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Sorelian amalgams

Futurist painting on Dr John Dunn. Tato (Guglielmo Sansoni), Flying over the Coliseum in a Spiral (Spiraling) (Sorvolando in spirale il Colosseo [Spiralata]), 1930

Marx, Wagner, Schreber, Weininger, Marsden and Sorel understood the ‘Jew’ to be emblematic of all that was contra naturam, the dulling hand of the money power that induced infecundity and barrenness, themselves metaphors for the stifling of creativity and the severing of man’s connection to the divine source of humanness.

The mood was expressed most profoundly by Ezra Pound.

Usura slayeth the child in the womb
It stayeth the young man’s courting
It hath brought palsey to bed, lyeth
between the young bride and her bridegroom

The philosophical response was a separation of the subject from the constraints imposed by the object, by freeing the individual from the determinateness of science.

This was a revolt against the rule of the capitalist money power, not only symbolised by Marx as Judaic, but also codified by him as a directional telos.

New ground rules had been attempted by Schelling who had concluded that there could not be some single philosophy which might reconcile the world in consciousness and the world outside consciousness.

Hegel took up the challenge laid down by Schelling, re-engaging subject and object in a dialectical process that regarded real nature, like real man, as a predicate, a symbol of some latent supernatural reality.

Marx embraced the dialectical process, famously turning Hegel’s idealism ‘on its head’, and the rest is history. ‘It is not the consciousness of men that determines their existence’, wrote Marx, ‘but their social existence that determines their consciousness.’ The materialist directional telos was born that, overtly or not, provides the mainspringof sociological, historical, economic and political thought in the contemporary academy, not to mention the recent Trotskyite-neocon and related Zionist dominance of the world geo-political stage.

With the directional telos arose a new manifestation of an old struggle. Thistime the ‘demiurge’ confronting the divine mystery of creativity in manwould be the determinist and materialist dialectic; the mission of mankind to make his own world and shape the cosmos versus the Weiningerian nightmare of a dehumanised, ‘judaised’, feminised self, thepassive, unproductive, unconscious, amoral and illogical product of usura.

This was the Zarathustrian kampf that renders the old alliances strange in retrospect to 21st century eyes, so imbued are we with the false political dichotomies of left and right liberalism that serve to mask the eternal cosmic struggle.

Early twentieth century Sorelian amalgams within the Futurist art of anarchists, syndicalists, nationalists, revolutionary socialists and fascists cannot be explained in terms of today’s bogusly constructed left and right. Yet they all celebrated the technological triumph of humanity over nature and man’s ability to shape the world. Committed to a universal dynamism, their common enmities held a Weiningerian resonance: the ‘fight against moralism, feminism, and every kind of materialistic, self-serving cowardice’(Futurist Manifesto).

© John Dunn.

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