Review of John Sessa
on "PrismaNews. Periodic national intelligence" 05/28/2010
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recent period, many of the most acute observers of political affairs, and not just in Italy, you are asking about possible developments of the tear Fini - Berlusconi, both in relation to the fate of the governmental structures of our country as, more generally, in relation to the ideal transformer, social and human consequences that such an event could have on the area political and existential, despite everything, is still identified with the Italian right. Nothing better to try to understand the political news story of our day, reading the book that we present here "A right to the event. Conversations on a trip, just in the library for the types of issues the paper. The work brings together a conversation that is at the same time, a brilliant and at times ironic, but also critical witnessing, in particular, the deep disappointment with a cultural, political and human, that of the Italian right, developed over two decades by the authors, sociologist Charles Gambescia and essayist and poet Nicole Vacca. This is indeed a journey, a fascinating of course, but in some ways, like any journey worthy of the name, even perilous, conducted in the moors, almost inaccessible when it began, on the right. In fact, Gambescia arrived, moving from a liberal realist, wary of saving more of the market and, therefore, able to communicate with the social Catholicism, to meet, through the legendary "lair" of Europe Library Enzo Cyprian, the first magazine the "New Right" and the young intellectuals who run them. Nicola Vacca, however, met the varied archipelago of cultures right, starting from the reformist socialism. Thus, from the pages of the 'Next', on which he had a rubrica di cronaca parlamentare, transitò alle pagine del “Secolo d’Italia”, grazie alla mediazione di Gennaro Malgieri e alla sintonia d’intenti con il primo Di Lello.Quello che emerge dalla conversazione, è un viaggio nelle “viscere” di un mondo poco conosciuto al normale lettore, se non agli addetti ai lavori o ai protagonisti di questa stessa microstoria, in cui non solo si prendono di petto, senza troppi giri di parole, situazioni e scelte politiche o strategie culturali ritenute esiziali, ma nel quale non si risparmiano giudizi sferzanti sui singoli. E così, mentre le ricerche e il fervore politologico della Nuova Destra fiorentina, l’effervescenza delle sue riviste, veri e propri laboratori di ricerca che preludevano alla costruzione di una cultura delle “nuove sintesi”, vengono ricordati come momenti assai significativi del percorso culturale degli autori, ma più in generale, come momento topico di un’intera generazione che cominciò a guardare all’universo missino negli anni settanta, e i suoi protagonisti, Marco Tarchi in primiis, sono presentati in termini elogiativi, altri insigni testimoni di quella stagione, nelle considerazioni dei due autori, divengono rappresentanti di un’involuzione culturale e antropologica, veri e propri “intellettuali del nulla”, e fanno il paio, quindi, con la fine politica della destra, indotta dell’esperimento finiano. Per queste ragioni, il book has already been discussed, provoking reactions even beaten and / or angry, since it affects the nerves of an environment that has made a rampant political actors worldly-its raison d'etre, having long since abandoned the path of research and the construction of a genuine political project. However, the antiutilitarismo is probably the humus produced, both in the Gambescia Vacca, meeting with other representatives of the MSI positive, from Giuliano Borghi, Lakes and Ivo Giano Accame, the experience of youth " free pages. Accame, which recently has been mentioned, the first anniversary of his death, in his own intellectual production e politica congiunse sempre la “tentazione fascista”, venata di romanticismo sociale, a un atteggiamento aperto e dialogico, che lo caratterizzava come uomo. Oggi, a tutto questo fervore, e allo spessore di tali personaggi, si è sostituito, quello che in una recensione recente al libro, T. K. de la Grange (in http://www.politicamente.net/ ) ha definito l’entrismo finiano. Mera ipotesi politica in cui l’incontro della ormai ex-destra con la cultura laica, con la religione trionfante dei “diritti dell’uomo”, sponsorizzata da ambienti i cui legami con i “poteri forti” sono evidenti, assume il volto di un continuismo politico – culturale, i cui esiti potrebbero essere devastanti, in quanto l’Italia oggi ha più che mai bisogno di un cambiamento profondo, istituzionale, e non certo di un “conservatorismo” laico o al massimo occhieggiante, ma non troppo, a certo cattolicesimo tradizionale, come pare emergere dal laboratorio di tale progetto, la Fondazione “Fare Futuro”. I nostri due viaggiatori, alla fine del viaggio, delusi da tale esito, vorrebbero tornare ad Itaca, ma la loro Itaca non c’è più. La loro è una sorta di nostalgia dell’origine per soddisfare la quale, attraverso Prezzolini ma non solo, tratteggino i caratteri generali di un nuovo, possibile, approdo sicuro, alternativo all’entrismo: quello di un liberalismo realista che put the market under protection, which is able to strengthen the decision and the executive in order to keep at bay the dangerous "animal spirits" cited by the process of progressive capitalism in its approval of the people. To reach this, after discarding the option evoliana and / or traditional and conservative revolutionary array jungeriana, for alleged totalitarian risks implicit in them. But is it not, we wonder, liberal democracy, transformed into governance, to show today, unequivocally, his face and demobilitante antipartecipativo, to reveal the epidemic (in the etymological sense greek) that characterizes it as a "put under "the people, who by some century, proclaims in words, you want to represent? In this phase of the "winter of democracy" (the expression, as you know Gambescia, is borrowed from the title of a work by Guy Hermet) is, for us, only a return to tradition in a political sense, that is, a democracy organic classic, the only guarantee against the outcome of the totalitarian system of governance. Moeller van den Bruck called the light of this, the democratic community as "... the participation of a people to their fate." More recently, the same as Alain de Benoist has revived, sharing it, that definition, in the belief that we can achieve this in mind that Heidegger said about the thought: ".. the thinking is not idle, but in itself that needle that is in dialogue with the fate of the world." The book we summarize this call at least to recover the function of thought to politics. Sooner or later it will take cognizance of the contemporary representatives of the political class, especially the protagonists of this distracted right? Asked at the time, we think we can not answer that with a realistic pessimism of reason.
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John Sessa
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