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and social scenario of the present world, these are some of the questions that the author himself addresses in the unpublished afterword.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.