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By Jean Ousset

ISBN-10: 0971489424

ISBN-13: 9780971489424

ISBN-10: 1932528229

ISBN-13: 9781932528220

This ebook considers other forms of motion; the right way to gauge the effectiveness of motion; even if a number of activities are complementary or collectively harmful; and who may still perform the activities. French author, philosopher, and activist Jean Ousset examines the basic questions of powerful social motion, comparable to ideology, humans, assets, and the way to guage conflicting rules. a person attracted to effecting social swap or learning smooth social hobbies will locate this either a compelling and exact work.

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42 Jean Ousset To suggest that the same doctrine of action can serve indifferently either the progress of the Revolution or the restoration of a Christian Social Order proves that the person concerned fails to distinguish between the two operations, which is a very grave matter! Because this is tantamount to admitting that the oppositions which exist between the two causes are no wider than, say, the competition between two sawmills, both producing timber. In this example, the essential feature of both establishments is that they saw wood; consequently, on either side, the same procedures and implements can be used.

Each of us is free to regret that our modern democracies have increased the burden we bear, by imposing on each citizen the burden of a greater participation in public life. But this obligation cannot be 37 Action disputed. It is all the more imperative because in this case it is the most sacred of values which are liable to be lost by the defection of those best able to defend them. To action, then! For it is the imperative duty of the immediate present. Pius XII has already proclaimed: “There is no time to be lost.

They may think that they are struggling victoriously against the Revolution by adopting its own weapons, but they forget that Marxism, being purely pragmatic, is merely the action implicit in pragmatism. They forget the educative effect of that action. They forget that this educative effect does not depend on intellectual adhesion to some Marxist or Communist “truth,” but that it stems from the mere habit of acting, or of thinking about action, according to Marxist methods. If our behaviour is regulated in Marxist fashion, how can its educative effect fail to be Marxist?

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Action by Jean Ousset


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