Strife

"It is a wonderful idea, welling up from the purest strings of Hellenism, the idea that strife embodies the everlasting sovereignty of strict justice, bound to everlasting laws"

Nietzsche on Heraclitean coming-to-be, in Philosophy in the Tragic Age of the Greeks.

Adriano Romualdi: A Voice for a European Tradition

Adriano Romualdi (1940–1973) was an Italian historian, essayist, and thinker whose writings explored the spiritual and cultural identity of Europe. Despite his early death in a car accident at only 33 years old, he left behind a small but influential body of work. His studies spanned history, Indo-European origins, Nietzsche, and the cultural meaning of the “Right” in the modern world.

Romualdi’s work consistently sought to identify the foundations of European civilization and to defend them against what he saw as forces of decline—egalitarianism, mass culture, and the leveling myths of modernity.

A Cultural Definition of the “Right”

One of Romualdi’s most important essays, Idee per una cultura di Destra (“Ideas for a Culture of the Right”), distills his view of what it truly means to belong to the Right. Far from being a matter of party politics, it is for him a spiritual orientation.

He summarizes it in four essential points:

“Esser di Destra significa, in primo luogo, riconoscere il carattere sovvertitore dei movimenti scaturiti dalla rivoluzione francese, siano essi il liberalismo, o la democrazia o il socialismo.”
(Being of the Right means, first of all, recognizing the subversive character of the movements born of the French Revolution, whether liberalism, democracy, or socialism.)

“Esser di Destra significa, in secondo luogo, vedere la natura decadente dei miti razionalistici, progressistici, materialistici che preparano l’avvento della civiltà plebea, il regno della quantità, la tirannia delle masse anonime e mostruose.”
(Being of the Right means, secondly, to see the decadent nature of the rationalist, progressive, materialist myths that prepare the coming of a plebeian civilization, the reign of quantity, the tyranny of anonymous and monstrous masses.)

“Esser di Destra significa in terzo luogo concepire lo Stato come una totalità organica dove i valori politici predominano sulle strutture economiche e dove il detto ‘a ciascuno il suo’ non significa uguaglianza, ma equa disuguaglianza qualitativa.”
(Being of the Right means, thirdly, to conceive the State as an organic whole where political values prevail over economic structures, and where the saying ‘to each his own’ does not mean equality, but fair qualitative inequality.)

“Infine, esser di Destra significa accettare come propria quella spiritualità aristocratica, religiosa e guerriera che ha improntato di sé la civiltà europea, e – in nome di questa spiritualità e dei suoi valori – accettare la lotta contro la decadenza dell’Europa.”
(Finally, being of the Right means accepting as one’s own that aristocratic, religious, and warrior spirituality which has stamped European civilization, and—in the name of this spirituality and its values—accepting the struggle against Europe’s decline.)

These words express Romualdi’s central conviction: that Europe’s identity rests on a higher vision of order, hierarchy, and spirituality, not on the leveling ideologies of modernity.

The Problem of a European Tradition

Another cornerstone of Romualdi’s thought appears in his essay Sul problema d’una Tradizione europea (“On the Problem of a European Tradition”). Here, he reflects on how Europe can rediscover its spiritual roots.

“Il problema di una tradizione europea [...] è quello di trovare una forma spirituale capace di contenere tre e più millenni di spiritualità europea.”
(The problem of a European tradition is to find a spiritual form capable of containing three or more millennia of European spirituality.)

Romualdi sees Europe’s true identity in its Indo-European heritage—an ancient spiritual and cultural worldview that Christianity, in his eyes, disrupted. He critiques Christian pathos as a sentimental departure from the clarity and dignity of the classical world:

“Il pathos cristiano ... contraddice il gusto classico. … il gusto cristiano è una volgarità di fronte all’olimpicità di un Seneca o di un Marco Aurelio. … conferendo alla sua predicazione egualitaria un’altissima carica esplosiva.”
(The Christian pathos contradicts classical taste. … Christian taste is a vulgarity compared with the Olympian spirit of a Seneca or a Marcus Aurelius. … giving its egalitarian preaching an enormous explosive charge.)

Yet Romualdi does not merely reject; he calls for a renewal of Europe’s relationship with its most ancient symbols and archetypes. For him, nature itself becomes a sacred point of return:

“La cristianità appartiene al passato, ma simboli ancor più antichi sembran guardarci con nuova freschezza. … noi riprendiamo a guardare alla natura come fonte di meditazione religiosa. … La nebbia nei boschi al mattino, i profili azzurri dei monti ci parlano di purità e distanza.”
(Christianity belongs to the past, but even older symbols seem to look at us with new freshness. … We begin again to see nature as a source of religious meditation. … The morning mist in the woods, the blue outlines of the mountains speak to us of purity and distance.)

Here, Romualdi presents his vision of a Europe that rediscovers its soul in its natural landscapes, myths, and ancient traditions.

A Legacy of Thought

Though his life was short, Romualdi’s writings left a lasting impression on certain circles of European thought. His books—such as Gli Indoeuropei and Nietzsche e la mitologia egualitaria—combine historical scholarship with a cultural-philosophical vision. They reflect a consistent theme: Europe must rediscover its own authentic spiritual identity if it is to resist decline.

Romualdi’s legacy remains controversial, given his political associations, but his intellectual contributions are significant in the ongoing debate about tradition, identity, and the meaning of Europe in modern times. His words continue to resonate as a call to look beyond modern ideologies and to seek the deeper roots of civilization.

Early Life and Intellectual Formation

Adriano Romualdi was born in 1940 in Rome, Italy, into a politically active family. His father, Pino Romualdi, was a prominent figure in the Italian Social Movement (MSI), a post-war neo-fascist party. This environment profoundly influenced Adriano's intellectual and political development. He pursued his studies at the University of Rome La Sapienza, where he was mentored by renowned historians such as Renzo De Felice and Rosario Romeo. His academic work focused on the German Conservative Revolution, a movement that sought to preserve traditional values against the encroachment of modernity.

Influences and Philosophical Orientation

Romualdi's intellectual journey was significantly shaped by his engagement with the works of Julius Evola, an Italian philosopher known for his advocacy of traditionalism and critique of modernity. Romualdi became one of Evola's most devoted disciples, even authoring a biographical study titled Julius Evola: l'uomo e l'opera ("Julius Evola: The Man and His Work") in 1966. This work delves into Evola's life and philosophical contributions, highlighting his emphasis on spiritual aristocracy and the rejection of egalitarian ideologies.

In addition to Evola, Romualdi drew inspiration from other thinkers such as Friedrich Nietzsche, Oswald Spengler, and Pierre Drieu La Rochelle. His writings reflect a deep appreciation for the metaphysical and cultural dimensions of European civilization, often critiquing the materialism and rationalism that he believed had led to its decline.

Major Works and Contributions

Romualdi's oeuvre encompasses several significant works that explore themes of European identity, tradition, and the critique of modernity. Some of his notable publications include:

• Gli Indoeuropei. Origini e migrazioni ("The Indo-Europeans. Origins and Migrations"): In this work, Romualdi examines the ancient Indo-European peoples, tracing their migrations and cultural contributions to European civilization. His analysis underscores the importance of these early societies in shaping the continent's spiritual and cultural heritage.

• Nietzsche e la mitologia egualitaria ("Nietzsche and the Egalitarian Mythology"): Here, Romualdi engages with Nietzsche's philosophy, particularly his critique of egalitarianism and the rise of mass society. He explores how Nietzsche's ideas can inform a deeper understanding of European identity and the challenges posed by modern ideologies.

• Sul problema d'una Tradizione europea ("On the Problem of a European Tradition"): This essay addresses the crisis of European identity in the face of modernity. Romualdi argues for a return to traditional values and the rediscovery of Europe's spiritual roots as a means to counteract the forces of cultural decay.

• Idee per una cultura di destra ("Ideas for a Right-Wing Culture"): In this work, Romualdi outlines his vision for a cultural movement that transcends political partisanship. He advocates for a cultural renaissance rooted in the principles of hierarchy, spirituality, and the preservation of European traditions.

Legacy and Influence

Tragically, Adriano Romualdi's life was cut short in 1973 when he died in a car accident at the age of 33. Despite his brief life, his intellectual legacy endures. His works continue to be studied by those interested in traditionalist thought, European identity, and critiques of modernity.

Romualdi's emphasis on the importance of tradition, hierarchy, and spiritual values offers a counterpoint to contemporary discussions that often prioritize individualism and materialism. His writings challenge readers to reconsider the foundations of European civilization and the cultural forces that have shaped it.

In contemporary discourse, Romualdi's ideas resonate with those who seek to understand the complexities of European identity and the challenges posed by globalization and cultural homogenization. His call for a return to traditional values and the preservation of cultural heritage serves as a reminder of the importance of historical consciousness in navigating the present and future.

In Paris as in Gaza, Intifada

On May 3, 1993, at the Palais de la Mutualité, the GUD celebrated its 25th anniversary. The very provocative poster, “In Paris as in Gaza, Intifada,” was far from unanimously accepted among the movement’s veterans. The black rat dressed in a Palestinian keffiyeh was seen by some as heresy. Frédéric Chatillon, first speaker at the meeting and instigator of the poster, was quick to explain the reasons for this choice.

Since its inception and for many years, the GUD has been politically and physically involved in the fight against communism, which was then the number one enemy. Today, having collapsed, the red danger no longer exists. Does that mean it must cease to exist? Communism has certainly disappeared, but its reconversion to the spiral of anti-racism has been perfectly realized.

Les Rats Maudits, 1995.