FIFTH COLUMN
by Marcello Veneziani
Thirty years ago he died Augustus of Noce, Gentile philosopher and Catholic on the sidelines. He had just had time to see the fall of the Berlin Wall, but he did not have time to see the transition from the bipolar world to the global world, dominated – as he himself had predicted – by technofinance and permissiveness; and the transformation of communism into a radical mass force, as he had predicted. In '89 there was still the USSR, Europe had not yet been united and Pope Woytila was in vogue. And in our country there was still the first republic with its protagonists.
At that time the Catholic philosopher thought what the task of the coming years should be a new national and European Risorgimento. His reading of the Risorgimento was meta-historical, ideal, platonic; it had little to do with the actual unification process and its contradictions. For him the Risorgimento was a religious category, derived from Resurrection, evoked Gioberti. While the historical Risorgimento, that of Cavour, of Garibaldi and the Savoys, it was indeed an ideal inspiration but conceived as a process of modernization with respect to tradition, a secular if not irreligious movement that was born against the Central Empires of the Throne and the Altar and fell into the "liberal" era of national states and constitutional sovereignties.
For Del Noce the Risorgimento was a true philosophical category, as well as politics; different from both the Revolution and the Restoration. For him, the Risorgimento indicates that nations can only recover in the name of their tradition, “critiquing the historical order from the point of view of an ideal order”. If the revolution aims at the future, he said, the Risorgimento aims at the eternal. Moreover, the formula adopted for Italian sovereignty seemed to correspond to Del Noce's wishes, “by the grace of God and the will of the nation”.
The discovery of the Risorgimento as the fruit of Italian thought led Del Noce to the thought of Giovanni Gentile, to which he dedicated his last study, published unfinished post-mortem. È in Gentile che Del Noce ritrova il Risorgimento come categoria filosofica e come riforma politico-religiosa, historical-spiritual; it is in him that he finds the Rosminian-Giobertian thread of Risorgimento thought. In Gentile the historical-philosophical category that precedes the Risorgimento is the Renaissance; for Del Noce, Instead, the Risorgimento coincides with the idea of Resurrection. The meeting point between the two visions is in Vico's spiritual and historicist thought. The Risorgimento is del Noce's "civil religion"., which does not replace confessional religion and does not resolve politics in religion but continues it in the historical and political sphere. It is not the Mazzinian civil religion, of a Protestant nature, which will then lead to the "religion of the homeland".
So what is the Risorgimento for Del Noce?? It is the aim of uniting religion and nation and reviving the Catholic tradition and the Italian tradition, in the era of de-Christianization and national decline. Ultimately, this is what the Polish Pope pursued in those years as a pontiff and a patriot: the religious awakening combined with the national awakening, against any past totalitarianism (Nazism), gift (communism) and future (techno-nihilist).
For Del Noce, the nation was not the recovery of nationalism, marked by the will to power; but the rediscovery of cultural matrices, ideals and religions of Italian civilization as well as of European civilization, in a process that healed the fracture between politics and religion. The Italian Ideology was taking shape. In that "renovatio" there is the vision of Dante as a prophet of Italy, which Del Noce found in Giacomo Noventa, Catholic and socialist poet, and in Gentile himself. Hoping, he is Catholic, a “Dante-style anticlericalism”.
The Risorgimento as a shared ideal for uniting Italy was antithetical to those who in the seventies had relaunched anti-fascism as a political glue and founding value of Italy. Del Noce had been anti-fascist until fascism was rampant, but it ceased to be so upon his fall, considering anti-fascism after fascism "a dissolutive phenomenon".
Italy was becoming once again, in the eyes of Del Noce, the philosophical laboratory of the future world, not the backward country, provincial and obscurantist of the Counter-Reformation, as secular thought believed; but the experimental place where the revolution was overcome by the renewal of tradition, through “creative fidelity” (Del Nocian expression but Gabriel Marcel already uses it in Homo Viator, In the 1945). For Del Noce the category of Risorgimento frees tradition from the reaction that "immobilizes it and attests it to a phase of the past".
Del Noce does not dream of going back or stopping the historical process at one stage, it is not opposed to modernity, but he criticizes modernity elevated to a value, that is, the absolute primacy of doing and changing over being and thinking.
In the year in which Pope John Paul II was elected, Del Noce published The Suicide of the Revolution; according to him, in Italy the shipwreck of the revolutionary dream was foreshadowed. But in Italy the suicide of tradition is also taking place (Bergoglio gives extreme unction to Christianity). From the corruption of the Risorgimento to radical de-Christianization.
Del Noce was the last philosopher who thought about Italy and recognized its universal mission through a philosophical and religious vision, tying our present to the vital breath of tradition. Here is its greatness and its originality, here is the reason for his isolation and defeat.
MV, The Truth 31 maggio 2019
At that time the Catholic philosopher thought what the task of the coming years should be a new national and European Risorgimento. His reading of the Risorgimento was meta-historical, ideal, platonic; it had little to do with the actual unification process and its contradictions. For him the Risorgimento was a religious category, derived from Resurrection, evoked Gioberti. While the historical Risorgimento, that of Cavour, of Garibaldi and the Savoys, it was indeed an ideal inspiration but conceived as a process of modernization with respect to tradition, a secular if not irreligious movement that was born against the Central Empires of the Throne and the Altar and fell into the "liberal" era of national states and constitutional sovereignties.
For Del Noce the Risorgimento was a true philosophical category, as well as politics; different from both the Revolution and the Restoration. For him, the Risorgimento indicates that nations can only recover in the name of their tradition, “critiquing the historical order from the point of view of an ideal order”. If the revolution aims at the future, he said, the Risorgimento aims at the eternal. Moreover, the formula adopted for Italian sovereignty seemed to correspond to Del Noce's wishes, “by the grace of God and the will of the nation”.
The discovery of the Risorgimento as the fruit of Italian thought led Del Noce to the thought of Giovanni Gentile, to which he dedicated his last study, published unfinished post-mortem. È in Gentile che Del Noce ritrova il Risorgimento come categoria filosofica e come riforma politico-religiosa, historical-spiritual; it is in him that he finds the Rosminian-Giobertian thread of Risorgimento thought. In Gentile the historical-philosophical category that precedes the Risorgimento is the Renaissance; for Del Noce, Instead, the Risorgimento coincides with the idea of Resurrection. The meeting point between the two visions is in Vico's spiritual and historicist thought. The Risorgimento is del Noce's "civil religion"., which does not replace confessional religion and does not resolve politics in religion but continues it in the historical and political sphere. It is not the Mazzinian civil religion, of a Protestant nature, which will then lead to the "religion of the homeland".
So what is the Risorgimento for Del Noce?? It is the aim of uniting religion and nation and reviving the Catholic tradition and the Italian tradition, in the era of de-Christianization and national decline. Ultimately, this is what the Polish Pope pursued in those years as a pontiff and a patriot: the religious awakening combined with the national awakening, against any past totalitarianism (Nazism), gift (communism) and future (techno-nihilist).
For Del Noce, the nation was not the recovery of nationalism, marked by the will to power; but the rediscovery of cultural matrices, ideals and religions of Italian civilization as well as of European civilization, in a process that healed the fracture between politics and religion. The Italian Ideology was taking shape. In that "renovatio" there is the vision of Dante as a prophet of Italy, which Del Noce found in Giacomo Noventa, Catholic and socialist poet, and in Gentile himself. Hoping, he is Catholic, a “Dante-style anticlericalism”.
The Risorgimento as a shared ideal for uniting Italy was antithetical to those who in the seventies had relaunched anti-fascism as a political glue and founding value of Italy. Del Noce had been anti-fascist until fascism was rampant, but it ceased to be so upon his fall, considering anti-fascism after fascism "a dissolutive phenomenon".
Italy was becoming once again, in the eyes of Del Noce, the philosophical laboratory of the future world, not the backward country, provincial and obscurantist of the Counter-Reformation, as secular thought believed; but the experimental place where the revolution was overcome by the renewal of tradition, through “creative fidelity” (Del Nocian expression but Gabriel Marcel already uses it in Homo Viator, In the 1945). For Del Noce the category of Risorgimento frees tradition from the reaction that "immobilizes it and attests it to a phase of the past".
Del Noce does not dream of going back or stopping the historical process at one stage, it is not opposed to modernity, but he criticizes modernity elevated to a value, that is, the absolute primacy of doing and changing over being and thinking.
In the year in which Pope John Paul II was elected, Del Noce published The Suicide of the Revolution; according to him, in Italy the shipwreck of the revolutionary dream was foreshadowed. But in Italy the suicide of tradition is also taking place (Bergoglio gives extreme unction to Christianity). From the corruption of the Risorgimento to radical de-Christianization.
Del Noce was the last philosopher who thought about Italy and recognized its universal mission through a philosophical and religious vision, tying our present to the vital breath of tradition. Here is its greatness and its originality, here is the reason for his isolation and defeat.
MV, The Truth 31 maggio 2019
source – http://www.marcelloveneziani.com/articoli/rifare-il-risorgimento-non-la-resistenza/
The transformation of communism into a mass liberal-radical force is not surprising: communism, in conclusion, it was merely a variant (or rather a creature, or rather a more or less illegitimate child of bourgeois liberalism (you see http://www.libertaepersona.org/wordpress/2018/06/il-suicidio-della-sinistra-secondo-copione-gramsciano/ )
However, I absolutely do not agree with those who consider real communism to be doomed and finished: wild immigration is promoted to recreate a class inferior (proletarian and/or sub-proletarian) with the aim of being able to control popular discontent with an iron fist against the monstrous injustices generated by liberalism in certain areas of the world: something that had already been achieved perfectly at the time of World War II with the voluntary cession of a good part of Europe from the USA. to its natural Soviet ally.