Translated by Greg Johnson
Presented at the International Conference on “The Future of the White World,” Moscow, June 8th–10th, 2006
This text is dedicated to my friend and relentless critic, master of creative ideas, Professor Anatoly Ivanov.
Translated by Greg Johnson
Presented at the International Conference on “The Future of the White World,” Moscow, June 8th–10th, 2006
This text is dedicated to my friend and relentless critic, master of creative ideas, Professor Anatoly Ivanov.
Translated by Greg Johnson, with thanks to Michael O’Meara
Translations from this English translation: Czech, Greek, Portuguese, Spanish
To avoid repeating myself, I must first point out the statement that I made at the beginning of the manifesto Why We Fight. Now let us summarize, following this statement, some suggestions referred to in this manifesto. (more…)
There are officially four million Muslims in France today. The real figure is almost certainly higher, probably between six and seven million believers. Islam is already France’s second largest religion, with 1,430 official mosques. (more…)
Translator’s Note:
The struggle white nationalists wage for the genetic, cultural, and territorial heritage of their people is no less a struggle for those ideas necessary to their survival.
935 words
From L’Archéofuturisme (Paris: L’Aencre, 1998)
Translator’s Note:
In L’Archéofuturisme Guillaume Faye envisages, sometime within the next two decades, a large-scale civilizational crisis, provoked by what which he calls a “convergence of catastrophes.” For the post-crisis world Faye proposes, in terms that at times recall the Italian Futurists of the early twentieth century, the construction of a European Empire founded on essential, archaic values and on a bold, aggressive exploitation of science and technology: hence the concept of “archeofuturism,” the re-emergence of archaic social configurations in a new context.
From Guillaume Faye, L’Occident comme déclin [The West as Decline] (Agir pour l’Europe, 1985).
Translated by Greg Johnson
2,451 words
Guillaume Corvus
La convergence des catastrophes
Paris: Diffusion International, 2004
Nearly three hundred years ago, the early scientistic stirrings of liberal modernity introduced the notion that life is like a clock: measurable, mechanical, and amenable to rationalist manipulation. (more…)
Translated by Greg Johnson
In the circles of what we might euphemistically call the “revolutionary right,” or more broadly the “anti-liberal right,” one can observe the recurrent rise—like outbreaks of acne—of what one can only call “metaphysical traditionalism.”