Absolute Person

The beginning of the disintegration of the traditional sociopolitical structures, or at least whatever was left of them in Europe, occurred through liberalism.

Following the stormy and demonic period of the French Revolution, the principles espoused by the Revolution first began to act under the guise of liberalism; thus liberalism is the origin of the various interconnected forms of global subversion.

The essence of liberalism is individualism. The basis of its error is to mistake the notion of the person with that of the individual and to claim for the latter, unconditionally and according to egalitarian premises, some values that should rather be attributed solely to the former, and then only conditionally.

It is necessary to state from the outset that the "immortal principle" of equality is sheer nonsense.

This is not a "noble ideal" but something that, if taken absolutely represents a logical absurdity; wherever this view becomes an established trend, it may usher in only regression and decadence.

To posit inequality means to transcend quantity and admit quality.

In reality, the law of progressive differentiation rules supreme.

The person is an individual who is differentiated through his qualities, endowed with his own face, his proper nature, and a series of attributes that make him who he is and distinguish him from all others.

Any vital, individual, social, or moral process that goes in this direction and leads to the fulfillment of the person according to his nature is truly ascending.

The will to equality is one and the same with the will to what is formless.

Every egalitarian ideology is the barometric index of a certain climate of degeneration, or the "trademark" of forces leading to a process of degeneration.

Overall, this is how we should think about the "noble ideal" and the "immortal principle" of equality.

Everybody enjoys the freedom he deserves, which is measured by the stature and dignity of his person or by his function, and not by the abstract and elementary fact of merely being a "human being" or a citizen.

There is not one freedom but many freedoms. There is no general, abstract freedom, but there are articulated freedoms conformed to one's own nature.

Man must not generate within himself the idea of a homogenous liberty, but rather that of the whole of such differentiated and qualified liberties.

Where there is equality there cannot be freedom: what exists is not pure freedom, but rather the many individual, domesticated, and mechanized fredoms, in a state of reciprocal limitation.

The freedom for doing something that is connected to each one's own nature and specific function is quite another thing. This freedom mainly signifies the power to actualize one's potential and to achieve one's particular perfection within a given political or social context; it has a functional and organic character, and is inseperable from an immanent and unmistakeable end.

It is characterized by the classical saying "Be yourself," and thus by quality and by difference; this is the only true freedom, according to justice and to right.

The idea behind such a state is the priority of the person over any abstract social, political, or juridicial entity, and not of the person as a neuter, leveled reality, a mere # in the world of quantity and universal suffrage.

The perfection of the human being is the end to which every healthy social institution must be subordinated, and it must be promoted as much as possible.

This perfection of the human being is the end to which every healthy social institution must be subordinated, and it must be promoted as much as possible.

This perfection must be conceived on the basis of a process of individuation and of progressive differentiation.

In turn, being a person is something that needs to be further differentiated into degrees, functions, and dignities with which, beyond the social and horizontal plane, the proper political world is defined vertically in its bodies, functional classes, corporations, or particular unities, according to a pyramid-like structure, at the top of which one would expect to find people who more or less embody the absolute person.

What is meant by "absolute person" is the supremely realized person who represents the end, and the natural center of gravity, of the whole system.

The atomic, unqualified, socialized, or standardized unity to which the individual corresponds is opposed in the absolute person by the actual synthesis of the fundamental possibilities and by the full control of the powers inherent in the idea of man, or of a man of a given race: that is, by an extreme individuation that corresponds to a de-individualization and to a certain universalization of the types corresponding to it.

Thus, this is the disposition required to embody pure authority, to assume the symbol and the power of sovereignty, or the form from above, namely, the IMPERIUM.

-Julius Evola, Men Amongst the Ruins - Freedom, Personality, Hierarchy