Saturday, 1 September 2018 at 20:43
Julius Evola went through stages of realisation with regard to philosophical idealism that are exemplary.
Idealism seemed to hold the answer.
The world can only be 'my' world. Even if there was something more, something 'objective', I could never know it : upon my coming to know it - just as things turned into gold as soon as touched by Midas - it would turn into MY thought, my experience, my representation : it would be subjected, that is, one way or another, to my conditionality. On this basis, all doubt seemed removed, the door of mystery was shut, and the 'I' was provided with a solid and unassailable rock, where it could feel free, secure and dominant.
…if the 'transcendental I' of the idealists was not to become merely another name for the same Creator God in the sky who was considered by these philosophers to be a superstitious and uncritical hypostasis and a mere 'positing' of our own thought, if it was to be referred in any manner to our real being, the consequence was a paradoxical, regressive collapse.
…it is one thing not to be determined by the other (by what is exterior), but it is another thing to be really, positively, free.
If the individual is not to be lost, then a philosophy of defiance is the only answer.
Evola put forth a philosophical system that he described as 'Magical Idealism' and the theory of the 'Absolute Individual,' which he developed in response to German idealist philosophers, amongst others.
The path of the Absolute Individual is based on the following imperative: not to flee from existential deficiency, not to grant deficiency an existence of its own as a way to avoid its weight’ (that is to say: not to define deficiency as a distinct reality such as nature, the thing in itself, or God); but rather, to acknowledge the existence of deficiency and render oneself superior to it by facing it and enduring all its weight.
© John Dunn.