“
All things considered, it is difficult to see Julius Evola as any kind of fascist at all. … Evola never was any kind of fascist. He was neither a ‘cryptofascist,’ a ‘parafascist,’ a ‘superfascist,’ nor a ‘neofascist.’ He was and always remained an occultist, a pagan ‘magus’. … The fact is that because fascism is considered so reprehensible, Anglo-American academics do not feel themselves obliged to treat the subject with any professional detachment. Cavalier and irresponsible claims can and have been made. … Since Fascism is almost universally held to be an unmitigated evil, no one really expects to be held accountable for their treatment of its ideas. The results are apparent. Very few academics would tolerate similar treatment of Marxist, or Marxist-Leninist, ideas. The consequence is that, more often than not, we are treated to a caricature of Fascist thought. Few academics bother to read the primary literature. That is held to be an unconscionable waste of time, since everyone knows, intuitively, that Fascists never entertained any real ideas. It is a common judgment among many that Marx, Lenin, Mao Zedong, and Fidel Castro had real ideas, but Fascists never did. As a result, we have no idea what to expect of the thought of ‘neofascists.’ As we have suggested, some see ‘neofascism’ in the political thought of Reagan Republicans, tax protesters, soccer thugs, skinheads, graveyard vandals, militia members, antisocialists, anti-egalitarians, and anyone who refuses to conform to the strictures of ‘political correctness.’ The results have been intellectually embarrassing. The nonfascist thought of an occultist such as Evola is conceived fascist, while ideas having unmistakable fascist properties often fail to be so considered. This is nowhere more evident than in the treatment of patterns of thought that are somehow insulated from criticism. In the United States, an abundance of revolutionary political thought is just so insulated. Black protest thought is hardly ever considered in a comparative context. More often than not, it is treated as though it were sui generis, a unique product reflecting incomparable experience. Actually, more fascism is to be found in black protest literature than in all the works of Julius Evola —and yet, one is at a loss to find any of it, or any mention of it, in the anthologies of neofascist reflection
”
”