Buch <em>Überwachen und Strafen</em>, in dem er wichtige Analysen und Hinweise auf »erfolgreiche« Regierungsstrategien gibt. Letztlich ist noch eine seiner Vorlesungen, die als Aufsatz erschienen ist, als besonders wichtig zu erwähnen: <em>Gouvernementalität</em> (im französischen Original: <em>gouvernementalité</em>). Dieser Begriff ist ein sprachliches Kunstprodukt, welches aber den Kern der Theorie bereits beschreibt: die Mentalität, die dem <em>Herrschen</em> innewohnt.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Mit seinen Analysen lenkte Foucault, der einen Lehrstuhl für die »Geschichte der Denksysteme« am Pariser <em>College de France</em> hatte, die Aufmerksamkeit auf die intrinsischen Abläufe des Herrschens. Er hat diese Abläufe derart geschickt dargelegt, dass seine Befunde rein technisch gesehen als Werkzeuge in der Weiterführung dessen, was er beschrieben und kritisiert hat, verwendet werden: bei der Ausübung von Macht. Wobei Foucault den Macht- und Herrschaftsbegriff immer wieder auf das Individuum überträgt, und zwar dem Individuum als Träger als auch Adressaten von Macht. Im weiteren Verlauf ist festzustellen, dass die erfolgreichste und gleichzeitig auch unaufwendigste Ausübung von Macht jene ist, die sich der Zustimmung und Mitarbeit der Individuen erfreut. Mit anderen Worten: Das Individuum soll nicht mehr gelenkt werden, sondern es lenkt sich selbst – unter den Vorgaben der Elite.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong><img width="300" src="http://info.kopp-verlag.de/data/image/Wang_Xin_Long/2010-06/Gender%20Mainstreaming%20Woher%20kommt%20eigentlich%20der%20Wahnsinn/shutterstock_3263046.jpg" height="178" style="float: left; margin: 5px;" />Insofern kann sich die Elite freuen: Mit Foucault, einem der größten und fähigsten Kritiker dessen, was heute abläuft, hat man den intellektuellen Hausmeister gefunden, der im neoliberalen Gedankengebäude für Ruhe, Ordnung und Sauberkeit sorgt. Somit ist geklärt, woher das Gedankenkonstrukt des Neoliberalismus kommt. Die Elite, auch wenn sie aus Menschen besteht, die unterschiedlicher Auffassungen sind, vereint sich in Verfolgung ihrer jeweiligen Ziele unter dem intellektuellen Schirm der Postmoderne und des Poststrukturalismus. Feministen, Globalisten, Unternehmen, Nationen, Gewerkschaften, ja sogar die Kirche und alle anderen erdenklichen Gruppierungen und Interessensvertreter: Sie mögen zwar alle unterschiedliche Ziele haben, aber sie bedienen sich alle derselben Techniken, die ihnen von Foucault in die Hände gegeben wurden. Damit ist auch zu verstehen, warum es sich hier um Einebnung und Gleichschaltung handelt: Unterschiedliche Ziele werden mit denselben Methoden verfolgt. Es führen viele Wege nach Rom. Auf die unterschiedlichen Wege machen sich viele, und alle kommen früher oder später in Rom an: im Neoliberalismus.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Somit ist geklärt, dass das geistige Konstrukt des Neoliberalismus vielleicht nicht auf eine Person zu reduzieren ist, sich jedoch eine Person besonders hervorgetan hat: Michel Foucault. Er war ein Kritiker dieser Abläufe, und doch ist er es gewesen, der diese Abläufe auf akademischer Ebene identifizierbar und handhabbar gemacht hat.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Nähern wir uns nun der Antwort auf die Frage, wer denn die Leute sind, die Foucault für sich entdeckt haben und seine Lehren für sich vereinnahmen. Wie gesagt, Foucault war Franzose, sein Wirken wurde aber im englischsprachigen Raum deutlich stärker aufgenommen und instrumentalisiert. Während er am Pariser College als Philosoph einen eher stoischen akademischen Arbeitstag hatte (dieser Langeweile suchte Foucault zu entkommen, indem er gerne an Demonstrationszügen, Diskussions- und Wahlveranstaltungen teilnahm), wurde er <em>posthum</em> von der englischsprachigen akademischen Welt entdeckt, und zwar von einer Klientel, die zwar als Minderheit angesehen werden kann, die aber den heutigen Mainstream bestimmt: Linke, Feministinnen und Feministen (ja, es gibt <em>Feministen</em>!) sowie Homosexuelle. Allesamt Personen bzw. Gruppierungen, die für sich Bedarf sahen, die eigenen Ansichten oder Neigungen salonfähig zu machen, um das eigene Leben und Streben innerhalb der Gesellschaft einfacher zu gestalten. Und im Verlauf dieser, nennen wir es einfach einmal »sozialpolitischen Lobbyarbeit«, bedient man sich eben der poststrukturalistischen, neoliberalen Techniken. Selbstverständlich hören das die jeweiligen Protagonisten nicht gern: Linke und Gewerkschaften wollen bestimmt nicht als Globalisierer identifiziert werden – und sie sind es trotzdem, und zwar ganz eindeutig! Feministinnen und Feministen wollen bestimmt nicht eingestehen, dass sie sich einer Technik bedienen, die zwar die eigenen Ziele innerhalb der Gesellschaft weiterbringt, aber auch gleichzeitig die Idee des freien Individuums verrät. Und es war bzw. ist diese Klientel, die an den Universitäten Dozentenstellen und Professuren innehatte und hat. Somit ist der Poststrukturalismus in der akademischen Welt auf breiter Straße zum Erfolg gefahren. Nicht zuletzt aber auch deshalb, weil Foucault, der selbst ein Linker und ein Homosexueller war, von vielen als einer der Ihren betrachtet wurde.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Die chamäleonartige Natur des Poststrukturalismus wird allerdings noch weiter offenbar, wenn man sich vor Augen hält, dass diese Techniken sich auch auf anderem Gebiet betätigen. Auf dem nordamerikanischen Kontinent, aber auch in Neuseeland und Australien, haben sich in den 1990er-Jahren neoliberale <em>Think-Tanks</em> gebildet, jene akademischen Abteilungen, die, unter direkter Aufsicht und Beauftragung der jeweiligen Regierungen, auf der Suche nach den bestmöglichen Regierungsstrategien sind. Und die bestmöglichen Regierungsstrategien sind nun einmal neoliberaler Natur. Warum? Weil der Neoliberalismus das Individuum am ehesten zu lenken versteht, weil das Individuum sich unter der Doktrin selber lenkt. Aber auch große Unternehmen gehen dazu über, sich der neoliberalen Techniken zu bedienen; sei es mit der Gründung entsprechender Abteilungen oder durch Inanspruchnahme von entsprechenden Dienstleistern. Führende Unternehmensberatungen lassen Experten auf dem Gebiet des Poststrukturalismus für sich arbeiten.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Folgende Fragen drängen sich nun auf: Wie sieht eine neoliberale Politik und Herrschaft aus? Und: Wie kann man solche Praktiken identifizieren?</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Nun, es gibt eine herausragende Eigenschaft, derer man sich bewusst werden muss: Eine im Neoliberalismus eingebettete Regierung ist ein kühles, emotionsloses Wesen. Dieses kann man an den folgenden Beispielen gut erkennen.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>In Deutschland können wir aktuell eine besonders »erfolgreiche« neoliberale Kampagne bezeugen: Hartz VI ist ein gutes Beispiel dafür, wie die neoliberale Regierung mit dem innerhalb der Volkswirtschaft entstehenden Überschuss an Arbeitskraft umgeht. Hartz VI unterscheidet nicht mehr zwischen den Komponenten Arbeitslosigkeit, Arbeitsunfähigkeit und Arbeitsunwilligkeit, sondern es verteilt die – statistisch sorgfältig ermittelten – staatlichen Zuwendungen zu gleichen Anteilen an jene <em>Schicht</em>, die an der volkswirtschaftlichen Leistung keinen Anteil hat. Das Individuum und sein Schicksal hat aufgehört zu existieren; es wird im neoliberalen Sinne fragmentiert, identifiziert, klassifiziert und abgefertigt.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Ein weiteres gutes Beispiel, das erneut die Bandbreite der Anwendungsmöglichkeiten der neoliberalen Doktrin verdeutlicht, kommt aus Nordamerika. In den USA und in Kanada werden der illegale Drogenhandel, da er nun einmal nicht abgestellt werden kann, kurzerhand <em>besteuert</em>. Die polizeibekannten Drogenhändler bekommen die Zahlungsaufforderungen der Finanzämter mit der Post zugestellt. Und die Dealer zahlen. Warum? Nun, solange ein Drogenhändler nicht auf frischer Tat gefasst wird, kann er für seine Aktivitäten nicht eingebuchtet werden. Aber Steuerhinterziehung ist ebenfalls kein Kavaliersdelikt, und wer der steuerstatistisch ermittelten Zahlungsaufforderung nicht nachkommt, wandert ein. Eine neoliberale Regierung hat kein Problem damit, an illegalen Geschäften zu verdienen.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Es muss noch einmal gesagt werden: Der Neoliberalismus ist ein kühles, emotionsloses Wesen.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Die Lehre des Poststrukturalismus wird an den Universitäten weiter verbreitet, »multipliziert«, wie es im Neusprech heißt. Und auch hier offenbart sich dieses Wesen erneut: Postmodernes und poststrukturalistisches Gedankengut wird in den höheren Studiendisziplinen im Bereich der Wirtschafts- und Sozialwissenschaften heute nicht mehr nur angewendet, sondern die Kenntnis der Techniken <em>vorausgesetzt</em>. Aber wer studiert denn heute in den Master- und Doktorstudiengängen der Wirtschafts- und Sozialwissenschaften? Es sind fast ausnahmslos Stipendiaten, die an der einen oder anderen Zitze des Systems hängen, und sich dankbar indoktrinieren und zu Werkzeugen des Neoliberalismus formen lassen. Insofern hat der Neoliberalismus erneut zwei Fliegen mit einer Klappe geschlagen, denn er schafft mit seinen Stipendien ein Wissensmonopol, welches er nutzen kann, welches sich aber niemals gegen ihn wenden wird.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Damit ist erklärt, woher der ganze Wahnsinn kommt und warum auch in der akademischen Welt jegliche Opposition ausgeschaltet ist. Schauen Sie sich die heutige Landschaft der Professoren und insbesondere der Juniorprofessoren in den einschlägigen »Fachgebieten« an: Die intellektuelle Elite befindet sich im Angriff auf die Gesellschaft – ob mit gutgemeinten oder offen feindseligen Aktionsplänen. Aber egal auf welcher Seite des Spektrums die Forscher und Dozenten auch stehen: Alle gehen durch den Flaschenhals des Poststrukturalismus und treffen sich auf der anderen Seite auf gleicher Ebene: der Ebene des Neoliberalismus. Dass das Ganze sich verselbstständigt hat, liegt auf der Hand, und kann aufgrund der Auswüchse, die der Neoliberalismus – auch in Gestalt der Globalisierung, Genderisierung und sonstiger »Ideen« – genommen hat, erkannt werden.</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Es ist noch einmal ganz deutlich hervorzuheben: Es ist die Natur, die Verlockung und auch der Erfolg des Neoliberalismus, dass er sämtliche Strömungen einzufangen und zu neutralisieren versteht. Wer das nicht begreift, wird weiterhin bei der Verfolgung vordergründig wünschenswerter Ziele den Ast, auf dem er sitzt, absägen.</strong></span></span></span></p> </div> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong> </strong></span></span></span></p> <div class="articleLinks"> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>© 2010 Das Copyright dieser Seite liegt, wenn nicht anders vermerkt, beim Kopp Verlag, Rottenburg</strong></span></span></span></p> <p><span style="font-size: small;"><span style="font-family: trebuchet ms,geneva;"><span style="color: #c0c0c0;"><strong>Dieser Beitrag stellt ausschließlich die Meinung des Verfassers dar. Er muß nicht zwangsläufig die Meinung des Verlags oder die Meinung anderer Autoren dieser Seiten wiedergeben.</strong></span></span></span></p> </div> <div class="clearFloats"></div> </div>
Hornuss
http://lame-son.hautetfort.com/about.html
Episode XXXII: Claire Diterzi
tag:lame-son.hautetfort.com,2010-04-02:2680771
2010-04-02T09:59:55+02:00
2010-04-02T09:59:55+02:00
Au début des années 2000, dans le sillage des Biolay, Bénabar, Delerm...
<p></p> <p><span style="font-size: x-small;">Au début des années 2000, dans le sillage des Biolay, Bénabar, Delerm and co est apparu une nouvelle génération d'auteur-compositeur-chanteur très vite rangée sous l’appellation médiatiquement contrôlée "nouvelle chanson française". Cette nouvelle vague vocale s’apprête en 2010 à célébrer ses dix ans d’existence. Retour dans le désordre sur les albums phares (une trentaine) des trentenaires talentueux qui à leur manière décompléxée ont repris le flambeau des Murat, Miossec, Dominique A ou Katerine des années 90 dont l’écriture leur avait ouvert d’autres voies</span></p> <p><span style="font-size: x-small;"><br /></span></p> <p><span style="font-size: x-small;"><a target="_blank" title="site myspace" href="http://www.myspace.com/diterzi"><b><img src="http://lame-son.hautetfort.com/media/01/00/1038212393.jpg" id="media-2370390" alt="DiterziTableauchasse.jpg" style="border-width: 0; float: left; margin: 0.2em 1.4em 0.7em 0;" name="media-2370390" />Claire Diterzi, <i>Tableau de chasse</i> (Naïve, 2008)</b></a><br /></span></p> <p><span style="font-size: x-small;">Touche-à-tout qui a toujours cherché "du sens dans les tabous et les relations humaines", Claire Diterzi chante, aigu parfois, des mini-traités de sexologie, les déroutes amoureuses, les rencontres express, le dessous des ébats, les peaux en voie de flétrissure, les blessures intimes. Pour situer l'origine de son répertoire au corps à corps electro-rock, elle aime à citer le film <i>Intimité</i> de Patrice Chéreau.</span></p> <p><span style="font-size: x-small;">Pour <i>Tableau de chasse</i>, son troisième album solo en incluant sa B.O. de <i>Requiem for Billy the Kid</i>, l'ex-chanteuse du groupe rock Forguette Mi Note recadre encore davantage ses propos. Avec un souffle et un culot aussi déconcertants que jouissifs, elle s'est inspirée de sculptures et tableaux pour nourrir son écriture des plus charnelles. Sur fond d'electro, de pop et d'électricité excentrique. La beauté des dix œuvres retenues, de Rodin à Claudel via Toulouse-Lautrec ou Fragonard, a aussi pour trait commun la femme. En lumineuse obsessionnelle compulsive, Claire Diterzi aborde une fois de plus ce thème chéri qui lui permet d'évoquer le sexe, l'amour et la sensualité. Et cherche sans cesse à le chanter avec intelligence.</span></p> <p><span style="font-size: x-small;"><i>Tableau de chasse</i> y parvient sans mal. Entre libertinages et moqueries, coquetteries et franches manières, humour et méchanceté. Dans "L'odalisque", elle s'abandonne ainsi corps et âme, obéit au doigt et à l'œil en femme soumise de harem sans le moindre trémolo dans la voix. Diterzi se fait "pour l'éternité, ta nana et ta madone, ta diva et ton odalisque". Les saccades rythmiques, les montées dans les aigus peu farouches créent une atmosphère inouïe à cette pièce sonore aussi rococo que la toile XVIIIe de François Boucher. "Je veux être ta chose, que tu me hisses au sommet de ton torse", chante-t-elle plus loin d'une voix douce et innocente. Dans un abandon qui désire oublier l'étreinte du temps.</span></p> <p><span style="font-size: x-small;">Au même titre qu'elle joue en mots des sens, Diterzi s'est amusée à superposer à l'envi ses chants caméléons, à créer des millefeuilles de chœurs aussi. En modelant l'extraordinaire plasticité d'une voix utilisée comme un véritable matériau, en taillant dans la chair rythmique et mélodique, cette éternelle gladiatrice de la chanson dompte son répertoire façonné sur des gestuelles des beaux-arts. "Je voulais qu'on entende le ciseau sur la pierre", résume-t-elle dans une formule magique.</span></p> <p><span style="font-size: x-small;">Evocateur au-delà du raisonnable, <i>Tableau de chasse</i> alterne avec une touchante et renversante folie les époques et les climats. Entre les teintes romantiques et les ambiances lascives figurent aussi quelques atmosphères dégénérées. Comme sur "A quatre pattes" – calqué sur une œuvre d'Allen Jones montrant une femme en cuir dénudée servant de support au plateau d'une table basse – où la libertaire Diterzi brocarde l'obscénité de l'imagerie hip-hop et R & B. Avec une irrésistible "voix de bimbo" en prime! Elle rit aussi de Mireille Mathieu meublant les interminables repas de famille dominicaux, prétexte à dégommer le politiquement correct et, partant, la réanimation par Sarkozy des has been populaires du "patrimoine" chanté. "L'art, c'est résister", selon Diterzi.</span></p> <p><span style="font-size: x-small;">Pour représenter un autre âge, il y a aussi cette troublante "Vieille chanteuse" évoquant son tenace goût de l'amour. Chanson pour laquelle Diterzi prend l'accent traînant des goualantes réalistes de l'entre-deux-guerres. Ou enfin, avec réminiscences du Mystère des Voix bulgares, cette chanson dans la peau d'une femme divorcée. Du beau art grâce à une écriture tout feu tout flamme.</span></p>
adibs1
http://adibs1.hautetfort.com/about.html
Les hommes préfèrent les femmes en rouge...
tag:adibs1.hautetfort.com,2008-10-29:1868401
2008-10-29T00:30:24+01:00
2008-10-29T00:30:24+01:00
"en ce qui me concerne, je suis tout a fait d'accord...je suis un...
<p style="text-align: center;" class="ynw-standfirst"><img width="413" src="http://www.leblogdeco.fr/wp-content/femme-sexy-en-robe-rouge-appartement-design.jpg" height="413" /></p> <p class="ynw-standfirst">"en ce qui me concerne, je suis tout a fait d'accord...je suis un primitif à l'état pur;)"!</p> <p class="ynw-standfirst">Les hommes sont davantage attirés sexuellement par des femmes portant du rouge tout comme d'autres primates mâles tels les chimpanzés et les babouins, selon des travaux publiés mardi.</p> <div id="ynw-image-video-inset" class="mod"> <div class="mod"> <div class="bd ynw-image-video-inset-preview clr"> <div id="ynw-image-video-inset-preview">Sans nier que les effets aphrodisiaques du rouge soient en partie le produit d'un conditionnement sociétal, cette étude révèle que la réponse sexuelle des hommes au rouge s'explique probablement davantage par une réaction ayant des racines biologiques profondes.</div> </div> </div> </div> <p>Les femelles babouins et chimpanzés rougissent par exemple de manière très évidente quand elles ovulent, lançant un message sexuel très clair pour attirer les mâles.</p> <p>"Notre recherche établit un parallèle dans la manière dont les primates mâles humains et non-humains réagissent au rouge", écrivent ces chercheurs de l'Université de Rochester (New York, est) dont l'étude paraît dans le Journal of Personality and Social Psychology du 28 octobre.</p> <p>Elle "confirme en fait ce que de nombreuses femmes soupçonnent et clament depuis longtemps à savoir que les hommes agissent comme d'autres primates dans le domaine sexuel", ajoutent-ils.</p> <p>"Autant les hommes aiment à penser qu'ils réagissent aux charmes féminins de manière attentionnée et raffinée, il semble au moins dans une certaines mesure, que leurs préférences et prédilections sont, en un mot, primitives", poursuivent ces chercheurs.</p> <p>Pour mesurer l'influence du rouge sur l'attirance sexuelle, l'équipe de psychologues a effectué cinq expériences en montrant à des hommes âgés en moyenne de 20 ans, des photographies de femmes d'un attrait ordinaire dont les cadres étaient soit de couleur rouge, soit blanc.</p> <p>Les chercheurs ont évalué les réactions des sujets aux différentes photographies en leur posant des questions telles que: "Pensez-vous que cette personne est jolie?".</p> <p>D'autres expériences ont testé des contrastes de couleurs entre le rouge, le gris, le vert et le bleu. Toutes les couleurs avaient le même degré d'intensité lumineuse.</p> <p>Dans la dernière expérience, le t-shirt de la femme figurant sur les différentes photographies a été numériquement coloré en rouge ou en bleu. Les participants ont été alors interrogés sur le fait de savoir combien d'argent ils étaient disposés à dépenser pour une sortie avec cette femme en sachant qu'ils disposaient de cent dollars.</p> <p>Dans toutes les circonstances envisagées dans ces tests, auxquels ont participé au total une centaine de sujets, les femmes montrées dans une photographie bordée de rouge, ou portant un vêtement rouge, ont été jugées plus attirantes et sexuellement plus désirables par les hommes que les mêmes femmes montrées avec d'autres couleurs, ont constaté les auteurs de cette étude.</p> <p>Quand elle portait du rouge, une femme était plus souvent invitée à sortir et dans des endroits plus chers, précisent-ils.</p> <p>Ces effets du rouge n'ont pas été identifiés chez des femmes à l'égard d'autres femmes.</p> <p>Bien que le rouge ait amplifié les sentiments positifs dans cette recherche, d'autres études faites précédemment laissent penser que les couleurs peuvent susciter différentes réactions selon le contexte.</p> <p>C'est ainsi que la couleur rouge dans des compétitions sportives ou lors d'examens écrits a été associés à de mauvais résultats, relèvent les auteurs de cette étude dont Andrew Elliot, professeur de psychologie à l'Université de Rochester</p>
tiniak
http://pavupapri.hautetfort.com/about.html
Volubilis
tag:pavupapri.hautetfort.com,2008-10-23:1860259
2008-10-23T19:27:00+02:00
2008-10-23T19:27:00+02:00
V oluptueux, son discours O ffre en toute occasion...
<div style="text-align: left"><span style="color: #993366;"><a target="_blank" href="http://volubilis.hautetfort.com" title="atteindre dans une NOUVELLE FENÊTRE..."><img name="media-1347645" src="http://pavupapri.hautetfort.com/media/02/01/1939862824.jpg" alt="Volu_c4.jpg" style="border-width: 0; margin: 0.7em 0;" id="media-1347645" /></a></span></div> <p><span style="color: #993366;"><strong>V</strong> </span><span style="color: #993366;">oluptueux, son discours</span></p> <p><span style="color: #993366;"><strong>O</strong> ffre en toute occasion</span></p> <p><span style="color: #993366;"><strong>L</strong> eçons et mots d'amour</span></p> <p><span style="color: #993366;"><strong>U</strong> n parfum libertin</span></p> <p><span style="color: #993366;"><strong>B</strong> ouffant aux entournures</span></p> <p><span style="color: #993366;"><strong>I</strong> l lui suffit d'un rien</span></p> <p><span style="color: #993366;"><strong>L</strong> 'or de son verbe clair</span></p> <p><span style="color: #993366;"><strong>I</strong> llustre sans tabou</span></p> <p><span style="color: #993366;"><strong>S</strong> on avis sur la chair</span></p> <p style="padding-left: 30px;"><span style="color: #993366;">° ° ° </span></p> <p style="padding-left: 30px;"><span style="color: #993366;">elle est au bout du fil<br /> je ne peux raccrocher!<br /> j'aime trop d'Ipomée<br /> entendre le babil<br /> et me la figurer<br /> lissant d'un doigt gracile<br /> les touches du clavier</span></p> <p style="padding-left: 30px;"><span style="color: #993366;">° ° °</span></p> <p style="padding-left: 30px;"><span style="color: #993366;">je suis au bord du Styx<br /> le stylo suspendu<br /> attendant une rime<br /> en cul</span></p> <p style="padding-left: 30px;"><span style="color: #993366;">° ° °</span></p> <p style="padding-left: 30px;"><span style="color: #993366;"><strong>Ipomée</strong>, livre ouvert<br /> sur mes genoux en terre<br /> lis-moi, lis-moi encore<br /> le désordre à venir<br /> des troubles du désir<br /> et des élans du corps</span></p> <p style="padding-left: 30px;"><span style="color: #993366;">° ° °</span></p> <p style="padding-left: 30px;"><span style="color: #993366;"><strong>Volubilis<br /></strong>(vitamine)<br /> c'est<br /> l'ombre qui danse au mur<br /> du fond de la Caverne, épure<br /> sent<br /> flamme<br /> les sens dans l'essence du vent</span></p> <p style="padding-left: 30px;"><span style="color: #993366;">° ° ° </span></p> <p style="padding-left: 30px;"><span style="color: #993366;">intouchable palpeuse<br /> d'âme, libidineuse<br /> femme<br /> de l'Être et du mot dit</span></p> <p style="padding-left: 30px;"><span style="color: #993366;">lis-moi, dis, lis-moi d'où<br /> je suis</span></p> <p style="text-align: center;"> <img name="media-1348435" src="http://pavupapri.hautetfort.com/media/00/02/1482861250.jpg" alt="pour une bise de La VolU" style="border-width: 0; margin: 0.7em 0;" id="media-1348435" /><br /> <span style="color: #888888;">tiniak jetant son dévolu sur <a target="_blank" href="http://volubilis.hautetfort.com" title="atteindre dans une NOUVELLE FENÊTRE...">La Volu</a></span><br /> <span style="color: #888888;">© 2008 DUKOU ZUMIN &ditions TwalesK</span></p>
Ratatosk
http://euro-synergies.hautetfort.com/about.html
Note sur Otto Weininger
tag:euro-synergies.hautetfort.com,2008-10-09:1816808
2008-10-09T00:16:00+02:00
2008-10-09T00:16:00+02:00
Note sur Otto Weininger (1880-1903) ...
<div style="text-align: center"><strong><img src="http://euro-synergies.hautetfort.com/media/01/00/883565580.jpg" alt="ottom.jpg" style="border-width: 0; margin: 0.7em 0;" id="media-1298432" /></strong></div> <p style="margin: 0cm 0cm 0pt;" class="MsoNormal"> </p> <p style="margin: 0cm 0cm 0pt;" class="MsoNormal"><span style="text-decoration: underline;"><strong>Note sur Otto Weininger (1880-1903)</strong></span></p> <p style="margin: 0cm 0cm 0pt;" class="MsoNormal"> </p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>«Quel homme étrange, énigmatique, ce Weininger!», écrivait August Strindberg à son ami Artur Gerber, immédiatement après le suicide d'Otto Weininger, âgé de 23 ans. «Weininger mi ha chiarito molte cose» [= “Weininger m'a éclairé sur beaucoup de choses”], avouait Mussolini dans son long entretien avec Emil Ludwig. Pour Ernst Bloch, l'ouvrage principal de Weininger, Sexe et caractère, était “une unique anti-utopie contre la femme”, Weininger était dès lors un “misogyne extrême”, un misogyne par excellence. Theodor Lessing posait le diagnostique suivant: il voyait en Weininger la typique “haine de soi” des Juifs. Rudolf Steiner voyait en lui un “génie décadant”. Il fut admiré par Karl Kraus, Wittgenstein et Schönberg; Mach, Bergson, Georg Simmel et Fritz Mauthner l'ont lu et l'ont critiqué. Son ouvrage principal a connu quelque trente éditions, a été traduit en vingt langues; en 1953, il a même été traduit en hébreu malgré son antisémitisme. Plus d'une douzaine de livres ont été consacrés jusqu'ici à Weininger seul.</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>Otto Weininger est né en 1880 à Vienne. Très tôt, il a été marqué par le souffle, d'abord fort léger, de la décadence imminente. C'était la Vienne fin de siècle, avec Hofmannstahl, Schnitzler et Nestroy, Wittgenstein et le Cercle de Vienne, l'empiro-criticisme et la psychanalyse freudienne, Mahler et Schönberg, Viktor Adler et Karl Lueger: une grande richesse intellectuelle, mais marquée déjà du sceau de la fin. L'effervescence intellectuelle de Vienne semble d'ailleurs se récapituler toute entière dans la personne de Weininger: il développe des efforts intellectuels intenses qui finissent par provoquer son auto-destruction. Et il a fini par se suicider le jour de sa promotion, ce Juif converti au protestantisme, ce philosophe qui était passé du positivisme à la métaphysique mystique et symbolique; en peu d'années, cet homme très jeune était devenu une sorte de Polyhistor qui naviguait à l'aise tant dans l'univers des sciences naturelles que dans celui des beaux arts, qui connaissait en détail toutes les philosophies d'Europe et d'Asie, qui savait toutes les langues classiques et les principales langues modernes d'Europe (y compris le norvégien, grâce à son admiration pour Ibsen).</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>Pourquoi ce jeune homme si brillant s'est-il tiré une balle dans la tête le 4 octobre 1903, quelques mois après la parution de son ouvrage principal, dans la maison où mourut jadis Beethoven?</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>«Seule la mort pourra m'apprendre le sens de la vie», avait-il un jour écrit. Et il avait dit à son ami Gerber: «Je vais me tuer, pour ne pas devoir en tuer d'autres». Bien qu'il ait toujours considéré que le suicide était un signe de lâcheté, il s'est senti contraint au suicide, tenaillé qu'il était pas un énorme sentiment de culpabilité. Ce qui nous ramène à son œuvre et à sa pensée, où la catégorie de la culpabilité occupe une place centrale. La culpabilité, pour Weininger, c'est, en dernière instance, le monde empirique.</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>Après avoir rapidement rompu avec le néo-positivisme de Mach et d'Avenarius, Weininger développe tout un système métaphysique, une philosophie dualiste au sens de Platon et des néo-platoniciens, du christianisme et de Kant. D'une part, nous avons ce monde de la sensualité, de l'espace et du temps, c'est-à-dire le Néant. De l'autre, nous avons le monde intelligible, soit le monde de la liberté, de l'éthique et de la logique, de l'éternité et des valeurs: le Tout. Le monde empirique, selon Weininger, n'a de réalité que symbolique; c'est pourquoi, inlassablement, il approfondit la signification symbolique de chaque chose empirique, de chaque plante, de chaque animal, au fur et à mesure qu'elle se révèle à son regard mystique. Ainsi, la forêt est le symbole du secret; le cheval, le symbole de la folie (on songe tout de suite à cette expérience-clé de Nietzsche, se jetant au cou d'une cheval à Turin en 1889!); le chien, celui du crime; et ce sont justement des cauchemars, où des chiens entrent en jeu, qui ont tourmenté Weininger, tenaillé par ses sentiments de culpabilité, immédiatement avant son suicide.</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>Ce qui est caractéristique pour tous les efforts philosophiques de Weininger, est un élément qu'il partage avec toutes les autres philosophies dualistes, soit une nostalgie catégorique pour l'éternité, pour le monde de l'absolu et de l'immuable. En guise d'introduction à cette métaphysique, citons, à partir de son ouvrage principal, cette caractérologie philosophique des sexes, aussi bizarre que substantielle. Cette caractérologie reflète finalement son dualisme métaphysique fondamental. Le principe masculin est le représentant du Tout. Le principe féminin, le représentant du Néant. Cette antinomie, posée par Weininger est à la source de bien des quiproquos. En fait, il ne parle pas d'hommes et de femmes empiriques, mais d'idéaltypes. Tout être empirique contient une certaine combinaison de principe masculin et de principe féminin, de “M” et de “F” comme Weininger les désigne. Cette notion d'androgyne, il la doit à Platon (Symposion) et il cherche à expliquer, par les différences dans les combinaisons entre ces deux éléments, quelles sont les lois régissant les affinités sexuelles, notamment l'homosexualité et le féminisme.</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>Sur base de son analyse des deux idéaltypes, Weininger voulait jeter les fondements d'une psychologie philosophique et remettre radicalement en question la psychologie de tradition anglo-saxonne, qu'il jugeait être dépourvue de substance. Le principe “M” est donc l'idée platonicienne de l'homme et le véhicule du génie, qui, grâce à sa créativité, sa logique et son sens de l'éthique, participe au monde intelligible. Le principe “F”, en revanche, n'est que sexualité, au-delà de toute logique et de toute éthique; en fin de compte, il est le Néant et la culpabilité qui tourmente le principe masculin. Le principe “F” est incapable d'amour, car tout amour véritable naît d'une volonté de valeur, ce qui manque totalement au principe féminin. En conséquence, pense Weininger, la véritable émancipation de la femme serait justement de dépasser et de transcender ce principe féminin; le raisonnement de Weininger est très analogue à celui de Marx dans La question juive, quand l'auteur du Capital donne ses recettes pour résoudre celle-ci.</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>Weininger consacre tout un chapitre au judaïsme et, en lisant, on s'aperçoit immédiatement qu'il ne s'agit pas seulement d'une manifestation de “haine de soi”, typiquement juive, mais, bien plutôt d'une analyse profonde, introspective et psychologique de l'essence du judaïsme. Weininger pose la question de savoir si sont exactes les théories qui affirment que les Juifs constituent le plus féminin et le moins religieux de tous les peuples; certaines de ses analyses en ce domaine, comme du reste dans les chapitres sur le crime et la folie, la maternité et la prostitution, l'érotisme et l'esthétique, sont magistrales, véritablement géniales, mais aussi, en bien des aspects, déplacées, naïves ou exagérément exaltées.</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>Ce qui en impose dans l'œuvre de Weininger, c'est qu'il tente de penser à fond et d'étayer son anti-féminisme et de l'inclure dans un système métaphysique de type néo-platonicien. Certes, il y a eu des doctrines anti-féministes à toutes les époques, et qui n'exprimaient pas seulement une quelconque misogynie, mais qui apercevaient clairement que le féminisme était une de ces idéologies égalitaires qui entravait le chemin des femmes vers une réelle affirmation d'elles-mêmes. Mais, à l'exception des idées de Schopenhauer, jamais l'anti-féminisme n'a été esquissé avec autant de force et de fougue philosophiques que chez le jeune philosophe viennois.</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><span style="font-size: 9pt; font-family: "Helvetica","sans-serif"; mso-bidi-font-size: 10.0pt; mso-bidi-font-family: 'Times New Roman';"><strong> </strong></span></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>Mladen SCHWARTZ.</strong></p> <p style="margin: 0cm 0cm 0pt; text-align: justify;" class="MsoNormal"><strong>(texte issu de Criticón, n°64, mars-avril 1981; trad. française: Robert Steuckers).</strong></p>
adibs1
http://adibs1.hautetfort.com/about.html
LE SEXE EST-IL NATUREL ?
tag:adibs1.hautetfort.com,2007-10-19:1273123
2007-10-19T02:07:05+02:00
2007-10-19T02:07:05+02:00
C'est en lisant le blog de la cité des science que j'ai...
<p><em> <a target="_blank" href="http://www.google.fr/custom?hl=fr&client=pub-0467695462294674&cof=FORID%3A1%3BGL%3A1%3BLBGC%3A336699%3BLC%3A%230000ff%3BVLC%3A%23663399%3BGFNT%3A%230000ff%3BGIMP%3A%230000ff%3BDIV%3A%23336699%3B&domains=find+on+adibs1&ie=ISO-8859-1&oe=ISO-8859-1&q=sexologie&sitesearch=&meta=" title="illustration: le sex des âmes"><img src="http://www.lyber-eclat.net/img/mythe.jpg" /></a></em></p> <p>C'est en lisant <a target="_blank" href="http://www.cite-sciences.fr/blog-education/2007/expositions/zizi-sexuel-lexpo/le-sexe-est-il-naturel/#more-41">le blog de la cité des science</a> que j'ai découvert cet article interressant, je l'empreinte et je le partage avec vous;)</p> <p>a vrai dire le sujet est digne d'interêt;) au fait, mon beau frere est sexologue et j'aborde souvent la sexologie avec lui, ma derniére question en date: est ce que les problemes sexuels changent d'un pays à un autre et d'une culture à une autre? bon la reponse dans les prochains posts;) maintenant je vous laisse le soin de commenter cette intervention du Pr philippe brenot.</p> <p><em>C’est le sujet que Philippe Brenot, psychiatre et anthropologue, Directeur d’enseignement en Sexologie à l’Université Paris 5, aborde lors d’une conférence donnée mercredi 17 octobre à l’occasion de l’accueil des enseignants autour de <a target="_blank" href="http://www.cite-sciences.fr/francais/ala_cite/expositions/zizi-sexuel/index.html">Zizi sexuel, l’expo !</a></em></p> <p><strong>LE SEXE EST-IL NATUREL ?</strong></p> <p><strong><em>ou<br /> Pourquoi une éducation à la sexualité ?</em></strong></p> <p>La question d’une éducation à la sexualité se pose de façon aigue aujourd’hui où le “sexe” est mis au devant de la scène médiatique alors que manquent une information et un accompagnement des adolescents vers des certitudes pour leur vie intime à venir.</p> <p>Naturel, le sexe ?<a name="more-41" title="more-41" id="more-41"></a></p> <p>Un argument très simple vient d’abord à l’esprit des opposants à une éducation sexuelle : l’amour existe depuis la nuit des temps, c’est naturel, on a jamais rien expliqué et ça a toujours bien marché !<br /> Cet argument du « naturel » est le premier frein à la connaissance de l’intimité sexuelle. Or, à l’encontre de cette vieille idée reçue, toutes les études récentes en matière de sexualité nous montrent que le sexe n’est pas naturellement réalisable, qu’il n’existe pas d’ “instinct sexuel” et que, comme chez tous les primates, nos comportements intimes sont culturellement acquis par l’expérience individuelle.</p> <p>Pourquoi donc une éducation à la sexualité ?</p> <p>Non pour la reproduction de l’espèce, qui se fait en définitive de façon relativement satisfaisante, mais pour prévenir les nombreuses difficultés ultérieures tant sur un plan médical, psychologique, sociétal, affectif.</p> <p>Sur un plan médical et épidémiologique : recrudescence des MST, beaucoup trop de rapports non protégés, persistance du risque Sida (en France 1 personne est contaminée toutes les 2 heures), contraception très mal comprise (plus de 6000 IVG sont pratiquées chez des mineures chaque année) ; sur un plan sexuel : nombreuses dysfonctions sexuelles source d’insatisfaction ; sur le plan psycho-affectif : ces insatisfactions entraînent incompréhension, problèmes conjugaux, éloignement, séparations et difficultés personnelles.</p> <p>Pour cette éducation à la sexualité, il est nécessaire de comprendre la complexité de la sexualité humaine qui, paradoxalement, ne fait l’objet d’aucun enseignement parmi les professionnels qui seraient amenés à intervenir dans ce domaine de l’intimité :</p> <p>- Le corps enseignant<br /> - Le corps médical<br /> - Les psychologues et thérapeutes…</p> <p>Il a toujours existé des modes traditionnels d’information ou d’éducation à la sexualité, car ils se sont avérés nécessaires, mais ont été oubliés au fil des siècles. C’est à nous d’inventer aujourd’hui un accompagnement des adolescents adapté à l’évolution de la société et aux nouveaux modes de la relation humaine qui seront les leur dans le monde à venir.<br /> <em><strong>6 références bibliographiques :</strong></em></p> <p>Brenot P., <em>L’éducation à la sexualité</em>, QSJ ?, Paris, PUF, 2007.<br /> Brenot P., <em>Le Journal d’Arthur et Chloé, ou la sexualité expliqué aux ados</em>, Paris, Odile Jacob, 2005.<br /> Iacub M. et Maniglier P., <em>Anti-manuel d’éducation sexuelle</em>, Paris, Bréal, 2005.<br /> Pelège P. et Picod C., <em>Eduquer à la sexualité, un enjeu de société</em>, Paris, Dunod, 2006.<br /> Picod C., <em>Sexualité : leur en parler, c’est prévenir</em>, Toulouse, Eres, 1994.<br /> Tremblay R., <em>L’éducation sexuelle en institution</em>, Toulouse, Privat, 1992</p>