“Almost two thousand years, and no new god!”
Nietzsche, The Antichrist
Voltaire said that if God did not exist, man would have to invent Him. If we are to believe the French press, 1979 may be remembered as the year when two very different Parisian intellectuals applied for their respective patents on their own brand of deity.
With Le testament de Dieu, Bernard-Henri Lévy, thirty-one years old, ex-Maoist, ex-journalist, and self-proclaimed “New Philosopher,” has become the latter-day prophet of a God who, though now deceased, was kind enough to leave behind His last will and testament, the Bible, as a bulwark against totalitarianism. With Les idées à l’endroit Alain de Benoist, ex-Catholic, ex-reactionary, and self-proclaimed “theoretical journalist,” has presented a compendium of essays that attempts to lay the sociobiological foundations for a new paganism, a new aristocrat, and what is called the “New Right.” “The debate between monotheism and polytheism,” de Benoist writes, “is a truly essential discussion.” But strangely enough, neither man actually believes in the deity or deities he proposes: they are merely convenient foils to help man muddle through the mess of the modern world. Nietzsche was right after all. You can take your pick: the barren heights of Mount Sinai with Lévy, or the misty haunts of Celtic forests with de Benoist—a dead Yahweh or a vitalistic Wotan. In either case, to adapt a phrase from James Joyce, these are very posthumous gods.
For all their differences, Lévy and de Benoist have a lot in common. Each declares himself a moralist in philosophy, a nominalist in world view, and an antitotalitarian in politics. Both are skillful Parisian publicists (Lévy is an editor at Grasset, de Benoist at Copernic), and both have written much-acclaimed books (Barbarism with a Human Face won the 1977 Prix d’Honneur de l’essai, and Vu de droite won the 1978 Grand Prix de l’essai from the Académie française). Each has set flame to his recent past (for Lévy, Maoism, for de Benoist, the “Old Right”) and risen like a Phoenix from the ashes to go on to condemn Marxism and modern liberalism, the Gulag and Coca-Cola, fascism of the left and right, the Inquisition, the Enlightenment, and the rule of the masses.
This Issue
January 24, 1980
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1
The “New Philosophers” include Jean-Marie Benoist, Marx est mort (Paris: Gallimard, 1970); André Glucksmann, Le Discours de la guerre (second, expanded edition, Paris: Grasset, 1979), La cuisinière et le mangeur d’hommes (Paris: Seuil, 1975), and Les maîtres penseurs (Paris: Grasset, 1977); Jean-Paul Dollé, Voies d’access au plaisir (Paris: Grasset, 1974), and other works; Guy Lardreau and Christian Jambet, L’ange (Paris: Grasset, 1976), and others. For a (not very helpful) critique see François Aubral and Xavier Delcourt, Contre la nouvelle philosophie (Paris: Gallimard, 1977).
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2
Quite a separate phenomenon is the Club de l’Horloge, composed of some 120 young technocrats, most of them graduates of the Ecole Nationale d’Administration and the Polytechnique. Their spokesman, Yvon Blot, says, I believe correctly, “We have nothing to do with the New Right or with GRECE.” However, M. Blot says, “Sociobiology is making spectacular progress. It cannot be ignored just because it is close to certain Nazi themes.” On the Club de l’Horloge and the New Right, see Le Matin (Paris), July 25, 1979, pp. 15-17, July 26, 1979, pp. 10-11, and July 27, 1979, pp. 12-14.
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3
On Eysenck see Peter Medawar, “Unnatural Science,” The New York Review of Books, February 3, 1977, pp. 13-18. Eysenck is always careful to insist he opposes racial discrimination, but he also insists that “the contribution of genetic factors to variations in intelligence is something like 80 percent, compared with that of environment, which amounts to something like 20 percent.” Books and Bookmen, September 1979, p. 48.
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4
On the World Anti-Communist League, see Michael Billig, Psychology, Racism and Fascism (Nottingham: The Russell Press Ltd., 1979), pp. 25-26. Concerning Konrad Lorenz’s early connections with Nazi ideas, see Bruce Chatwin’s recent review, The New York Review of Books, December 6, 1979.
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5
L’Express, July 21-27, 1979, p. 49.
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