The ‘Dismantling’ of European History

by Guillaume Faye

Guillaume Faye argues that true historicity is captured through a superhumanistic and neopagan worldview that acknowledges the profound impact of technology on human consciousness and the dynamic experience of time.

This is the eleventh part of Guillaume Faye’s essay ‘The New Ideological Challenges’, published in 1988. Also read parts one, two, three, four, five, six, seven, eight, nine, and ten.

Judaeo-Christianity and egalitarianism seem to define humans as historical beings. However, this is not truly the case, as Judaeo-Christianity, in its eschatological, messianic, and segmented view of history, portrays it as transient. Both in Hegelian-Marxist messianism and in the progressive doctrine of liberal democracies, history is destined to be completed and (because it is ‘bad’) brought to an end through the establishment of worldwide justice and a globally pacified society, much like how the Second Coming in Judaeo-Christianity will end human history in favour of the Regnum Christi. In this worldview, man is fundamentally not a historical being; he is not eternally destined for history. He is only temporarily condemned to history. And salvation will deliver him from it, provided he escapes from ‘ought-to-be’. The Judaeo-Christian and egalitarian view of mankind, as previously mentioned, equates to a purely zoological perspective, as it excludes the three-dimensionality of human consciousness and does not define man as always a historical being.