This confirms the fundamental difference between the human type who finds his reflection in existential philosophy, and the one who still preserves, as an indelible character, the substance οf the man οf Tradition.
Existentialism is a projection οf modern man in crisis, rather than οf modern man beyond crisis.
Anyone who already possesses that inner dignity described above, as natural as it is detached, or who "has long wandered in a strange land, lost among things and contingencies," finds this philosophy absolutely alien to him. Through crises, tests, errors, destructions, and successes he has rediscovered the Self, and he is reestablished in the Self, in Being, in a calm and unshakable mode. Equally distant is the man who has learned to give a law to himself from the heights of a superior freedom, so that he can walk on that rope stretched over an abyss, of which it is said: "It is perigous to cross from one side to the other, perigous to find oneself in the middle, perigous to tremble or to stop."
It is perhaps not so unkind to think that little else was to be expected from the speculations of men who, like almost all the "serious" existentialists (as distinct from those οf the new "generation at risk"), are professors, mere armchair intellectuals whose lifestyle, aside from their so-called problems and positions, has always been of the petit bourgeois type.
They are far from being "burned out" or beyond good and evil in their actual existence, which is conformist except in the few cases that flaunt a political plumage, sometimes liberal, sometimes communist.
Men in revolt within the chaotic life of the great cities, or men who have passed through the storms οf steel and fire and the destructions of the last total wars, or have grown up in the bombed-out zones, are the ones who possess in greater measure the premises for the reconquest of a higher sense of life and for an existential overcoming, nor theoretical but genuine, of all the problems of man in crisis; and these are also the points of departure for any corresponding speculative expressions.
(Julius Evola - Ride The Tiger).
Existentialism is a projection οf modern man in crisis, rather than οf modern man beyond crisis.
Anyone who already possesses that inner dignity described above, as natural as it is detached, or who "has long wandered in a strange land, lost among things and contingencies," finds this philosophy absolutely alien to him. Through crises, tests, errors, destructions, and successes he has rediscovered the Self, and he is reestablished in the Self, in Being, in a calm and unshakable mode. Equally distant is the man who has learned to give a law to himself from the heights of a superior freedom, so that he can walk on that rope stretched over an abyss, of which it is said: "It is perigous to cross from one side to the other, perigous to find oneself in the middle, perigous to tremble or to stop."
It is perhaps not so unkind to think that little else was to be expected from the speculations of men who, like almost all the "serious" existentialists (as distinct from those οf the new "generation at risk"), are professors, mere armchair intellectuals whose lifestyle, aside from their so-called problems and positions, has always been of the petit bourgeois type.
They are far from being "burned out" or beyond good and evil in their actual existence, which is conformist except in the few cases that flaunt a political plumage, sometimes liberal, sometimes communist.
Men in revolt within the chaotic life of the great cities, or men who have passed through the storms οf steel and fire and the destructions of the last total wars, or have grown up in the bombed-out zones, are the ones who possess in greater measure the premises for the reconquest of a higher sense of life and for an existential overcoming, nor theoretical but genuine, of all the problems of man in crisis; and these are also the points of departure for any corresponding speculative expressions.
(Julius Evola - Ride The Tiger).