Sketch on authority or a definition of progressive.

Following the article, Why this hatred of authority? I received many reactions. The first was to confuse, or ask myself not to confuse, power and authority. Here, we can see one thing: many people on social networks still agree with this difference. It even marks for them a border that they decree insurmountable, even if few of them venture to explain the difference between power and authority. And, as the article was partly dedicated to highlighting this difference, perhaps not as we are used to doing, it shocked and provoked questions. In many discussions on X, the comments thought that this article defended Emmanuel Macron! That’s how you read diagonally on the Internet! But let us understand that the President of the Republic embodies for many French people an authoritarian form of power.

Thus, there was this intuition about obedience: “authority always inaugurates something new through the control that one can have over one's own passions. » In this sentence, it is possible to replace the word authority with dogma. I evaluate which of these two words is more frightening. The inversion of values ​​and the meaning of words allows progressives to say almost anything and make it... a dogma. The progressive only feeds on “ideas in the air” according to the formidable formula of Claude Tresmontant. If I had to explain this formula a little, I would say that the progressive is rooted in his own thinking. He evolves his thinking to make it evolve first of all, the progressive is made to do, not obeying any authority, he flees the depression and solitude that produces in him a thought only turned towards oneself. From then on, he draws on his latest whims to build new ones. Do we not see the connection that exists between Wokism and the undermining work that has been done for decades in France against what has been called, while distorting it, the national novel? Those who would have been the left-wing supporters of Joan of Arc at the beginning of the 20th century are today her detractors and claim that she did not exist! This shows how progressivism is a machine that goes wrong on its own, believing itself to be correcting itself, it only accentuates its headlong flight. Progressives and the left in general are the true reactionaries of our time and are becoming more and more so, forced as they are to flee, because they are incapable of declaring their wrongs and errors. They are wrong and they deceive. They only react to events without ever practicing the slightest empiricism, because they inhabit the future (I say the future, not the future, because there is no future without a past, when the future represents a goal to reach which always escapes).

Authority ushers in something completely different. It suggests leaning on the past to define or redefine what we can imagine happening. Above all, it is not a question of absolutism, but rather of conservatism. This is also why there are so few theses on conservatism. There is a lot written about how to keep, how to save, how to promote, but less often how to get a vision from it. The conservative has continually left this place to the progressive who delights in it, even though he has nothing serious to do there. What reasonable person would have proposed transforming our aging and bankrupt democracy, living on life support, into a political system for the defense of minorities? I do not deny the protection of the weak, I deny that this becomes the only motive for political actions. Especially since the weakness of the progressive is hidden under a nauseating ideological cloak. In fact, it contains a right of inventory of the weak. There are weak and weak. However, politics mixes very badly with sentimentalism and our democracy is entangled with it. The conservative ignores detailing his action, building a grand plan and making it popular. Because he is looked down upon by progressive moralists who constantly imprison him with a moral screed that is based on sentimental judgment. Suspending this diktat would force us to accept the authoritarian label, but this time this label would no longer be given by the people as in the case of Emmanuel Macron - because the people recognize legitimate authority -, but by the press and the progressive intelligentsia. Who would complain about that?

Ernst Jünger in Héliopolis dreamed of a kind of state beyond the policy led by the "Regent". There is no regent in our modern world, just two camps that stretch without ever thinking that they can bring something to each other. This antagonism is increasingly visible on all floors of society. It indicates a loss of common taste, a lack of growing culture, and an atrophied language which, is reduced to its simplest expression - at least, to its simplest utility, like the American language. The American does the French what he did to English, he exhausts him -, no longer knows how to express the nuances that dialogue requires. We label and classify everyone according to what he thinks or believes or vote. The discussion becomes a waste of time, and as participants lack any meaning, dialogue cannot acquire it. There is a inevitable in progress, a way of destiny.

Destiny seduces and bewitches men when they no longer believe in freedom. The West no longer believes in freedom, because it no longer believes in God. Our civilization has known over the ages to weave remarkable links that have become inextricable with freedom; pulling on a thread that sticks out amounts to destroying our world. The inheritance refuses the right of inventory.

The Chief's Sacrifice

A book by Army Corps General Pierre Gillet published by Sainte-Madeleine editions

“Who is like God? »(1), the book of the army corps general Pierre Gillet, lists in an exhaustive way the qualities of a chief and draws up the Christian virtues necessary to the command. What could pass for an insider's book, a new TTA(1), becomes under the delicate and virile pen of Pierre Gillet, former corps commander of the 2nd Foreign Infantry Regiment, general commanding the rapid reaction corps - France , a poetry of being, imbued with spirituality, passion, perseverance and dignity.

Read the continuation of "Le Sacrifice du chef"

Prayer in times of epidemic

(from the Roman Ritual, Titulus IX, Caput X)

V. Lord, do not treat us according to our sins.

A. And do not punish us according to our iniquities.

V. Help us, O God our Saviour.

A. And for the glory of your name, Lord, deliver us.

V. Lord, remember not our ancient iniquities.

A. May your mercies warn us without delay, because we are reduced to the last misery.

V. Pray for us, Saint Sebastian.

A. So that we can obtain the promises of Jesus Christ.

V. Lord, hear my prayer.

A. And let my cry rise to you.

V. The Lord be with you.

A. And with your mind.

Hear us, O God our Saviour, and through the intercession of the blessed and glorious Mary Mother of God ever virgin and of the blessed Sebastian your martyr and of all the saints, deliver your people from the terrors of your indignation and reassure them by the gifts of your mercy…. 

Be propitious Lord to our supplications and remedy the languor of our bodies and our souls, so that delivered from these evils, we may always be in joy by an effect of your blessing...

We beg you, Lord, to grant us the effect of our humble prayer and to ward off pestilence and mortality with kindness, so that the hearts of men will understand and feel that such scourges proceed from your indignation and cease by your mercy. By Christ Our Lord.  

Antigone, rebellious and intimate (7/7. Love)

7th and last part: Love

Antigone's desire is family, she does not want to leave her brother unburied; Creon, he wants to assert himself as king and show his power. Antigone favors family ties that embody love and reveal a being. Creon establishes his power by signing an act of law which must establish his authority. The same word characterizes their action: desire. But desire does not recognize desire in the other, one might believe, especially if one is tempted to worship desire for itself, that desire dubs any desire it encounters. Between Creon and Antigone, it is the measure of the desires that counts. Face to face, Antigone and Creon will increase the measure of their desires to the adversity they encounter. But is the source of Antigone's desire still understandable today? Indeed, Antigone's desire, this desire which is based on justice, justice done and returned to the remains of her brother and to the gods, this desire takes on its full meaning, because it is communal, it is part of a city ​​and in a family, reduced vision of the city, and in a belief, Antigone leans against the gods to challenge Creon. Antigone does not express a personal desire, she defends an eternal law, she defends her duty to say it, to claim it before any power that thinks itself above her. Since when do we no longer hear anyone standing up in the public space to claim their duty at the cost of their life? The worst ? We have become accustomed to this silence, this resignation, the transcendental laws no longer tell us much, so nothing comes to overhang and therefore correct the laws which pass in front of us and encircle us like rubbish in a stream of water. The communities that fortified the individual within a space that protected him and allowed him to grow were shattered. The individual now looks like a crazy electron who can only build himself up from gusts of wind that constantly exhaust him and confuse him and erase even the taste for the meaning to be given to his life. Social life is based on law and law alone, but in a place without geography made up of people above ground, all rights are equal and crushed in an odious shambles. Creon has the power. Antigone is the daughter of Oedipus. At a time when it is no longer a question of having, of possessing, of acquiring, Antigone weighs—since it is necessary to evaluate—very little. The methodical destruction of all metaphysics is akin to a crime against humanity. Perhaps the greatest the world has ever known. Since with one click, I can acquire everything, I only need to know my desire to satisfy it. We also understand that this individual desire that nothing protects from his appetite accepts no limits and especially not those set by others; then comes into play envy, debased, debased desire.

Read the rest of "Antigone, rebellious and intimate (7/7. Love)"

Splitting according to Creon

Creon divides his interlocutors into two clans, those who are with him and those who are against him. He no longer negotiates and threatens those who oppose. Force controls it, when force must never serve except to protect, and it is always so with those who give themselves up body and soul to the will to power. To handle force as power is to believe that fear is the engine of power and establishes authority when it is more like the caress of a parent on the cheek of the child after an act of stupidity. If power reigns in practice, it must always be a morning of authority where it will believe to be sufficient unto itself. Creon no longer knows where he is talking about or at least he is talking about an imaginary place where he has just arrived and which did not exist before his arrival and which was created by him for him. As if being king, Creon was no longer made up of the same elements of flesh, bone and genetics as the day before his coronation. Creon embraces and gives himself the identity of a king who forgets where he comes from and what he owes to his past which is erased by his coming to power. If identity proves to be a search and partly a construction built by one's tastes and choices, a whole foundation of identity exists, even pre-exists, in us before us. Too many identities are written these days, crystallizing on this background or only on research, when balance presides over identity.

What is it to be above ground?

The most enlightening example concerning human nature is in the New Testament when Peter and Jesus Christ speak together and that Pierre insists with his master so that he believes his completely sincere devotion. Thus, Jesus announces to him that the rooster will not have sung that he will have denied it three times. The first place where every man speaks is this one: his weakness. Taking into account everyone's limits, not always to resolve it, but also to overcome them, forces to reason from what you are and not from what you think you are. Any man who does not know his weaknesses, who forgets them, who does not take them into account is above ground as we used to say today. Affairs meaning that you are nourished by a pasture that is not ours, that you deny your pasture to find any other pasture than your best, because other. Affairs also means that the words received could be obtained everywhere else in the world without this posing a problem, these words being without roots, translatable in all language and exportable like a "framework" in computer science. The objective is characterized by the desire to reach such a level of abstraction and uprooting that the question will no longer even make sense.

Show “But times always come back…” – 2nd Foreign Infantry Regiment (1991)

Show “But times always come back…” — 2nd Foreign Infantry Regiment (1991) by Emmanuel Di Rossetti on Vimeo .

On August 31, 1991, the 2nd Foreign Infantry Regiment celebrated its 150th anniversary during an exceptional cinéscénie, the battle of El Moungar and its return from Operation Daguet, the first Gulf War. 30,000 spectators from Nîmes will attend this event which began during the day with the legionnaires dressed in authentic costumes placed in the conditions and sets of different eras, and which will continue late into the night with the show itself performed by François Gamard, Jérôme le Paulmier and Richard Bohringer 1 in front of the Costières stadium (180 meters from the stage!).

Read the rest of "show" But still come back from time ... " - 2nd Foreign Infantry Regiment (1991)"

Antigone, rebellious and intimate (6/7. The vocation)

 

What stories about identity! The word does not appear neither in the Greek epic nor in the tragedy. The identity at the time of Antigone is leaning on the line and belonging to a city. Identity was soaked from rooting. The family and the city brought together under a virtual standard the entirety of what the other should know about oneself during a first meeting. During Antiquity, no one proclaimed their identity or promulgated it, and no one decided on its identity. It was not a question of putting a costume. Men were in their identity. The identity was akin to a charge, we had to be worthy of it. She ruled being and becoming. Modern era has made an issue, because it has transformed the identity to have, a sort of achievement which can be disputed or departing. In its modern fantasy to believe that you can choose everything all the time, the modern era replaced with a relentless method being by having it. Yet this logic, this ideology has its limits: certain things cannot be acquired, among them: otherness. Living your identity, being what you are, living in your name , allowing intimacy and therefore the knowledge and deepening of your being, these are the sine qua non conditions of one meeting with the other. The first difference between Creon and Antigone is at this specific location, the terrain on which the fight is built, Antigone preserves anchored in it this gift of the ancients, of the gods, this rooting which defines the authority to which it is leaning for Take up to this man, his parent, the king, who marries the will to power and finds himself blinded by her until he only heard her own voice, his echo. Read the rest of "Antigone, rebellious and intimate (6/7. Vocation)"

Based on the values

Authority has lost its letters of nobility along with humility. Authority has become synonymous with implacable order, reckless force, tyranny. What an inversion of values! While authority according to Antigone prevented tyranny! The modern age has this impression of authority because it has been trampled on by men who have used it; while serving authority. But has authority been damaged by these disastrous experiences? A value cannot be damaged by a man. Fidelity unfolds above Saint Peter without his being able to do so. Loyalty unfolds above betrayal because it encompasses it. Loyalty asserts itself in betrayal. Betrayal carries with it no meaning except its own satisfaction. Any value also speaks of indecision and uncertainty within man. All value is a guardian and a shelter. No need to choose, value adapts to our weakness since it precedes our uncertainties. The modern world confuses authority and power by making them bear the same wounds and the same pains. God had to be taken out of everything. Neither the ancients nor the contemporary would understand, but that didn't matter, they counted for nothing now. If ever God did not leave, he would have to be killed. The 20th century wanted to be the time of the death of God. He will have killed only the death of his idea. Above all, he will have created a new anthropology based on suicide.

Afterword (by Georges Mathieu)

If the "misfortunes of France are exemplary", it will take us thirty years to get up from the last: that of the laxity of the right combined with the sectarianism of the left. We have undergone, for almost half a century, the terrorism of an intelligentsia gangrenously trained by Marxism, Leninism, Maoism, Socialism, Social Democracy, without forgetting Taré Capitalism, to which is added from the Artistic terrorism which put in the heart of its credo the subversion, the provocation and the derisory in an attempt to crush the values ​​based on beauty. As long as there will be a total reversal of the purposes of our activities, as long as our rulers persist in considering economic expansion as a supreme objective instead of granting the primordial concern of their concerns to the aesthetic dimension From our lives, there will be no real civilization.

Afterword:

This afterword by my dear friend Georges Mathieu (1921-2012) to his book, Le massacre de lasensibilite , published by Odilon Média in 1996, keeps coming up…