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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Eugen Relgis | 9/12 | https://en.wikipedia.org/wiki/Eugen_Relgis | reference | science, encyclopedia | 2026-05-05T06:43:35.929415+00:00 | kb-cron |
=== On Latin America === After his move to Uruguay, Relgis developed a personal theory on Latin America as a "neohumanist" continent. Earlier, in Europa cea tânără, Relgis had claimed that the European continent needed to revisit its "pathetic history" of violence and imperialism, and reconvert by combining the lessons of Eastern philosophy and United States models of industrialization. Both models, he warned, carried risks: Asia's "spiritual renunciations" were mirrored by a "cancer of machinism" in North America. With Perspectivas culturales en Sudamérica, he expanded on a distinction between civilization and culture: the former as a transitory phase in human development, the latter as a permanent and characteristic sum of ideas; civilization, he argued, was in existence within the New World, but a Latin American culture was still ahead. Relgis identified this as a merit, describing South America in general and Uruguay in particular as exceptionally fertile and a "healthier" example for the whole world, offering safe haven to independent thinkers and defying the ideological divisions of the Cold War era. Summarizing the future links between the Latin American regions and Europe as envisaged by Relgis, William Rose wrote: "the cultural mission of America consists in a careful selection of the eternal and universal values of Europe and their assimilation [...] to create typically American values that later, transcending the limits of this continent, will carry their message of peace and fraternity to the entire world." Latin America, Relgis cautioned, should leave behind its own traditions of dictatorial government, fanaticism and "utilitarian mentality", while fighting the "false moral" of North America; it could thus contribute to the cultural renaissance of a Europe corrupted by totalitarianism and imperialism. Also important in Relgis' assessment was Latin America's capacity to resist modern dehumanization by granting a social role to its intellectuals, an idea impressed upon him by the writings of Uruguayan humanist José Enrique Rodó. Relgis' theory was received with interest by some of his South American colleagues. One was Argentine poet and historian Arturo Capdevila, who wrote about Relgis as a "meritorious" visionary with a "grave and vital message", assuring him: "You can say from now on that you did not suffer in vain, gravely and deeply, the sorrows of the spirit. Your voice will be heard; all of your lesson will be applied." Those Uruguayan public figures who paid homage to Relgis on his 60th anniversary included Socialist Party leader Emilio Frugoni, Colorado Party politician Amílcar Vasconcellos, Zionist academic Joel Gak and poet Carlos Sabat Ercasty. While comparing Relgis' pacifist message with the legendary warnings of Antigone, Frugoni's praise was somewhat skeptical, noting that the Romanian's projects, however grand, could find themselves in disagreement with "the constricting reality". Reviewing such appraisals, Uruguayan philosopher Agustín Courtoisie calls Relgis "eccentric and genial", and sees in him a real-life version of characters in Jorge Luis Borges' fantasy literature.
=== Eugenics ===
Like other intellectuals of his generation, Eugen Relgis believed that biology served to explain the background of "social and cultural problems that influence the intellectual movement." Controversially, he merged his anarchist perspective with support for eugenics, advocating universal birth control and compulsory sterilization in cases of "degeneration". According to Agustín Courtoisie: "Anarchist pacifism and the once fashionable eugenics seem to be the concepts one can associate with [Relgis]". In favoring this option, Relgis identified himself with those of his anarchist forerunners who were also dedicated neo-Malthusians, and especially with Manuel Devaldès. He praised Devaldès' call for vasectomy as a regulatory practice, calling the procedure "a true revolution" in population growth. His works defended other anarchists who recommended the practice, including the tried anarchist eugenists Norbert Bardoseck and Pierre Ramus. According to Romanian biomedicine historian Marius Turda, Relgis was among the social scientists who, in 1930s Romania, "forced [eugenic sterilization] into the realm of public debate". Turda also notes that Umanitarism și eugenism went beyond sterilization advocacy to propose the involuntary euthanasia of "degenerate" individuals: those with "pathological characteristics or incurable diseases." Relgis' call to action in eugenics came with a provision: "It is, however, preferable, from all points of view, that degenerates should not be born, or, even better, not conceived." His views on this subject included an economic rationale, since, he argued, the community could not be expected to provide for sexually "prolific", but otherwise "degenerate", individuals. To this goal, he supported abortion, both for eugenic and pro-choice reasons. Relgis also argued: "Instead of natural selection, man should practice rational selection." With Las aberraciones sexuales..., Relgis condemned Nazi eugenics as barbaric, but agreed that those identified as "sub-humans" needed to be reeducated and (if "incurable") sterilized by non-Nazi physicians. In this context, Relgis identified multiracial society as a positive paradigm. The emergence of an exemplary Latin American culture was conceived by Relgis as running parallel to a future American racial type. In this, Relgis saw the "integral man" of his humanitarianism, "healthy and strong", with a mind unbound by "super-refined culture", and without the traumatic experience of "tyrannical ideologies". The idea, Rose noted, was somewhat similar to, but "more universal" than, the Cosmic Race theory of Mexican academic José Vasconcelos.
== Literary contribution ==