Celine and Cioran are NAzis STAY AWAY FROM THEM

[Anonymous No.17616701]

2011 was a year of reference for both Emil Cioran and Louis Ferdinand Céline. We celebrated the centenary of the Romanian philosopher who chose to exile himself in Paris and also the 50-year anniversary of Céline's death. In fact, we witnessed controversial issues in France linked to the question of whether we should include the 50th anniversary of the death of Céline among the official commemorations of 2011. While Cioran has been forgiven for having supported the Romanian far right (the Iron Guard), some French intellectuals cannot forgive Céline for his collaboration with Nazi Germany during the Second World War. In fact, the anti-Semitic rage of both Cioran and Céline cannot be ignored. Cioran and Céline gave up defending their political ideas after the defeat of Germany. But, while Cioran produced a new text on Jews in 1956, this time extremely laudatory, the extermination of Jews left Céline cold, and it is perhaps this aspect that makes him rather unique among the writers of the interwar period who were influenced by Nazi philosophy.

https://www.researchgate.net/publication/280919168_Ideological_Mistakes_of_Louis_Ferdinand_Celine_and_Emil_Cioran

[Anonymous No.17616761]

>>17616701
Literally a non-subject in France except for a few shit-stirring journalists in need of their weekly publications. Almost of the people I know who read regularly have read Celine and the Journey is among the favourite books of many of my friends who barely read. Leave us alone fucking burgers, your country is shit, no need to pester the whole word with your two-digits IQ.

[Anonymous No.17617246]

>>17616761
You've conflated burgers with european immigrants

[Anonymous No.17617336]

>>17616701
If a philosophy is wrong, it will be rejected. If the philosophy is right, it is right. Only if your own philosophy is wrong would you need to avoid reading another one.

[Anonymous No.17618457]

>>17616701
Thank you for informing us. I will read their works promptly.

[Anonymous No.17618501]

>ideological mistakes

[Anonymous No.17618791]

NO NAZI FOR ME

[Anonymous No.17618808]

The Similar Evolution of Céline and Cioran
Even if the style of the two writers is completely different, there are a lot of
similarities between Céline and Cioran regarding their evolution and their political ideas,
similarities found also between the political landscapes in Romania and France in the 1930s.
The political context of the 1930s in France and Romania frames the political options
of Céline and Cioran. Regarding Cioran, he was conquered by Nazi philosophy firstly
because he found there some ideas dear to his favourite philosophers such as Heidegger and
Nietzsche (even if Nietzsche’s philosophical ideas were misinterpreted at the time). Céline,
however, did not show as many philosophical inclinations as Cioran; Céline’s preference for
Nazism was to be found elsewhere.
Another similar feature between Céline and Cioran was their atheism. But, even if
both Céline and Cioran were atheists, the source of their atheism was not the same. Despite a
religious education received at home (the father of Cioran was archbishop at Răşinari,
Romania, the birthplace of Cioran), Cioran was led by an innate revolt against God. The
intellectual training of Cioran, who graduated from the Faculty of Philosophy in the
University of Bucharest, is to be found in his style and ideas. The religious anarchism of
Céline, as well as of his writings, was not philosophical. A writer concerned with style rather
than with ideas, Céline produced pages filled with the trauma caused to him by the First
World War where he participated as a doctor.
During the war of 1914, Céline and Cioran were pacifists. They shared disgust for war
and for the political involvement of writers. Both would soon move in opposite directions.
The year in which their paths diverged was 1937. Both became controversial and worshipe

[Anonymous No.17618814]

dictatorial regimes. Powered by strong and almost mad loves for their countries, they showed
this attitude in everything they produced. For example, consider the texts Schimbarea la față
a României [The Transfiguration of Romania] and Țara mea [My Country] written by Cioran
where he shows his hatred for the passivity of his country, Romania, and Les Beaux draps
[Fine Linen] in which Céline reveals his disappointment provoked by the defeat of 1940. Both
writers are angry and virulent even if they do not appeal to the same style. Both love shocking
so as to attract the attention of their public.
In 1933, Cioran published an article entitled “Între spiritual și politic” [Between the
Spiritual and the Political] in the journal Calendarul in which he criticised the involvement in
politics of his generation. He declared himself against war and against aggression. Cioran did
not participate in the war unlike Céline who returned wounded and scarred for life.
Traumatized by his experience, Céline did not stop expressing his disgust in letters, articles,
and other writings. His novel Voyage au bout de la nuit [Journey to the End of Night] was a
cry against war, against forced heroism. Fighting for one’s country seemed to Céline just a
poor excuse to mutilate men.
At the age of 22, Cioran declared himself an expert in the problem of death admitting
that nothing can justify life. At exactly at the same age, Céline returned to France after
spending a year as a doctor in Cameroon, then a German protectorate occupied by the English
and the French. He returned disappointed, showing again his racism, this time against black
people. Céline’s attachment to the white race aligned with his esteem for Hitler and with his
avocation of social stratification.
Céline always insisted that his true vocation was that of a doctor as he had throughout
his life a kind of attraction to outcasts to whom he dedicated Féerie pour une autre
fois [Fable for Another Time]: For Animals, for the Sick, for the Prisoners. In all his works,
there are references to people who are sick, who are preferred to those who are healthy and
considered bad or stupid. We should notice also Cioran’s admiration for failures, for beggars,
for the sick, for the ostracized. Cioran’s books abound in tributes to individuals ignored by
society; with which he used to comment on life during his insomniac night walks.
For his debut in 1934 with the volume Pe culmile disperării [On the Heights of
Despair], Cioran picked up the prize for Young Unedited Writers. A literary scandal came
two years later, in 1936, with the publication of Schimbarea la față a României. A self-
censored volume in a second edition appeared in 1990. This discriminatory volume was
translated into French in 2009 by Alain Paruit. Regarding Céline, a scandal arose with the
publication of Voyage au bout de la nuit, which had all the qualities to win the Goncourt
Prize.

[Anonymous No.17618822]

Céline did not win, however, because of a conspiracy led by Joseph-Henri Boex, called
Rosny the Elder, senior president of the Goncourt Academy, and by his brother, who finally
voted for Les loups [The Wolves] by Guy Mazeline. The volume did not give Céline a prize,
but the scandal surrounding it well assured him fame.
In 1936, Céline visited Russia and returned mortified. He realized that the system was
fissured and the dictatorship of the proletariat was actually based on exploding man. He wrote
to Jean Bonvilliers and Gen Paul on September 4, exasperated: “Shit! If this is the future, we
must enjoy our filthy conditions. What a horror! my poor friends! Life at Gonesse takes a sort
of charm in comparison”15. Communism caused him a shock. From this point, he turned into a
writer of combat, warning of the Russian peril. He was convinced that Germany remained the
best ally against Bolshevism and that Jews were pushing France into war. Cioran, on the contrary, appreciated all forms of dictatorship, Bolshevism included, so as long as they
allowed national resurrection. Cioran’s political passion is reflected in all his articles
published during the Romanian period and in all his letters sent from Germany and from
France to his colleagues of generation. Most of his articles appeared in reviews of the time
such as in Vremea,Acţiunea,Calendarul, and Gândirea. Some articles are collected in
volumes published in Romanian such as Revelaţiile durerii [The Revelations of Pain], edited
in 1990 by the Publishing House Echinox, and Singurătate şi destin, 1931–1944 [Solitude and
Destiny, 1931–1944], edited in 1991 by the Humanitas Publishing House. To all his articles,
can be added his incendiary volume The Transfiguration of Romania.
Regarding Céline, his preference for dictatorship manifested especially as a preference
for Hitler’s regime. He emphasises more strongly his hatred for Jews because his language is
much more virulent than Cioran’s. But, compared to Cioran who maintained a fairly
continuous relationship with historical issues, Céline’s relationship with historical issues is to
be found primarily in his three pamphlets (Bagatelles pour un massacre,L'École des
cadavres,Les Beaux Draps16) and in letters sent to collaborationist newspapers like Au pilori,
La Gerbe, L’Appel,L’Emancipation nationale,Cahiers de l’émancipation nationale,Je suis
partout,La révolution nationale,Le cri du peuple,Lecture,Germinal,Le pays libre,L’Union
française, and Le Réveil du people17.These works are tirades against Jews, the United States,
Great Britain, the Soviet regime, and educational systems in general.

[Anonymous No.17618833]

At the end of the Second World War, a defeated and poor Céline apologized without
making reference to the extermination of Jews, which he had encouraged. Several reporters
questioned him. In 1957, Céline confessed to the reporter Andre Parinaud: “I was on the
wrong side in 1940, nothing more. But, it’s still stupid. I wanted to be malignant. I could go to
London. I master English as well as French. Today, I would be beside the pawn Mauriac at
the Academy”18. An elderly Cioran also tried to distract the attention of his readers from his
former political commitments. Once having moved to France in 1947, the Romanian
philosopher began to retract what he had written during his Romanian period. In an interview
by François Bondy, we find nothing of his former sympathy for the Iron Guard: “the Iron
Guard was a complex movement and rather more of a delusional sect than a party”19. Cioran
denied that he was interested in the national revival stimulated by the Guard and in its
inoculation of revolutionary feeling. Rather, he maintained that it was the metaphysics of the
cult of death, which stimulated him. Regarding his generation, he corrected himself: “We
were a band of desperates at the heart of the Balkans”20, with a sort of Port Royal mission.

[Anonymous No.17620232]

>woman
>bucharest
>academy of economic studies
sage

[Anonymous No.17620977]

blah blah blah ideology ideology ideology morality morality good evil good evil equality equality human rights human rights do this do that do this do that. no. never

[anon No.17620987]

>>17616701
thanks for that, I needed a firmware update

[Anonymous No.17620992]

Fuck off faggot

[Anonymous No.17621965]

>>17616701
do they mention my good man Rebatet?

[Anonymous No.17621986]

>>17616761
How does it feel knowing your country will never again produce great literature? The French oeuvre ended with Proust. The poststructuralists carried the torch as long as they could then dropped dead.

[Anonymous No.17622986]

bump;