Originally published: http://alternative-right.blogspot.com/2015/11/bad-faith-islam-liberalism-and.html
by Alex Fontana
Instead I want to reflect on what the city means as a symbol, and consider how some very ‘Parisian’ currents of thought have led innocents directly to this slaughterhouse.
Now, a bit about the title of this essay. In French “Bad Faith” is mauvaise foi, an expression which is more than capable of serving as a double or even triple entendre. It refers to both the “bad faiths” of Islam, the primary religion of French immigrants, and of Liberalism, the poisonous secular faith of France and the West in general. But mauvaise foi also has an additional existentialist sense, the one employed by Jean-Paul Sartre and Simone de Beauvoir to describe a situation in which societal pressures cause a person or state to act ‘inauthentically.’ This idea of us ‘acting inauthentically’ was recently expressed by Richard Spencer in his adeptly titled NPI conference speech, “Becoming Who We Are.”
|Panic attack: the boulevard of broken dreams.|
For us, the whole of the post-WWII world is about instilling inauthentic patterns of communication between peoples and groups. Political correctness is one outward manifestation of such a system of control, which produces inward censuring of speech and action. Non-European immigration and integration, that is, the pushing together of divergent races, is a physical aspect of inauthenticity as it produces inorganic communities.
As Alain de Benoit writes:
“Ancient democracy was based on the idea of organic community; modern democracy, as an heir to Christianity and the philosophy of the Enlightenment, on the individual. The meaning of the words ‘city,’ ‘people,’ ‘nation,’ and ‘liberty’ radically changes from one model to another.”
Benoist, The Problem of Democracy, p.28.
De Benoist is not entirely correct in his overarching assessment of Christianity. Protestantism is individualistically inclined, not Catholicism. The Enlightenment and the Liberalism that derived from Protestantism represented a break with Catholic social and political organization. Another point of reference for the opposing universalisms of Liberalism and Islam is Samuel Huntington’s Clash of Civilizations thesis, which will no doubt become an increasingly used tool of semi-superficial analysis of the recent happenings.
|Napoleon’s exotic mameluke bodyguard.|
For the English, the presence of heterodox elements within their social order has always been justified in utilitarian terms: e.g. the Jews were beneficial to economic growth, Blacks from the Caribbean were needed for labour. For the French, however, the justification for “the Other” has long been a moralizing one: i.e. Jews and Muslims may become Frenchmen and adopt the universal Enlightenment values of liberty, equality and fraternity.
It is this moralizing tendency – “neither Jew nor Gentile, all are one in égalité” – by which the French attempted, via a moral crusade, to turn “the Other” into an image of themselves, without realizing that in the exchange they themselves would be changed by groups who rejected their open society principles – praise be to Allah!
France and “the Other”
Existentialism was extremely concerned with the notion of “the Other.” This stemmed from Enlightenment thinking, which proceeded from the individual to those beyond the self, rather than conceptualizing the subject as part of a collective. In Liberalism there was “self” and “other,” and mutual interests, which could be facilitated through the market, with nothing more existing outside this rationalized exchange of common interest, except épater la bourgeoisie or épater.
Sartre criticized the modern mass of “alienated humanity” with his concept of seriality:
“the series is a gathering of men in which every man is alone because he is interchangeable with every other man.”
Another way he viewed it was as a “unity based upon separation,” not just separation from each other, but an internal separation in which one is alienated from one’s own being. Alain Badiou, the Marxist philosopher, used this concept in for his formulation aimed at promoting class consciousness:
“How can men who have been passively brought together in their impotence and separation by large social collectives suddenly call into being an active unity in which they recognize one another? It is worth noting that Sartre borrowing an expression from Andre Malraux, calls this event an apocalypse. The apocalypse means that the series dissolves into a fused group.”
Actually Malraux’s “apocalypse” is rooted in real historical revolution, coming from his lyric poem L’Espoir (Hope), about the Spanish Civil War, where he celebrated the men who fought to “organize the apocalypse” on the left-wing or Republican side.
This apocalyptic inference from the Left was brought into French intellectual discourse by the expat Spanish novelist, Juan Goytisolo, a critic of Franco, through his novel Landscapes after the Battle and his essay Paris, Capital of the Twenty-first Century? The Situationist Guy Debord, drew on Goytisolo for his own apocalyptic left-wing vision:
“the destruction of the European city, at least in symbolic terms, is a necessary prelude to the creation of a new society. This is why and how the prevailing atmosphere of Landscapes after the Battle moves from something like a comic apocalypse to something like the atmosphere after a terrorist attack…. Goytisolo has consistently described his primary literary motif as that of ‘betrayal’… which applies to his political convictions as well as his aesthetic method.” 
In this passage we see the bacillus of Europe – its BETRAYAL! Not the betrayal by the Jihadists, who have not betrayed our trust so much as taken advantage of our complacency and the Left’s need for an agent for their own treachery. Nor do we see a betrayal by the Jews, who are simply loyal to their own particularism and their strategies for maintaining their privileged positions. No, instead what we see here is the betrayal of Europe to these groups by Europeans!
In his book The Flaneur: A Stroll Through the Paradoxes of Paris, Edmund White an American expat homosexual details this destructive process:
“Goytisolo wrote of the slow de-Europeanization of the capital…He goes on to assert that the only way France can continue to function as a beacon of civilization, as anything more than a custodian of its great heritage, is by embracing the international, hybridized culture that is already thriving within the city limits.” (p.54)
White explained that at the time he was writing about, the 1980s, Paris had “become a cultural backwater” and that some gay friends he was staying with in May 1981 in the Arab quarter, had chosen that locale because “it was affordable but also because the location appealed to their progressive politics.” This helps to explain Michel Foucault and Jean Genet’s campaigning for the “rights” of Arab immigrants in 1971.
|One-way love for Arabs, Michel Foucault.|
From this it becomes clear that France, in its effete homosexual decadence, and dominated by the rise of the New Left with it obscurantist leanings and Jacobin politics of apocalypse and betrayal, has been the essential agent of its own atrocities.
Betrayal runs through French history, like a motif in a bad novel. In 1962 Charles de Gaulle betrayed the French people and the electorate by pulling out of Algeria in the face of international pressure and the stresses of an entirely winnable war. Over a million pied-noir colonists, left for France, and thousands were left stranded and slaughtered as a result.
At about the same time, a few million Arabs were allowed to immigrate into France. When an economic downturn occurred and Le Pen’s Front National ran on a platform of “France for the French” and only gained 15% of the national vote, this revealed the new terms of the arrangement – ethno-nationalism for “the Other,” but multiculturalism and ethno-masochism for us.
Is there any wonder why we see such a phenomenon as European youths joining ISIS, when all Western Civilization offers them is the hollow shell of the “open society” – the castrated shopping mall of consumer identity?
It was the French Revolutionary Third Estate that decided Sephardic Jews could become full citizens, but not Ashkenazi – they were included two years later. Following the Revolution, Paris henceforth became a bastion of “liberty, equality, and fraternity,” a place in which “justice reigns,” in which both innocent ‘Dreyfus’ Jews and guilty ‘Schwartzbard’ Jews could hope for preference under the law.
Napoleon went through Europe, acknowledged as the modern Cyrus, smashing the ghetto walls to bits and calling forth a Grand Sanhedrin with twelve questions for the Jewish elders in order to bring them into line with the Enlightenment values of individualism, anti-tribalism, and the Christian value of anti-usury.
The position of most post-Enlightenment thinkers, including Karl Marx, fifty years later, was that Jews could assimilate only by renouncing their Judaism. Of course, we know this did not happen, we know that the universalism of the revolutionary values was not heeded by this particularistic people, nor were the conditions against usury.
We know that after their ‘liberation,’ Jews came to dominate France economically: The Rothschilds, the Meniers, the Cernuschis, the Camondos, the Pereires, the Foulds, the Cahen d’Anvers, the Dreyfusard. All these maintained close business and financial ties, intermarrying and becoming the new Aristocracy of the Bourgeoisie Revolution, floating loans to the French government for its lost wars against the English and the Prussians.
We know that today there are countless Jewish organizations in France and that Jewish solidarity and ethnic networking has never dissipated. 40% of French Jews are officially affiliated to a synagogue or to a Jewish organization – so much for universalism swallowed by the rest of France!
This is the France that defends the tasteless antagonizing of Charlie Hebdo as “humorous” and “an expression of free speech,” while censoring a real comedian Dieudonne because the target of his comedy is Jews, rather than Muslims.
This is the France that ignored Dominique Venner, a true patriot, who killed himself in Notre Dame in protest against this wave of massive non-European immigration that would create jihad on the streets of Paris! (Vindicated!) The sordid media, of course, distorted his suicide as a protest against gay marriage.
This France is the place, where nearly 40% of the people and all the intellectuals voted Communist in the 1960s, the scene of Situationist student revolts, with chants of “Marx, Mao, Marcuse” that thankfully dissolved into the politics of intellectual obscurantism and the intellectualist drivelings of Lacan, Derrida and Baudrillard.
|1968, before France insourced its anarchy from the Third World.|
The same “Liberal,” “tolerant” France that rolls out the red carpet to terrorists is the same creature that butchered not only members of the defeated Vichy Government, the so-called ‘collaborators,’ but also right-wing intellectuals such as Robert Braillach.
As Rémi Tremblay pointed out in these very pages:
“Thousands of French (estimates greatly vary; de Gaulle talks about 11,000 French Canadian historian Robert Rumilly 80,000, Robert Aron between 30,000 and 40,000) were murdered and executed while many were imprisoned in concentration camps in a purge similar to the one that followed the French Revolution of 1789.”
In response to women’s participation during la Résistance, de Gaulle, granted them the right to vote,. According to Wayne Northcutt and Jeffra Flaitz’s Women, Politics and the French Socialist Government, this led to an electoral shift towards the Left:
“Since their formal enfranchisement in 1944, the female electorate of France approximately 53 per cent of the voting population – has manifested a gradual shift to the left.”
It was also French women who had been the first white women to cross the colour bar with African Americans during and after WWI and French ‘colour-blindness’ that helped fill the American Negro’s head with ideas that aspired outside his station, and which he then brought back to America.
Quite simply, it was the French Revolution and the Declaration of the Rights of Man and the Citizen that set the modern tone for blind toleration and ethno-masochism, and which fired the ardour of the mutinous Haitians who sang La Marseillaise, as if it were one of their own chants to the Napoleonic troops sent to quell their race-based rebellion.
|Paris’s darling: Josephine Baker|
The France that suffered the outrage of November the 13th is also the abode of extreme capitalism and l’air du temps, with its fixation on “the Other.” It was in Paris that the fetishization of the Negro first began to hold sway, with le jazz hot and Josephine Baker, amongst many others, bringing, in the words of Edmund White, “a whiff of jungle air and an elemental strength and beauty to the tired showplace of Western Civilization.”
This is the France that has prosecuted Robert Faurisson for questioning aspects of the Holocaust and made intellectual inquiry into an historical event a criminal offense.
This is the France which was the first country to elect a Jewish head of State, Leon Blum in 1936. Blum also happened to be a “non-Zionist” member of the World Zionist Organization.
Count Stanislaus de Clermont-Tonnerre wisely argued:
“We must refuse everything to the Jews as a nation and accord everything to Jews as individuals… they should not be allowed to form in the state either a political body or an order. They must be citizens individually.”
But neither Jews nor Muslims operate in this “enlightened” way, and nor should we!
The problem is, of course, that France is experiencing a crisis of confidence in itself; its identity has been rocked by Revolutionary ideals from over two hundred years ago, leaving it with petty universalisms and moral platitudes. In times like these one should remember the Vichy government’s endorsement of Jean Giono’s “retour a la terre” (return to the soil), by which he hoped that France would rediscover “its pure and true face.” Let’s hope the apocalypse that is to come leaves enough of France for this vision to be realized.
 Badiou, Alain. Pocket Pantheon: Figures of Postwar Philosophy. London New York: Verso, 2009. Page 21.
 Hussey, Andrew. Paris Underground: Juan Goytisolo and the ‘Situationist’ City. Urban Space and Cityscapes: Perspectives from Modern and Contemporary Culture, Ed. Christoph Lindner. Routledge, New York, 2006, p. 86.
 Golsan, Richard J. Myths of Apocalypse and Renewal: Jean Giono and “Literary” Collaboration Vol. 27, No. 3, Issue 87: Special Issue: The Occupation pp. 17-35 Published by: University of Wisconsin Press, 1998. 26.