Monthly Archives: April 2017

The Founding Fathers Of Survivalism – Survive Tomorrow

Posted: April 7, 2017 at 8:49 pm

The modern survivalist movement has been influenced by a number of people. But a select group of influential authors and speakers have virtually shaped or perhaps created the modern survivalist movement. This article is dedicated those special people, those founding fathers of survivalism.

*Note, this list is in no particular order

Mel Tappan began his career collaborating with other members of the survivalist movement. Co-authoring a book and writing a small column for Guns & Ammo magazine in the 70s. He is best known for his book Survival Guns which is still in print today, 32 years later. However, despite his popularity we couldnt manage to find a single image, video or audio clip of Mel. Mel encouraged his readers to relocate away from metropolitan areas as a part of their survival strategy. Mel was once quoted by the Associated Press as saying:

The concept most fundamental to long term disaster preparedness, in retreating, is having a safe place to go to avoid the concentrated violence destined to erupt in the cities. When you have a growing apprehensive awareness that the time grows short for you to relocate away from areas of greatest danger, then choose [where you will live] carefully.

Unfortunately Mel passed away in 1988 but his legacy will continue to live on with the admiration and weight his name currently carries. His wife, Nancy Mack was one of his biggest supporters and continued his work for a number of years.

Books written by Mel Tappan:

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Howard Ruff is another one of the original Survivalists who entered the scene in the 1970s. Drawing on his experience in financial advising, he has written several books focusing on financial preparedness topics. He has been known to encourage investing in precious metals and food storage, rather than traditional stocks and bonds. Although he may not have a household name, Ruff has been fighting for sound economics for a lifetime. He recently appeared on MSNBC to speak about the fragility and possible threats to the current US economy in the wake of the 2008 financial crisis. Through his books, speaking and other engagements, Howard has become one of the foremost pioneers of sound economic principles as related to self sufficiency.

It wasnt raining when Noah built the ark. Howard Ruff

Books written by Howard Ruff:

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Don Stephens entered the Survivalist scene in the 1960s with concerns about a possible financial collapse (which seemed to be the trend at the time). H A strong proponent of relocation, Don used the knowledge gained studying architecture at University of Idaho Don has written many great books on eco friendly, self sustaining home designs and living as well as contributing to many others works (including working with Mel Tappan). An influcencer, a thought leader and an innovator are just a few ways to describe Don Stephens.

Books written by Don Stephens:

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Joel Skousen is a political commentator, former Marine and survivalist author. His non-fiction books mainly focus around homes, land and security. Joel has been a huge preparedness advocate since his early adulthood and hes still fighting the good fight today, appearing on many major news stations.Joel tows the line between generations, helping spread wisdom from past generations to the newer generations.

Books Written By Joel Skousen:

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Cresson was a popular survivalist author, writing most notably Nuclear War Survival Skills. Cresson server in military and government positions for his entire life, which gave him incredible expertise in military and technical aspects of survival. His works have been a staple of survivalist reading and have hugely impacted the education level of survivalists (especially with nuclear information). Sadly Cresson passed away in 2003. His daughter commented

Throughout his life he believed in being prepared for trouble.

Books written by Cresson Kearny:

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Ragnar Benson is actually the pen name of an author who has written some of the most dangerous books available. Ragnar was considered dangerous because of his exposing works on munitions, explosives, mantrapping, creating new identities and more. Despite the controversies associated with his work, his writings had a powerful impact in the survivalism movement. Much of his work is focused around living an independent life and escaping the trapping of modern government/society. If you dont own at least one Ragnar book your survival library is incomplete!

To this day at age 72, Ragnar is still active in Survivalism, recently writing the book Long-Term Survival in the Coming Dark Age: Preparing to Live After Society Crumbles.

Books written by Ragnar Benson:

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Bruce D. Clayton, Ph.D., a black belt in the sixth degree, is a scientist, writer, and teacher who gained popularity with his book Life After Doomsday in the 1980s. He is the author of over a dozen books on survival and self-defense, including the revolutionary Shotokans Secret from Black Belt Books. Shotokans Secret has been called a

manifesto for a modern revolution in the way martial arts are learned and taught.

Books written by Bruce Clayton:

Source

Colonel Cooper was an actual Colonel who pioneered many shooting techniques, especially for small arms. In his life Cooper was a gun advocate, helping teach others how to use guns and even creating the American Pistol Institute located in Arizona. Additionally, Cooper invented The Combat Color Code (mentioned here), a code based upon situational awareness.

The will to survive is not as important as the will to prevail the answer to criminal aggression is retaliation. Jeff Cooper

As of 2006 Cooper is no longer with us RIP.

Books written by Jeff Cooper:

From His Books Source

Kurt Saxon is one of the first survivalists, so much so he claims to have invented the term survivalist. Gaining fame in the 1970s with his popular book The Poor Mans James Bond, Kurt has had an impact on the modern survivalist movement in ways most of us dont realize. Having grown up during the Great Depression, Kurt was somewhat of an expert on surviving on a budget. Many of his publications offer various tips and do-it-yourself guides on topics ranging from home medicines to home made self-defense weapons. If you are interested in survival and preparedness, chances are you have most likely read something reflecting the views and knowledge of Kurt Saxon. Kurt was in many ways a philosopher, speaking loudly his ideals of societal structure and its inevitable failure. To really get a feel for who Kurt Saxon is, read A Philosophy For Survivalists.

Kurt is still active and teaching survivalism in Alpena, Arkansas.

Books written by Kurt Saxon:

Source

**Disclaimer, We know that Rawles isnt a founding father of survivalism and is instead a significant figure in the movement. However his impact cannot be ignored and deserves an honorable mention from us.

James Wesley Rawles is perhaps the most famous Survivalist of our time. He is the author and editor of http://www.survivablog.com, which has become a staple in the online survivalist community. His blog offers a plethora of information on survival topics from food storage and gardening to do-it-yourself survival shelters. He has set himself apart in the industry by offering a comprehensive guide on the best places to relocate to avoid disaster, and offering private retreat consulting by phone from his North Idaho home. His book Patriots: A Novel of Survival in the Coming Collapse was one of my personal favorites and interestingly enough, some of the scenarios Rawles sets forward in his book are beginning to come to pass today. Many of us who currently know Rawles would say that he has become, in many ways, the modern archetype for survivalists. He has been one of the major players in the modern survivalist movement for the last several years, drawing fans and readers from varying backgrounds and demographics.

Books written by James Rawles:

Source

Additional Resources:

Top 100 Items to Disappear in a National Emergency

9 Unique Alternative Housing Ideas

Top 10 Survival Movies

120 Useful Books for Your Survival Library

Cody Lundin Interview When All Hell Breaks Loose

11 Survival TV Shows Worth Watching

Collapse Documentary (2010)

10 Bad A** Sniper Rifles

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The Founding Fathers Of Survivalism - Survive Tomorrow

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Brazil Really Needs Its Most Hated Politician – Bloomberg

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Pick almost any indicator, and Brazilian President Michel Temer comes up short. Job approval? 10 percent. Jobs creation? Brazil has 13.5 million out of work, a five-year high. Office ethics? All but one of Temer's most trusted aides has fallen to corruption scandals, and conceivably Temer himself may go if the electoral court that convened briefly in Brasilia this week finds that dirty money financed the presidential ticket he was elected on in 2014. Put it all together and the conclusion is inescapable: Michel Temer is the worst Brazilian president since Dilma Rousseff.

OK, so there's plenty to disdain in the former vice president, who assumed office last year when Rousseff was impeached for fiscal crimes. A furtive political operator who turned on his commander, he has a tin ear for public opinion, indulges scoundrels in high office and pens embarrassing poetry. And those are just a few of the sins fueling the popular refrain "Fora Temer" ("Be gone, Temer!") trending on the street and the web. For all his shortcomings, however, crisis-addled Brazil is better off with Temer than without. It's not just that he's the constitutional leader, and that a working constitution is the firewall that safeguards Brazil from the convulsions roiling its dysfunctional neighbors in Venezuela and Paraguay. It's also because Temer's stand-in government may be the country's last best opportunity to reverse colossal errors that have sabotaged Latin America's biggest economy and disgraced its governing establishment.

Overhauling a country would be daunting even for a crowd-pleasing leader in the most prosperous times. Temer, for his part, has an economic emergency, a confidence-sapping corruption scandal, and half a mandate to work with. In his favor is Brazil's dubious tradition of brinkmanship: Think Plan Real, which snatched the country from hyperinflation and economic calamity in 1994, or President Luiz Inacio Lula da Silva circa 2002, the former union man who lost the lefty act and led the chronically underachieving nation on an eight-year growth jag. Improbable as it seems, Brazil faces a similar defining moment today.

Less than a year after taking over from Rousseff, Temer has mustered legislative majorities to open ultra-deepwater "pre-salt" oil fields to foreign drillers and drop the protectionist rule obliging Petrobras to lead the risky pre-salt operations. Last year, he marshaled congress to impose a 20-year cap on government spending, and now is pushing to overhaul the rigid labor laws, the chaotic political party system, taxes and -- most critically -- the loss-making pension system that is turning into a national fiscal millstone.

What's propelling the Temer agenda is not some spasm of civic enlightenment, but rank survivalism, as the fallout from the ever-widening, three-year Carwash probe into political payola and graft continues to spread. "The center-right coalition backing reforms is heavily implicated in the Carwash case," political scientist Octavio Amorim Neto, of the Getulio Vargas Foundation in Rio de Janeiro, told me. "They know their best bet for reelection is for the economy to start growing again, and that leaves them little choice but to fall in line behind the Temer agenda."

Of course, such a fragile compact could come undone. If the economy languishes and protesters return en bloc to the streets, or if the taint from Carwash seeps even higher into Brazil's ruling circle, the legislative ardor for reform will be tested. The suspense will build as the electoral court deliberates whether Temer should stay or go. It's a measure of the tension in Brasilia that the court's decision on Tuesday to postpone the trial until later this year, in order to hear more witnesses, was seen as a political win for the embattled Temer government. Whether it's also a win for Brazil will be clear in the months to come.

This column does not necessarily reflect the opinion of the editorial board or Bloomberg LP and its owners.

To contact the author of this story: Mac Margolis at mmargolis14@bloomberg.net

To contact the editor responsible for this story: James Gibney at jgibney5@bloomberg.net

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Brazil Really Needs Its Most Hated Politician - Bloomberg

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Crazy In The Desert – Men’s Journal

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While I was out there all those days, wandering alone, I became like an animal, a desert creature that lives by the rules of the sun and behaves entirely on instinct. I crawled as a reptile crawls over the ground, hunting for beetles to stab with my knife, searching for the shade of a tamarisk tree, foraging for roots to suck. I fell into a hyperalert state. I became attuned to every shift of the wind, the promising wisp of a cloud building in the east, the sound of mice running over the sand at night. Every thought, every movement of my body, was devoted to surviving. I repeated to myself, Do not surrender. I would climb one ridge and find a beautiful city of stone spread before me. Temples and citadels, white minarets, the remnants of a great civilization. But the people were all dead and gone. Time became the sun and the moon, the crunch of my feet on a cracked riverbed. Dune. Wadi. Another dune. A camel carcass. A Berber ruin. Salt flats stretching out for eternities in the shimmering heat. A scorpion clawing over dried animal dung. Fields of blue boulders under starry skies, satellites blinking across the night. I imagined that there had been a nuclear war and that I was walking over the charred remains of the world. The last one left.

After his dreadful adventure five years ago, the Italian newspapers called Mauro Prosperi the Robinson Crusoe of the Sahara. He was pale and stick-figured when he got back home, shambling off the plane from Algiers in a loose-fitting robe.

Now, it was a bright morning in September 1998 in his hometown, the Sicilian fishing village of Aci Trezza, and Prosperi was the picture of good health. He turned heads outside a local cafe as he dismounted from his BMW motorcycle and removed his wraparound shades. A tautly constructed man whose black hair is flecked with gray, Prosperi was wearing spandex running shorts, a loud cycling shirt, and a Sector watch that chirped on the half-hour. He was still sweating from a run on Mount Etna, the active volcano that soars 11,000 feet above the town.

I brought something for you, he told me as he sat down. After ordering a cappuccino, he unfolded a topographical map of North Africa. This is the route, he said, pointing to the line of fluorescent ink zigzagging across the blond immensity of the Sahara. Five thousand five hundred kilometers. From the Atlantic to the Nile.

Prosperi, 44, has been planning this expedition for threeyears: a non-stop and mostly unsupported walk across the entire width of the Sahara Desert, more than 3,000 miles, with his running companion, an endurance athlete and former special-forces commando from Naples named Modestino Preziosi. He intends to finally execute it this year, be-ginning in early September. Pulling custom-designed carbon-fiberand-titanium wagons filled with freeze-dried food and other supplies, they will trudge eastward in temperatures as high as 130 degrees. Theyll cross the desolate precincts of Algeria and Libya places with ghostly names like Amguid, Ghat, and Waw an Namus and pass through the seemingly endless miles of the great hamada, the hard, stony desert, following a slightly jagged route to maximize their access to known wells. By mid- to late October, with nothing connecting them to the world but a satellite phone and an emergency position-indicating radio beacon, they will be inching across the dreaded Murzuq 350 uninter-rupted miles of rippled dunes. Their plan is to reach the Nile just in time to usher in the next millennium and to celebrate their accomplishment in a suitably Italian spirit of grandeur at a rumored Pink Floyd concert to be held among the Pyramids of Giza on New Years Eve.

Over the centuries, any number of deranged existentialists have crisscrossed the Sahara in any number of ways. But no one has yet had the audacity to attempt the obvious a full west-east traverse, tracking the whole mother on foot. In terms of mileage, its the equivalent of walking from San Diego to Nova Scotia. But distance, of course, is not the only obstacle. In a world in which true endurance firsts have become increasingly esoteric, Prosperis concept, compelling in its simplicity, is also utterly quixotic, given all the things that can go wrong, which include possible encounters with bandits, border guards, genocidal Algerian guerrillas, scorpions, snakes, and zero-visibility sandstorms not to mention the threat of running out of water. If Prosperi and Preziosi can bring it off, their accomplishment will arguably be on a par with the Norwegian Brge Ouslands 1997 solo crossing of Antarctica.

Poring over the map at the cafe in Aci Trezza, Prosperi offered an elaborate rationale for his trip, saying it would advance the science of des-ert survival and that it would also help foster goodwill among Saharan nations. Suddenly, he waved his hand dismissively and said, But screw all of that. The real reason is selfishness. Its something I want to do.

Five days a week, Prosperi is a crowd-control cop in the nearby city of Catania. He sits astride a police horse, cutting a proud figure for the tourists in the civic square. But the truth is that police work bores him. He joined the force in 1973, when he was living in Rome his native city because Italys police federation generously subsidizes the training of national-caliber athletes. Day after day, he stares dully at the crowds and the pigeons and yearns for an encore in the desert.

But why, I pressed him, would you go back to a place that almost killed you? For the past few days, he had been telling and retelling the story of what had happened to him when he disappeared for nine days in the Sahara, the story that had made him famous across Italy.

I feel a connection there, he said. I love the clarity. And you see, the Sahara spared my life. Those days in the desert were my happiest.

As much as I wanted to believe Prosperis story, I didnt at least, not entirely. Lots of people didnt. As with so many tales of survival in the wilderness that lack the benefit of witnesses, there was something fundamentally incredible about his account. The possibility that Prosperi might be a fraud seemed to hover over everything he said and did.

He was one of two things: either the most dementedly obdurate bullshitter the world of endurance sports had to offer or a physiological anomaly whose feats deserved to be written up in medical journals. If his claims were true, he had confounded the laws of dehydration science. There was nothing like him in the literature of the Sahara or in the literature of any desert. But whatever had happened out there five years ago, he had never been able to turn loose of it. One way or another, the desert had taken him.

Competing in the Marathon des Sables, a seven-day self-sufficiency endurance race held every spring in the Moroccan Sahara, is the equivalent of running six marathons back-to-back in a convection oven. With a severe romanticism on loan from the French Foreign Legion, the event requires participants to carry their provisions on their backs everything, in fact, but their water, which is furnished at each checkpoint.

In April 1994, Prosperi was one of 134 entrants in the event. A gifted runner, fencer, and horseman, he had won or placed in international modern-pentathlon contests from Hong Kong to San Antonio. Although the Marathon des Sables was his first competition in the desert, Prosperi was running an exceptional race.

On the morning of the marathons fourth and longest stage a diabolical slog totaling some 50 miles Prosperi was in seventh place and maintaining an impressive clip despite temperatures that were climbing to 115 degrees. It was Thursday, April 14, and the runners were approaching the finish line at Zagora, a Berber village in the palm-studded Draa Valley. Shortly after one oclock that afternoon, Prosperi briefly stopped at the third checkpoint, 20 miles into the days route. Giovanni Manzo, a friend from Sicily who was running with him, helped him tape up a festering blister on his foot. Shortly afterward, Prosperi signed for his two-liter allotment of water and then took off.

Some 15 minutes later, the winds started to kick up, in gusts at first, then in a steady howl that escalated into a blinding sandstorm. Visibility dropped to near zero. Marathoners up and down the course were forced to wrap themselves in sleeping bags to ride out the choking swirls of sand, which stung the skin and caused bloody noses and respiratory-tract abrasions. The organizers formally halted the race for the day.

The winds lashed for six hours. That night, as the storm subsided, officials grew concerned: Manzo had straggled in at the fourth checkpoint, but there was no sign of Prosperi. Manzo didnt understand what could have happened Prosperi had been running ahead, and even with the storm slowing his progress, he should have come in hours earlier. But the race officials trusted that Prosperi would not have strayed far. The rules stipulated that should a sandstorm occur, runners were to halt in their tracks and await further instruction. The race officials decided they would commence a full-scale search in the morning.

At first light on Friday, race employees were dispatched in Land Rovers to comb the trail, while a pilot undertook a reconnaissance flyover in an ultralight craft. The searchers methodically covered the terrain in a grid pattern. They realized they would have to move fast during the morning, because Prosperi had at most only two liters of water and by noon temperatures would be in the triple digits.

But the searchers found no trace of him. He had simply vanished.

Later that morning, the Moroccan military began assisting with the search. Bedouin trackers were dispersed. A helicopter was sent up. Moving farther afield from the course, the growing search party worked all day and through the night.

The race officials could not believe they had simply lost a contestant to the open desert. Although its promoters liked to bill the Marathon des Sables as the toughest footrace on Earth, only one person had actually died in it thus far, a young French runner who had suffered a massive heart attack in 1988. The Marathon des Sables literature spoke of pitting man against the elements, but that was just a clich of faux survivalism. For Prosperi, however, the ordeal had ceased to be a controlled simulation of extremity and had become dreadfully authentic. He was an incongruous, Lycra-clad creature loping across the wastelands of eastern Morocco, his marathon bib number meaningless now, a runner struggling to win an entirely different kind of race.

I first heard about Mauro Prosperi in April 1998, while in Morocco for the thirteenth Marathon des Sables. He was back in the Sahara again, running the race for the second time since his disappearance in 1994. He was considered one of the curious sideshows of the marathon, the mad Italian flagellant whod returned for more desert punishment.

One cool evening early on in the contest, the French founder and director of the race, a ruddy-cheeked former concert promoter named Patrick Bauer, held a meeting with journalists outside the press tent. Bauer had hatched the idea of the Marathon des Sables after he went on a solo expedition of some 200 miles across the Algerian Sahara in 1984. People thought I must be mad, Bauer said. It was just a personal quest, something I had to do. He spoke mystically of the prolonged solitude he had experienced, of the shooting stars he had seen, of what the desert had done to him once he was dropped into its vastness. Bauer did not mention, until prompted by a French journalist who knew the real story, that he had been accompanied on his so-called solo trek by his brother and girlfriend, who had followed him in a support vehicle.

Yes, but they did not help me in any way, Bauer insisted. They were there to document this historic experience.

Later, I asked Bauer about Prosperi. It seemed to me that these two men were kindred spirits, for they had both experienced a transcendental communion with the desert that had changed their lives.

Dont listen to Mr. Prosperi, Bauer replied. He pursed his lips and exhaled contemptuously. His story is a fabrication. He will have you believe he is Superman. It is physiologically impossible for a man to travel more than 200 kilometers in the desert without water. This is a supernatural act.

Was he saying that Prosperi had never really been missing?

Well, its possible that he got genuinely lost for a few days. But all the rest rings false. We believe that early on he was picked up by someone. And then he decided to hide out for a while.

Why would he do that?

He thought he could make a killing out of this if he prolonged his ordeal. He thought he could sell his story to the tabloids. He aspired to be the star of his own movie.

The next afternoon, I went over to the Italian tent to meet Prosperi. Hed come in from a 20-mile run and was boiling a packet of freeze-dried stroganoff. He was shirtless, and a medallion of blood from a burst blister was seeping through one of his socks. I told him what Bauer had said, and, for a moment, he turned deep red with anger.

Yes, I know what Patrick Bauer says about me, he replied, tentatively, in a soft, high voice. Weve had our differences. I almost took him to court. But he says those things because he knows that my des-ert story is better than his. And because he fears that he is the copy and I am the real thing. I didnt have a truck following me every step of the way.

He said youd have to be Superman.

Me, Superman? he said, looking around at some of the other Italians in the tent. Well, yes. Precisely. He smiled broadly, and everyone erupted in laughter.

I liked Prosperi instantly. But after what Bauer had said, I was wary of him. I approached him as if he were some kind of human-endurance hustler. You want to hear the story? he asked, once he had finished his dinner. Removing his socks, he made little ditches in the sand with his bare feet and stared eastward, toward the Algerian border.

When the sandstorm started to blow, I lost sight of everybody else. I kept running, though, because I thought I could see the trail. I was in seventh place and didnt want to lose my standing. But the storm was raging with such fury that I had to stop and seek cover. I found a bush and crouched inside it. The sand felt like needles piercing my skin. I wrapped a towel around my face and waited. The dunes were shifting all about me, and several times I had to move to avoid being buried.

It was nearly dark before the winds relented. I started running again, but after a few minutes it occurred to me that I had lost the trail. For an hour or so, I kept backtracking, searching for the flags the French had put out to mark the piste. Finally, it became pitch dark, and I decided that there was no longer any point in wasting my energy. My only thought was that through my stupidity I had forfeited any chance of winning the race. But I knew that I couldnt be more than a few miles from the trail and that the rescuers would come searching for me at dawn. So I prepared a camp and lit a small fire to create light. I slipped into my sleeping bag and fell asleep under the stars.

At dawn, I scrambled to the top of the highest dune. My heart dropped like a stone. I couldnt see anything no truck trails, no signs of a camp, no Land Rovers. Nothing looked familiar. I realized that the situation was grave. I had drunk almost all my water: There was only one finger of it left in the second bottle.

The race manual had instructed us not to move should we become lost, so I just sat on the hilltop, watching the horizon for any movement. Just before sundown, I heard something that was music to my ears: a helicopter, flying low and angling toward me. I fired my distress flare to make sure the pilot could spot me. He flew directly overhead, so close that I could see his white helmet in the cockpit. I knew I was finally saved. But the helicopter didnt land. It kept on flying past me and vanished. I didnt understand. I was desperate now, crazy with fear. I yelled, Giovanni! Where are you!

That night I urinated into my water bottle and saved it. I said to myself, I will drink this if I need to. I ate a PowerBar and fell asleep on the high dune.

The next morning, my eyes blinked open with a start, and I saw two large birds circling overhead. I pulled together my things and started walking. The sun was bearing down on me like a weight. I glimpsed the outline of a building about a mile away. I hurried over to it and found that it was a small Muslim temple with a stone turret; I later learned that it was a marabout shrine, a religious structure thats common throughout the Sahara. It was a mausoleum, really. An Islamic holy man was buried in one of the walls. Inside, it was cool and dark. Up in the tower, I spied three birds eggs in a nest and ate them. I found a wooden pole and went outside to hang an Italian flag on it in case someone were to fly over. Then I sat out the day in the shade of the shrine.

By that night, my hunger had grown so terrible that I did something I never thought I could do. There was a small colony of bats living under the eaves of the building. Just before dark, I snuck up there and snatched two of them. I decided I would eat them raw, because cooking them on my portable stove would only dry them out, and I knew that moisture was what I needed most of all. So I wrung their necks off and sucked. It was a repellent thing to do, but I was crazed with hunger. All I tasted was something warm and salty in my mouth. That night I fell asleep on the floor of the shrine.

Just before dawn on the fourth day, I woke to the sound of an airplane. I didnt know if it was a search plane or not, but when I stumbled outside, I could see it was flying in my direction. This is my last chance for rescue, I thought, and so I decided to risk it all. I took out everything from my backpack that was combustible and set it aflame. As the airplane drew nearer, I wrote SOS in large letters in the sand. But when the plane headed away from me, I said to myself, There goes my life.

All I could think about was that I was going to die a horrible death. I had once heard that dying of thirst was the worst possible fate. From the embers of my bonfire, I removed a piece of charcoal and wrote a final letter to my wife. I asked her to forgive me for not being a better husband and father. I was out of my head, not thinking clearly. I cut my wrist with my knife, but the blood was so thick from my advanced dehydration that it wouldnt flow. I sat there on the floor of the shrine and cried.

After a time, I came to my senses. I realized that the marathon was moving on, that I couldnt rely on the race officials to save me. I decided I must confront the desert myself. They had told us that at the end of the race, in Zagora, we would see a mountain range. As I looked at the horizon, I could see mountains in the distance, some 20 miles away. I decided I would try to reach them. As the sun dropped low, I pulled together the few belongings I hadnt torched, and I started walking.

On the morning of Saturday, April 16, 1994, Patrick Bauer announced that the race would resume, a decision that dismayed many of the runners, who were resting in a dusty tent-city encampment some 15 miles from the area where Prosperi had gone missing. We hated to leave, because all we could think about was Mauro out there alone, dying, says Ren Nevola, a British runner who had befriended Prosperi earlier in the race. Everyones morale was incredibly low.

The Italian camp was especially devastated, no one more so than Giovanni Manzo. I felt horribly guilty because I was the one whod convinced Mauro to sign up for the race in the first place, he said. Now, all I wanted to do was drop out. I didnt think I could carry on.

Prosperi had been missing for more than two days before his wife, Cinzia Pagliara, heard the news. No one from the race committee had thought to notify her. Like everyone else in Italy, she said, I read about it in a newspaper. The story was now in papers all over the world. The following day, Prosperis brother Riccardo, two Interpol investigators from Rome, and Pagliaras brother Fabio boarded a plane for Casablanca, determined to organize a search party of their own. Because Prosperi was a policeman as well as an athlete of national stature, officials both in Rome and at Italys embassy in Morocco mobilized with unusual swiftness to provide funds and vehicles. Now that Bauers staff, the Moroccan military, and the Italian authorities were involved, the search for Prosperi had become the most ambitious rescue operation the Sahara had seen since 1982, when Englishman Mark Thatcher, the son of thenprime minister Margaret Thatcher, was lost for six days after his car broke down during the Paris-Dakar rally.

On Sunday, April 17, the exhausted racers crossed the Marathon des Sables finish line in Zagora, and the following day, a ceremonial banquet was held. But what was supposed to be a party took on the hollow cast of a memorial service. Four days after Prosperis disappearance, the other runners increasingly spoke of him in the past tense. The spirit of the race was ruined, said Bauer. There was nothing to celebrate. On Tuesday, April 19, the racers boarded charter buses bound for Marrakech and said their bittersweet goodbyes to the desert.

By now, the Italian volunteers, led by Prosperis brother and brother-in-law, were the only ones still engaged in a search the authorities were saying was futile. The Moroccan military had never heard of a man surviving for more than four days in the Sahara without water.

The Italians ignored these calls to reason, and on April 20, six and a half days into Prosperis ordeal, they made a stirring discovery. In a no mans land near the Morocco-Algeria border an area designated as an archaeological zone they found Prosperis water bottle and his aluminum-coated emergency blanket. In their minds, it was the first compelling suggestion that Prosperi could still be alive. These are only signs, Cinzia Pagliara told a reporter for the daily La Sicilia, but they feed our hope after all these days have passed without any news from Mauro. A few days later, the searchers found one of Prosperis shoelaces. But by now, eight days after his disappearance, everyone was beginning to concede that the situation appeared hopeless.

The mountains I was aiming for were not a mirage, but they were the wrong mountains. Instead of bearing northeast toward Zagora, I was heading due east. Of course, I did not know this. My sense of the days, and of precisely how I spent them, was becoming vague. I kept alive by sucking wet-wipes. In the mornings, I licked the dew off the concave surfaces of rocks. I sipped my own urine and boiled it with freeze-dried food. I ate what the desert offered. I improvised a slingshot with a forked stick and a bungee cord and stunned a mouse with a rock. I killed a snake and ate it, too. Mostly, I ate scarab beetles and plants. In a dried-up riverbed I found grasses that had roots dripping with moisture.

I was strict in my regimen. I walked only in the early mornings and in the early evenings. In the harsh glare of the day, I rested in the shade of cliffs or caves or trees. At night, I buried my body in the sand to keep warm. Along the way, I planted clues to my whereabouts. I would leave miscellaneous articles a T-shirt, toothpaste, socks, a shoelace. On the crests of dunes, I would leave tinfoil and metallic food containers.

On the eighth day, I came upon an oasis. Really it was only a large puddle, a mirror of water in a wadi. I threw myself upon it and gulped with abandon, but I could hardly swallow. I managed to force a mouthful of it down, and almost immediately I vomited. I couldnt hold anything. I found I had to take tiny sips, one every 10 minutes. I lay by the puddle like some leopard at its watering hole. I took larger swallows. By morning, my thirst was slaked.

I looked for signs of life and found nothing. I filled my water bottle and started walking again. I continued on all day and night. The next morning, I spotted the fresh excrement of goats. My spirits grew brighter. Then I saw something that made my heartbeat quicken: human footprints. I crested a hill and beheld an incredible sight. There was a nomad girl, maybe 8 years old, tending a flock in the sparse greenery of a wash.

I ran toward her and begged for help. She looked at me aghast, screaming in terror. I beseeched her to stop, but she disappeared over a dune.

I must be a hideous sight, I thought. I took out my signal mirror and turned it toward my face. I was appalled. I was a skeleton. My eyes had sunk so far back into my skull, I couldnt see them. The girl returned with her grandmother, and I stumbled after them, conscious of what a pitiful castaway Id become. There was an encampment set among the trees. They were Tuaregs, the famous blue people of the Sahara, traveling in a caravan. The old woman instructed me to lie down in the shade of a lean-to. She prepared me mint tea and a cup of goats milk. Then the men came into camp. They loaded me on a camel and took me to the nearest village, a journey of a few hours. There, they turned me over to a patrol of military police, who immediately blindfolded me. As I later learned, they suspected that I might be a Moroccan spy, and they wanted to prevent me from glimpsing the layout of any military installations.

I was driven to a military base, where an officer started interrogating me. I told him I was a policeman in Italy, and for some reason this seemed to help. Then another officer burst into the room. He took one look at me and said, Are you Mauro Prosperi?

Yes, I said, astonished to hear the sound of my name.

Welcome to Algeria, sir. We have received a report about you from the Moroccan authorities. We must get you to the infirmary straightaway.

On the evening of April 24, Cinzia Pagliara had just put her three children to bed when the phone rang. The signal was clear, the voice buoyant and vital. Cinzia, its me. Did you have a funeral for me yet? Pagliara dropped to the floor Mauro. He was lying in a military hospital in a place called Tindouf, in southwestern Algeria. He had traversed a mountain range, the Jebel Bani, and then stumbled across the tense border between Morocco and Algeria, which was frequently patrolled by guards and rumored to be laced with land mines. The Tuareg nomads had found him some 25 miles into Algeria and about 130 miles from the area where hed disappeared. He had lost an astounding 33 pounds, about 20 percent of his body weight. Nurses had plied Prosperi with 16 liters of intravenous fluids. The doctors said his liver had almost failed, but after a day and a half of convalescence, they thought he was going to be okay. Only now were they permitting him to call home.

My skin is like that of a tortoise, he told Pagliara. Dont worry, Cinzia. Im still beautiful.

After recovering for seven days in Algerian hospitals, Prosperi, still gaunt and feeble, was flown to Rome, where he received a heros welcome. He was photographed with dignitaries, interviewed endlessly, celebrated in newspaper stories from Milan to Palermo. He was a walking miracle, it seemed, the man who had come back from the dead. His very name seemed to sum it up Prosperi, the fortunate one.

A few weeks later, however, journalists started to report the doubts expressed by several sports physiologists concerning the medical feasibility of Prosperis account. It was suggested that Prosperi had faked his own disappearance, that he was the rankest sort of glory hound. One Italian magazine even surmised that Prosperi and Pagliara had staged the ordeal together, from beginning to end. They said we planned the whole thing so we could make a pile of money, Pagliara told me. If that was the case, then youve never met two people who are more stupid than we are. We never got any money for this.

Asked what she would do if she found out that her husband actually had invented his story, Pagliara replied firmly: If his story is not true, dont tell me about it. Because he had me suffering for nine days. I could never forgive him.

Soon after Prosperis return, the organizers of the Marathon des Sables, perhaps worried about bad publicity, also accused him of fraud. Meanwhile, Prosperi was considering a lawsuit against Patrick Bauer, charging, among other things, that the trail had been poorly marked. But what really rankled Prosperi was that Bauers race crew had never told Pagliara he was missing. In the end, Prosperi dropped the idea of the suit My problems with Bauer werent legal, they were personal but his resentment banked.

Prosperi enjoyed a temporary reversal of fortune when a Roman film crew retraced his steps for a 1995 documentary reenactment of his ordeal. Among other things, the crew located the marabout shrine and found, next to some of Prosperis belongings, the skeletons of several bats. Nevertheless, public doubt continued to hang over Prosperi like a toxic cloud. The suspicions made him restless and morose; all he could think about was the Sahara.

After speaking with his family and friends and with dozens of other athletes who ran in the 1994 Marathon des Sables, I gradually came to believe Prosperis story. Although there were still questions about the chronology of events was it possible that the Tuaregs had found him earlier than he thought? his was the only explanation that worked. And hed stuck by his narrative, in every detail, since the day he was found. Prosperi had no prior history of spinning melodramatic fictions. In many ways, he was your basic nuts-and-bolts guy: a cop, a gifted athlete past his prime, a doting father of three. Yes, his passion for the desert was grandiose and arguably demented, but he seemed otherwise pleasantly even-keeled, widely liked, and respected on his home ground.

The main problem with the suggestion that Prosperi invented his ordeal, of course, is that the man suffered profoundly. One would have to go on a hunger strike for weeks to look as he had and to lose the kind of weight doctors in Algeria said that he had lost. Prosperis health problems continued long after he returned. For a month, he could eat only extremely bland food ground up in a blender. He experienced severe leg cramps for a year, and his liver was permanently damaged.

There are other telltales of his experience. One night, for example, I asked Prosperi if his suicide attempt had left a scar. He seemed pained by the question, but then, reluctantly, he rolled up his sleeve and revealed a one-inch white line running along his right wrist.

He was never the same after he came back, Pagliara told me on a hike up Etna. If you want to know the truth, I think all the publicity went to his head a little bit. When he returned, he was just a father, just a husband, just a policeman. Everything seemed so banal to him. Ever since, hes been searching for ways to get back to the desert.

And so his notion of a trans-Saharan trek was born. Although he wouldnt admit it himself, his friends see the adventure as an attempt to restore his good name: Tired of defending himself, Prosperi came up with an epic retort to his critics. By undertaking an odyssey of definitive and unassailable proportions, he hoped to silence his doubters forever. It is a logic that makes sense to many who know him but not to his wife. I am absolutely opposed, she said. I am sure that his three children would rather have a living father than a famous dead one.

To help prepare for the trek, Prosperi has returned to the desert many times. Last year, he ran a two-day 75-mile race in the Libyan desert, and he has run in the past three Marathons des Sables. When he cant train in the Sahara, he works out on the blackened crusts of Etna, a desolate landscape that at least looks and feels like the desert.

As can be imagined, the project has been an all-consuming one for Prosperi and Preziosi. Beyond the usual dance for sponsorship manna, they have had to arrange for emergency food and water drops at strategic locations in the remotest desert, and conduct a considerable amount of diplomacy work in order to persuade the mutually hostile governments of Morocco and Algeria to let them pass unmolested across the border.

As they make their way across the blazing desert for four months, the expeditioners will rely on each other for their survival and for their sanity. The 37-year-old Preziosi, who helped in the 94 search, has never wavered in his belief that Prosperis story is true. He says he has complete trust in Prosperi and great confidence in his skills and judgment.

There is one job Preziosi is not prepared to surrender to Prosperi, however. I will be in charge of the navigation, he said. For all his strengths, Mauro never was very good with a compass.

If the two men dont get lost, if they dont expire from heat exhaustion or thirst, if desert thugs dont set upon them, they probably have the disciplined strength and sheer stubbornness to cross an ocean of sand but who really knows? For Prosperi, though, there is an added personal dimension goading his every step: the sense that the farther he goes, the more he redeems himself, with all the doubts and suspicions of the past five years disappearing in the desert bleach. And when its over, and hes standing at the reedy waters of the Nile, hell finally have another story to tell a better one.

I felt as though all I had done as an athlete, all my years of training, had prepared me for this ultimate competition. What had begun as a contest against other people had become a contest with myself. I was in the midst of the greatest athletic performance of my life and I knew it. As athletes, we put on uniforms and cross over to an artificial world we call sport. But as I moved over the dunes, I felt as though that barrier had been washed away and that the two worlds were now one.

I was desperate and scared. But I had never felt so alive. I decided that I loved the Sahara more than any other land, and that if God should see me through this, I would return to this magnificent place.

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Crazy In The Desert - Men's Journal

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Love, Western Nihilism and Revolutionary Optimism | Global … – Center for Research on Globalization

Posted: at 8:48 pm

How dreadfully depressing life has become in almost all of the Western cities! How awful and sad.

It is not that these cities are not rich; they are. Of course things are deteriorating there, the infrastructure is crumbling and there are signs of social inequality, even misery, at every corner. But if compared to almost all other parts of the world, the wealth of the Western cities still appears to be shocking, almost grotesque.

The affluence does not guarantee contentment, happiness or optimism. Spend an entire day strolling through London or Paris, and pay close attention to people. You will repeatedly stumble over passive aggressive behavior, over frustration and desperate downcast glances, over omnipresent sadness.

In all those once great [imperialist] cities, what is missing is life. Euphoria, warmth, poetry and yes love are all in extremely short supply there.

Wherever you walk, all around, the buildings are monumental, and boutiques are overflowing with elegant merchandise. At night, bright lights shine brilliantly. Yet the faces of people are gray. Even when forming couples, even when in groups, human beings appear to be thoroughly atomized, like the sculptures of Giacometti.

Talk to people, and youll most likely encounter confusion, depression, and uncertainty. Refined sarcasm, and sometimes abogus urban politeness are like thin bandages that are trying to conceal the most horrifying anxieties and thoroughly unbearable loneliness of those lost human souls.

Purposelessness is intertwined with passivity. In the West, it is increasingly hard to find someone that is truly committed: politically, intellectually or even emotionally. Big feelings are now seen as frightening; both men and women reject them. Grand gestures are increasingly looked down upon, or even ridiculed. Dreams are becoming tiny, shy and always down to earth, and even those are lately extremely well concealed. Even to daydream is seen as something irrational and outdated.

***

To a stranger who comes from afar, it appears to be a sad, unnatural, brutally restrained and to a great extent, a pitiful world.

Tens of millions of adult men and women, some well educated, do not know what to do with their lives. They take courses or go back to school in order to fill the void, and to discover what they want to do with their lives. It is all self-serving, as there appear to be no greater aspirations. Most of the efforts begin and end with each particular individual.

Nobody sacrifices himself or herself for others, for society, for humanity, for the cause, or even for the other half, anymore. In fact, even the concept of the other half is disappearing. Relationships are increasingly distant, each person searching for his or her space, demanding independence even in togetherness. There are no two halves; instead there are two fully independent individuals, co-existing in a relative proximity, sometimes physically touching, sometimes not, but mostly on their own.

In the Western capitals, the egocentricity, even total obsession with ones personal needs, is brought to a surreal extreme.

Psychologically, it can only be described as a twisted and pathological world.

Surrounded by this bizarre pseudo reality, many otherwise healthy individuals eventually feel, or even become, mentally ill. Then, paradoxically, they embark on seekingprofessional help, so they can re-join the ranks of the normal, readthoroughly subdued citizens. In most cases, instead of continuously rebelling, instead of waging personal wars against the state of things, the individuals who are still at least to some extent different, get so frightened by being in the minority that they give up, surrender voluntarily, and identify themselves as abnormal.

Short sparks of freedom experienced by those who are still capable of at least some imagination, of dreaming about a true and natural world, get rapidly extinguished.

Then, in a short instant, everything gets irreversibly lost. It may appear as some horror film, but it is not, it is the true reality of life in the West.

I cannot function in such an environment for more than a few days. If forced, I could last in London or Paris for two weeks at most, but only while operating on some emergency mode,unable to write, to create and to function normally. I cannot imagine being in love in a place like that. I cannot imagine writing a revolutionary essay there. I cannot imagine laughing, loudly, happily, freely.

While briefly working in London, Paris or New York, the coldness, purposelessness, and chronic lack of passion and of all basic human emotions, is having a tremendously exhausting effect on me, derailing my creativity and drowning me in useless, pathetic existentialist dilemmas.

After one week there, Im simply beginning to get influenced by that terrible environment: Im starting to think about myself excessively, listening to my feelings, instead of considering the feelings of the others. My duties towards humanity get neglected. I put on hold everything that I otherwise consider essential. My revolutionary edge loses its sharpness. My optimism begins to evaporate. My determination to struggle for a better world begins to weaken.

This is when I know: it is time to run, to run away. Fast, very fast! It is time to pull myself from the stale emotional swamp, to slam the door behind the intellectual bordello, and to escape from the terrifying meaninglessness that is dotted with injured, even wasted lives.

I cannot fight for those people from within, only from outside. Our way of thinking and feeling do not match. When they get out and visit my universe, they bring with them resilient prejudices: they do not register what they see and hear, they stick to what they were indoctrinated with, for years and decades.

For me personally there are not many significant things that I can do in Western cities. Periodically, I come to sign one or two book contracts, to open my films, or to speak briefly at some university, but I dont see any point of doing much more. In the West, it is hard to find any meaningful struggle. Most struggles there are not internationalist; instead they are selfish, West-oriented in nature. Almost no true courage, no ability to love, no passion, and no rebellion remain. On closer examination, there is actually no life there; no life as we human beings used to perceive it, and as we still understand it in many other parts of the world.

***

Nihilism rules. Was this mental state, this collective illness something that has been inflicted on purpose by the regime? I dont know. I cannot yet answer this question. But it is essential to ask, and to try to understand.

Whatever it is, it is extremely effective negatively effective but effective nevertheless.

Carl Gustav Jung, a renowned Swiss psychologist and psychiatrist, diagnosed Western culture as pathological, right after WWII. But instead of trying to comprehend its own abysmal condition, instead of trying to get better, even well, Western culture is actually made to expand, to rapidly spread to many other parts of the world, dangerously contaminating healthy societies and nations.

It has to be stopped. I say it because I do love this life, the life, which still exists outside the Western realm; Im intoxicated with it, obsessed with it. I live it to the fullest, with great delight, enjoying every moment of it.

I know the world, from the Southern Cone of South America, to Oceania, the Middle East, to the most god-forsaken corners of Africa and Asia. It is a truly tremendous world, full of beauty and diversity, and hope.

The more I see and know, the more I realize that I absolutely cannot exist without a struggle, without a good fight, without great passions and love, and without purpose; basically without all that the West is trying to reduce to nothing, to make irrelevant, obsolete and ridiculous.

My entire being is rebelling against the awful nihilism and dark pessimism that is being injected almost everywhere by Western culture. Im violently allergic to it. I refuse to accept it. I refuse to succumb to it.

I see people, good people, talented people, wonderful people, getting contaminated, having their lives ruined. I see them abandoning great battles, abandoning their great loves. I see them choosing selfishness and their space and personal feelings over deep affection and inseparability, opting for meaningless careers over great adventures of epic battles for humanity and better world.

Lives are being ruined one by one, and by millions, every moment and every day. Lives that could have been full of beauty, full of joy, of love, full of adventure, of creativity and uniqueness, of meaning and purpose, but instead are reduced to emptiness, to nothingness, in brief: to thorough meaninglessness. People living such lives are performing tasks and jobs by inertia, respecting without questioning all behavior patterns ordered by the regime, and obeying countless grotesque laws and regulations.

They cannot walk on their own feet, anymore. They have been made fully submissive. It is over for them.

That is because the courage of the people in the West has been broken. It is because they have been reduced to a crowd of obedient subjects, submissive to the destructive and morally defunct Empire.

They have lost the ability to think for themselves. They have lost courage to feel.

As a result, because the West has such an enormous influence on the rest of the world, the entire humanity is in grave danger, is suffering, and is losing its natural bearing.

***

In such a society, a person overflowing with passion, a person fully committed and true to his or her cause can never be taken seriously. It is because in a society like this, only deep nihilism and cynicism are accepted and respected.

In such a society, a revolution or a rebellion could hardly go beyond the pub or a living room couch.

A person, who is still capable of loving in such an emotionally constipating and twisted environment, is usually seen as a buffoon, even as a suspicious and sinister element. It is common for him or for her to be ridiculed and rejected.

Obedient and cowardly masses hate those who are different. They distrust people who stand tall and who are still capable of fighting, people who know perfectly well what their goals are, people who do and not just talk, and those who find it easy to throw their entire life, without the slightest hesitation, at the feet of a beloved person or an honorable cause.

Such individuals terrify and irritate those suave, submissive and shallow crowds in Western capitals.As a punishment, they get deserted and divorced, ostracized, socially exiled and demonized. Some end up getting attacked, even thoroughly destroyed.

The result is: there is no culture,anywhere on Earth,so banal and so obedient as that which is now regulating the West. Lately, nothing of revolutionary intellectual significance is flowing from Europe and North America, as there are hardly any detectable unorthodox ways of thinking or perceptions of the world there.

The dialogues and debates are flowing only through fully anticipated and well-regulated channels, and needless to say they fluctuate only marginally and through the fully pre-approved frequencies.

***

What is on the other side of the barricade?

I dont want to glorify our revolutionary countries and movements.

I dont even want to write that we are the exact oppositeof that entire nightmare that has been created by the West. We are not. And we are far from being perfect.

But we are alive if not always well, we are standing, trying to advance this wonderful project called humanity, attempting to save our planet from Western imperialism, its nihilist gloom, as well as absolute environmental disaster.

We are considering many different ways forward. We have never rejected Socialism and Communism, and we are studying various moderate and controlled forms of capitalism. The advantages and disadvantages of the so-called mixed economy are being discussed and evaluated.

We fight, but because we are much less brutal, orthodox and dogmatic than the West, we often lose, as we recently (and hopefully only temporarily) lost in Brazil and Argentina. We also win, again and again. As this essay goes to print, we are celebrating in Ecuador and El Salvador.

Unlike in the West, in such places like China, Russia and Latin America, our debates aboutthe political and economic future are vibrant, even stormy. Our art is engaged, helping to search for the best humanist concepts. Our thinkers are alert, compassionate and innovative, and our songs and poems are great, full of passion and fire, overflowing with love and longing.

Our countries do not steal from anyone; they dont overthrow governments in the opposite parts of the world, they do not undertake massive military invasions. What we have is ours; it is what we have created, produced and sown with our own hands. It is not always much, but we are proud of it, because no one had to die for it, and no one had to be enslaved.

Our hearts are purer. They are not always absolutely pure, but purer than those in the West are. We do not abandon those whom we love, even if they fall, get injured, or cannot walk any longer. Our women do not abandon their men, especially those who are in the middle of fighting for a better world. Our men do not abandon their women, even when they are in deep pain or despair. We know whom and what we love, and we know whom and what we hate: in this we rarely get confused.

We are much simpler than those living in the West. In many ways, we are also much deeper.

We respect hard work, especially work that helps to improve the lives of millions, not just our own lives, or the lives of our families.

We try to keep our promises. We dont always succeed in keeping them, as we are only humans, but we are trying, and most of the times we are managing to.

Things are not always exactly like this, but often they are. And when things are like this, it means that there is at least some hope and optimism and often even great joy.

Optimism is essential for any progress. No revolution could succeed without tremendous enthusiasm, as no love could. No revolution and no love could be built on depression and defeatism.

Even in the middle of the ashes to which imperialism has reduced our world, a true revolutionary and a true poet canal ways at least find some hope. It will not be easy, not easy at all, but definitely not impossible. Nothing is ever lost in this life, for as long as our hearts are beating.

***

The state in which our world is right now is dreadful. It often feels that one more step in a wrong direction, another false turn, and everything will finally collapse, irreversibly. It is easy, extremely easy, to give up, to throw everything up into the air, and to land on a couch with a six-pack of beer, or to simply declare there is nothing that can be done, and then resume ones meaningless life routine.

Western nihilism has already done its devastating work: it has landed tens of millions of thinking beings on their proverbial couches of defeatism. It has spread pessimism and gloom, and a general belief that things can never improve, anymore. It has maneuvered people into refusing to accept labels, into rejecting progressive ideologies, and into a pathological distrust of any power. The all politicians are the same slogan could be translated clearly into:

We all know that our Western rulers are gangsters, but do not expect anything else from those in other parts of the world. All people are the same reads: The West has been plundering and murdering hundreds of millions, but dont expect anything better from Asians, Latin Americans or Africans.

This irrational, cynical negativism already domesticated in virtually all countries of the West, and has successfully been exported to many colonies, even to such places as Afghanistan, where people have been suffering incessantly from crimes committed by the West.

Its goal is evident: to prevent people from taking action and to convince them that any rebellion is futile. Such attitudes are brutally choking all hopes.

In the meantime, collateral damage is mounting. Metastases of the passivity and nihilistic cancers which are being spread by the Western regime are already attacking even that very human ability to love, to commit to a person or to a cause, and to stand by ones pledges and obligations.

In the West and in its colonies, courage has lost its entire luster. The Empire has managed to reverse the whole scale of human values, which was firmly and naturally in place on all the continents and in all cultures, for centuries and millennia. All of a sudden, submission and obedience have come to vogue.

It often feels that if the trend is not reversed soon, people will increasingly start live like mice: constantly scared, neurotic, unreliable, depressed, passive, unable to identify true greatness, and unwilling to join those who are still pulling our world and humanity forward.

Billions of lives will get wasted. Billions of lives are already being wasted.

Some of us write about invasions, coups and dictatorships imposed by the Empire. However, almost nothing is being written about this tremendous and silent genocide that is breaking the human spirit and optimism, throwing entire nations into a dark depression and gloom. But it is taking place, even as these lines are being penned. It is happening everywhere, even in such places as London, Paris and New York, or more precisely, especially there.

In those unfortunate places, fear of great emotions has already been deeply rooted. Originality, courage and determination are now evoking fear. Great love, great gestures and unorthodox dreams are all observed with panic and mistrust.

But no progress, no evolution is possible without entirely unconventional ways of thinking, without the revolutionary spirit, without great sacrifices and discipline, without commitment, and without that most powerful and most daring set of emotions, which is called love.

The demagogues and propagandists of the Empire want us to believe that something ended; they want us to accept defeat.

Why should we? There is no defeat anywhere on the horizon.

There are only two separate realities, two universes, into which our world had been shattered into: one of Western nihilism, another of revolutionary optimism.

I have already described the nihilism, but what do I imagine when I dream about that better, different world?

Do I envision red flags and people forming closed ranks, charging against some lavish palaces and stock exchanges? Do I hear loud revolutionary songs blasted from loudspeakers?

I actually do not. What comes to my mind is essentially very quiet and natural, human and warm.

There is a park near the old train station in the city of Granada, Nicaragua. I visited it some time ago. There, several old trees are throwing fantastic shadows on the ground, providing a desirable shade. Into a few big metal columns are engraved the most beautiful poems ever written in this country, while in between those columns stand simple but solid park benches. I sat on one of them. Not far from me, a couple of ageing lovers was holding hands, reading cheek to cheek from an open book. They were so close that they appeared to be forming a simple and totally self-sufficient universe. Above them were the shining verses written by Ernesto Cardenal, one of my favorite Latin American poets.

I also recall two Cuban doctors, sitting on a very different bench, thousands of miles away, chatting and laughing next to two goodhearted and corpulent nurses, after performing a complex surgery in Kiribati, an island nation lost in the middle of South Pacific.

I remember many things, but they are never monumental, only human. Because that is what revolution really is, I think: a couple of ageing peasants in a beautiful public park, both of them in love, holding hands, reading poetry to each other. Or two doctors travelling to the end of the world, just in order to save lives, far from the spotlight and fame.

And I always remember my dear friend, Eduardo Galeano, one of the greatest revolutionary writers of Latin America, telling me in Montevideo, about his eternal love for his wonderful lady calledReality.

Then I think: no, we cannot lose. We are not going to lose. The enemy is mighty and many people are weak and scared, but we will not allow the world to be converted into a mental asylum. Well fight for each and every person who has been affected, and drowned in gloom.

Well expose the abnormality and perversity of Western nihilism. Well fight it with our revolutionary enthusiasm and optimism, and we will use the greatest weapons, such as poetry and love.

***

Andre Vltchekis a philosopher, novelist, filmmaker and investigative journalist. He has covered wars and conflicts in dozens of countries. Three of his latest books are revolutionary novel Aurora and two bestselling works of political non-fiction: Exposing Lies Of The Empire and Fighting Against Western Imperialism. View his other books here. Andre is making films for teleSUR and Al-Mayadeen. Watch Rwanda Gambit, his groundbreaking documentary about Rwanda and DRCongo. After having lived in Latin America, Africa and Oceania, Vltchek presently resides in East Asia and the Middle East, and continues to work around the world. He can be reached through hiswebsite and his Twitter.

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Love, Western Nihilism and Revolutionary Optimism | Global ... - Center for Research on Globalization

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Occupy Wall Street: Nihilism And Communism – The Liberty Conservative

Posted: at 8:48 pm


The Liberty Conservative
Occupy Wall Street: Nihilism And Communism
The Liberty Conservative
Six years ago, what was known as the Occupy Wall Street movement situated itself in Zuccotti Park, which is located in the Wall Street district. The group of mostly millennials protested the worldwide economic inequality emanating from New York's ...

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We’re all political nihilists now – Washington Post

Posted: at 8:48 pm

Senate Republicans took the "nuclear option," to break the filibuster on Supreme Court nominee Neil Gorsuch on April 6, and both parties pointed fingers at the other for the divisive rules change. (Jenny Starrs/The Washington Post)

The Senate just went nuclear. After Democrats successfully filibustered Neil Gorsuch's Supreme Court nomination Thursday morning, Republicans simply reduced the threshold for Supreme Court picks from 60 votes to a majority very likely changing the Senate forever.

Republicans cite Democrats' 2013 move to nuke the filibusterfor non-Supreme Court nominees to justify their actions, and Democrats cite the GOP's obstruction of Merrick Garland last year to justify their highly unusual filibuster. Both have extremely valid points.

But the truth is that it's all a rather predictable result. And the causes aren'tjust the things we often cite, like polarization, gerrymandering or fatefulmaneuvers by our leaders; it's also about our increasing political nihilism.

In announcing his clearly reluctant decision to support the filibuster this week, former Senate Judiciary Committee chairman Patrick J. Leahy (D-Vt.)conceded that the Senate he had served in for four decades had simply changed. I cannot vote solely to protect an institution, he said. I fear that the Senate I would be defending no longer exists.

Sen. Leahy (D-Vt.) delivered a strong rebuke of the changing partisanship in the Senate on April 3. "I fear that the Senate I would be defending no longer exists," he said of the impending GOP decision to change filibuster rules over Judge Gorsuch's Supreme Court nomination. "I will not, I cannot support advancing this nomination." (Reuters)

Sen. John McCain (R-Ariz.), meanwhile,said anyone who thinks the nuclear option is a good thing is a stupid idiot two days before he voted to go nuclear.

Both of these senators and plenty of others projected profound reluctance about the steps they were embarking upon, but they still went through with it of their own volition. They hadn't changed, they insisted, but the other side had forced their hands. The Senate just wasn't what it once was.

More realistically, though, it's our politics that aren't what they once were. Fewer and fewer things are sacred, and political norms are being cast aside in the name of base politics with an alarming frequency. President Trump certainly cast a spotlight upon this trend and exploited it but it was already happening.

Democratsprobably wouldn't have filibustered Gorsuch if not for the immense pressure they received from their base. There were multiple times when a Democratic senator sounded as though he or she didn't want to filibuster Leahy and Sen. Jeanne Shaheen (D-N.H.), specifically and were forced to quicklyclarify that their stances were in line with the base.

So they launched what was basically an unprecedented filibuster. No, the filibuster wasn'tcompletely unprecedented as The Fix's own Amber Phillips reported,a mostly partisan filibuster blocked Abe Fortas's nomination to be chief justice a half-century ago butit was completely unusual in that Gorsuch didn't seem to have any disqualifying attributes, and it wasn't a lame-duck president's nominee. And in doing so, Democrats repeatedly and misleadinglyevangelized the 60-vote standard.

Going back to 2013, Democrats only invoked their nuclear option after Republicans spent the better part of the Obama presidency wielding the filibuster with unprecedented frequencyagainst his nominees. Republicans often argued that President Barack Obama's liberalism was unprecedented, so it must be met with such unprecedented obstructionism.

And last year, Republicans wouldn't even allow Obama's nomination of Garland a hearing, justifying this by citing a so-called Biden Rule that wasn't really that analogous. It was a nakedly partisan ploy, and it worked. Democrats tried hard to make it an issue in the 2016 election but quickly gave up.

The common link between all of these isthateach step was outwardly justifiable to the party that was taking it, and that justification was good enough for partisans even if it didn't hold water, strictly speaking. It was a gray area that politicians gladly exploited and that their bases, in fact, demanded they exploit. In none of these cases did breaking with political norms alienate anyone in the party's increasingly loyal bases, and in none of them did the gambit seem to have an appreciable effect on the political middle.

Against that backdrop and going forward, it's not difficult to see how the two parties believe they can justify any nakedly political moves. And the unraveling of these traditions is a slippery slope, in which both parties just assume the other side will probably take the next step when they're in power, so why wait?

The only things standing in their way now are tradition and a sense of thecollective good. And tradition doesn't seem to count for much anymore.

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Review: ‘T2 Trainspotting’ relies on nostalgia from 1996 classic, but … – Omaha World-Herald

Posted: at 8:48 pm

Danny Boyles two-decades-later sequel to his 1996 classic about Scottish heroin addicts is messy, sappy and hooked on its own supply of nostalgia. But its also frequently hilarious, moving and exhilarating. So basically ... its a Danny Boyle film.

T2 Trainspotting will appeal more to fans of the original, obviously. Its more or less the Gilmore Girls reboot but for lovers of cool/gross 90s cinema. Its inessential, its superfluous, yet its undeniably nice to have around.

Just as Carole Kings Where You Lead puts a lump in the throat of any good Gilmore fan, Underworlds Born Slippy still will make any Trainspotting fiend more than a little misty-eyed. Which is why Boyle uses snippets of the track again and again in T2. Its blatantly manipulative. Its cheating. But it does the trick. The nostalgic kick of seeing Ewan McGregor, Jonny Lee Miller, Ewen Bremner and Robert Carlyle in the same frame for the first time in 21 years has a similarly stirring effect.

T2 kicks off with a clever callback to the original several scenes mirror iconic moments from the first film. Mark Renton (McGregor) is running. But this time not from the authorities or someone he just ripped off. Hes running on a treadmill.

Since Mark betrayed his friends all those years ago hes been living a square, safe and heroin-free life in Amsterdam. Hes married, he gets plenty of exercise, he works as an accountant for a company that makes stock management software for the retail sector.

Mark returns to Edinburgh for reasons initially unclear, first reuniting with his father (now a widower), then his kindhearted friend Spud (Bremner) and the sociopathic Simon (Miller).

Marks reunion with Simon is a pool-sticks-and-beer-mugs-busted-against-faces kind of a meeting. But before long Mark gets embroiled in Simons schemes.

In the years since Mark betrayed him, Simon has traded heroin for cocaine and become an entrepreneur: He pimps his Bulgarian girlfriend, Veronika (Anjela Nedyalkova), to wealthy men and records them having lets call it unconventional sex. He then blackmails the johns with the life-ruining videos. His dream is to convert the family pub into a brothel.

Meanwhile, Franco Begbie (Carlyle) has also returned to Edinburgh, having just escaped a 25-year prison sentence. He blames Mark for putting him there, and hes more than justified in his blame. Hell kill Mark the first chance he gets.

John Hodges script based loosely on Irvine Welshs Trainspotting follow-up, Porno is more plotty than the first film, though nearly as loose. T2 is mostly a series of diversions that toggle between silly and sentimental.

Several sequences are priceless. Such as Mark and Francos abrupt reunion. Or Mark and Simons grift in Glasgow that ends in a musical performance. Or Spuds monologue about the vagaries of daylight saving time.

Its also a pleasure to see old friends pop up in cameos: Kelly Macdonald, Shirley Henderson and (in flashback) Kevin McKidd.

T2 often veers too close to maudlin, interspersing the story with grainy footage of Mark, Simon, Spud and Franco as young boys and then teenagers, buying and using the first hits of smack that would start them on their respective spirals.

Boyle has become a softer filmmaker since 1996. He still has the grand, caffeinated vision, and hes still capable of nailing the big moments, and he still knows how to choose a solid soundtrack (the Scottish hip-hop trio Young Fathers are all over this movie). But since he became an Oscar winner (for Slumdog Millionaire), hes unquestionably lost some of his viciousness.

Among the many things that made Trainspotting such a fresh breath of Scottish-toilet-stained air was its unapologetic nihilism and its heros commitment to self-annihilation. But now when Mark delivers a sequel to his Choose Life speech (updated for the Facebook generation), it feels a bit watered-down.

Still, a watered-down version of Trainspotting is as potent as anything else in theaters right now.

Rating: R for drug use, language throughout, strong sexual content, graphic nudity and some violence

Cast: Ewan McGregor, Ewen Bremner, Jonny Lee Miller, Robert Carlyle, Kelly Macdonald, Shirley Henderson

Running time: 1 hour, 57 minutes

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Europe conquers itself – Arutz Sheva

Posted: at 8:47 pm

EU heads of stategathered in Rome on March 24 to celebrate the Rome Treatys anniversary and be received by Pope Francis. But what arethey celebrating?

Today Judeo-Christianity, on which the European leaders founded their civilizationwith Jewish wisdom, Greek philosophy and Roman Law, has been banished from public life. In 2003, European constituents were even unable to insert the word Christianity in the preamble of the constitution.

The Church of St. James in Stockholm, built to host 900 worshipers, today on Sunday houses not more than 30.

In France, the most important daughter of the Church, less than 5% of the population regularly attends Mass.

The English national Church is an object of fun and ridicule. In Wales, most of chapels have been turned into private homes.

In the Netherlands, only the faith based TV channels remind the people of the existence of a religion.

A weak will, a spiritual inertia, a religious fatigue and a lack of self-confidence are leading Europe to a psychological diagnosis of a defeated ego. Culturally, todays Europe sees the triumph of nihilism in a hedonistic uncultured form, spiritually miserable, but full of rights and social acquisitions. No matter how often European values are invoked and praised. Because a weak will, a spiritual inertia, a religious fatigue and a lack of self-confidence are leading Europe to a psychological diagnosis of a defeated ego.

Material prosperity in Europe has created a "shy" society, avoiding allconflicts and trying to ignore all the warning signs that it perceives as harmful to its own hedonism.

The example of Eastern Christians in Iraq and Syria is there to remind us that if we do not want to replace the cross with the crescent over Saint Peters dome, it is important to put an end to this voluntary suicide which, for almost half a century, led Europe to sacrifice everything important and rid itself ofevery form of authority, including that of Catholicism, to replace it with the dictatorship of the cool, the permanent injunction for pleasure closely watched by psychologists, hygienists and pornographers.

We rejoice unhindered, the heirs of the European hedonists of the 60s repeat for us.

But that is an expression of an infinite sadness, maybe a work of death: Europe is dying in celebrations and parties. But as the barbarians in Rome, Muslims are not the ones whoconvinced the Europeans that their own happiness hadpriority over everything else, or convinced them to have fewer children.

Radical Islam dreams of reaping the consequences of Europes fatal choices, but it is not their conquest, but the conquest of Europeans over themselves.

Europe is a civilization destroyed for a few seconds of pleasure, under the eye of barbarians who do not really from their non-Muslim fellow citizens. But, on their side, they have unlimited numbers.

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Anti-Intellectualism Is Just As Revolutionary As Liberalismand Much More Dangerous – Slate Magazine

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Painting of Edmund Burke by the studio of Joshua Reynolds.

National Portrait Gallery/Wikimedia Commons

This article supplements Fascism, a Slate Academy. To learn more and to enroll, visit Slate.com/Fascism.

Adapted from The Anti-Enlightenment Tradition by Zeev Sternhell. Published by Yale University Press.

While the 18th century is commonly perceived as the quintessential age of rationalist modernity, it was also the cradle of a second and strikingly different movement. In fact, at the very moment when rationalist thought seemed to have reached its peak, a comprehensive revolt against the Enlightenments fundamental views erupted in European intellectual life. From the second half of the 18th century to the age of the Cold War and today, the confrontation between these two modernities has formed one of the most prominent and enduring features of our world.

The Enlightenment wished to liberate the individual from the constraints of history, from the yoke of traditional unproven beliefs. This was the motivation of Lockes Second Treatise of Government, Kants Reply to the Question: What Is Enlightenment?, and Rousseaus Discourse on the Origin of Inequality: three extraordinary pamphlets that proclaimed the liberation of man. It was against the liberation of the individual by reason that this new Anti-Enlightenment movement launched its attack, and its campaign was infinitely more sophisticated and subtle than that of the classical, undisguisedly authoritarian enemies of the Enlightenment. This anti-Enlightenment movement constituted not a counterrevolution but a different revolution. It revolted against rationalism, the autonomy of the individual, and all that unites people: their condition as rational beings with natural rights.

This second modernity was based on all that differentiates and divides peoplea political culture that denied reason either the capacity or the right to mold peoples lives, saw religion as an essential foundation of society, and did not hesitate to call on the state to regulate social relationships or to intervene in the economy. Importantly, it did this in the name of a certain liberalismadvocating for a pluralism of values. In making its objective the destruction of the Enlightenments atomistic view of society, this attack announced the birth of a nationalistic communitarianism, in which the individual is determined by his ethnic origins, history, language, and culture.

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A liberalism opposed to the Enlightenment made sense up until to the second half of the 19th century. But when a new society emerged as a result of the rapid industrialization of the European continent and the rise of nationalism among the masses, anti-Enlightenment liberalismoften deceptively attractive because its dangerousness was not always obviousthreatened the very possibility of the survival of democracy.

It was at the end of the decade in 1789 when the Old Regime collapsed in France, and the split between these two branches of modernity became a historical reality. And when the thought of the Franco-Kantian and British Enlightenments was translated into concrete terms by the French Declaration of the Rights of Man, the British political theorist Edmund Burke put out his Reflections on the Revolution in France.

From the start of his political and intellectual activity, Burke defined the Enlightenment as the guiding spirit of a movement of intellectual conspiracy whose aim was the destruction of Christian civilization and the political order it had created. According to Burke, the essence of the Enlightenment was to accept the verdict of reason as the sole criterion of legitimacy for any human institution. Neither history, nor tradition, nor custom, nor experience could ever fill the role of reason. Burke added that a societys capacity to assure its members a decent life would not be acceptable for the men of the Enlightenment. They are not content with a decent life: they demand happiness, or, in other words, utopia.

Burke denied reason the right to question the existing order. He contended that the existing order is consecrated by experience, by collective wisdom, and has a raison dtre that may not be obvious to each individual at all times but is the product of the divine will present in history. A society only exists through its veneration for history and its respect for the established church and the elites. Replacing the elites with other people and destroying the power of the church may be compared to the conquest of a civilized country by barbarians. The defense of privileges is thus the defense of civilization itself. That is why force has to be used to assure the survival of what exists. In other words, all means were justified to crush the revolution in France.

A true pioneer of ideological warfare, Burke invented the concept of containment, if not the word itself. Though it became famous during the Cold War, Burke first tried the tactic on America. He had been concerned with containing the pretensions of the colonists who were breaking away from the mother country and translating their natural rights into limited political terms, because he had hoped to confine the danger to a distant land and prevent it from spreading to Europe. When this same revolution of the Enlightenment took place in France, however, a policy of containment was no longer appropriate. When it was at the very gates of England, at the heart of Western civilization, one could only respond with all-out war.

Thus, this great British parliamentarian was the founder of the school of thought known today as neoconservatism. Authentic liberal conservatives like Tocqueville in France and Lord Acton in England, or, closer to our time, Leo Strauss, Michael Oakeshott, and Raymond Aron, feared the corrupting effect of power. They were the heirs of Montesquieu and Locke, and their great objective was to protect liberty through a division of power and by developing the capacity of the individual to stand up to the authorities. Against this, the representatives of neoconservatism are fascinated by the power of the state. Unlike the classical liberals, they aim not at limiting its intervention in the economy or in society but, on the contrary, at molding society and government in their image.

It would be difficult to exaggerate the historical importance, both in his own time and in the long term, of Edmund Burke and his fellow Anti-Enlightenment revolutionaries. Indeed, the 20th century was only truly born when rejection of the Enlightenment suddenly became a mass phenomenon. It was in a world that was changing at a previously unthinkable pace, when new ways of life, techniques, and technologies appeared all at once, and economic development, the democratization of political life, and compulsory education became living realities that were only dreams for the previous generation, that Burkes legacy gained popular support. Democracy, political liberty, and universal suffrageall recently acquiredappeared to an important part of the urban masses to be a danger to the nation and to modern civilization.

For all these thinkers, rationalism was the source of the evil: it led to materialism, to utopias, to the supremely pernicious idea that man is able to change things.

The year 1936 would seem to be a somewhat unfortunate time to wage war against the Enlightenment. But this was precisely the moment when the German historian and Nazi sympathizer Friedrich Meinecke gave his definition of historism, which demolished the concept of a common human nature, of a universal reason that gives rise to a universal natural law, regarding this way of thinking as empty and abstract. The direct consequence of this concept was a more or less radical general relativism: Meinecke was convinced that German historism was the highest stage thus far reached in the understanding of human affairs.

There was also an attraction of the historist attack on the Enlightenment for the generation of the Cold War in the 1950s. It was at that time that the totalitarian school came into being and one of its chief representatives, Isaiah Berlin, following in the footsteps of Meinecke and in the face of a Europe dominated by a left-wing and often communistic intelligentsia, took up the case against the rationalist Enlightenment. Hypnotized by the Cold War, he launched his attack on Rousseau and then on the idea of positive liberty, and in the name of liberal pluralism wrote a fulsome panegyric to negative liberty.

In his series of essays in Against the Current, Berlin made clear that he considered the principles of the French Enlightenment to be fundamentally opposed to those of a good society. Moreover, his interpretation of the Enlightenment repeats the principal clichs handed down from one generation to the next from Burke onward. These clichs have made a strong reappearance in our time.

For all these thinkers, rationalism was the source of the evil: it led to materialism, to utopias, to the supremely pernicious idea that man is able to change things. It killed instinct and vital forces; it destroyed the almost carnal connection between the members of an ethnic community and made one live in an unreal world. The existing social order, though it may not be perfect, made it possible to live a decent, civilized life. The permanence of Western civilizationthe great Christian civilizationcould only be ensured if its reality was not touched in its essence.

These scorners of the Enlightenment, were not turned toward the past generally. Their nostalgia was for a highly selective historical landscape. Historians of ideas and cultural critics who considered themselves philosophers as well, they saw the nation as the supreme framework of social organization. The kind of solidarity provided by the nation seemed to them greater than that provided by any other form of social cohesion. It is no accident that Burke can be regarded as one of the originators of nationalism.

For Berlin, as for Meinecke, there seemed to be no relationship of cause and effect between the war against rationalism, universalism, and natural rights and the war against democracy and its fall in the 20th century. These people did not believe that blocking and neutralizing the revolutionary potential in society meant abandoning the new social classes created by industrialization to the free play of economic forces, which inevitably gives rise to poverty and hence to revolts and revolutions. And as they advanced into the 19th century, the role assigned by these thinkers to the state was to control democratic tendencies, viewed as a threat to the natural order of thingsas demagogic illusions.

The inevitable process of democratization, the progressive access of the male population to universal suffrage, did not reconcile these liberals opposed to the Enlightenment to the principles of democracy. Instead it caused them to accept the disagreeable and, as they saw it, dangerous realities of political democratic rule. Some became conscious of the role a state could play in intervening in the economy in order to curb and canalize democracy. Some resisted democracy until they died.

It was also no accident if, as a result of seeing themselves as the defenders of a minority point of view, all these nonconformists ended up creating a new kind of conformism in promoting concepts that very soon became commonplace.

The most common reproach that the Anti-Enlightenment thinkers continually made to the people of the Enlightenment was that of having never left their study or the realm of abstractions, and as a result, being ignorant of the realities of the world as it was. It was Burke, one of the best parliamentary orators of his age, who originated this idea, but in fact it was only a myth.

Beyond all that divided the founders of the United States from the men of the French Revolution, the heritage of Locke and the Glorious Revolution of 1689 from Rousseau and Voltaire, or James Madison and Alexander Hamilton from tienne Bonnot de Condillac, Condorcet, and Saint-Just, there were certain convictions that were common to both parties. They were all convinced that they were working in a specific context to change or create a given situation and at the same time enunciating principles of universal significance. They were working on behalf of their own time, they wanted to change a world that was theirs and only theirs, but at the same time they had an acute awareness that they were initiating actions that would affect posterity without any possibility of return.

The most cogent example of the dual nature of their work was the fate of the most important piece of political philosophy ever produced in the United States. The Federalist, a simple collection of electoral pamphlets written during the campaign in New York State for the ratification of the U.S. Constitution, had a clear and well-defined primary objective: to convince the population of this pivotal state that both liberty and property would be preserved and protected in a federal state with a strong central authority. Invoking the authority of Montesquieu and the Enlightenment, it also sought to show that liberty did not depend on the size of a country but on good institutions.

All while waging an excellent electoral campaign, The Federalists writers, Hamilton, Madison, and John Jay, were perfectly conscious of the universal significance of their writings and actions. The Constitution dealt with the concrete problems that the Americans of the end of the 18th century had to confront, and it was voted in because it corresponded to their needs and hopes, but it formulated general principles that the founders thought to be just and good and consequently valid for all men in all times and places. This opinion was never disproved in the course of the next two centuries.

It is true that this is an almost perfect example: men called at a critical juncture in the history of their community to provide solutions to concrete political problems in a country on the margins of civilization gave answers of universal value and produced a classic of political thought. And in fact, the same can be said about Burke. It is likely that if the revolution was merely a reaction to a crisis of regime, a palliative to deal with bread riots or financial bankruptcy, an accident en route or the product of some machination, Burke would not have risen to the level of the French Declaration of the Rights of Man or The Federalist, and his pamphlet, simply intended to fill a breach through which he saw the flood pouring in, would not have become, for more than two centuries, the intellectual manifesto of revolutionary conservatism.

All these writers wrote with the immediate application of their ideas in mind, but at the same time posed fundamental questions about human nature and the role of man in society. They gave an idea of what they thought a good society should be. They all tried to transcend the immediate context in which they lived and felt that they were stating eternal principles and essential truths. All the thinkers of the Anti-Enlightenment reflected on the rise and fall of civilizations and did not hesitate to position themselves within a perspective of 25 centuries when they engaged in dialogue with Plato and the principles of Athenian democracy.

The contentious coexistence of the Enlightenment and Anti-Enlightenment movements is one of the great invariables of the two centuries between our world and that of the end of the 18th century. But this is a point that generally escapes the attention of historians and critics of culture: If the enlightened modernity was that of liberalism which led to democracy, the anti-enlightened modernitycoming down into the street at the turn of the 20th centurytook the form of an intellectual and political movement that was revolutionary, nationalistic, communitarian, and a sworn enemy of universal values. Whether it is a matter of reactionary modernism or the conservative revolution, one is always confronted with the same phenomenon: the content and function of this movement remained the same. Its pet aversions remain Kant, Rousseau, Voltaire, and the philosophes of the Enlightenmentthe founders of the principles on which the democracies of the 19th and 20th centuries were founded.

Adapted from The Anti-Enlightenment Tradition by Zeev Sternhell;translated by David Maisel.Reprintedby permission of Yale University Press.

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How James Ramsey of RAAD Studio, Carlos Arnaiz of CAZA, and BalletCollective turned design into dance – The Architect’s Newspaper

Posted: at 8:47 pm

Troy Schumacher is a corps de ballet member with New York City Ballet, one of the mostprestigious dance companies in the country. And while a job as a full-time athlete might be enough for some people, Schumacher is also the artistic director and choreographer for his own chamber-sized troupe, BalletCollective. All of its members are Schumachers fellow dancers at NYCB.

For the companys latest performance at the New York University Skirball Center for the Performing Arts, Schumacher explored his observations of how human bodies respond to built space. He approached architects James Ramsey, founder of RAAD Studio, and Carlos Arnaiz, founder and principal of CAZA, to collaborate on a project that would turn design into dance. Last season, I was already sold on the idea of working with architects because I thought our processeswould be very similar, said Schumacher. Whether youre creating performance or buildings, youre thinking about somethingthat has a larger scope but shows details. Youre thinking on two scales.

(Courtesy Whitney Browne)

Schumacher and his team took care to thoroughly investigate how the two disciplines could come together for a final project. We discussed how our respective disciplines are organized, how we record our work, how we make changes to our work as we go, and how our respective practices overlap, said Arnaiz.

Its not unusual for architecture and dance to go hand in hand. Just last year, Steven Holl created set pieces for Jessica Lang Dance, while the Guggenheim Museum frequently holds performances in its iconic rotunda. But these dances coexist with built architectural elementsnot so for BalletCollective. Instead, Schumacher chose to feature the dancers in a stripped-down environment. The stage at the Skirball center was entirely bare, with curtains lifted to reveal the dancers waiting on the sides, and their costumes were casual rehearsal wear. Until they started moving, there was no indication of the evenings architectural component.

One of Schumachers strengths as a choreographer is his unusual way of using formations. He often asks one dancer to move against the group or pairs a tall woman with a short man. Trios and duets are widely spaced around the stage, playing out contrary to the traditional ballet structure of a principalcouple and a shifting background of corps dancers. In Until the Walls Cave In, Ballet Collective dancers moved through lines, boxes or huddles that washed across the stage. Ramseys work, in comparison, also carves out space where heretofore there was none. Jamess work is about restoring or facilitating life in a place where it wouldnt normally exist, said Schumacher. We were really driven by light, concrete spaces and the growth happening within them.

(Courtesy Whitney Browne)

For his part, Ramsey entered the collaboration unsure of what to expect. I had little to no idea about the creative process for dance, Ramsey said, and I was completely blown away by how naturally our processes were able to mesh. Our conversations had to do with the lifeand death of human spaces, renewal, and the idea of tension as a dramatic architectural design tool. Here, though, Schumacher might have picked something up from his collaborator. The start-stop energy of his choreography makes it nearly impossible to establish dramatic tension.

Arnaizs contribution involved one specific drawing, resulting in The Answer, a duet for Anthony Huxley and Rachel Hutsell. Choreographers are always looking for new pathways, said Schumacher. Carlos emailed us a sketch on top of a photo of Allen Iverson. I was floored by the energy and idea behind it, and we just went with it. Arnaiz wrote about Iverson in his recent monograph, reflecting on how static geometric forms are brought to life by the creative process of architecture. As a result, The Answer plays off friendly competition.

Huxley is an elegant dancer who, while still able to have fun, is quite serious onstage. Hutsell, who is just beginning her professional career, might be expected to be timid, especially dancing with Huxley (he is several ranks higher than her at NYCB). Instead, shes remarkably grounded for a woman dancing in pointe shoes, which can complicate quick direction changes and off-balance steps. She eats up space with infectious energy. The dancers darting limbs seem to leave trails of lines and spirals across the stage, reminiscent of Arnaizs drawing.

Schumacher wasnt worried about disappointing audiences who might have expected structures or set pieces designed by Ramsey and Arnaiz. All the artists who contribute to BalletCollective are a source, he said. But invariably, the starting and ending point arent the same place. Asking for architectural input is about giving us a place to start.

Arnaiz and Ramsey were both surprised at what that starting place was able to yield. Ive worked with musicians, but never with dancers, said Arnaiz. It was fascinating to see how something transformed from concept to physical performance. Ramsey agreed: Troy brought a level of clarity and rationalism to the projects that was startling, and even led me to understand my own work more succinctly.

What Comes NextBalletCollective The NYU Skirball Center for the Performing Arts October 2728, 2016

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