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Print May 27, 2011

O pravicovém anarchismu

Karlheinz Weißman

914 words

English original here

Koncept pravicového anarchismu se jeví paradoxním, ne-li přímo jako protimluv, počínaje představou toho, že všechny “pravicové” politické názory obsahují obzvláštní důraz na princip řádu. Ve skutečnosti k pravicovému anarchismu dochází pouze při zvláštních příležitostech, kdy se doposud skryté příbuzné rysy mezi anarchismem a konzervatismem stanou více zjevnými.

Ernst Jünger popsal toto zvláštní spojení ve své knize Der Weltstaat (1960): “Anarchista ve své nejčistší formě je ten, jehož paměť sahá nejdále: do předhistorických, dokonce až předmýtických časů; a ten, kdo věří, že člověk v té době naplňoval skutečný smysl svého bytí. … V tomto smyslu je anarchista Ur-konzervativec, který vystopovává to zdravé a nemocné ve společnosti až zpět ke kořenům.” [1] Jünger později nazýval tento typ “pruským” … nebo “konzervativním anarchistou” – Anarchou, a odkazoval na svoje vlastní désinvolture (uvolněnost) jako na přitakání s tímto: krajní nezúčastněností, která živí sebe sama a riskuje sebe v hraničních situacích, avšak nachází se pouze v pozorovatelském vztahu k okolnímu světu, kdy mizí veškeré známky skutečného řádu a “organické uspořádání” ještě není, nebo už není, možné.

Přestože byl Jünger bezprostředně ovlivněn četbou Maxe Stirnera, je podoba tohoto myšlenkového celku s dandysmem obzvláště zjevná. V období dandysmu, kultuře dekadence na konci 19. století vystupoval do popředí charakter, který byl na jednu stranu nihilistický a ennuyé (znuděný), na druhou stranu nabízel kult hrdinství a vitalismu jako alternativu k idejím pokroku.

Odmítnutí tehdejších morálních hodnot a žebříčků, připravenost být “nezpůsobilý, v tom nejhlubším slova smyslu, pro život” (Flaubert) odhaluje společný bod mezi dandysmem a anarchismem; jeho učená emocionální chladnost, jeho hrdost a jeho obdiv pro obleky šité na míru a vybrané způsoby, stejně tak jako proklamovaná snaha o ustavení “nového druhu aristokracie” (Charles Baudelaire) [1] staví dandysmus do těsné blízkosti k politické pravici. K tomu lze doplnit tendenci politicky orientovaných dandyů otevřeně projevovat náklonnost myšlenkám konzervativní revoluce, nebo jejím předchůdcům, jako byli například Maurice Barrès ve Francii, Gabriele d’Annunzio v Itálii, Stefan George anebo Arthur Moeller van den Bruck v Německu. Japonský spisovatel Jukio Mišima náleží k pozdějším pokračovatelům tohoto trendu.

Kromě této pravicově anarchistické tradice zde však existoval ještě jeden, starší a více nezávislý směr, spojený především s francouzským prostředím. Zde na konci 18. století, v poslední fázi existence ancien régime, vznikl anarchisme de droite, jehož protagonisté o sobě tvrdili, že se nacházejí na pozici “mezi dobrem a zlem,” majíce vůli žít “jako bohové,” a jež neuznávali jiné morální hodnoty než osobní čest a odvahu. Světonázor těchto volnomyšlenkářů byl úzce spojen s agresivním ateismem a pesimistickou filosofií historie. Osobnosti jako Brantôme, Montluc, Béroalde de Verville a Vauquelin de La Fresnaye považovali absolutismus za komoditu, která byla bohužel v protikladu principům starého feudálního systému a která sloužila jen lidské touze po prospěchu. Tyto postoje bylo možné později znovunalézt v 19. století u Arthura de Gobineau a Léona Bloye, ve století dvacátém např. u George Bernanose, Henry de Montherlanta a Louis-Ferdinanda Célina. Rovněž se objevila i specifická “tradicionalistická” verze Julia Evoly, jehož myšlenky se soustřeďovaly okolo “absolutního individua.”

Ať už se pravicový anarchismus objevil v jakékoli formě, byl vždy poháněn pocitem dekadence, znechucením nad vládou mas a intelektuálním konformismem. Jeho vztah k politice není jednoznačný; ačkoli se krajní nezúčastněnost častokrát přeměnila v aktivismus. Každá další shoda je předem negována prudkou touhou po individualismu pravicových anarchistů. Nota bene, tento termín je občas přisvojen lidmi jako byli např. George Orwell (tory anarchist) nebo Philippe Ariès – kteří nevykazovali žádné relevantní známky pravicově anarchistické ideologie; zatímco jiní, kteří objektivně tyto znaky vykazovali – například Nicolás Gómez Dávila nebo Günter Maschke – tento koncept nevyužívali.

Bibliografie

Gruenter, Rainer. “Formen des Dandysmus: Eine problemgeschichtliche Studie über Ernst Jünger.” Euphorion 46 (1952) 3, pp. 170-201.
Kaltenbrunner, Gerd-Klaus, ed. Antichristliche Konservative: Religionskritik von rechts. Freiburg: Herder, 1982.
Kunnas, Tarmo. “Literatur und Faschismus.” Criticón 3 (1972) 14, pp. 269-74.
Mann, Otto. “Dandysmus als konservative Lebensform.” In Gerd-Klaus Kaltenbrunner, ed., Konservatismus international, Stuttgart, 1973, pp. 156-70.
Mohler, Armin. “Autorenporträt in memoriam: Henry de Montherlant und Lucien Rebatet.” Criticón 3 (1972) 14, pp. 240-42.
Richard, François. L’anarchisme de droite dans la littérature contemporaine. Paris: PUF, 1988.
______. Les anarchistes de droite. Paris: Presses universitaires de France, 1997.
Schwarz, Hans Peter. Der konservative Anarchist: Politik und Zeitkritik Ernst Jüngers. Freiburg im Breisgan, 1962.
Sydow, Eckart von. Die Kultur der Dekadenz. Dresden, 1921.

Poznámka

[1] Srovnej Oswald Menghin: “Zkoumání prehistorie je, či přesněji řečeno by mělo být, jádrem duchovní bitvy naší doby. Nemyslím si, že se mýlím ve svém odhadu, že se věda o prehistorii stane vůdčí disciplínou budoucích generací.“
[2] Dandysmus dokonce není, jak si ne dost soudných lidí zřejmě myslí, ani přemrštěná záliba v oblékání a v hmotné eleganci. Tyto věci jsou pro dokonalého dandyho jen symbolem aristokratické nadřazenosti jeho ducha. Proto v jeho očích, milujících především vybranost, záleží dokonalost oblečení v absolutní prostotě, jež je vskutku nejlepším prostředkem, jak vyniknout. Co je to tedy ta vášeň, která se stala doktrínou a získala si takové panovačné adepty, ta nepsaná instituce, která utvořila tak povýšenou kastu? Je to především potřeba vytvořit si ve vnějších mezích konvencí originalitu, jistý kult sebe samého, kult, jenž možná přežije pachtění po štěstí hledaném u druhých, například u ženy, jenž dokonce přežije i to, čemu říkáme iluze. Je to potěšení budit úžas a pyšné uspokojení, že sám nikdy nežasnu. Dandy může být člověk blazeovaný, dandy může být člověk trpící; ale i tehdy se bude jako Lakedaimoňan smát kousnutí lišky. Jak vidíme, na několika místech se dandysmus dotýká spiritualismu a stoicismu. Nikdy však dandy nemůže být člověk nízký. Kdyby se dopustil zločinu, neklesl by tím možná; ale kdyby ten zločin pramenil z triviality, byla by to nenapravitelná pohana.” Charles Baudelaire: O dandysmu a další texty in Katolická dekadence, 2. ledna 2007.

Source: http://deliandiver.org/2011/03/o-pravicovem-anarchismu.html

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