Revolutionary Apocalypse: Ideological Roots of Terrorism (Praeger Security International)
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Emerging from the cultural catastrophe produced by the traumatic advance of modernity, the professional revolutionary is one disenchanted with the world. Incapable of accepting reality, he/she is convinced that he/she has a scientific knowledge that resolves the puzzle of history and will result in the creation of a paradise on Earth. Pellicani details the history of the birth of revolutionarism as a new form of Gnosticism through a study of the theory, the organization, and the practice of the Leninist party and their project to purify society by permanent terrorism. He analyzes the causes behind the collapse of the totalitarian system built by the Bolsheviks, and he provides new insights into understanding the recent revival of the nihilistic anarchism of the Black Blocks in Europe and their violent attacks against globalization and modern civilization.
As Pellicani describes, the goal of the professional revolutionary is the evangelical community, based on concepts of equality and universal brotherhood. To reach the desired goal, the revolutionary sees only one road-a war of annihilation against the capitalists who are responsible for the corruption of humanity. This is the source of the panthoclastic passion of the Gnostic revolution: the whole world must be destroyed to arrive at the New World, the Kingdom of God without God, Paradise on Earth.
whole—but to organise, educate, discipline, distribute, and bring together the working class for the purposes of production. In a word, they exercise their authority in conjunction with the State and guide the workers in accordance with the single economic plan.”80 5. The project of creating a gigantic militarized convent and extending the Jesuit-like discipline of the Bolshevik Party to the whole of Russian society81 clashed with the laws of the economy and the resistance of the peasant world.
hypertrophic development of the intellectual class was one of the most important social and political events of modern society. It was bursting over with frustrated, alienated semi-intellectuals, who were radically opposed to capitalism and presented themselves on the political arena as the disinterested advocates of the working classes. The socialist movement came into being as a result of the combination of two factors: the birth of an industrial proletariat, gradually, and with great sacriﬁce,
countryland, and religion, a party within society and not of society, driven as it was by the messianic belief of being predestined to building a “totally different” civilization from the one in which it operated. This rendered German democratic socialism a “world apart” that had deliberately chosen self-imposed cultural isolation. Thus, substantially, it was a moral body, which was alien to the national community, proud of being “different,” and therefore perceived as a dangerous subversive
begin to shame them, they retort: What backward people you are! Are you not ashamed to deny us the liberty to invite you to take a better road! Oh, yes, gentlemen! You are free not only to invite us, but to go yourselves wherever you will, even into the marsh. In fact, we think that the march is your proper place, and we are prepared to render you every assistance to get there. Only let go of our hands, don’t clutch at us and don’t besmirch the grand word freedom, for we too are The Jesuits of
intellect, which claimed to read the 154 Revolutionary Apocalypse great book of history without taking into consideration the end causes. Hegel denied the reality of the ﬁnite31 and presented reason as “the substance and inﬁnite power of the world.” The task of real science could only be to “acquire awareness of the purpose of reason.”32 History is therefore a providential unfolding of reason; it has an immanent telos; the world is no longer a machine without a purpose. Quite the contrary: a