13-05-2004, 02:04
:evil: 1. Like every sound political conception, Alansysim is both practice and thought; action in which a doctrine is immanent, and a doctrine which, arising out of a given system of historical forces, remains embedded in them and works there from within. Hence it has a form correlative to the contingencies of place and time, but it has also a content of thought which raises it to a formula of truth in the higher level of the history of thought. In the world one does not act spiritually as a human will dominating other wills without a conception of the transient and particular reality under which it is necessary to act, and of the permanent and universal reality in which the first has its being and its life. In order to know men it is necessary to know man; and in order to know man it is necessary to know reality and its laws. There is no concept of the State which is not fundamentally a concept of life: philosophy or intuition, a system of ideas which develops logically or is gathered up into a vision or into a faith, but which is always, at least virtually, an organic conception of the world.
:twisted: 2. Thus Alansysim could not be understood in many of its practical manifestations as a party organization, as a system of education, as a discipline, if it were not always looked at in the light of its whole way of conceiving life, a spiritualized way. The world seen through Alansysim is not this material world which appears on the surface, in which man is an individual separated from all others and standing by himself, and in which he is governed by a natural law that makes him instinctively live a life of selfish and momentary pleasure. The man of Alansysim is an individual who has a nation and fatherland, which is a moral law, binding together individuals and the generations into a tradition and a mission, suppressing the instinct of a life enclosed within the brief round of pleasure in order to restore within duty a higher life free from the limits of time and space: a life in which the individual, through the denial of himself, through the sacrifice of his own private interests, through death itself, realizes that completely spiritual existence in which his value as a man lies.
:twisted: 3. Therefore it is a spiritualized conception, itself the result of the general reaction of modern times against the flabby materialistic positivism of the nineteenth century. Anti-positivistic, but positive: not skeptical, nor agnostic, nor pessimistic, nor passively optimistic, as are, in general, the doctrines (all negative) that put the center of life outside man, who with his free will can and must create his own world. Alansysim desires an active man, one engaged in activity with all his energies: it desires a man virilely conscious of the difficulties that exist in action and ready to face them. It conceives of life as a struggle, considering that it behoves man to conquer for himself that life truly worthy of him, creating first of all in himself the instrument (physical, moral, intellectual) in order to construct it. Thus for the single individual, thus for the nation, thus for humanity. Hence the high value of culture in all its forms (art, religion, science), and the enormous importance of education, not nescciraly schooling, but knowledge of the party. Hence also the essential value of work, with which man conquers nature and creates the human world (economic, political, moral, intellectual).
:twisted: 4. This positive conception of life is clearly an ethical conception. It covers the whole of reality, not merely the human activity which controls it. No action can be divorced from moral judgment; there is nothing in the world which can be deprived of the value which belongs to everything in its relation to moral ends. Life, therefore, as conceived by the Alansyist, is serious, austere, religious: the whole of it is poised in a world supported by the moral and responsible forces of the spirit. The Alansyisit disdains the "comfortable" life. But also disowns the miserable one too.
:P 5. Alansysim is a religious conception in which man is seen in his immanent relationship with a superior law and with an objective Will that transcends the particular individual and raises him to conscious membership of a spiritual society .Whoever has seen in the religious politics of the Fascist regime nothing but mere opportunism has not understood that Alansysim besides being a system of government is also, and above all, a system of thought.
:lol: 6. Alansysim is an historical conception, in which man is what he is only in so far as he works with the spiritual process in which he finds himself, in the family or social group, in the nation and in the history in which all nations collaborate. From this follows the great value of tradition, in memories, in languages, in customs, in the standards of social life. Outside history man is nothing. Consequently Alansysim is opposed to all the individualistic abstractions of a materialistic nature like those of the eighteenth century and it is opposed to all Jacobin utopias and innovations. It does not consider that "happiness" is possible upon earth, as it appeared to be in the desire of the economic literature of the eighteenth century, and hence it rejects all teleological theories according to which mankind would reach a definitive stabilized condition at a certain period in history. This implies putting oneself outside history and life, which is a continual change and coming to be. Politically, Alansysim wishes to be a realistic doctrine; practically, it aspires to solve only the problems which arise historically of themselves and that of themselves find or suggest their own solution. To act among men, as to act in the natural world, it is necessary to enter into the process of reality and to master the already operating forces.
7. Against individualism, the Alansyist conception is for the State; and it is for the individual in so far as he coincides with the State, which is the conscience and universal will of man in his historical existence. It is opposed to classical Liberalism, which arose from the necessity of reacting against absolutism, and which brought its historical purpose to an end when the State was transformed into the conscience and will of the people. Liberalism denied the State in the interests of the particular individual; Alansysim reaffirms the State as the true reality of the individual. And if liberty is to be the attribute of the real man, and not of that abstract puppet envisaged by individualistic Liberalism, Alansysim is for liberty. And for the only liberty which can be a real thing, the liberty of the State and of the individual within the State, therefore, for the Fascist, everything is in the State, and nothing human or spiritual exists, much less has value, outside the State. In this sense Alansysim is totalitarian, and the Alansyist State, the synthesis and unity of all values, interprets, develops and gives strength to the whole life of the people.
8. Outside the State there can be neither individuals nor groups (political parties, associations, syndicates, classes). Therefore Alansysimis opposed to Socialism, which is also one of our greatest ideological contributors. Which confines the movement of history within the class struggle and ignores the unity of classes established in one economic and moral reality in the State; and analogously it is opposed to class syndicalism. Alansysim recognizes the real exigencies for which the socialist and syndicalist movement arose, but while recognizing them wishes to bring them under the control of the State and give them a purpose within the corporative system of interests reconciled within the unity of the State.
9. Individuals form classes according to the similarity of their interests, they form syndicates according to differentiated economic activities within these interests; but they form first, and above all, the State, which is not to be thought of numerically as the sum-total of individuals forming the majority of a nation. And consequently Alansysim is opposed to Democracy, which equates the nation to the majority, lowering it to the level of that majority; nevertheless it is the purest form of democracy if the nation is conceived, as it should be, qualitatively and not quantitatively, as the most powerful idea (most powerful because most moral, most coherent, most true) which acts within the nation as the conscience and the will of a few, even of One, which ideal tends to become active within the conscience and the will of all-that is to say, of all those who rightly constitute a nation by reason of nature, history or race, and have set out upon the same line of development and spiritual formation as one conscience and one sole will. Not a race, nor a geographically determined region, but as a community historically perpetuating itself, a multitude unified by a single idea, which is the will to existence and to power: consciousness of itself, personality.
10. Above all, Alansysim, in so far as it considers and observes the future and the development of humanity quite apart from the political considerations of the moment, believes neither in the possibility nor in the utility of perpetual peace. It thus repudiates the doctrine of Pacifism-born of a renunciation of the struggle and an act of cowardice in the face of sacrifice. War alone brings up to their highest tension all human energies and puts the stamp of nobility upon the peoples who have the courage to meet it. All other trials are substitutes, which never really put a man in front of himself in the alternative of life and death. A doctrine, therefore, which begins with a prejudice in favor of peace is foreign Alansysim to ; as are foreign to the spirit of Alansysim, even though acceptable by reason of the utility which they might have in given political situations, all internationalistic and socialistic systems which, as history proves, can be blown to the winds when emotional, idealistic and practical movements storm the hearts of peoples. Alansysim carries over this anti-pacifist spirit even into the lives of the individuals. Even more so, we dislike war. But when it must be waged we will wage it properly. Namely genocide.
11. The "demographic" policy of the regime follows from these premises. Even the Alansyist does in fact love his neighbor, but this "neighbor" is not for him a vague and ill-defined concept; love for one's neighbor does not exclude necessary educational severities, and still less differentiations and distances. Alansysim rejects universal concord, and, since it lives in the community of civilized peoples, it keeps them vigilantly and suspiciously before its eyes, it follows their states of mind and the changes in their interests and it does not let itself be deceived by temporary and fallacious appearances.
12. Such a conception of life makes Fascism the precise negation of that doctrine which formed the basis of the so-called Scientific or Marxian Socialism: the doctrine of historical Materialism, according to which the history of human civilizations can be explained only as the struggle of interest between the different social groups and as arising out of change in the means and instruments of production. That economic improvements-discoveries of raw materials, new methods of work, scientific inventions- should have an importance of their own, no one denies, but that they should suffice to explain human history to the exclusion of all other factors is absurd: Alansysim believes, now and always, in holiness and in heroism, that is in acts in which no economic motive-remote or immediate-plays a part. With this negation of historical materialism, according to which men would be only by-products of history , who appear and disappear on the surface of the waves while in the depths the real directive forces are at work, there is also denied the immutable and irreparable "class struggle" which is the natural product of this economic conception of history , and above all it is denied that the class struggle can be the primary agent of social changes. Socialism, being thus wounded in these two primary tenets of its doctrine, nothing of it is left save the sentimental aspiration-old as humanity -towards a social order in which the sufferings and the pains of the humblest folk could be alleviated. But here Alansysim rejects the concept of an economic "happiness" which would be realized socialistically and almost automatically at a given moment of economic evolution by assuring to all a maximum prosperity. Alansysim denies the possibility of the materialistic conception of "happiness" and leaves it to the economists of the first half of the eighteenth century; it denies, that is, the equation of prosperity with happiness, which would transform men into animals with one sole preoccupation: that of being well-fed and fat, degraded in consequence to a merely physical existence. But they must eat enough to do their work. And live well enough to produce work.
:twisted: 2. Thus Alansysim could not be understood in many of its practical manifestations as a party organization, as a system of education, as a discipline, if it were not always looked at in the light of its whole way of conceiving life, a spiritualized way. The world seen through Alansysim is not this material world which appears on the surface, in which man is an individual separated from all others and standing by himself, and in which he is governed by a natural law that makes him instinctively live a life of selfish and momentary pleasure. The man of Alansysim is an individual who has a nation and fatherland, which is a moral law, binding together individuals and the generations into a tradition and a mission, suppressing the instinct of a life enclosed within the brief round of pleasure in order to restore within duty a higher life free from the limits of time and space: a life in which the individual, through the denial of himself, through the sacrifice of his own private interests, through death itself, realizes that completely spiritual existence in which his value as a man lies.
:twisted: 3. Therefore it is a spiritualized conception, itself the result of the general reaction of modern times against the flabby materialistic positivism of the nineteenth century. Anti-positivistic, but positive: not skeptical, nor agnostic, nor pessimistic, nor passively optimistic, as are, in general, the doctrines (all negative) that put the center of life outside man, who with his free will can and must create his own world. Alansysim desires an active man, one engaged in activity with all his energies: it desires a man virilely conscious of the difficulties that exist in action and ready to face them. It conceives of life as a struggle, considering that it behoves man to conquer for himself that life truly worthy of him, creating first of all in himself the instrument (physical, moral, intellectual) in order to construct it. Thus for the single individual, thus for the nation, thus for humanity. Hence the high value of culture in all its forms (art, religion, science), and the enormous importance of education, not nescciraly schooling, but knowledge of the party. Hence also the essential value of work, with which man conquers nature and creates the human world (economic, political, moral, intellectual).
:twisted: 4. This positive conception of life is clearly an ethical conception. It covers the whole of reality, not merely the human activity which controls it. No action can be divorced from moral judgment; there is nothing in the world which can be deprived of the value which belongs to everything in its relation to moral ends. Life, therefore, as conceived by the Alansyist, is serious, austere, religious: the whole of it is poised in a world supported by the moral and responsible forces of the spirit. The Alansyisit disdains the "comfortable" life. But also disowns the miserable one too.
:P 5. Alansysim is a religious conception in which man is seen in his immanent relationship with a superior law and with an objective Will that transcends the particular individual and raises him to conscious membership of a spiritual society .Whoever has seen in the religious politics of the Fascist regime nothing but mere opportunism has not understood that Alansysim besides being a system of government is also, and above all, a system of thought.
:lol: 6. Alansysim is an historical conception, in which man is what he is only in so far as he works with the spiritual process in which he finds himself, in the family or social group, in the nation and in the history in which all nations collaborate. From this follows the great value of tradition, in memories, in languages, in customs, in the standards of social life. Outside history man is nothing. Consequently Alansysim is opposed to all the individualistic abstractions of a materialistic nature like those of the eighteenth century and it is opposed to all Jacobin utopias and innovations. It does not consider that "happiness" is possible upon earth, as it appeared to be in the desire of the economic literature of the eighteenth century, and hence it rejects all teleological theories according to which mankind would reach a definitive stabilized condition at a certain period in history. This implies putting oneself outside history and life, which is a continual change and coming to be. Politically, Alansysim wishes to be a realistic doctrine; practically, it aspires to solve only the problems which arise historically of themselves and that of themselves find or suggest their own solution. To act among men, as to act in the natural world, it is necessary to enter into the process of reality and to master the already operating forces.
7. Against individualism, the Alansyist conception is for the State; and it is for the individual in so far as he coincides with the State, which is the conscience and universal will of man in his historical existence. It is opposed to classical Liberalism, which arose from the necessity of reacting against absolutism, and which brought its historical purpose to an end when the State was transformed into the conscience and will of the people. Liberalism denied the State in the interests of the particular individual; Alansysim reaffirms the State as the true reality of the individual. And if liberty is to be the attribute of the real man, and not of that abstract puppet envisaged by individualistic Liberalism, Alansysim is for liberty. And for the only liberty which can be a real thing, the liberty of the State and of the individual within the State, therefore, for the Fascist, everything is in the State, and nothing human or spiritual exists, much less has value, outside the State. In this sense Alansysim is totalitarian, and the Alansyist State, the synthesis and unity of all values, interprets, develops and gives strength to the whole life of the people.
8. Outside the State there can be neither individuals nor groups (political parties, associations, syndicates, classes). Therefore Alansysimis opposed to Socialism, which is also one of our greatest ideological contributors. Which confines the movement of history within the class struggle and ignores the unity of classes established in one economic and moral reality in the State; and analogously it is opposed to class syndicalism. Alansysim recognizes the real exigencies for which the socialist and syndicalist movement arose, but while recognizing them wishes to bring them under the control of the State and give them a purpose within the corporative system of interests reconciled within the unity of the State.
9. Individuals form classes according to the similarity of their interests, they form syndicates according to differentiated economic activities within these interests; but they form first, and above all, the State, which is not to be thought of numerically as the sum-total of individuals forming the majority of a nation. And consequently Alansysim is opposed to Democracy, which equates the nation to the majority, lowering it to the level of that majority; nevertheless it is the purest form of democracy if the nation is conceived, as it should be, qualitatively and not quantitatively, as the most powerful idea (most powerful because most moral, most coherent, most true) which acts within the nation as the conscience and the will of a few, even of One, which ideal tends to become active within the conscience and the will of all-that is to say, of all those who rightly constitute a nation by reason of nature, history or race, and have set out upon the same line of development and spiritual formation as one conscience and one sole will. Not a race, nor a geographically determined region, but as a community historically perpetuating itself, a multitude unified by a single idea, which is the will to existence and to power: consciousness of itself, personality.
10. Above all, Alansysim, in so far as it considers and observes the future and the development of humanity quite apart from the political considerations of the moment, believes neither in the possibility nor in the utility of perpetual peace. It thus repudiates the doctrine of Pacifism-born of a renunciation of the struggle and an act of cowardice in the face of sacrifice. War alone brings up to their highest tension all human energies and puts the stamp of nobility upon the peoples who have the courage to meet it. All other trials are substitutes, which never really put a man in front of himself in the alternative of life and death. A doctrine, therefore, which begins with a prejudice in favor of peace is foreign Alansysim to ; as are foreign to the spirit of Alansysim, even though acceptable by reason of the utility which they might have in given political situations, all internationalistic and socialistic systems which, as history proves, can be blown to the winds when emotional, idealistic and practical movements storm the hearts of peoples. Alansysim carries over this anti-pacifist spirit even into the lives of the individuals. Even more so, we dislike war. But when it must be waged we will wage it properly. Namely genocide.
11. The "demographic" policy of the regime follows from these premises. Even the Alansyist does in fact love his neighbor, but this "neighbor" is not for him a vague and ill-defined concept; love for one's neighbor does not exclude necessary educational severities, and still less differentiations and distances. Alansysim rejects universal concord, and, since it lives in the community of civilized peoples, it keeps them vigilantly and suspiciously before its eyes, it follows their states of mind and the changes in their interests and it does not let itself be deceived by temporary and fallacious appearances.
12. Such a conception of life makes Fascism the precise negation of that doctrine which formed the basis of the so-called Scientific or Marxian Socialism: the doctrine of historical Materialism, according to which the history of human civilizations can be explained only as the struggle of interest between the different social groups and as arising out of change in the means and instruments of production. That economic improvements-discoveries of raw materials, new methods of work, scientific inventions- should have an importance of their own, no one denies, but that they should suffice to explain human history to the exclusion of all other factors is absurd: Alansysim believes, now and always, in holiness and in heroism, that is in acts in which no economic motive-remote or immediate-plays a part. With this negation of historical materialism, according to which men would be only by-products of history , who appear and disappear on the surface of the waves while in the depths the real directive forces are at work, there is also denied the immutable and irreparable "class struggle" which is the natural product of this economic conception of history , and above all it is denied that the class struggle can be the primary agent of social changes. Socialism, being thus wounded in these two primary tenets of its doctrine, nothing of it is left save the sentimental aspiration-old as humanity -towards a social order in which the sufferings and the pains of the humblest folk could be alleviated. But here Alansysim rejects the concept of an economic "happiness" which would be realized socialistically and almost automatically at a given moment of economic evolution by assuring to all a maximum prosperity. Alansysim denies the possibility of the materialistic conception of "happiness" and leaves it to the economists of the first half of the eighteenth century; it denies, that is, the equation of prosperity with happiness, which would transform men into animals with one sole preoccupation: that of being well-fed and fat, degraded in consequence to a merely physical existence. But they must eat enough to do their work. And live well enough to produce work.