13. Charles Maurras ou la contre-révolution permanente

2020 ◽  
pp. 237-255
Author(s):  
Jean-Christophe Buisson
Keyword(s):  
2021 ◽  
Vol 14 (1) ◽  
pp. 7-20
Author(s):  
Philippe Delisle

The Tintin albums that were first printed in black and white offer a revealing picture of the conservative, Catholic, nationalist climate in which the young Hergé was immersed in the 1920s and 1930s. Taken together, they offer a coherent vision of the world. Tintin sometimes takes on the role of a pious young hero, and a character such as Rastapopoulos may seem like a perfect illustration of the enemy as defined by a writer like Charles Maurras. But Belgian conservative Catholics also had a powerful social mission. From the Congolese escapade up to L’Oreille cassée [ Tintin and the Broken Ear ], Tintin is combating the same proponents of Anglo-American cosmopolitan capitalism. Conversely, he comes to the help of the poor and needy, reactivating a whole Christian iconography of charity, as, for example, when he rescues Tchang from drowning in Le Lotus bleu [ The Blue Lotus ].


Author(s):  
Vincent Valour

Although still widely read in the 1950s, Bernanos has now become an out dated author, if not entirely forgotten. Though he had a very high reputation among his fellow writers — Claudel, Mauriac, and Malraux admired him — Bernanos has always remained an isolated figure. His Catholic faith was the driving force behind his whole work, as a novelist and a polemicist, and is likely to be the reason why his writings have become obsolete. Fulminating against the liberalizing spirit of modern France, which led to spiritual decadence, Bernanos was part of the circle of Charles Maurras and Léon Daudet until 1932. Maurras and Daudet were the intellectual leaders of the monarchist and extreme right movement L’Action Française. Nevertheless, Bernanos deeply denounces the violence of the pro-Franco, as well as the dangers associated with Fascism and Nazism, in his famous pamphlet Les GrandsCimetières sous la lune (1938). His novels, always extremely profound, present the spiritual conflict of good and evil. His two most famous novels, Sous le soleil de Satan (1926) and Journal d’un curé de campagne (1936), revolve around the humble figure of a country priest confronted with the apparent absence of God in the gloomy landscapes of Northern France; they exemplify the Christian message of salvation in the face of failure and death.


1971 ◽  
Vol 4 (3) ◽  
pp. 271-284
Author(s):  
Carl J. Friedrich

Ernst Nolte, Professor of History at Marburg University, challenged the attention of all students of recent European history as well as specialists on totalitarian dictatorship some years ago by a new and intersting interpretation in his Der Faschismus in seiner Epoche (1963). In it he undertook to see the Action Française group of Charles Maurras and his friends, Fascism, and National Socialism as cut from the same cloth.It was a view based upon a strong emphasis on the ideological features of these movements, rather than their conduct of politics. Like all syntheses, it encountered sharp criticism by specialists in the three national histories and cultures, with their vested interests in their particular specialties. I myself considered it a very valuable contribution, having always stressed the kinship of Italian Fascism and German National Socialism, in conduct as well as ideology—in opposition to Hannah Arendt, who inclined to an ideal-typical restriction of the notion of totalitarianism to Hitler's Germany and Stalin's Russia on the ground that “the essence of totalitarianism is total terror”; this has always seemed to me like restricting the concept of absolute monarchy to Louis XIV and Peter the Great.


1961 ◽  
Vol 6 (1) ◽  
pp. 1-18
Author(s):  
Edward R. Tannenbaum

The Action Française was the most notorious reactionary movement in twentieth-century France. From the Dreyfus Affair to the fall of the Vichy Regime it carried on its campaign against “the principles of 789”, which many Frenchmen (and other Western Europeans) mistakenly blamed for the “evils” of modern industrial society. But it represented neither the frustrated lower-middle classes that were attracted to fascism, nor the genteel bien-pensants who pined for the good old days” under Louis XVI or Charles X. Its leaders were café intellectuals who flaunted their newly acquired devotion to the monarchy and the church. They were professional nativists clamoring or a return to the traditional virtues of a golden age that never insisted. Their utopia was a highly intellectualized daydream invented by charles Maurras.


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