Below is the first section of Part II of a four-section essay by Hans-Peter Raddatz about the EU, the Mediterranean Union, the Islamization of the West, and the deliberate engineering of the “Arab Spring” by the global elites to serve their own long-term goals. For the links to Part I, see the archive list at the bottom of this post.

This essay was originally published at Die Neue Ordnung in pdf form, and was kindly translated from the German by Rembrandt Clancy, who has also provided the reader with extensive notes.

Islamic Seasons and “Democratic” Global Policy

Part II, Section I

by Hans-Peter Raddatz

Translator’s Introduction

Dr. Raddatz uses references which may be unfamiliar to some. Therefore there are reference notes. These are of two types: translator’s notes and endnotes:

In Part I of this paper, translated by JLH, Dr. Raddatz introduced the “constellation of Islamic ‘movements’“, which have been among the crucial “contributors to the seasons of Spring and Summer”. His idea was to prepare the ground for Part II which examines which of the players, including the “Jewish-Christian resistance”,… will have to reckon with a Fall and Winter phase” (cf. Seasons, Part I, Section 2). After the “Arab Spring”, the so-called “path to democracy”, there follows the “Summer of the Islamic democracy” (Seasons, Part I, Section 5), a period of consolidation, an “Islamocentric” transition which ignores “the future for non-Muslims”, and instead of democracy actually introduces dictatorship and coercion (Seasons, Part I, Section 5). These events in the Middle East together with the concurrent trend toward “dhimmitude“ in Europe point to the “coming caliphate” adumbrated by the Union for the Mediterranean (2005), “encompassing all Euro and Islam residents” (cf. Part I, Section 1).

Part II introduces the prospect of “a new dominant culture”, which consists of Western “Left-Right extremes” fused with “Islamic law” (cf. Islamic Seasons, Part I, Section 5). Underlying the transition is deratiocination (Denkschwund): “In our estimation, the root cause of this trend, which can lead to a Western cultural autumn and winter, lies in the fundamental destruction of human reason” (Islamic Seasons, Part I, Section 5 Trans. JLH). Based on the “constellation of Islamic movements”, Dr. Raddatz proceeds “in Part II to the Fall and Winter phases, to the metaphysics of radicalisation”, and “radical evil” (cf. Part I, Section 2). Even though the “seasons” have their origin in propaganda, they nevertheless have a certain correspondence to political changes in the Middle East. Dr. Raddatz, however, does not render the “seasons” as precisely delineated categories; for him, they also contain significance on the level of imagery, as a cycle depicting a cultural trajectory from false promise to decline and death.

Section I of Part II below is introductory in nature. Just as the constellation of “Islamic movements” was discussed in Part I as a background to the new “hybrid radical culture” of Islam and the West (Seasons Part II, Section 2), so too the first section of Part II below introduces the significance of the Shia tradition of Iran which is crucial to the Fall and Winter phases where Syria is the primary focus, since there, the “… Summer of struggle… is now passing into its Fall”, a season which is a harbinger of a “phase of cultural atrophy (Seasons, Part II, Section 2). It is in the context of larger geopolitical surface events, that this phase of cultural atrophy comes into its own in the form of the “metaphysics of radicalisation” in the West (Seasons, Part I, Section 2), and which incorporates Islam in the hybridisation. Radicalism in this section is introduced as “the new interpretive model” which for Dr. Raddatz is most immediately linked to the 1974 event when Yasser Arafat was allowed to appear, armed, at the UN. From that point, the “… jihad culture of Islam” became the “new interpretive model” in the West. It is the appearance of this new radicalism, with its anti-Semitism, “coercion”, “threatening behaviour”, relativisation of the “good”, its moral confusion and its central control by the “profiteers” of the model which anticipates Dr. Raddatz’ treatment of the “metaphysics of radicalism” and “radical evil”. To this model there is “no alternative”. On the level of political reality, the elites are indeed faced with alternatives; for example, the opposition from Russia to the Syrian intervention. But for the masses, who are under the influence of the radical “new interpretive model”, “[w]here there is no alternative, then there is only power” (Seasons, Part 1, Section 2).

Part II: Fall and Winter in the Cycle of Radical Culture

In the first part of this contribution we examined the background circumstances of the pseudo-democratic wave of unrest in the Islamic countries bordering the Mediterranean and also looked at the decades-long Euro-Islamic policy of rapprochement which is leading to a dictatorially imposed Islamisation of Europe. In addition, the special features of the Islamic law-and-order system serve the European elites as a religious front for their policies of political radicalisation, as both parties increasingly reveal themselves as the Islamocentric outcome of the fusion of the red-brown tradition of violence which is enjoying religious freedom under the protective shield of Islamophobia. Another factor is the money standardised coding* of modern society, which, through labour and consumer-directed networking, also engineers people’s thinking and behaviour, dismantles the rules of democratic discourse and social ethics and lends considerable impetus to a type of capitalism which is at once ideological and totalitarian.

*[Translator’s Note: money standardised coding: Dr. Raddatz frequently uses variants of this terminology in his writings. The underlying idea is that money is an abstract form of relatedness, not limited to its place in society, but a pervasive controlling principle. Dr. Raddatz quotes Georg Simmel (1858-1918) in Section 4 of this paper: Money “represents pure interaction in its purest form”. The abstraction arises from the coding of the relationship between things, independently of the things themselves. Thus societal relationships become abstract codes. The expression attains its fullest meaning when contrasted with “form”. Money is “the most terrible destroyer of form” (Simmel). ‘Form’ embraces ‘the holistic’, ‘the aesthetic’ ‘the unique’, ‘the individual’, ‘the qualitative’, all of which are included under the term culture. Dr. Raddatz makes the point, by implication, that money is the most terrible destroyer of culture. (Quotations from: Georg, Simmel. Ed. David Frisby. The Philosophy of Money [pdf]. Trans. Tom Bottomore and David Frisby. (London: Routledge, 2004) 128]

At the service level of society there is the endless loop of academic “discourse”, the relevant disciplines of which operate with Islamocentric speech regulations; that is, they tend to proceed against the citizen and Christian elements of the old culture. A reliable indication for an incipient extremism is the lack of argumentation and the defamation of critics and persons, against whom combative slogans such as incitement of the people, racism, and Islamophobia are employed. Those who advance this development are at the highest levels of the EU, who, along with the Islamic elites are developing a radical cultural architecture, the cornerstone of which is to be the establishment of a new caliphate with its seat in Jerusalem.

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