The contemporary narcissist bears a superficial resemblance, in his self-absorption and delusions of grandeur, to the “imperial self” so often celebrated in nineteenth-century American literature. The American Adam, like his descendants today, sought to free himself from the past and to establish what Emerson called “an original relation to the universe.” Nineteenth-century writers and orators restarted again and again, in a great variety of forms, Jefferson’s doctrine that the earth belongs to the living. The break with Europe, the abolition of primogeniture, and the looseness of family ties gave substance to their belief (even if it was finally an illusion) that Americans, alone among the people of the world, could escape the entangling influence of the past. They imagined, according to Tocqueville, that”their whole destiny is in their own hands.” Social conditions in the United States, Tocqueville wrote, severed the tie that formerly united one generation to another. “The woof of time in every instant broken and the track of generations effaced. Those who went before are soon forgotten; of those who will come after, no one has any idea: the interest of man is confined to those in close propinquity to himself.” Some critics have described the narcissism of the 1970′s in similar language. The new therapies spawned by the human potential movement, according to Peter Marin, teach that “the individual will is all powerful and totally determines one’s fate”; thus they intensify the “isolation of the self.” This line of argument belongs to a well -established American tradition of social thought. Marin’s plea for recognition of “the immense middle ground of human community” recalls Van Wyck Brooks, who criticized the New England transcendentalists for ignoring “the genial middle ground ground of human tradition.” Brooks himself, when he formulated his own indictment of American culture, drew on such earlier critics as Santayana, Henry James, Orestes Brownson, and Tocqueville. The critical tradition they established still has much to tell us about the evils of untrammeled individualism, but it needs to be restated to take account of the differences between nineteenth-century Adamism and the narcissism of our own time. The critique of “privatism,” though it helps to keep alive the need for community of genuine privacy recedes.
The contemporary American may have failed, like his predecessors, to establish any sort of common life, but the integrating tendencies of modern industrial society have at the same time undermined his “isolation” Having surrendered most of his technical skills to the corporation, he can no longer provide for his material needs. As the family loses not only its productive functions but many of its reproductive functions as well, men and women no longer manage even to raise their children without the help of certified experts. The atrophy of older traditions of self help has eroded every day competence, in one area after another, and has made the individual dependent on the state, the corporation, and other bureaucracies.
- Excerpt from: The Culture Of Narcissism, by Christopher Lasch
“A manifesto functions as both a statement of principles and a bold, sometimes rebellious, call to action. By causing people to evaluate the gap between those principles and their current reality, the manifesto challenges assumptions, fosters commitment, and provokes change.”
If you will not go back to your sagas, your sagas will come to you again in new guise: for they are terrible immortal things, not capable of being put down by respectable society or by political economy. The old truths will find new mouths, the old sorrows and ecstasies new interpretation. Beauty is the garment of truth, or perhaps we should put it that beauty is the substance in which truth bodies itself forth; and then we can say that beauty, like matter, is indestructible, however it may change in form. When you think that you have excluded it by your brick walls it flows in upon you, multitudinous. I know not how the old beauty will come back for us in this country and century; through an Irish theatre perhaps, or through a new poetry welling up in Irish-speaking villages. But come back it will, and its coming will be as the coming of God’s angel, when I have to perform here the noble duty of giving thanks.
- Excerpt from: Rejoicings, by Pádraig Pearse
Dublin – Sunday the 22nd of January brought forth comrades from Flanders and France for a solidarity benefit and information night in support of the Afrikaner peoples hosted by Solidariteit-Identiteit in conjunction with the Dublin branch of the cultural organisation Studia Europae. The conference, the first event of the year for Studia Europae, was well attended by a mixed audience of both young and old from right across Ireland and indeed by a number of very welcome guests from other movements elsewhere in Europe.
Solidariteit-Identiteit is the Flanders based affiliate of Solidarite-Identites, a French non-profit organisation with friendly ties to CasaPound Italia, whose aim is to provide help and support to peoples struggling for their survival, the preservation of their culture and the defence of their identity.
The weekend kicked off with a number of small informal gatherings throughout the capital before the main event on Sunday. During the event a talk was delivered by a representative of Solidariteit-Identiteit followed by a discussion period over some food and drink.
Our friends from Solidariteit-Identiteit were very impressed with the Dublin meeting – this being a first time in Ireland for one – and by the level of support received from their Irish audience. A fundraiser and merchandise sale helped to raise a generous sum for the organisation whose tremendous work for the Afrikaner community does not go unnoticed by comrades here in Ireland.
As usual, Studia Europae had on sale a number of publications and music titles – both proving very popular.
Studia Europae and Folk Advance Éireann would like to thank all those who attended giving both their time and money towards a great cause. Special thanks to our overseas comrades who were in attendance.
Dreams, memories, the sacred – they are all alike in that they are beyond our grasp. Once we are even marginally separated from what we can touch, the object is sanctified; it acquires the beauty of the unattainable, the quality of the miraculous. Everything, really, has this quality of sacredness, but we can desecrate it at a touch. How strange man is! His touch defiles and yet he contains the source of miracles.
- Excerpt from: Spring Snow, by Yukio Mishima