последний кшатрий темного века, вертикальный аристократ, тамплиер великой стены
черный барон, бросавший бомбы, писавший картины и потрясающие по глубине книги
защитник Традиции и правый анархист, истинный герой Кали-юги
Fascism has undergone a process which can be called mythologization, and the attitude which many adopt towards it is of a passionate and irrational kind rather than a critical, intellectual one. This is especially true of those who retain an idealistic loyalty towards the Italy that was. [ ]
Mythologization has naturally gone hand in hand with idealization, so that only the positive aspects of the Fascist regime are highlighted, deliberately or unconsciously playing down the negative ones. The same procedure is practiced the other way round by those who represent anti-nationalist forces, their mythologization leading to systematic denigration, the aspects with a view to discrediting it and making everyone hate it. [ ]
Over and above any polemical one-sidedness, those who, unlike the 'nostalgics' of the younger generation, have lived through Fascism and have thus had a direct experience of the system and its men, know and acknowledge that not everything about it was in order. As long as Fascism existed and could be considered a movement of reconstruction in the making, one of yet unrealized and uncrystalized possibilities, it was still permissible not to criticize it beyond a certain limit. And those who, like ourselves, while defending a set of ideas which only partially coincided with Fascism (and with German National Socialism), did not condemn these movements, even though fully aware of their questionable or aberrant aspects, did so precisely because we counted on future possible developments--to be encouraged with every means and strength we could muster--which might have corrected or eliminated these aspects.
Today, when that Fascism lies behind us as a historical reality, or attitude cannot be the same. Instead of idealizing it in a way consistent with the 'myth' of Fascism, what is necessary now is to separate the positive from the negative, not just for theoretical reasons, but for practical guidance with an eventual political struggle in mind. Thus we should not accept the adjective 'fascist' or 'neo-fascist' tout court; we should call ourselves fascist (if we feel we must) in respect of what was positive about Fascism, not fascist in respect of what Fascism was not.[ ]
Even in the search for the positive, there is in practice an essential difference
between on the one hand those whose only reference point is Fascism (or possible analogous
movements of other nations--German National Socialism, Belgian Rexism, the early Falange
in Spain, Salazar's Regime, the Romanian Iron Guard: at one point it was possible to talk
of a 'world revolution', a general movement of opposition to the proletarian revolution),
seeing in it the be-all and end-all of their political, historical, and doctrinal
horizons, and on the other those who consider what emerged from such movements as
particular manifestations, some more perfect than others, of ideas and principles based in
that earlier Tradition of which we have spoken, but adapted to particular circumstances.
These principles are to be associated with 'normality' and permanence, relegating what is
original and in the strict sense 'revolutionary' about those movements to secondary,
contingent traits. In other words, it is a question of making linkages as far as it is
possible between the great European political Tradition and discarding what at bottom can
be seen as compromises, divergent or even deviant possibilities, or phenomena which were
products of the very evils which people set out to take a stand against and fight.
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