Exploring Psyche (notes)

 

Exploring Psyche (notes)

Although much of what I post to snotpad relies on AI for formatting, research, cohesion, etc and to produce effective result rapidly, by far most of my writing does not use ai. 

Here is an example of the relationship between writing, grammar, neuroplasticity, pathology (thought structures and psychology). It comprises several short, related texts each delving in to a facet of the topic. The purpose is to increase awareness. 

A Fundament of Principle

“To defeat an opponent you must think like your opponent.” Sun Tzu, on strategy 

Your opponent believes they are right. 

Either they are right or they are wrong. 

It is possible they may know they are wrong, yet they have a pretence they are right, or are unashamedly open about it. 

Such type of corrupt exploitation is typically done because they stand to gain. 

That is a matter of ethos. 

Dealing with it is a matter of practicality. 

Has it occurred to you your opponents objective might be exactly what they say it is at face value? 

Some cultures have become so adept at manipulation, they do not believe in authenticity. Anything remotely pertaining to any actual Truth is disgusting to them. 

The Ripple Effect

I use “-,-,-“ sentence structures where it is fitting. 

A famous American authority, Stephen King, says replace all commas with full stops for more confident writing. They regard “-,-,-“ to be bad grammar. This advice is effective. It is essential to improving the quality of writing. It produces more easy to read, professional drafts. 

In doing so, it misses the purpose of the evocative beauty of European language structures, which includes British English. When done well, “-,-,-“ is effective. 

I use both forms in my own writing, depending how I want the language to flow. This is a transposable skill, you will discover the same patterns in musical composition also. It is a framework representative of how the mind functions in different modes. 

In online writers groups I encountered two writing instructors. I gave them both the same example of my writing. 

A German instructor, female, and myself discussed how different people and nations think in different ways. How our use of language expresses this. She advocates use of commas and believes there to be nothing at all wrong with the draft I had showed her. 

An American instructor, male, explained how I was using too many comma’s. He suggested I edit it to conform to the Steven King method. He did this in front of the German instructor. She felt humiliated and angered by it. 

I was unable to discuss this difference and its consequence with either of them at the time. She raged and was banned from the forum before I had a chance to open any further discussion into the group. Instead I did what writers do worst. I wrote about it. 

The Well of Meaning

There is a line in J.R.R. Tolkien’s The Lord of the Rings: The Fellowship of the Ring, Book II, Chapter 7 (“The Mirror of Galadriel”), Galadriel describes the Mirror’s visions as follows:

“For it shows things that were, and things that are, and things that yet may be. But which it is that he sees, even the wisest cannot always tell.”

In the Peter Jackson movie adaptation (The Lord of the Rings: The Fellowship of the Ring, 2001), they changed that line. The line is delivered by Cate Blanchett as Galadriel during the Mirror scene:

“…things that were… things that are… and some things… that have not yet come to pass.”

I often wonder why they would have changed that line. It is not only the words, it is the rhythm which flows different. 

It’s one of the most powerful and mystical magical phrases of the whole book. 

Galadriels Character is expressed through her use of language. She is much softer in the book, for she understands compassion. 

Tolkien explores this in detail by repeatedly expressing the Elven love of song and poetry. How he consciously uses phraseology to break the rhythm of the story which has led up to that point. 

This harmonic provides an insight into the nature of Galadriels Garden, which is Lorien, maintaining Lothlorien (ancient, or primal, Lorien) through use of her Ring of Power. 

Tolkien has compounded Lo from Lang (ancient Brythonic for ‘ancient’) with ‘eth’ synonymous with ‘Thoth’ wherein the concept of ‘scribe’ and ‘inscript’ are hidden in a tradition of etymology dating back to prehistory. The Edda’s were a main core of Tolkiens research. 

INGSOC 

National Program Code : You Will Think This Way : This Is What You Will Think While Thinking This Way 

The system allows the flow. 

Words are a river. 

Eco on Ur-Fascism

 

Ur-Fascism

Umberto Eco’s Framework of Ur-Fascism: An Analytical Application to Distinguishing Far-Right from Center-Right Politics

Abstract

Umberto Eco’s 1995 essay “Ur-Fascism” (also known as “Eternal Fascism: Fourteen Ways of Looking at a Blackshirt”) provides a seminal, non-systematic checklist of 14 typical features that characterize fascist or proto-fascist ideologies. Eco, drawing from his experiences under Mussolini’s regime, emphasized that fascism is a “fuzzy” phenomenon: not all traits need be present simultaneously, and even one can allow fascist tendencies to “coagulate.” This paper explicates Eco’s 14 points in detail and applies them to contemporary political spectra. It argues that high alignment with multiple traits—particularly irrationalism, anti-modernism, fear of difference, selective populism, and contempt for the weak—correctly identifies actors or movements as far-right in the fascist-adjacent sense. Lower or partial alignment may characterize center-right conservatism (e.g., traditionalism without rejection of rational discourse or parliamentary legitimacy), while minimal alignment aligns with centrist or mainstream positions. The spectrum exhibits overlaps: center-right shares some conservative appeals with far-right (e.g., national pride), just as center-right overlaps with centrism (e.g., market liberalism). Distinguishing these requires assessing the intensity, combination, and behavioural implications of Eco’s traits.

Table of Contents

1.  Introduction to Eco’s Ur-Fascism

2.  The 14 Typical Features of Ur-Fascism

3.  Application to Political Spectra: Far-Right, Center-Right, and Centrist Distinctions

4.  Overlaps and Thresholds for Classification

5.  Conclusion

Index of Key Sources (by Title and Author)

1. Introduction to Eco’s Ur-Fascism

In his influential essay, Umberto Eco warned that fascism rarely reappears in pure historical form but manifests through “innocent disguises.” He rejected rigid definitions, noting fascism’s contradictory nature, yet identified recurring patterns from historical examples (Italian Fascism, Nazism) and potential revivals. The 14 features serve as diagnostic tools: presence of several indicates Ur-Fascist tendencies. This framework remains widely applied in political analysis to identify authoritarian nationalist movements on the right.

2. The 14 Typical Features of Ur-Fascism

Eco’s list, as detailed in his essay, includes:

1.  The cult of tradition — Syncretism of disparate traditional elements (e.g., combining occultism, ancient myths, and selective religious texts), risking contradiction, as truth is seen as already revealed.

2.  The rejection of modernism — Irrationalism viewing Enlightenment rationalism and modernity as depravity, while sometimes embracing technology for power.

3.  The cult of action for action’s sake — Irrationalism prizing action over reflection; intellectualism is suspect.

4.  Disagreement is treason — Critical discourse is devalued; dissent betrays the group.

5.  Fear of difference — Racism by definition; appeal against “intruders” or outsiders.

6.  Appeal to a frustrated middle class — Mobilization of those facing economic crisis, humiliation, or status anxiety.

7.  Obsession with a plot — Conspiracy theories, often international, as root of psychology.

8.  The enemy is at the same time too strong and too weak — Paradoxical portrayal of foes as omnipotent yet defeatable.

9.  Pacifism is trafficking with the enemy — Life as permanent struggle; heroism tied to combat.

10.  Contempt for the weak — Elitism married to chauvinism; in-group superiority over outsiders and underlings.

11.  Everybody is educated to become a hero — Cult of death and machismo; impatience with ordinary life.

12.  Machismo and weaponry — Transfer of will to power to sexual matters; disdain for women and non-conformity.

13.  Selective populism — Qualitative (not quantitative) populism; the “People” as monolithic entity against rotten parliamentarism.

14.  Newspeak — Impoverished vocabulary and syntax to limit critical reasoning.

These are not exhaustive or contradictory-free but diagnostic when clustered.

3. Application to Political Spectra: Far-Right, Center-Right, and Centrist Distinctions

Eco’s traits align strongly with far-right ideologies when present in high intensity and combination. Far-right movements (e.g., certain populist-nationalist parties or extremist groups) often exhibit multiple traits: rejection of modernism, fear of difference (anti-immigrant rhetoric), selective populism (doubting parliamentary legitimacy), obsession with plots, and appeal to frustrated classes.

In contrast, center-right politics (e.g., mainstream conservative parties emphasizing tradition, free markets, and national identity without extremism) may show partial overlap—such as cult of tradition (valuing cultural heritage) or appeal to middle-class stability—but typically rejects irrationalism, disagreement-as-treason, contempt for the weak, and Newspeak. Center-right accepts rational debate, parliamentary processes, and pluralism.

Centrism (e.g., moderate liberal or social-democratic positions) shows minimal alignment, perhaps only mild traditionalism in cultural matters, but embraces modernism, disagreement as healthy, and inclusive populism.

High scoring (e.g., 8+ traits prominently) → correctly identified as far-right (fascist-adjacent or Ur-Fascist).

Low-to-moderate scoring (e.g., 2-4 traits mildly) → not far-right; likely center-right or centrist.

4. Overlaps and Thresholds for Classification

Political spectra are continuous, not discrete:

•  Far-right ↔ Center-right overlap — Both may appeal to national tradition or middle-class frustrations, but far-right escalates to irrationalism, conspiracy obsession, and anti-pluralism.

•  Center-right ↔ Centrist overlap — Both support liberal institutions and rational discourse; center-right adds conservative cultural emphases without authoritarian drift.

Thresholds are qualitative: Does the ideology glorify perpetual struggle and contempt for weakness? Does it portray enemies paradoxically and limit critical language? High-intensity combinations cross into far-right territory. Eco’s framework aids nuance, avoiding overuse of “fascist” while highlighting risks.

5. Conclusion

Eco’s 14 features offer a practical, flexible tool for identifying Ur-Fascist tendencies without essentializing fascism. Individuals or movements scoring highly across the traits—especially in irrationalism, anti-difference, selective populism, and anti-weakness—are appropriately labeled far-right in the authoritarian nationalist sense. Lower scores distinguish center-right conservatism (sharing some values but committed to democratic norms) from centrism. This graduated approach promotes precise analysis in polarized times, urging vigilance against disguised authoritarianism while respecting ideological diversity.

Index of Key Sources (by Title and Author)

•  Ur-Fascism (or Eternal Fascism: Fourteen Ways of Looking at a Blackshirt) by Umberto Eco

•  Definitions of Fascism (Wikipedia entry summarizing scholarly views, including Eco)

•  The 14 Characteristics of Fascism: Umberto Eco on Ur-Fascism by Joshua P. Steele

•  Umberto Eco Lists The 14 Common Features of The Eternal Fascist (Flashbak compilation)

•  Ur-Fascism by Umberto Eco (The Anarchist Library edition)

•  Umberto Eco’s List of the 14 Common Features of Fascism (Open Culture)

Islamofascism

 

Islamo-Fascism

The concept of ‘Islamo-fascism’ (also rendered as Islamofascism or Islamic fascism) has been a highly contentious term in political, historical, and social scientific discourse. It emerged primarily in the late 20th and early 21st centuries to describe certain forms of radical Islamist movements that exhibit authoritarian, totalitarian, ultra-violent, and supremacist traits akin to 20th-century European fascism. This thesis examines the term through interdisciplinary lenses of sociology, psychology, history, and politics. It draws on scholarly debates to assess whether the analogy holds analytical value or functions primarily as a polemical label.

The analysis reveals a polarized field: some view radical Islamism as sharing “family resemblances” with fascism (e.g., anti-liberalism, cult of violence, mythic revivalism), while others criticize the term as reductive, Islamophobic, or historically inaccurate. Psychologically and sociologically, both phenomena often arise from reactions to modernity, identity crises, humiliation narratives, and authoritarian personality structures, yet they differ in foundational drivers (secular nationalism vs. theocratic revivalism).

Abstract

‘Islamo-fascism’ refers to the alleged fusion of Islamist ideology with fascist characteristics such as totalitarianism, expansionism, anti-Enlightenment irrationalism, and genocidal tendencies toward perceived enemies (e.g., Jews, secularists). Coined in the 1990s and popularized post-9/11, the term peaked in usage during the 2000s–2010s but declined among academics and policymakers by the late 2010s due to criticisms of oversimplification. This thesis evaluates its validity by comparing structural, ideological, and psychosocial features of historical fascism (Italian Fascism, Nazism) with radical Islamist groups (e.g., Muslim Brotherhood, al-Qaeda, ISIS). It concludes that while parallels exist in authoritarian mobilization and rejection of liberalism, the term risks conflating distinct phenomena and should be used cautiously in scholarly contexts.

Table of Contents

1.  Introduction

2.  Historical Origins and Evolution of the Term

3.  Defining Fascism: Core Features from Political Theory

4.  Islamist Extremism: Ideological Foundations and Variants

5.  Comparative Analysis: Parallels and Divergences

6.  Sociological Perspectives: Social Conditions and Group Dynamics

7.  Psychological Perspectives: Authoritarian Personality and Radicalization

8.  Criticisms and Alternative Frameworks

9.  Conclusion

Index of Key Sources (by Title and Author)

1. Introduction

The term ‘Islamo-fascism’ gained traction after the September 11, 2001 attacks, framing violent jihadist movements as a new totalitarian threat analogous to 20th-century fascism. Proponents argue it highlights shared traits like anti-democratic authoritarianism, glorification of violence, and supremacist myths. Critics contend it essentializes Islam, ignores historical contexts of Western intervention, and serves propagandistic ends. This thesis adopts an interdisciplinary approach, integrating fascist studies, Islamist ideology analysis, sociology of extremism, and psychology of radicalization.

2. Historical Origins and Evolution of the Term

The portmanteau ‘Islamo-fascism’ appeared sporadically in the 1990s (e.g., in discussions of authoritarian regimes in Muslim-majority countries) but surged post-9/11. Early uses linked it to groups like the Muslim Brotherhood or Iranian regime. It reached prominence in U.S. political rhetoric (e.g., brief mentions by President George W. Bush) and neoconservative commentary. By the mid-2010s, amid ISIS’s rise, some revived it, but usage waned among experts due to fears of alienating Muslim populations and conceptual imprecision.

3. Defining Fascism: Core Features from Political Theory

Fascism, as per scholars like Robert Paxton, involves ultranationalist revivalism, dictatorial leadership, suppression of dissent, mythic palingenesis (national rebirth), militarism, and rejection of Enlightenment rationalism. Umberto Eco’s “Ur-Fascism” lists 14 traits, including cult of tradition, rejection of modernism, action for action’s sake, disagreement as treason, fear of difference, appeal to frustrated middle classes, obsession with plots, and selective populism.

4. Islamist Extremism: Ideological Foundations and Variants

Radical Islamism (e.g., Qutbism, Salafism-jihadism) seeks to impose sharia via jihad, viewing modernity/Western influence as corrupting. Groups like the Muslim Brotherhood, al-Qaeda, and ISIS emphasize caliphate restoration, anti-Western resentment, and violent purification. Historical influences include interwar fascist admiration by some Arab nationalists (e.g., Amin al-Husseini).

5. Comparative Analysis: Parallels and Divergences

Parallels include totalitarianism, anti-liberalism, violence as redemptive, anti-Semitism/conspiracism, and mythic revival (ummah vs. nation). Divergences: fascism is secular/nationalist; Islamism is theocratic/transnational. Eco’s framework applies to ISIS (e.g., cult of tradition, machismo, rejection of weakness), but adapts via religious rather than racial parameters. Some scholars see “clerical fascism” as a bridge.

6. Sociological Perspectives: Social Conditions and Group Dynamics

Sociologically, both fascism and Islamist extremism thrive in contexts of humiliation, economic dislocation, and identity crisis. Fascism arose from post-WWI trauma; radical Islamism from colonial legacies, failed states, and globalization’s dislocations. Both exploit group polarization, in-group supremacy, and out-group demonization, fostering cumulative extremism in conflicts.

7. Psychological Perspectives: Authoritarian Personality and Radicalization

Psychologically, Theodor Adorno’s authoritarian personality (rigidity, submission to authority, aggression toward out-groups) applies to both. Radicalization involves identity fusion, quest for significance, and narrative framing of victimhood/heroism. Islamist extremists often exhibit traits like need for order/hierarchy, mirroring right-wing authoritarianism. Shared mechanisms include online echo chambers amplifying resentment.

8. Criticisms and Alternative Frameworks

Critics label the term an epithet that confuses analysis, promotes Islamophobia, and ignores fascism’s European roots. Alternatives include “Islamist totalitarianism” or “jihadist extremism.” Four discourses emerge: prohibition of comparison, endorsement as accurate, dismissal as propaganda, and cautious comparison acknowledging distinctions.

9. Conclusion

‘Islamo-fascism’ captures real overlaps in authoritarianism and anti-modernism but risks analytical dilution and political misuse. A nuanced approach—comparing without equating—better serves understanding. Radical Islamism remains a distinct totalitarian ideology, warranting focused counter-strategies beyond historical analogies.

Index of Key Sources (by Title and Author)

•  Islamic Fascism by Hamed Abdel-Samad

•  ‘Islamofascism’: Four Competing Discourses on the Islamism-Fascism Comparison by Tamir Bar-On

•  The Anatomy of Fascism by Robert O. Paxton

•  Qutbism: An Ideology of Islamic-Fascism by Dale C. Eikmeier

•  The Shadow of Ur-Fascism in Contemporary Terrorism: The Islamic State through Eco’s Typology (author not specified in sources, but references Umberto Eco’s Ur-Fascism)

•  Jihad and Jew-Hatred: Islamism, Nazism and the Roots of 9/11 by Matthias Küntzel

•  The Black Book of the American Left Volume 4: Islamo-Fascism and the War Against the Jews by David Horowitz