Part I – The Materialistic State
By Joshua Blakeney
Although much of the efforts that have been undertaken to “other” the Islamic world have been sophistic and have relied upon disingenuous arguments, there are some areas where marked civilizational differences can be identified. One such difference is between certain theories of the state. The Islamic Republic of Iran, for example, is a state whose ideological underpinning is based upon a spiritual understanding of the world, whereas the states of the West are largely temporal vehicles of materialism and secularism.
It seems then that in order to foster further understanding between the much maligned Islamic world and the West that the disparate conceptions of the spiritual state and the materialistic state need to be compared and contrasted. Here one ought not necessarily be restricted to the Islamic conception of the spiritual state as history furnishes us with myriad examples of such states which share many of the same traits.
The main scholar to turn to when attempting to distinguish the materialistic state from the spiritual state in occidental scholastics is Julius Evola (1898-1974). He rejected the post-Enlightenment world in toto, professing nostalgia for the transcendent state of what he termed “the world of Tradition”, which he defined in his magnum opus, Revolt Against the Modern World, based on universal criteria observable in multiple civilizations. Evola famously authored critiques of German National Socialism and Italian Fascism from the perspective of the authentic Right (which he distinguished from the inauthentic, economically deterministic Right which in fact promotes variants of Classical Liberalism), criticizing both movements for not fully overcoming the rationalistic, egalitarian and populist trappings of modernity.
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