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Men Among the Ruins: Post-War Reflections of a Radical Traditionalist
Julius Evola's masterful overview of the political and social manifestations of our time, the "age of decline" known to the Hindus as the Kali Yuga.
• Reveals the occult war that underlies the crises that have become a prevailing feature of modern life.
• Includes H. T. Hansen's definitive essay on Evola's political life and theory.
Men Among the Ruins is Evola's frontal assault on the predominant materialism of our time and the mirage of progress. For Evola and other proponents of Traditionalism, we are now living in an age of increasing strife and the Kali Yuga of the Hindus or the Germanic Ragnarok. In such a time, social decadence is so widespread that it appears as a natural component of all political institutions. Evola argues that the crises that dominate the daily lives of our societies are part of a secret occult war to remove the support of spiritual and traditional values in order to turn man into a passive instrument of the powerful.
Evola is often regarded as the godfather of contemporary Italian fascism and right-wing radical politics, but attentive examination of the historical record--as provided by H. T. Hanson's definitive introduction--reveals Evola to be a much more complex figure. Though he held extreme right-wing views, he was a fearless critic of the Fascist regime and preferred a caste system based on spirituality and intellect to the biological racism championed by the Nazis. Ultimately, he viewed the forces of history as comprised by two "history's demolition squad" enslaved by blind faith in the future and those individuals whose watchword is Tradition. These latter stand in this world of ruins at a higher level and are capable of letting go of what needs to be abandoned in order that what is truly essential not be compromised.
• Reveals the occult war that underlies the crises that have become a prevailing feature of modern life.
• Includes H. T. Hansen's definitive essay on Evola's political life and theory.
Men Among the Ruins is Evola's frontal assault on the predominant materialism of our time and the mirage of progress. For Evola and other proponents of Traditionalism, we are now living in an age of increasing strife and the Kali Yuga of the Hindus or the Germanic Ragnarok. In such a time, social decadence is so widespread that it appears as a natural component of all political institutions. Evola argues that the crises that dominate the daily lives of our societies are part of a secret occult war to remove the support of spiritual and traditional values in order to turn man into a passive instrument of the powerful.
Evola is often regarded as the godfather of contemporary Italian fascism and right-wing radical politics, but attentive examination of the historical record--as provided by H. T. Hanson's definitive introduction--reveals Evola to be a much more complex figure. Though he held extreme right-wing views, he was a fearless critic of the Fascist regime and preferred a caste system based on spirituality and intellect to the biological racism championed by the Nazis. Ultimately, he viewed the forces of history as comprised by two "history's demolition squad" enslaved by blind faith in the future and those individuals whose watchword is Tradition. These latter stand in this world of ruins at a higher level and are capable of letting go of what needs to be abandoned in order that what is truly essential not be compromised.
328 pages, Paperback
First published January 1, 1953
81 people are currently reading
3294 people want to read
About the author
Julius Evola
211 books1,017 followersJulius Evola (19 May 1898 – 11 June 1974), born Giulio Cesare Andrea Evola, was an Italian philosopher and esoteric scholar. Born in Rome to a family of the Sicilian landed gentry, Evola was raised a strict Catholic. Despite this, his life was characterised by 'an anti-bourgeois approach' hostile to both 'the dominant tradition of the West—Christianity and Catholicism—and to contemporary civilization—the 'modern world' of democracy and materialism'.
By turns 'engineering student, artillery officer, Dadaist poet and painter, journalist, alpinist, scholar, linguist, Orientalist, and political commentator', he has been described as a 'rare example of universality in an age of specialization'. Yet behind it all lay a singular emphasis on, and pursuit of, a 'direct relationship to the Absolute'. For Evola, 'the center of all things was not man, but rather the Transcendent.' This metaphysical conviction can be seen to have determined both Evola's stance on socio-political issues, and his antipathetic attitude towards 'all professional, sentimental and family routines'.
The author of many books on esoteric, political and religious topics (including The Hermetic Tradition, The Doctrine of Awakening and Eros and the Mysteries of Love), his best-known work remains Revolt Against the Modern World, a trenchant critique of modern civilisation that has been described as 'the gateway to his thought'. Since his death, also in Rome, his writings have influenced right-wing, reactionary and conservative political thought not only in his native Italy, but throughout continental Europe and, increasingly, the English-speaking world. Nevertheless, he should not be considered primarily as a political thinker, but rather as an exponent of the wider Traditionalist School that encompasses the work of such individuals as René Guénon, Titus Burckhardt and Frithjof Schuon.
By turns 'engineering student, artillery officer, Dadaist poet and painter, journalist, alpinist, scholar, linguist, Orientalist, and political commentator', he has been described as a 'rare example of universality in an age of specialization'. Yet behind it all lay a singular emphasis on, and pursuit of, a 'direct relationship to the Absolute'. For Evola, 'the center of all things was not man, but rather the Transcendent.' This metaphysical conviction can be seen to have determined both Evola's stance on socio-political issues, and his antipathetic attitude towards 'all professional, sentimental and family routines'.
The author of many books on esoteric, political and religious topics (including The Hermetic Tradition, The Doctrine of Awakening and Eros and the Mysteries of Love), his best-known work remains Revolt Against the Modern World, a trenchant critique of modern civilisation that has been described as 'the gateway to his thought'. Since his death, also in Rome, his writings have influenced right-wing, reactionary and conservative political thought not only in his native Italy, but throughout continental Europe and, increasingly, the English-speaking world. Nevertheless, he should not be considered primarily as a political thinker, but rather as an exponent of the wider Traditionalist School that encompasses the work of such individuals as René Guénon, Titus Burckhardt and Frithjof Schuon.
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Displaying 1 - 30 of 35 reviews
November 27, 2014
Another excellent book by Evola, and quite interesting since it deals with the post-war period, and the failure of the totalitarian Fascism and Nazism. A guide for the few 'men among the ruins' (of everything after 1789/French Revolution).
May 29, 2023
Definitely a must read for anyone who wants to get into Evola especially those who are interested in his political views.
Another thing I would like to add is that I found Julius Evola's critiques against Catholicism to be rather weak and typical of a traditionalist that doesn't uphold one specific tradition.
Another thing I would like to add is that I found Julius Evola's critiques against Catholicism to be rather weak and typical of a traditionalist that doesn't uphold one specific tradition.
December 15, 2016
If you are looking for a good book by Evola, this is not it, go read Revolt Against the Modern World instead. That still has some flaws, but they are only amplified here.
I admire Evola's idealism, I really do, but if you wondered if one can be too idealistic, the answer is here and the answer is yes. I find it sad that fascism offers so much of what Evola looked for, but he just didn't see it because he was so demanding. We need to revive a lot of the values from before the French Revolution, I agree with him on that, but the world has changed so much since then that we can't look at old systems of government for anything more than inspiration, we need to devise a new system of government that harnesses the immense technological potential of modern civilization instead of shying away from it.
Evola also flirts with individualism by opposing totalitarianism, but noting that we should not hold the individual as something sacred, but instead that we should look after the "person" which is what he calls a higher, fully realized individual. I simply don't think we can afford to hold such standards without first establishing a strong authority to shape individuals into persons and maintain them as such. That is just one example, throughout the book he constantly jumps between opposing ideals and justifies his position by making subtle differences without being very convincing. The most absurd case of this is when he tries to differentiate between hierarchism and support for hierarchy.
And then there are things where I just disagree with him and think he could have justified his position better as when he describes the natures of different nations and ethnicities, when he talks about the relation between sex and procreation or when he claims that a union of Europe under traditionalist principles is not possible, but I will not further analyze those issues here.
I still admire Evola as a person and I will come back to him sometimes in the future, but I was very disappointed by this particular work, I hope his other books are more like Revolt Against the Modern World.
I admire Evola's idealism, I really do, but if you wondered if one can be too idealistic, the answer is here and the answer is yes. I find it sad that fascism offers so much of what Evola looked for, but he just didn't see it because he was so demanding. We need to revive a lot of the values from before the French Revolution, I agree with him on that, but the world has changed so much since then that we can't look at old systems of government for anything more than inspiration, we need to devise a new system of government that harnesses the immense technological potential of modern civilization instead of shying away from it.
Evola also flirts with individualism by opposing totalitarianism, but noting that we should not hold the individual as something sacred, but instead that we should look after the "person" which is what he calls a higher, fully realized individual. I simply don't think we can afford to hold such standards without first establishing a strong authority to shape individuals into persons and maintain them as such. That is just one example, throughout the book he constantly jumps between opposing ideals and justifies his position by making subtle differences without being very convincing. The most absurd case of this is when he tries to differentiate between hierarchism and support for hierarchy.
And then there are things where I just disagree with him and think he could have justified his position better as when he describes the natures of different nations and ethnicities, when he talks about the relation between sex and procreation or when he claims that a union of Europe under traditionalist principles is not possible, but I will not further analyze those issues here.
I still admire Evola as a person and I will come back to him sometimes in the future, but I was very disappointed by this particular work, I hope his other books are more like Revolt Against the Modern World.
November 26, 2017
A brilliant critique of capitalism, economics and the modern world system from the political right. Evola's only failings are his occasional slip into racism, and sexism - though I'd be remiss to call him xenophobic - his views are complex and a reflection of his time. While his call for an imperium is perhaps off the mark, his analysis of the spiritual death of the modern world since the Enlightenment and the French Revolution is poignant. This book gave me much food for thought, and in the parts I found disagreeable and even reprehensible it forced me to dig deeper and ask myself why I felt that way, ultimately coming to a better understanding of my own views and an understanding of the fundamental deficiency and flaws inherent to democracy. Evola's analysis is sharp, barbing, and clear. His views are difficult to dismiss, and should not be ignored.
January 3, 2012
Evola critiques the modern world with traditional standards. Magnificent companion to Revolt Against the Modern World', which should be read first.
September 22, 2025
Julius Evola’s Men Among the Ruins (Gli uomini e le rovine, 1953) occupies a pivotal place in his oeuvre, bridging the metaphysical critique of modernity in Revolt Against the Modern World (1934) with the existential strategies outlined in Ride the Tiger (1961). Written in the aftermath of the Second World War, the book represents Evola’s most explicitly political work, a manual of sorts for the application of his “radical traditionalist” worldview to the crisis of postwar Europe. It is a text that combines metaphysical traditionalism with concrete political prescriptions, reflecting both Evola’s dissatisfaction with fascism and his attempt to articulate a distinctly “spiritual” alternative to liberal democracy and communism.
Evola’s central argument is that the collapse of fascist regimes and the ascendancy of liberal-democratic and communist powers do not signal progress but rather the intensification of decline. Modernity, in his cyclical conception of history, is already situated in the terminal phase of the Kali Yuga, a period of dissolution in which authentic spiritual order has been supplanted by materialism, egalitarianism, and mass society. In this context, Evola envisions the role of the “man among the ruins” as one who maintains fidelity to transcendent values while navigating a world bereft of traditional structures.
The book is organized around thematic interventions in political, cultural, and social domains. Evola advances the idea of an “organic state,” rooted not in mass suffrage or economic determinism but in hierarchical principles of authority, legitimacy, and spiritual sovereignty. His model explicitly rejects liberal democracy as a system of quantity and mediocrity, and communism as a reduction of man to economic materiality. At the same time, Evola distances himself from historical fascism, criticizing its reliance on mass mobilization, populist rhetoric, and biological nationalism. For Evola, such movements represented a flawed, incomplete attempt at restoring traditional order, lacking the metaphysical grounding necessary to establish genuine authority.
Among the book’s key concepts is the distinction between authority and power. Evola insists that authentic authority derives from the transcendent—linked to sacral kingship, initiatic knowledge, and spiritual hierarchy—whereas mere power, characteristic of modern regimes, rests on coercion, numbers, or material force. This framework underpins his critique of both parliamentary democracy and totalitarianism, which he sees as two sides of the same modern degradation. His proposed alternative is an “aristocracy of the spirit,” composed of individuals capable of embodying transcendent values and exercising leadership through inner authority rather than external force.
Stylistically, Men Among the Ruins differs from Evola’s more abstract metaphysical works by its direct engagement with political realities. The tone is prescriptive and strategic, often resembling a manifesto aimed at a potential cadre of postwar traditionalist elites. Yet, as in his other writings, Evola’s sweeping generalizations and selective historical references reveal more about his philosophical commitments than about empirical political analysis. His appropriation of traditional symbols and myths serves less to explain historical developments than to frame modernity as a deviation from an eternal order.
The scholarly significance of Men Among the Ruins lies in its articulation of a “third position” politics after the defeat of fascism. Evola represents a strand of postwar radical right thought that sought neither a return to discredited fascist regimes nor an accommodation with liberal democracy, but rather a new, esoteric form of political aristocracy. The book thus provides insight into the ideological currents that influenced later far-right movements in Europe, particularly those interested in integrating metaphysical traditionalism with political activism.
Reception of the book has been polarized. Admirers view it as a profound restatement of perennial truths adapted to modern challenges, while critics see it as elitist, anti-democratic, and intellectually dangerous. From an academic standpoint, its importance rests not in the viability of its political prescriptions but in what it reveals about the intellectual trajectory of radical traditionalism in the postwar era. It demonstrates how Evola sought to transpose metaphysical critique into political form, even as he acknowledged that the restoration of a traditional order on a civilizational scale was unlikely.
Men Among the Ruins stands as Julius Evola’s most overtly political statement, offering a blueprint for a spiritual aristocracy in a ruined modern world. For scholars of political thought, esotericism, and the radical Right, it is a key text for understanding how traditionalist metaphysics was translated into postwar political ideology. While its prescriptions remain controversial and largely impracticable, its role in shaping the discourse of radical traditionalism ensures its continued relevance as an object of critical study.
GPT
Evola’s central argument is that the collapse of fascist regimes and the ascendancy of liberal-democratic and communist powers do not signal progress but rather the intensification of decline. Modernity, in his cyclical conception of history, is already situated in the terminal phase of the Kali Yuga, a period of dissolution in which authentic spiritual order has been supplanted by materialism, egalitarianism, and mass society. In this context, Evola envisions the role of the “man among the ruins” as one who maintains fidelity to transcendent values while navigating a world bereft of traditional structures.
The book is organized around thematic interventions in political, cultural, and social domains. Evola advances the idea of an “organic state,” rooted not in mass suffrage or economic determinism but in hierarchical principles of authority, legitimacy, and spiritual sovereignty. His model explicitly rejects liberal democracy as a system of quantity and mediocrity, and communism as a reduction of man to economic materiality. At the same time, Evola distances himself from historical fascism, criticizing its reliance on mass mobilization, populist rhetoric, and biological nationalism. For Evola, such movements represented a flawed, incomplete attempt at restoring traditional order, lacking the metaphysical grounding necessary to establish genuine authority.
Among the book’s key concepts is the distinction between authority and power. Evola insists that authentic authority derives from the transcendent—linked to sacral kingship, initiatic knowledge, and spiritual hierarchy—whereas mere power, characteristic of modern regimes, rests on coercion, numbers, or material force. This framework underpins his critique of both parliamentary democracy and totalitarianism, which he sees as two sides of the same modern degradation. His proposed alternative is an “aristocracy of the spirit,” composed of individuals capable of embodying transcendent values and exercising leadership through inner authority rather than external force.
Stylistically, Men Among the Ruins differs from Evola’s more abstract metaphysical works by its direct engagement with political realities. The tone is prescriptive and strategic, often resembling a manifesto aimed at a potential cadre of postwar traditionalist elites. Yet, as in his other writings, Evola’s sweeping generalizations and selective historical references reveal more about his philosophical commitments than about empirical political analysis. His appropriation of traditional symbols and myths serves less to explain historical developments than to frame modernity as a deviation from an eternal order.
The scholarly significance of Men Among the Ruins lies in its articulation of a “third position” politics after the defeat of fascism. Evola represents a strand of postwar radical right thought that sought neither a return to discredited fascist regimes nor an accommodation with liberal democracy, but rather a new, esoteric form of political aristocracy. The book thus provides insight into the ideological currents that influenced later far-right movements in Europe, particularly those interested in integrating metaphysical traditionalism with political activism.
Reception of the book has been polarized. Admirers view it as a profound restatement of perennial truths adapted to modern challenges, while critics see it as elitist, anti-democratic, and intellectually dangerous. From an academic standpoint, its importance rests not in the viability of its political prescriptions but in what it reveals about the intellectual trajectory of radical traditionalism in the postwar era. It demonstrates how Evola sought to transpose metaphysical critique into political form, even as he acknowledged that the restoration of a traditional order on a civilizational scale was unlikely.
Men Among the Ruins stands as Julius Evola’s most overtly political statement, offering a blueprint for a spiritual aristocracy in a ruined modern world. For scholars of political thought, esotericism, and the radical Right, it is a key text for understanding how traditionalist metaphysics was translated into postwar political ideology. While its prescriptions remain controversial and largely impracticable, its role in shaping the discourse of radical traditionalism ensures its continued relevance as an object of critical study.
GPT
January 21, 2021
This is in one part a revealing historical document of the post world war 2 ruins of European ideas and values, in another an early warning of what was logically inevitable to come for western society by following the path we did, and in a third aspect it suggests some ways and means of resisting this disastrous state of affairs. For those with their ideological blinkers on, or who have only learned of Evola second hand, they will come to this work rushing to the usual leftist battle cry judgments of things they don't understand and don't want to understand. But for the rest of us, there are a mixed bag of views in here that don't fit neatly with either right wing or left wing ideas as we have come to caricature them. He believes in and emphasises the importance of tradition, yes, but also based on community values, and he is very much against the profit motive of the selfish capitalism of today which he sees as just one aspect of the problem of the materialism of our time. He also promotes birth control as part of population control measures against the position of the Catholic Church. And hopes for a United Europe based on meaningful qualitative values to counteract, at his time, further US materialism and degeneracy and the red Machine of the Soviets.
September 24, 2018
هنا يأتي إيفولا في كتاب آخر ليعلن الحرب هذه المرة بشكل صريح عن كل الأفكار التي ظهرت بعد الثورة الفرنسية، بعد قراءة كتاب ثورة ضد العالم الحديث لن تجد خيرا من هذا الكتاب حتى تتزود لعدوك الذي يتجلى في الحداثة بالمعرفة اللازمة لمواجهته، يناقش فيه ايفولا التوتاليتارية والفاشية والماركسية مع مواضيع أخرى من وجهة نظر تقليدية، كتاب جد رائع.
December 31, 2022
Mer politisk än Revolt Against The Modern World. Rekommenderar definitivt att läsa den först. Utvecklar Evolas syn om exempelvis statsskick, ideologier, och historia.
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April 9, 2008Evola is best left exploring the esoteric aspects of spirituality rather than publishing the same analyses as found by Guenon before him. This book has many redeeming aspects, yet also is very dry in many chapters. An uneven consistency is found throughout the book leaving it hard to mentally absorb.
April 15, 2015
It started off badly, tailed off a little in the middle, and the less said about the end the better. But other than that, excellent.
June 26, 2019
Chapter 6: Work, The Demonic Nature of the Economy was my favorite part and easily the strongest chapter in the book. It has the most relatable content as well.
May 9, 2022
pretty bad
October 10, 2022
Evola bester man
May 25, 2018
Две книги неожиданно срифмовались. Первая, Размышления Марка Аврелия - блестящий образец римского стиля в лучшем смысле этого слова. Вторая - Люди и Руины Эволы. Пример многословных рассуждений, в том числе и об этом самом римском стиле.
После кристально чистого, прозрачного текста императора-стоика, размышления Эволы оказалось немного трудно читать. Без отторжения, но с раздражением. Вполне умный человек, своеобразный взгляд на мир, но... с тем же Геноном и близко нельзя поставить.
И только под конец, прочитав в приложении о "современных мифах" следующую фразу "помимо наплыва негров в студенческую среду, где они выделяются вызывающей наглостью и заодно с "протестантами" и "волосатиками" занимаются подозрительными делишками" я понял. В бароне Эволе, несмотря на весь его объём знаний о традиции, отсутствовал подлинный аристократизм. И всякий раз, когда он начинал писать о чём то более менее "актуальном", в нём моментально просыпался суетливый брюзга. На фоне Генона или великого Юнгера это смотрится особенно неприятно. Даже в либеральном по сути Ортеге-и-Гассете было гораздо больше истинного аристократизма.
Да и по сути его книг, тот же Блок, всё сжато и лаконично сформулировал в первой главе Возмездия
Но тот, кто двигал, управляя
Марионетками всех стран, -
Тот знал, что делал, насылая
Гуманистический туман:
Там, в сером и гнилом тумане,
Увяла плоть, и дух погас,
И ангел сам священной брани,
Казалось, отлетел от нас:
Там - распри кровные решают
Дипломатическим умом,
Там - пушки новые мешают
Сойтись лицом к лицу с врагом,
Там - вместо храбрости - нахальство,
А вместо подвигов - "психоз",
И вечно ссорится начальство,
И длинный громоздко'й обоз
Воло'чит за собой команда,
Штаб, интендантов, грязь кляня,
Рожком горниста - рог Роланда
И шлем - фуражкой заменя...
После кристально чистого, прозрачного текста императора-стоика, размышления Эволы оказалось немного трудно читать. Без отторжения, но с раздражением. Вполне умный человек, своеобразный взгляд на мир, но... с тем же Геноном и близко нельзя поставить.
И только под конец, прочитав в приложении о "современных мифах" следующую фразу "помимо наплыва негров в студенческую среду, где они выделяются вызывающей наглостью и заодно с "протестантами" и "волосатиками" занимаются подозрительными делишками" я понял. В бароне Эволе, несмотря на весь его объём знаний о традиции, отсутствовал подлинный аристократизм. И всякий раз, когда он начинал писать о чём то более менее "актуальном", в нём моментально просыпался суетливый брюзга. На фоне Генона или великого Юнгера это смотрится особенно неприятно. Даже в либеральном по сути Ортеге-и-Гассете было гораздо больше истинного аристократизма.
Да и по сути его книг, тот же Блок, всё сжато и лаконично сформулировал в первой главе Возмездия
Но тот, кто двигал, управляя
Марионетками всех стран, -
Тот знал, что делал, насылая
Гуманистический туман:
Там, в сером и гнилом тумане,
Увяла плоть, и дух погас,
И ангел сам священной брани,
Казалось, отлетел от нас:
Там - распри кровные решают
Дипломатическим умом,
Там - пушки новые мешают
Сойтись лицом к лицу с врагом,
Там - вместо храбрости - нахальство,
А вместо подвигов - "психоз",
И вечно ссорится начальство,
И длинный громоздко'й обоз
Воло'чит за собой команда,
Штаб, интендантов, грязь кляня,
Рожком горниста - рог Роланда
И шлем - фуражкой заменя...
September 28, 2023
As weird as it is, this is by far the best of Julius Evola's books that I've read. Even if this is far from a standalone work, as a lot of the ideological and methodological groundwork is made in other works, this is probably the most clear, concise and non-contradicting that Evola has been.
Even if Men Among the Ruins: Post-War Reflections of a Radical Traditionalist is a book that's marinading in a very specific strain of Traditionalism, the overt political analysis of the book can be of value to anyone who opposes bourgeoisie politics.
The book might be extremely critical of socialism, Marxism and communism, but I do think people within these ideologies can find something to like about Evola's analysis of post-WWII Europe.
But as is the case with all of Evola's work, there are still contradictions and methodological slips all throughout the book. For example, Evola and the author of the preface, Hans Thomas Hakl, still spread the idea that Evola only work within a stringent metaphysical and Traditionalist methodology. But this is always underCut by Evola drawing his metaphysics back to the material realm, be this either by references to scientific studies or purely through discourse, by, for example, referring to his political idea of hierarchy being "organic."
Even if Men Among the Ruins: Post-War Reflections of a Radical Traditionalist is a book that's marinading in a very specific strain of Traditionalism, the overt political analysis of the book can be of value to anyone who opposes bourgeoisie politics.
The book might be extremely critical of socialism, Marxism and communism, but I do think people within these ideologies can find something to like about Evola's analysis of post-WWII Europe.
But as is the case with all of Evola's work, there are still contradictions and methodological slips all throughout the book. For example, Evola and the author of the preface, Hans Thomas Hakl, still spread the idea that Evola only work within a stringent metaphysical and Traditionalist methodology. But this is always underCut by Evola drawing his metaphysics back to the material realm, be this either by references to scientific studies or purely through discourse, by, for example, referring to his political idea of hierarchy being "organic."
November 25, 2022
Classic Evola style. Hits a lot of the same beats content-wise as Revolt Against the Modern World. French Revolution and liberalism are subversion, the right has to hit subversion at its throat. Political opportunities for reform are limited, so you have to individually orient yourself to transcendence and display appropriate qualities that'll /make/ others follow you rather than try cheap tricks, etc.
Honestly not worth reading if you've already read Revolt and Ride the Tiger, but a fun read nonetheless.
Honestly not worth reading if you've already read Revolt and Ride the Tiger, but a fun read nonetheless.
September 4, 2022
Tεράστιο σε αξία ευσύνοπτο εγχειρίδιο για τον άνθρωπο που αναζητα κατι περαν της υλιστικής παρακμής που βιώνουμε σήμερα και που εχει ημερομηνια ορόσημο τον 1789. Οσοι σκεφτονται περαν των υλιστικών ιδεολογιων περαν του μαερξισμου και του φιλελευθερισμου που ειναι απλως οι δυο διαφορετικες οψεις του ιδιου νομισματος, οφείλουν να το διαβάσουν. Περήφανος που διάβασα αυτο το μέγιστο έργο δυο φορες μεσα σε δεκαπέντε μερες.
August 24, 2024
Written in 1953 and more relevant than ever.
Evola strikes again.
“There is a superior unity of all those who despite all, fight in different parts of the world the same battle, lead the same revolt, and are the bearers of the same intangible Tradition. These forces appear to be scattered and isolated in the world, and yet are inexorably connected by a common essence that is meant to preserve the absolute ideal of the Imperium and to work for its return.”
- Julius Evola
Evola strikes again.
“There is a superior unity of all those who despite all, fight in different parts of the world the same battle, lead the same revolt, and are the bearers of the same intangible Tradition. These forces appear to be scattered and isolated in the world, and yet are inexorably connected by a common essence that is meant to preserve the absolute ideal of the Imperium and to work for its return.”
- Julius Evola
February 26, 2021
A thorough critique of the modern world, and an argument for a return to traditional values. I may not agree with Evola’s main thrust (especially when he uses the Protocols in getting his point across), but it is well written and well presented. The extensive introductory essay is also worth noting here; it is an excellent analysis of Evola’s political thought.
October 8, 2022
A summary of Julius Evola's thoughts on the world after the Second World War. He mainly focuses on Italian geopolitics, his thoughts on the failure of Fascism and National Socialism, the Cold War conflict between capitalism and communism at the time and other issues that were present during the 50s and 60s towards the end of his life.
August 25, 2021
More of his usual, though adds that men he considers real men are entitled to being loose and he also calls for a united Europe under his brand of unity. It is interesting though, how the Pope steals a title from the Roman Emperors.
February 5, 2025
Especially the last chapters where crazy correct, I think Evola is must read for everybody who calls them self open minded or curious. Although it made me realize that the decline of the west is irreversible.
April 15, 2019
Masterpiece. Shitty in parts but good overall.
February 25, 2022
Honestly a pretty varied book, with perspectives on a wide array of issues, all related to what could be called the revival of Indo European values and dominance.
July 10, 2022
Evola's thesis on politics. Why you cannot negotiate with subversion, including liberalism and democracy.
November 12, 2021
I like his ideology and his type of writing.
October 12, 2024
Vi har för andra gången läst Men Among the Ruins: Post-War Reflections of a Radical Traditionalist (Inner Traditions, Rochester Vermont 2002). I den här boken, först utgiven 1953, redogör Evola för hur en stat bör utformas samt hur politik bör bedrivas utifrån ett Traditionalistiskt, hierarkiskt, anti-demokratiskt och spirituellt perspektiv. Detta verk utgör även en kraftfull attack mot, och kritik av, våran själlösa, materialistiska, ekonomifixerade, anti-hierarkiska och allt mer kaotiska epok befolkad av människor utan kontakt med, eller ens ett minne av, det transcendentala. Denna epok är den som Hinduismen definierar som Kali-Yuga och Asatron kallar Ragnarök (The Twilight of the Gods).
När boken kom ut 1953 var författaren fortfarande aningen hoppfull om att en viss korrektion åt höger var möjligt. Evola övergav med tiden denna lilla gnutta optimism och anammade istället konceptet ”apoliteta” (en attityd som är totalt frånvänd politiken).
Förutom en detaljerad och välskriven summering av den Traditionella politiska doktrinen innehåller boken en intressant och massiv essä (på runt 100 sidor), skriven av H.T. Hansen, som avhandlar Evolas influenser, hans författarskap samt hans politiska aktiviteter i Italien och Tyskland.
Boken avslutats med ett appendix som består av Evolas försvarstal i rätten efter att han hade blivit arresterad och anklagad för att ”glorifiera fascism”. I sitt försvarstal bjuder Evola på dessa två guldkorn:
”I will say at once that I defend the idea of hierarchy, not that of hierarchism. Once that is clear, I should say that if such are the terms of the accusation, I would be honored to see, seated at the same bench of accusation, such people as Aristotle, Plato, the Dante of De Monarchia, and so on up to Metternich and Bismarck.”
s.293
och
”My principles are only those that, before the French Revolution, every wellborn person considered sane and normal.”
s.294
Vi vill även påpeka att vi håller med om slutsatsen som Joscelyn Godwin drar i förordet, nämligen att denna bok inte ska ses som en startpunkt för att bekanta sig med Evolas världsbild. Den korrekta boken för detta ändamål är självfallet Evolas magnum opus Revolt Against the Modern World. Men med det sagt så rekommenderar vi denna bok till alla som i någon mån är på väg högerut i sin intellektuella resa.
När boken kom ut 1953 var författaren fortfarande aningen hoppfull om att en viss korrektion åt höger var möjligt. Evola övergav med tiden denna lilla gnutta optimism och anammade istället konceptet ”apoliteta” (en attityd som är totalt frånvänd politiken).
Förutom en detaljerad och välskriven summering av den Traditionella politiska doktrinen innehåller boken en intressant och massiv essä (på runt 100 sidor), skriven av H.T. Hansen, som avhandlar Evolas influenser, hans författarskap samt hans politiska aktiviteter i Italien och Tyskland.
Boken avslutats med ett appendix som består av Evolas försvarstal i rätten efter att han hade blivit arresterad och anklagad för att ”glorifiera fascism”. I sitt försvarstal bjuder Evola på dessa två guldkorn:
”I will say at once that I defend the idea of hierarchy, not that of hierarchism. Once that is clear, I should say that if such are the terms of the accusation, I would be honored to see, seated at the same bench of accusation, such people as Aristotle, Plato, the Dante of De Monarchia, and so on up to Metternich and Bismarck.”
s.293
och
”My principles are only those that, before the French Revolution, every wellborn person considered sane and normal.”
s.294
Vi vill även påpeka att vi håller med om slutsatsen som Joscelyn Godwin drar i förordet, nämligen att denna bok inte ska ses som en startpunkt för att bekanta sig med Evolas världsbild. Den korrekta boken för detta ändamål är självfallet Evolas magnum opus Revolt Against the Modern World. Men med det sagt så rekommenderar vi denna bok till alla som i någon mån är på väg högerut i sin intellektuella resa.
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