Wednesday, September 5, 2012

The Inner Meaning of Revolution

"Carvalho's study of the revolutionary mind has been well regarded in Brazil by people such as Roberto de Oliveira Campos,[11] Paulo Francis,[12] and Bruno Tolentino.[13]

He sees a characteristic of the revolutionary mind in the inversion of the perception of time. He says normal individuals, based on common sense, view the past as something immutable and the future as something that can be changed (it is contingent, as de Carvalho puts it). However, the leftist revolutionary sees the utopian future as a goal that eventually will be reached no matter what and the past as something that can be changed, through reinterpretation, to accommodate it.[14]

Carvalho also points out that because the revolutionary believes implicitly in a future utopia where there will be no evil, this same leftist revolutionary believes that no holds should be barred in achieving that utopia. Thus, his own criminal activities in achieving that goal are above reproach.[14]"

Wiki, Carvalho

1 comment:

  1. {He sees in Marxist Communism a messianic Judaeo-Christian ideology at work. According to Eliade, the great eschatological myths of Asia-Mediterranean world and millennialist structures underlie Marxism. Thus, Maxism is embedded in Judeo-Christian eschatological hope of an absolute end to History. The content of this hope is: i) Marx ascribes soteriological function to the proletariat, ii) the apocalyptic conflict between Good and Evil in society and iii) the final victory belongs to Christ. Eliade, brings sacredness to peasant struggle in History and sees a Christological basis for achieving victory at the end.

    Perhaps, Eliade's political affiliation too here becomes apparent. He clearly sees a role for Marxism, which, he thinks, has enriched the myth of Golden Age found in many religious traditions by working towards building a classless society. It is doubtful whether these remarks of Eliade should be taken as his political allegiance to Marxism. What is to be noted here is that Eliade sees some religious basis for Marxism but he has had no hierophanic explanation for what he calls, 'the racist myth of "Aryanism"'. He does use the word 'Aryan' in his writings but the sense in which it was used during the Second World War is not to be found. Eliade contends that Nazism replaced the Judeo-Christian eschatology with Nordic paganism. Christian values were abolished in order to rediscover the spiritual sources of race. When this was translated into political realities, Eliade described it as 'a pessimistic vision of the end of history'.}["The Significance of Mircea Eliade for Christian Theology" by Joseph G. Muthuraj, 2001]