~ BRILLIANT IMAGES OF THE TWENTIETH CENTURY IN FRONT OF ADMIRATION
apocalyptic CATHOLIC WRITER ~
Four extraordinary figures of the last century: Franz Kafka, Walter Benjamin Carl Schmitt, Ernst Jünger. There was some connection among them: the veneration of Benjamin Schmitt, testimoniatagli then complained in a letter to Adorno and Scholem (the interest in Kafka and his singular interpretation of things are too well known to mention again), and the praise of Prague by Jünger, maybe mentioned in a footnote in his diaries while he was Paris in the uniform of the Wehrmacht and soul of the plot; friendship, with small cracks in the postwar period, between Jünger and Schmitt, the clear opinion of the German jurist Process of Kafka: "one of the most brilliant novels that there is the whole story." But what distinguishes this dissonant quartet is the name of the Catholic writer apocalyptic Léon Bloy.
Two Jews and two Catholics (Jünger converted to the Roman religion in recent years over one hundred years of his life) united by the author of salvation through the Jews .
Benjamin paid tribute to ' Exégèse des lieux communs speaking of "a great work." In that book, the writer had completed the fiercely anti-modernist stupidario of Flaubert, The Dictionary of Received Ideas that put in alphabetical order the Betis . But Bloy nonsense aimed at the heart of bourgeois, liberal, positivist and anti-Christian, the militant and fought so fiercely. And the scholar who loved to get lost nella Parigi capitale del XIX secolo, ammaliato dai fantasmi delle sue merci, fu scosso da questo scrittore che agitava i pugni.
Sembra sia stato Schmitt a iniziare Jünger al culto di Bloy. Padroneggiava il francese, per via di parentele materne che risalivano all’Alsazia, e deve avere scoperto anzitutto la potenza linguistica del violento cristiano ottocentesco. Poi si sarà accorto rapidamente dello sguardo apocalittico con cui Bloy leggeva la storia, soprattutto quella dei secoli moderni. E simili discorsi sulla fine del tempo mostravano misteriose consonanze con la sua meditazione sul «katechon» – la forza frenante di fronte all’apparizione dell’Anticristo – nascosto nei veli della storia, meditazione that was measured recklessly with St. Paul when, in the Second Letter to the Thessalonians, he pointed to such a power without providing much explanation. The political philosopher was trying to solve the riddle theological-political: it was the rule, the Roman Empire and his heirs who were holding the dissolution of the world, apocalyptic time. Bloy relied on the other hand, perhaps he felt that there was no longer any political order can stop the end of the world, in every case that the last days, the modern ones, are the long agony of this world, the most terrible of all, that no medical doctor and politician can soothe. Perhaps the matter was more complicated than a simple opposition, fatto sta che più volte il giurista ricorse alle parole del romanziere francese e stabilì con lui, anche nella cella della prigionia, un dialogo serrato.
A Parigi, Jünger scrisse numerosi volumi di diari, proprio sul modello di Bloy. Lo citava spessissimo, tornava più volte su quei «geroglifici», come li chiamava, che «soltanto oggi» hanno dei «lettori maturi». Le circostanze che maturavano il lettore erano dettate dalla seconda guerra mondiale, dalle sue stragi, dalla sua violenza pre-apocalittica. Jünger costellava i diari del periodo bellico con le citazioni della Bibbia - che rilesse integralmente nei giorni dell’occupazione - e con le citazioni di Bloy. Lo collocava tra i «sismografi» the descent into the maelstrom, including Nietzsche and Dostoyevsky, paid tribute to the realism Catholic who represented "the human being in its infamy as in his glory."
A conversation with the young Gustav Janouch, Kafka took a particular size of Bloy, speaking with his usual simplicity: "From an antiquarian bookseller, I found the writing of the book czech The blood of the poor of Léon Bloy, Kafka learned the news of that discovery with great interest and said, "by Leon Bloy know a book against anti-Semitism: Le salut par les Juifs . Here take a Christian defense of the Jews as if they were poor relations. It is a very interesting book. And then ... Bloy sa curse, something quite unusual. Bloy has a focus that recalls the passion of the prophets. But I say: Bloy swears a lot better. And he says, because its fire is fed by all the muck of modern times' "(Conversations with Kafka ). So when the modern garbage reached dizzying heights, as in our time post, and the nihilistic confusion pervaded everything, even the salvation through the Jews appeared anti-Semitic text.
Four extraordinary figures of the last century: Franz Kafka, Walter Benjamin Carl Schmitt, Ernst Jünger. There was some connection among them: the veneration of Benjamin Schmitt, testimoniatagli then complained in a letter to Adorno and Scholem (the interest in Kafka and his singular interpretation of things are too well known to mention again), and the praise of Prague by Jünger, maybe mentioned in a footnote in his diaries while he was Paris in the uniform of the Wehrmacht and soul of the plot; friendship, with small cracks in the postwar period, between Jünger and Schmitt, the clear opinion of the German jurist Process of Kafka: "one of the most brilliant novels that there is the whole story." But what distinguishes this dissonant quartet is the name of the Catholic writer apocalyptic Léon Bloy.
Two Jews and two Catholics (Jünger converted to the Roman religion in recent years over one hundred years of his life) united by the author of salvation through the Jews .
Benjamin paid tribute to ' Exégèse des lieux communs speaking of "a great work." In that book, the writer had completed the fiercely anti-modernist stupidario of Flaubert, The Dictionary of Received Ideas that put in alphabetical order the Betis . But Bloy nonsense aimed at the heart of bourgeois, liberal, positivist and anti-Christian, the militant and fought so fiercely. And the scholar who loved to get lost nella Parigi capitale del XIX secolo, ammaliato dai fantasmi delle sue merci, fu scosso da questo scrittore che agitava i pugni.
Sembra sia stato Schmitt a iniziare Jünger al culto di Bloy. Padroneggiava il francese, per via di parentele materne che risalivano all’Alsazia, e deve avere scoperto anzitutto la potenza linguistica del violento cristiano ottocentesco. Poi si sarà accorto rapidamente dello sguardo apocalittico con cui Bloy leggeva la storia, soprattutto quella dei secoli moderni. E simili discorsi sulla fine del tempo mostravano misteriose consonanze con la sua meditazione sul «katechon» – la forza frenante di fronte all’apparizione dell’Anticristo – nascosto nei veli della storia, meditazione that was measured recklessly with St. Paul when, in the Second Letter to the Thessalonians, he pointed to such a power without providing much explanation. The political philosopher was trying to solve the riddle theological-political: it was the rule, the Roman Empire and his heirs who were holding the dissolution of the world, apocalyptic time. Bloy relied on the other hand, perhaps he felt that there was no longer any political order can stop the end of the world, in every case that the last days, the modern ones, are the long agony of this world, the most terrible of all, that no medical doctor and politician can soothe. Perhaps the matter was more complicated than a simple opposition, fatto sta che più volte il giurista ricorse alle parole del romanziere francese e stabilì con lui, anche nella cella della prigionia, un dialogo serrato.
A Parigi, Jünger scrisse numerosi volumi di diari, proprio sul modello di Bloy. Lo citava spessissimo, tornava più volte su quei «geroglifici», come li chiamava, che «soltanto oggi» hanno dei «lettori maturi». Le circostanze che maturavano il lettore erano dettate dalla seconda guerra mondiale, dalle sue stragi, dalla sua violenza pre-apocalittica. Jünger costellava i diari del periodo bellico con le citazioni della Bibbia - che rilesse integralmente nei giorni dell’occupazione - e con le citazioni di Bloy. Lo collocava tra i «sismografi» the descent into the maelstrom, including Nietzsche and Dostoyevsky, paid tribute to the realism Catholic who represented "the human being in its infamy as in his glory."
A conversation with the young Gustav Janouch, Kafka took a particular size of Bloy, speaking with his usual simplicity: "From an antiquarian bookseller, I found the writing of the book czech The blood of the poor of Léon Bloy, Kafka learned the news of that discovery with great interest and said, "by Leon Bloy know a book against anti-Semitism: Le salut par les Juifs . Here take a Christian defense of the Jews as if they were poor relations. It is a very interesting book. And then ... Bloy sa curse, something quite unusual. Bloy has a focus that recalls the passion of the prophets. But I say: Bloy swears a lot better. And he says, because its fire is fed by all the muck of modern times' "(Conversations with Kafka ). So when the modern garbage reached dizzying heights, as in our time post, and the nihilistic confusion pervaded everything, even the salvation through the Jews appeared anti-Semitic text.
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