Scattered Deleuze, by André Bernold and Richard Pinhas

Texts collected by André Bernold and Richard Pinhas.

Ten years ago, Gilles Deleuze passed away. Some friends begin to talk about him again and the vast project that his work has become worldwide. This discussion is conducted with a restraint (Jean Pierre Faye) that allows for the emotion of remembrance (Jeannette Colombel, Roger-Pol Droit, Pascale Criton) and ventures into paths of erudition tinged with humor (Philippe Choulet, Richard Zrehen, Charles J. Stivale, André Bernold) or polemical mood (Arnaud Villani), even delving into the realms of dreams (Raymond Bellour). An ethnomusicologist (Jérôme Cler) explains how A Thousand Plateaus has shaped his own being. Jean-Claude Dumoncel introduces us to the new deleuzian garden of Raymond Roussel. Jean-Luc Nancy finally opens up a joint meditation of Deleuze with Derrida, and René Schérer explores what an atheistic mysticism can be. Simon Hantaï sends a Fold in triple state, Hélène Bamberger and Marie-Laure de Decker share unpublished photos. Richard Pinhas shows us a manuscript entrusted to him. Timothy S. Murphy seals it all with a meticulous bibliography. Deleuze scattered? No. Deleuze is wholly assembled within the multiplicities of untimely audacity. It is us who are scattered around him.

The contributions: “Parallel Differences: Deleuze and Derrida” by Jean-Luc Nancy; “An Atheistic Mysticism” by René Schérer; “Deleuze-Sartre: Tracks” by Jeannette Colombel; “Images-Deleuze” by Roger-Pol Droit; “The Invitation” by Pascale Citron; “Deleuze Back to Back and Face to Face” by Jean-Pierre Faye; “How can one be Deleuzian?” by Arnaud Villani; “Empiricism as an Aperitif (a persistence of Deleuze)” by Philippe Choulet; “Bad Company” by Richard Zrehen; “The Dream of the Valley of the Queens” by Raymond Bellour; “Locus Altus” by Jean-Claude Dumoncel; “Millennial Deleuze, or Beyond the Tomb” by Charles J. Stivale; “Land of Dancers and Lame Rhythms” by Jérôme Cler; “Dialogue between Hylas and Philonous on Geer van Velde” by André Bernold; “An Annotated Bibliography of Gilles Deleuze, 1953-2003” by Timothy S. Murphy; “Theory of Multiplicities in Bergson”, Extracts in Facsimile from a conference by Gilles Deleuze.

The Reform of Nature, by Monteiro Lobato

When Dona Benta, Tia Nastácia, Littlenose, Pedrinho, and the Viscount of Sabugosa set out on a journey to a Peace Conference, the doll Emília sees a perfect opportunity to put an old and bold plan into action: reforming nature. In her opinion, nature had made a series of small mistakes that could be corrected with a few “adjustments.” Emília gradually starts meddling with one thing here, another detail there… All, as she insists on explaining, with the aim of promoting a better use of nature. Originally published in 1941, “The Reform of Nature” (A Reforma da Natureza) surprises with its relevance.

Aristotle in a New Perspective, by Olavo de Carvalho

Embedded in the works of Aristotle is a core idea that has escaped the perception of almost all his readers and commentators, from Antiquity to today. Even those who perceived it – and there were only two, as far as I know, over the millennia – simply noted it in passing, without explicitly attributing to it a decisive importance for the understanding of Aristotle’s philosophy.

However, it is the very key to this understanding, if by understanding we mean the act of grasping the unity of a man’s thought from his own intentions and values, rather than judging him from the outside – an act that involves carefully respecting the unexpressed and the implied, rather than suffocating it in the idolatry of the “text” objectified, tomb of thought. I call this idea the Theory of the Four Discourses. It can be summed up in one sentence: human discourse is a single potency, which actualizes in four different ways: poetics, rhetoric, dialectics, and analytic (logic).

History of the Devil, by Vilém Flusser

Parodying sacred texts, Vilém Flusser presents in this book an homage to the Devil, the “so glorious prince” who has enthused so many throughout human history, and in whose praise many have faced the flames “with ardent dedication.” He seeks to suspend our prejudices regarding the Devil in an attempt to recognize this character, whom he identifies with History itself: “It is possible to affirm that time began with the Devil, that his emergence or fall represents the beginning of the drama of time, and that devil and history are two aspects of the same process.”

Philosophy and Its Inverse, by Olavo de Carvalho

What is thinking? What connects Kant to the UN decisions in favor of a global government? Why does the cult of science “begin in ignorance of what reason is and culminate in the explicit appeal to the authority of the irrational”? These and other questions are answered by Olavo de Carvalho in this book that brings together some of his texts produced in recent years. But should we read Olavo de Carvalho? There are two possible answers: that of his detractors, always negative. And that of those who refuse to accept the indoctrination of the postmodern Weltanschauung, which, gathering supporters among liberals and leftists, is based on a corrupting tripod: relativism, hedonism, and atheism. Olavo knows that, for effective cultural resistance, those who wish to remain lucid must possess a consistent theoretical body, capable of presenting persuasive responses to the world of false fading of contemporary man and of advocating in defense of the truth, the value most vilified today. Thus, in the face of ideologues whose goal is to convince us that principles and values are obstacles to freedom, Olavo denounces the dictatorship of relativism – the weapon that remained to the left in the face of the failure of the dictatorship of the proletariat. And he does so with his characteristic style, which allows him, as he himself says, “to move freely between academic discourse and the voice of the heart”, driven by his “almost obsessive objective: the pursuit of the Supreme Good”. Nothing is small in this book. The response to certain polemicists turns into the steps that Olavo takes to teach Gothic architecture or to reposition logic as an accessory element of philosophical production. He dismantles Martial Guéroult, pays tribute to the unforgettable figure of Stanislavs Ladusãns, rebuts Peter Singer, Richard Dawkins, and other pseudo-luminaries. And he does so by following the method he proposes to his students: to be amazed at the reality of the experience. But not only that. Olavo de Carvalho reminds us that not forgetting our mortal condition is the starting point of metaphysical investigation. Here, he goes beyond philosophy – and resembles the masters of monastic spirituality, who recommend reflection on one’s own death to heal one of the most harmful diseases of the soul: acedia.

Activism, by Olavo de Carvalho

This series of six newspaper columns by Olavo de Carvalho was collected in this order in the book “The Minimum You Need To Know So As Not To Be An Idiot”.

“The Fundamental Choice” discusses the stark contrast between spiritual traditions, which value individual life purpose and virtues, and revolutionary ideologies that derive meaning solely from the fight for future societal changes, often causing present harm.

“Psychology of Fanaticism” dissects Victor Frankl’s traits of fanaticism, focusing on fanatics' loss of individuality, contempt for others' individuality, and a black-and-white perception of others as allies or enemies, which erodes recognition of others as unique individuals.

“Still on Fanaticism” further delves into fanaticism, illustrating how fanatics overlook others' personal goals and values, seeing them only through the lens of their party’s objectives, and denying individuals the right to self-definition.

“Sacred Causes” warns of the pitfalls in attributing ultimate value to movements or causes, arguing that individuals often use these as proxies for personal validation, leading to a sacralization of the contingent and the potential moral degradation of humanity.

“The Leftist Paradox” critiques socialist ideologies and practices, attributing them to leaders' emotional deficiencies and unrealistic ideals. Olavo notes the irony that socialist regimes often enact more brutality than the capitalist systems they criticize and condemns manipulative tactics like “asymmetric warfare.”

“The Religious Authority of Evil” links destructive historical events and lack of moral integrity to influential left-wing figures and organizations. Olavo argues that the shift in the historical sense from the 14th to 17th centuries, leading to a deceptive concept of perpetual instant, justifies crimes committed for a hypothetical future society and functions as a malevolent force.

Stars and Symbols, by Olavo de Carvalho

“Stars and Symbols” presents a collection of essays and conference papers, initially intended for a limited audience, exploring the exposition of traditional scientific concepts within a Brazilian context. Olavo reflects on the challenges of disseminating these doctrines in a society lacking the spiritual and cultural preconditions for their reception. With a backdrop of weakening Catholic influence, syncretism, and ideological distractions, the book emphasizes the importance of affiliating with authentic religious traditions for proper spiritual growth. The essays touch on the use of astrology as a support for understanding traditional cosmological and metaphysical principles and caution against pseudo-spiritual paths. While the collection lacks a systematic order, it serves as a showcase of Olavo’s efforts to disseminate traditional sciences, hoping to stimulate further study and exploration within the context of genuine religious affiliation.

The Symbolic Dialectic, by Olavo de Carvalho

This book, for the poet Bruno Tolentino, is an essential part of Olavo de Carvalho’s philosophy, which can only be properly understood by taking into account the issues the author addresses with mastery in this collection of studies, skillfully cohered: symbolism and the mode of analogical reasoning, the relationship between poetry and philosophy, the mode of existence of literary genres and their species, metaphysics and the traditional worldview as the basis for artistic criticism – among other topics. Olavo applies and exemplifies the fundamentals he sets out in the first part of the book in a second part, composed of 3 film critiques and a theatrical one: he analyzes films acclaimed by critics, such as The Silence of the Lambs (winner of 5 Oscars), Sunrise (winner of 3 Oscars), and Central Station (nominated for 2 Oscars).

The Delights of the Garden, by José Américo Motta Pessanha

This Epicurean essay by José Américo Motta Pessanha is translated to English to provide context for The Garden of Afflictions, by Olavo de Carvalho, which refers to it a few times.

Socialism, by Olavo de Carvalho

This series of six newspaper columns by Olavo de Carvalho was collected in this order in the book “The Minimum You Need To Know So As Not To Be An Idiot”.

“What is it, to be a socialist?” explores the negative impacts of socialism, arguing it leads to a concentration of power, economic disparities, and ultimate collapse into savage capitalism. It criticizes the blind endorsement of socialism despite its evident failures.

“Enlightening quotes” compiles quotes illustrating the violent nature of communist ideology from figures like Lenin and Marx, along with condemnations of communism for its destructive and freedom-depriving nature.

“Logic of scoundrel behavior” warns against overlooking the ongoing oppression under communism, particularly in Brazil. It stresses that the severity of communist state violence surpasses historical instances and emphasizes the need to resist its propaganda.

“Still on scoundrel behavior” highlights the atrocities committed under socialism, including genocides exceeding the casualties of world wars and natural disasters. It criticizes socialist propaganda for its deflection of attention from these realities.

“Clash of ideologies?” contends that capitalism is not an ideology but a proven economic system, while socialism relies on deceptive rhetoric. It argues the clash should be seen as an economic analysis, not an ideological battle.

“The victory of fascism” criticizes the acceptance of socialist ideology and its misrepresentation of capitalism. It points out the dangers of merging capitalism and socialism, which leads to increased state control, diminished personal liberties, and a path towards fascism.

Democracy, by Olavo de Carvalho

This series of five newspaper columns by Olavo de Carvalho was collected in this order in the book “The Minimum You Need To Know So As Not To Be An Idiot”.

“From Bobbio to Bernanos” highlights how the 20th century began with a rejection of democracies, moved through dictatorships with millions of casualties, and eventually embraced democracy as the preferred system. However, the concept of “more democracy” lacks a clear definition, with different interpretations based on political ideologies. Moreover, expanding democracy to various aspects of life, such as culture and economics, can lead to unintended consequences and potential conflicts, challenging the essence of democracy itself.

“The Democratic Metonymy” delves into the metonymic use of the term “democracy” outside the political sphere. It emphasizes that democracy only applies to the state, and actions of individuals or groups do not equate to democracy. Attempting to apply democracy to various fields, such as culture and economics, may lead to a dangerous expansion of government control and limit the scope of individual freedom.

“Normal and Pathological Democracy — I” discusses the concepts of normal and pathological democracy. It emphasizes that to identify a political illness in democracy, one must understand its normal functioning. Normal democracies, represented by countries like England, the USA, and several others, feature effective and orderly competition between left and right ideologies, each representing the best interests of the population. Olavo highlights the characteristics of the extreme left and extreme right, explaining how their ideologies differ from the mainstream left and right. He argues that a “right-wing international” is impossible due to the inherent contradiction between free market principles and state control, whereas the left can form alliances transcending borders.

“Normal and Pathological Democracy — II” applies concepts from the previous article to analyze democracy in Brazil, asserting that formal democratic institutions coexist with an ideological monopoly. It argues that this unhealthy environment has been fostered by the ruling left, which invents opposition to mask its own hegemonic control. It further claims that this constructed scenario creates a fear within individuals to express right-leaning ideas, which are increasingly criminalized as extremist, thereby leaving no legitimate right-wing opposition. This, in turn, creates a societal illusion of conflict where there is none. The piece ends by suggesting that this climate of deception and suppression pushes people away from reality, instilling a deep-seated fear in those who dare to see and express the true state of affairs.

“Extremism and Shame”, a part of "Two Notes", reflects on the double standards between the left and right in politics, questioning whether right-wing politicians would want to destroy the left completely, as the left has done with the right. Olavo criticizes the right for distancing themselves from “extremism” while the left embraces it with little restraint. He highlights instances where left-wing leaders associated with extremists without shame, while right-wing individuals would rather die than be seen with someone more right-wing than themselves. The piece emphasizes the disparity in how moderation is perceived, with the left convincing others that no amount of leftism is excessive, while the right often feels the need to display moderation, even when their beliefs hold value in larger doses.

Pretense, by Olavo de Carvalho

This series of three newspaper columns by Olavo de Carvalho was collected in this order in the book “The Minimum You Need To Know So As Not To Be An Idiot”.

“A Chapter from Memories” is a personal reflection on the author’s childhood experiences and the challenges he faced while growing up. The writer recounts a particular incident from his early years when he struggled to understand and confess sins during a religious ceremony. Later, he reflects on the discrepancy between the reality of his inner self and the societal expectations he felt compelled to conform to. The author points out that many people hide their true selves behind stereotypes and pretenses to fit into society. He criticizes Brazilian society for its lack of genuine connections and for valuing appearances over authenticity. The passage delves into the complexities of human existence, individuality, and the difficulty of genuine communication in a society that often settles for superficiality.

“Dead Horses” discusses the prevalence of insincere and fake characters in Brazilian literature and society. The author argues that many individuals in Brazil adopt a false consciousness, creating a culture of pretense and avoidance of reality. Brazilians engage in public debates where discussions are based on superficial names and signals rather than genuine understanding. The article highlights the pervasive use of collective condemnation of certain things, even without a proper basis, as a way for individuals to seek approval and solidarity. The author also criticizes the dominance of certain historical narratives and their association with moral values, resulting in a society where being normal is prohibited. The article concludes with a metaphorical comparison of Brazilian debates as a series of futile kicks in a cemetery of dead horses, representing the endless cycle of pretense and insincerity.

“The Hysterics in Power” discusses the author’s disturbing experiences with individuals who have adopted group or ideological stereotypes, losing touch with their genuine personalities. These people become hypersensitive to opposition and blind to reality, often occupying leadership positions within emotionally charged groups. The author attributes this transformation to strong emotional group unity, leading to the decay of individual consciousness and intuitive intelligence. They criticize leaders of various movements, like leftists, LGBT activists, and feminists, for embodying this hysteric behavior. The article emphasizes the importance of imagination and empathy for healthy dialogue and civilized coexistence, warning that a society with many hysterics in power can lead to deteriorating relationships and an increase in lies, dishonesty, and crime.

How to Become an Intellectual Hunk, by Olavo de Carvalho

In his article “How to Become an Intellectual Hunk”, Olavo de Carvalho satirizes the practice of aligning with certain philosophical schools without a deep understanding of their tenets. He suggests that many people superficially adopt Marxism, Aristotelian-Thomism, or Enlightenment-materialist-scientific liberalism to attain a sense of intellectual superiority and a false solidity to their personal identities. Olavo criticizes these individuals for using these philosophical labels as a shield against intellectual engagement and for silencing dissenting opinions by categorizing them as ‘fascist’, ‘heretic’, ‘religious fanatic’, or ‘profane’.

The Minimum You Need to Know About Olavo de Carvalho’s Thought, by Martim Vasques da Cunha

This article by Martim Vasques da Cunha, written for Gazeta do Povo, is one of the most thorough journalistic attempts to introduce new readers to the ideas of Olavo de Carvalho. The title is a riff on Olavo’s most famous book, the collection of journalistic columns known as “The Minimum You Need To Know So As Not To Be An Idiot”.

The Collective Imbecile, by Olavo de Carvalho

Who is the collective imbecile? He is twofold: born from the unlikely union of the conceited intellectual and the enraged mob. He is a rabid fanatic with a touch of elegant relativistic skepticism. He is the body of Bakunin with the head of Anatole France. Between truth and falsehood, he possesses the impartiality of indifference. But, like a true Chinese sage who acts by not acting, he turns his omission into the engine of history, yielding to the initiative of the masses and allowing the miracle of praxis to transmute theoretical contradictions into physical violence, which, in the end, is the only decisive response in the eyes of the skeptic. Behold, The Collective Imbecile, a stumbling block of the Brazilian intelligentsia of yesterday, today, and forever.

The Garden of Afflictions, by Olavo de Carvalho

The fundamental thesis of this monumental essay is that the history of the West is marked by the idea of Empire and its successive attempts at restructuring; even with different appearances, the same objective always remains: to expand the dominion of the Empire to the limits of the visible world.

Perhaps this is Olavo de Carvalho’s most discussed, and hardest to find, work. “O Jardim das Aflições” (The Garden of Afflictions) holds the stature of a masterpiece for many who follow the author’s lucid and tireless work.

If it is necessary to review this thesis, to assess how it relates to the political and social scenario of the present world, these are some of the questions that the author himself addresses in the unpublished afterword.

New Age and Cultural Revolution, by Olavo de Carvalho

The ‘New Age’ of which Fritjof Capra has become a celebrated spokesperson, and Antonio Gramsci’s ‘Cultural Revolution’ have something in common: both aim to introduce vast, profound, and irreversible changes in the human spirit. Both call for a break with the past and propose a new heaven and a new earth to humanity. The former has been making immense repercussions in Brazilian scientific and business circles. The latter, without making as much noise, has been exerting a significant influence on the course of political and cultural life in this country for three decades. Neither of the two has ever been subjected to the briefest critical examination. Accepted out of mere first-sight sympathy, they penetrate, propagate, gain power over consciousness, and become decisive forces in the lives of millions of people who have never heard of them, but suffer the effects of their cultural impact. For the conscious adherents and propagators of these two new proposals, nothing is more comforting than the astounded passivity with which the literate Brazilian public receives, admits, absorbs, and copies everything, with that talent for mechanical imitation that compensates for the lack of true intelligence.

Mário Ferreira dos Santos: Guide for the Study of His Work, by Olavo de Carvalho

Throughout more than two decades of teaching, Olavo de Carvalho has sometimes expounded to his students the principles and monumental discoveries of the philosophy of Mário Ferreira dos Santos, whom Olavo does not hesitate to refer to as “one of the greatest philosophers of the 20th century—not only in Brazil but in the world.” This book brings together the essence of what Olavo has written and taught about Mário’s work.

According to Mário Ferreira, there would be a kind of central line of philosophy, crossing all of history, which would go from Pythagoras, Plato, and Aristotle to Saint Thomas and Duns Scotus, and so on, until finally reaching Mário himself. This would be the backbone of philosophy, something I also believe in; in this lineage, I would also include Leibniz, Schelling, and Edmund Husserl, not to mention Louis Lavelle. What Mário achieves is, to parody the title of Frithjof Schuon’s famous book, a kind of ‘transcendent unity of philosophies’; thus, he can say that he is not making his philosophy; he is making philosophy.

Feline Problems: On “The Claws of the Sphinx” by Olavo de Carvalho, by Victor Bruno (Letters from Tradition, 021)

In Letter 021 of his newsletter “Letters from Tradition” (Cartas da Tradição), Victor Bruno criticizes Olavo de Carvalho’s text “The Claws of the Sphinx”.

“The Claws of the Sphinx” had argued that Guénon’s writings contain a hidden element that reveals his involvement in an Islamization project for the West. Carvalho questions whether reading Guénon’s works can lead people into a dangerous labyrinth of Islamization. To evaluate this claim, Olavo applies a methodology of textual and documentary analysis, focusing on Guénon’s own testimonies about himself. He also examines whether Guénon fits the criteria of a political agent according to Olavo’s political philosophy. Olavo argues that Guénon’s refusal to acknowledge the esoteric aspect of Christian initiation and his reaction to Frithjof Schuon’s views raise suspicions about his true intentions. However, when examining Guénon’s circumstances and connections, including his association with Shaykh Elīsh el-Kebīr, Olavo’s argument weakens. The lack of direct quotations from Guénon in Olavo’s text further undermines his hypothesis. Overall, Olavo’s claims about Guénon’s involvement in an Islamization project are not convincingly supported.

Bruno also examines the dispute between René Guénon and Frithjof Schuon, as presented by Olavo de Carvalho. Olavo characterizes their conflict as a frustrated discussion between friends, but the author argues that this is an inaccurate portrayal. The dispute between Guénon and Schuon was public and took place in the pages of a journal. It began when it was discovered that Schuon had relaxed the observance of his ṭarīqah (Sufi order), leading to a disagreement with Guénon. Guénon published texts addressing the issue, and Schuon responded by discussing the validity of Christian initiations, mentioning Guénon by name. The author points out that if Schuon’s argument were correct, it would undermine a significant part of Guénon’s work. Furthermore, the author highlights how Guénon disregarded the importance of the Catholic Church in his writings. The author also notes that both Guénon and Olavo changed their opinions on the exoterization of Christianity. The text concludes by emphasizing the importance of intellectual debate and the need to engage with the work of great thinkers, as exemplified by Olavo de Carvalho.

The Claws of the Sphinx, by Olavo de Carvalho

The Claws of the Sphinx – René Guénon and the Islamization of the West, by Olavo de Carvalho, provides a comprehensive critique of René Guénon’s traditionalist school of thought, which places significant emphasis on universal spiritual truths, and its implications for the West, particularly the Catholic Church. The work begins with an examination of the superficial universalism promoted by the United Religions Initiative (URI), contrasting it with the deep, intellectual traditionalism championed by Guénon and his disciples. Olavo underlines the transformative power of embracing the traditionalist perspective and emphasizes the need to seek nourishment beyond New Age superficiality.

Parts II and III delve deeper into religious traditions, particularly Islam, and critique Guénon’s distinction between exoteric (public rituals) and esoteric (hidden teachings) elements. Olavo questions the applicability of these concepts to other traditions like Hinduism and Christianity. He also delves into metaphysics, positing it as the structure of universal reality shared across all traditions, and introduces the idea of essential and accidental heresy, distinguishing between alterations to the structure of reality and specific aspects within a tradition. Olavo raises questions about the relationship between metaphysics and the culmination of traditions, suggesting that the primordial Tradition may serve as a common foundation for all cultures and traditions.

In the final sections, Olavo explores the challenges Catholics face in the context of Guénon’s teachings, including the perceived loss of spiritual depth within the Catholic Church. He also discusses Guénon’s predictions for the future of the West, positing that Guénon’s work essentially pushes for the Islamization of the West. Olavo then explores factors that hinder the perception of Guénon as an Islamic agent, such as Guénon’s disregard for political ideologies and activities, and his disciples’s view of his work as a divine intervention. He concludes by emphasizing that, despite its intellectual appeal, Guénon’s traditionalism offers no path of salvation for the West other than through Islamization.

Poverty, by Olavo de Carvalho

This series of four newspaper columns by Olavo de Carvalho was collected in this order in the book “The Minimum You Need To Know So As Not To Be An Idiot”.

“Poverty and Coarseness” criticizes the attitude of society, particularly the middle and upper classes, towards poverty and the poor in Brazil. It highlights the hypocrisy of individuals who give paternalistic advice but fail to provide practical help. Olavo argues that true education and respect should be shown to those in need, rather than treating them as inferior or undeserving. He emphasizes the importance of individual acts of kindness and genuine human interaction in addressing poverty.

“Learning from Dr. Johnson” reflects on the test of a civilization’s greatness based on its treatment of the poor, quoting Samuel Johnson. Olavo criticizes society’s inclination to delegate the responsibility of caring for the poor to the state, emphasizing the need for direct engagement and compassion. He contends that true freedom and genuine acts of help come from individuals, not bureaucratic systems. He urges people to confront poverty with empathy and personal involvement, rather than relying on abstract solutions or neglecting the plight of the poor.

“Rights and Poverty”, an excerpt from "Two Notes", discusses the moral obligation of the rich to help the poor. It argues that while the rich have a moral responsibility to assist the poor, it does not imply that the poor have a “right” to be helped. The article highlights the relativity of obligations and the universality of rights, emphasizing that the lack of means to help the poor does not make it illegal or criminal. It criticizes the notion that a society with poor individuals is inherently unjust and challenges the idea of a social debt that can be repaid to a single individual.

“A Parallel between Eric Voegelin and Lula”, an excerpt from "A Classic and a Parallel", draws a comparison between philosopher Eric Voegelin and former Brazilian president Luiz Inácio Lula da Silva. It describes Voegelin as a renowned philosopher who remained humble despite his academic success, while Lula, born poor, acquired aristocratic tastes as he ascended the political ladder. The article highlights the different paths individuals take to rise in society and suggests that Lula’s transformation may reflect a discrepancy between his proletarian background and his newfound wealth and status.

Culture, by Olavo de Carvalho

This series of four newspaper columns by Olavo de Carvalho was collected in this order in the book “The Minimum You Need To Know So As Not To Be An Idiot”.

“Spirit and Culture: Brazil and the Meaning of Life” discusses the relationship between spirit, culture, and the current state of Brazilian culture. It emphasizes the importance of the impulse for knowledge and the sharing of that knowledge with others as the highest and noblest aspiration of the human soul. It argues that Brazilian culture has not contributed any original cognitive experiences to the world and is considered peripheral in the spiritual history of humanity. The article criticizes the spiritual lethargy and lack of originality in Brazilian culture, attributing it to the influence of decaying foreign cultures and the disregard for spiritual values. It concludes that true nationalism and the desire for Brazil to become a great power should be rooted in a genuine cultural and spiritual foundation.

“Pride in Failure” discusses the importance of language, religion, and high culture as enduring components of a nation, even when its historical duration comes to an end. These elements, which serve humanity as a whole, contribute to a nation’s success in the material and practical field. Olavo argues that a people’s cultural and intellectual capital, developed through language, religion, and high culture, is a crucial factor in achieving economic and political primacy. The article highlights examples from various nations to support this claim. It also criticizes a narrow materialistic mindset that prioritizes immediate needs over spiritual and intellectual growth, attributing it as a structural cause of failure. Olavo suggests that embracing language, religion, and high culture as essential foundations can lead to prosperity. However, the article laments that some societies, including Brazil, have succumbed to the pride of failure, where intellectual indolence and a lack of cultural capital have hindered progress and condemned them to perpetual ruin. The article concludes by questioning the future of such nations and suggests the need to prioritize language, religion, and high culture over immediate material gains.

“The Origin of National Stupidity” discusses the apparent contradiction between the intelligence of Brazilian children and the lack of intelligence among Brazilian university students. Olavo argues that this phenomenon is a result of a general problem with the organization of knowledge in Brazilian society rather than solely blaming the government. They highlight the importance of cultural organization in fostering intelligence and emphasize the need for a historical perspective and a strong foundation in education. Olavo criticizes the chaotic visual environment, the superficial dissemination of cultural information, and the misguided cultural reforms that prioritize fleeting trends over enduring values. They believe that importing the entire historical legacy and spreading lessons from diverse cultures will preserve and develop the intelligence of the Brazilian people. The article concludes by condemning the false liberation and dependence on media and fashion, seeing them as crimes against cultural development.

“The Source of Eternal Ignorance” discusses the degradation of Brazilian culture and the lack of awareness among the country’s business, political, and military elites. Olavo argues that the concept of “culture” in Brazil is misunderstood and primarily associated with arts and entertainment, neglecting its role in cultivating intelligence, maturity, and responsibility. The disappearance of high culture in Brazil goes unnoticed, as the elites rely on newspapers and television for their information, failing to engage with books that shape political debates in the United States. Olavo highlights the consequences of this ignorance, as the Brazilian elite forms misguided opinions about international and local affairs, leading to strategic decisions that weaken the country. The article also emphasizes the deception surrounding Barack Obama’s image, as Brazilian elites were unaware of critical investigations into his past, resulting in a distorted perception of his political stance. The lack of exposure to alternative viewpoints and critical literature further contributes to the perpetuation of ignorance among the Brazilian elite.

Vocation, by Olavo de Carvalho

This series of three newspaper columns by Olavo de Carvalho was collected in this order in the book “The Minimum You Need To Know So As Not To Be An Idiot”.

“Vocations and Misconceptions” discusses the concept of vocation and its omission in the question of whether people engage in activities for money or pleasure. The author explores the idea that someone can be dedicated to something wholeheartedly, driven by a higher calling or purpose, rather than solely driven by economic need or pleasure. The article also highlights the lack of emphasis on vocation in Brazilian culture, contrasting it with Protestant and Catholic traditions. It points out the materialistic immediacy of some individuals and the vocational disorientation of others in Brazilian society.

“The Message of Viktor Frankl” pays tribute to Viktor Frankl, an Austrian Jewish doctor and psychiatrist. Frankl’s experiences in concentration camps during World War II led him to discover the importance of finding meaning in life. He emphasized that love is the ultimate and highest goal that humans can aspire to, and he developed the concept of logotherapy, a form of therapy that focuses on helping individuals find meaning in their lives. The article discusses Frankl’s insights into the human search for meaning and his critique of materialistic and dehumanizing ideologies. It praises his courage in standing up against the intellectual currents of his time and his contribution to both clinical psychology and cultural criticism.

“Rediscovering the Meaning of Life” discusses the insights of Viktor Frankl, a psychiatrist who experienced the horrors of a concentration camp during World War II. While Freud believed that extreme deprivation would reveal the animalistic nature of humans, Frankl disagreed. He discovered in the camp that even in conditions of misery and fear, individuals could rise above and demonstrate acts of extraordinary generosity and self-sacrifice. Frankl identified a fundamental human motivation called the “will to meaning,” stating that the soul can endure anything as long as life has a purpose. He developed logotherapy, a psychotherapeutic technique that focuses on helping individuals find meaning and purpose in life. The text also highlights the concept of cognitive parallax, the disconnect between theoretical constructions and personal experience in modern thought. Despite the influence of Frankl’s book “Man’s Search for Meaning,” the academic establishment has not fully recognized his work due to cognitive parallax.

The Problem of Truth and the Truth of the Problem, by Olavo de Carvalho

The Problem of Truth and the Truth of the Problem, by Olavo de Carvalho, is a thought-provoking text that explores the concept of truth and its intricate relationship with judgments. Divided into three parts, the text examines contrasting attitudes towards truth, where some believe in its existence as a fundamental measure, while others dismiss it as unnecessary. The text presents a provisional definition of truth as the universal and permanent cognitive foundation for the validity of judgments, challenging the notion that truth is a property of judgments. It introduces the concept of veridicality, which pertains to judgments with a universal and permanent cognitive foundation. The text further delves into the foundation of judgments, extending beyond judgments themselves to include intuitive perception and the truth of empirical data. It concludes by addressing the question of where truth resides, positing that truth is a domain that transcends and encompasses facts, judgments, and relations.

The Problem of Truth and the Truth of the Problem offers a fresh perspective on truth, presenting a broader understanding that goes beyond the traditional view of truth as a property of judgments. It challenges the prevalent frivolous approach towards truth and emphasizes its importance as the foundation for the validity of judgments. The text highlights the significance of truth in our cognitive processes, recognizing its presence in a domain that encompasses various aspects of human cognition and experience.

Knowledge, by Olavo de Carvalho

This series of three newspaper columns by Olavo de Carvalho was collected in this order in the book “The Minimum You Need To Know So As Not To Be An Idiot”.

“Desire for Knowledge” reflects on the human desire for knowledge. Initially skeptical of Aristotle’s statement about this inherent desire, the author later realizes that it applies not only to Brazilians but to human nature in general. Olavo observes the prevalent disdain for knowledge in Brazilian society and highlights how even the wealthy and prosperous exhibit a lack of interest in learning. Through personal experiences abroad, Olavo discovers individuals from various social backgrounds who show genuine curiosity and humility in seeking knowledge. The article emphasizes the importance of fostering a culture that values knowledge and encourages a thirst for learning.

“The Power of Knowledge” discusses the process of acquiring knowledge and emphasizes the importance of experience, trial and error, reflection, and self-examination in gaining understanding. Olavo criticizes the belief in mystical revelations and sudden intuitions as insufficient for true knowledge. Instead, he advocates for rigorous self-reflection, intellectual honesty, and a willingness to question and doubt. The article asserts that the desire for knowledge is inherent in human beings and argues against the dismissal of objectivity and the prevalence of subjective ideologies. It calls for a comprehensive understanding of intelligence and its role in personal and social development.

“Without Witnesses” discusses the significance of personal introspection and authenticity. Drawing from Albert Schweitzer’s experience as a child, Olavo highlights the importance of self-awareness and moral consciousness. He argues that genuine moral awareness can only be achieved through solitary self-reflection, devoid of external surveillance. The article explores the role of religious practices, such as the examination of conscience, in nurturing moral consciousness and laments the decline of such practices in secular culture. Olavo emphasizes the need for inner examination, self-judgment, and personal responsibility in developing an authentic moral conscience.

Youth, by Olavo de Carvalho

This series of three newspaper columns by Olavo de Carvalho was collected in this order in the book “The Minimum You Need To Know So As Not To Be An Idiot”.

“The Juvenile Fool” criticizes the romanticized notion of youth as a time of rebellion and freedom, arguing that young people often conform to societal pressures and seek acceptance rather than true independence. It highlights the challenges faced by youth in their interactions with their peers and the tendency to blame their failures on their families. Olavo asserts that youth, despite their potential, often succumb to the influences of the majority and become susceptible to negative ideologies.

“Lost Generation” reflects on the importance of knowledge and the responsibility of individuals to acquire it before making judgments. It criticizes the cult of youth and the tendency of young people to believe they possess all the right answers without further study. Olavo laments the failure of many individuals who, despite being in positions of power and influence, long for their lost youth, attributing their dissatisfaction to external factors rather than personal responsibility.

“Paraná’s Youth” praises the students in Paraná, Brazil, for their humility and eagerness to learn. It contrasts these students with the general Brazilian youth who are often described as talkative, lazy, and opinionated without sufficient knowledge. The article criticizes the widespread belief that young people should have opinions on everything without the necessary foundation of understanding. It emphasizes the importance of humility and the recognition of one’s limitations in the pursuit of knowledge and intellectual growth.

Trauma of the Emergence of Reason, by Olavo de Carvalho

From a biographical point of view, an individual consciousness actualizes its capacity for knowledge through a trauma of the emergence of reason, which consists of the discrepancy between the individual’s growing accumulation of experiences over time and their more limited capacity to cohere and give expression to that mass of facts which, initially amorphous, can be ordered – as the individual expresses themselves – to the point where a form becomes discernible within it.

The Trauma of the Emergence of Reason is a text by Olavo de Carvalho for classes of the “Astrocharacterology” course, taught from 1990 to 1992 in São Paulo.

Abandonment of Ideals, by Olavo de Carvalho

Abandonment of Ideals is a transcript of a lecture from the course “Introduction to Intellectual Life”, from September 1987.

Since, for the human being, all things are merely preannouncements, it is necessary that his spirit never rest. It is fatigue that moves him and prevents him from perishing; it kills him, so that he does not die. From this living that does not live, comes the potential possession, always potential, of everything that, being perfect, distances itself from our present situation and, thus counterposed to the horizon, indicates a path. The ideal “must be placed in another time or another space that is not the present and the immediate, in a future or in a more comprehensive plane of reality. The ideal is the presence of this future in the present, of this other space here and now. An incomplete presence and, therefore, dynamic and tensional.”