Nouvelle Droite
This article is part of Conservatism in France |
The Nouvelle Droite (French:
The Nouvelle Droite began with the formation of
The ND opposes
History
Following the end of the
1968–1974: Establishing GRECE
De Benoist came to be regarded as the "undisputed leader" of the Nouvelle Droite,[9] and its "most authoritative spokesman".[10]
He had previously been a member of the ultra-nationalist Fédération des Étudiants Nationalistes and involved with the racialist Europe-Action journal,[7] both of which have been characterised as reflecting ND ideas in their "embryonic form".[11] GRECE inherited a number of key themes from Europe-Action, among them "the anti-Christian stance, a marked elitism, the racial notion of a united Europe, the seeds of a change from biological to cultural definitions of "difference," and the sophisticated inversion of terms like racism and
anti-racism".
GRECE circulated an internal document in which it urged members not to employ "outdated language" that might associate the group with older
GRECE held a number of seminars and colloquia with varying degrees of success.[15] It also began to issue a number of semi-academic publications through which it could promote its views.[5] Its journal, Nouvelle École, initially circulated among the group's members although went into public circulation from 1969 onwards.[16] A review, Éléments, was then made public in 1973.[17] Over the course of 1975 and 1976 it issued bulletins promoting its message among medical, educational, and military circles.[17] In 1976, GRECE launched its own publishing house, known as Copernic.[17]
1975–79: Growth and opposition
Though it took nearly ten years for this Nouvelle Droite to be discovered by the media, its elitist discourse, its claims to be scientific and its emphasis on European culturalism were influential throughout the 1970s in rehabilitating a number of ideas previously held to be indefensible. The New Right's strategy of intellectual rearmament was the polar opposite of commando activism, but continuity of personnel and, in substance (though not in form), of major tenets can be traced back to the OAS and beyond.
—Michalina Vaughan, 1995[5]
The expression nouvelle droite was not originally a term of self-appellation.
By the late 1970s, the ND had captured the political
In 1974, a group called
1980-99: Affiliation with Front national
In the early 1980s, a number of ND-affiliated intellectuals—among them Jean Haudry, Jean Varenne, Pierre Vial, Jean-Claude Bardet, and Pierre de Meuse—came out in support of the extreme-right National Front (FN) party, which was then growing in support under the leadership of Jean-Marie Le Pen.[28] The FN were influenced by the ND in their platforms and slogans, adopting the ND's emphasis on ethno-cultural differentialism.[29] The Club called for the RFR and UDF to enter into a political alliance with the FN to defeat the Socialist Party government of President François Mitterrand, although this did not happen.[30]
In 1994, there were four ND-affiliated individuals on the FN politburo, making it the second most influential faction within the party.[31] Within the FN, there were tensions between the ND-affiliated factions and other groups, most particularly the Catholic faction which rejected the ND's exultation of paganism.[32] There were also tensions between the FN nouvelle droitistes and the wider ND, in particular with the wing influenced by De Benoist.[33]
De Benoist openly criticised Le Pen's party, condemning its populism as being at odds with GRECE's emphasis on elitism,[34] and expressing opposition to the FN's use of immigrants as scapegoats for France's problems.[35] He may have been seeking to distinguish his GRECE with the FN, being aware that the two had much overlap.[36]
In 1993, a group of 40 French intellectuals signed "The Appeal to Vigilance", which was published in Le Monde. This warned of "the resurgence of anti-democratic currents of far Right thought in French and European intellectual life" and called for a boycott against ND-affiliated intellectuals.[37] In 1994, the appeal was again published, this time having been signed by 1500 European intellectuals.[37]
Ideology
The ND has gone through several doctrinal renewals since its creation in 1968 and, according to political scientist Stéphane François, "it has never been a centralized and homogeneous school of dogmatic thought. The positions supported by New Right thinkers vary enormously, ranging from extreme right wing to variants of anarchism. Despite these, ... GRECE and ex-GRECE thinkers are united by common doctrinal references."[38] Philosopher Pierre-André Taguieff has distinguished five ideological periods within the history of the ND: the rejection of the Judeo-Christian heritage and the ethnocentric "religion of human rights"; a critique of the liberal and socialist "egalitarian utopias" in the 1970s; a praise of the "Indo-European heritage" and paganism, perceived as the "true religion" of the Europeans; a critique of a market-driven and "economist" vision of the world and liberal utilitarianism; the advocacy of a radical ethnic differentialism, eventually evolving in the 1990s towards a cultural relativism inspired by Claude Lévi-Strauss and Robert Jaulin.[39]
Some of the prominent names that have collaborated with GRECE include Arthur Koestler, Hans Eysenck, Konrad Lorenz, Mircea Eliade, Raymond Abellio, Thierry Maulnier, Anthony Burgess and Jean Parvulesco.[21]
Relation with fascism
The majority of political scientists locate the ND on the extreme-right or far-right of the political spectrum.[40] A number of liberal and leftist critics have described it as a new or sanitized form of neo-fascism or as an ideology of the extreme right that significantly draws from fascism.[41][42][43] The political scientist and specialist of fascism Roger Griffin agrees, arguing that the ND exhibits what he regards as the two defining aspects of fascism: a populist ultra-nationalism and a call for national rebirth (palingenesis).[44] McCulloch believes that the ND had a "distinctly fascist–revivalist character" in part because of its constant reference to earlier right-wing ideologues like the German Conservative Revolutionaries and French figures the likes of Robert Brasillach, Georges Valois, Pierre Drieu La Rochelle, and Thierry Maulnier.[45] The Nouvelle Droite has also revered the Italian far right thinker Julius Evola, who remains a potent symbol in the movement.[46][47] In 1981, the editorial team of the ND journal Éléments wrote that "[w]ithout sharing all his views and all his analysis, the writers of Éléments agree to recognize in [him] one of the most lucid and insightful observers of our times."[47]
McCulloch saw parallels in the ND's desire for ethnically and culturally homogeneous European societies, its hostility to egalitarianism and universalist modernity, and its call for a cultural rebirth.[48] The ND rejects the labels of "fascism" and "extreme right".[49] De Benoist has himself been described as a neo-fascist,[50] although he has rejected the label of "fascist", claiming that it has only been used by his critics "for the sole purpose of delegitimizing or discrediting" his ideas.[51] The ND's members have argued that their critique of capitalism and liberal democracy are different from the criticisms articulated by Nazism and older forms of fascism and the far right.[52]
Left-right wing spectrum
The Nouvelle Droite has distinguished itself from the mainstream right by embracing anti-capitalist, anti-American, pro-Third World, anti-nationalist, federalist, and environmentalist positions which were traditionally associated with left-wing politics.[49] This blend of traditionally leftist and rightist ideas, which has long been recognised as a characteristic of fascism,[53] has generated much ambiguity surrounding the ND's ideological position, and has led to confusion among political activists and even academics.[49] The ND describes itself as situated beyond both left and right.[54]
The political scientist Alberto Spektorowski espoused the view that the ND "has indeed seriously moved from its positions of old-style right-wing nationalism and racism to a new type of leftist regionalism and ethno-pluralism".[55] Cultural critics have largely characterised the ND as a right-wing phenomenon,[1] a categorisation endorsed by the political scientist Tamir Bar-On,[1] who expresses the view that "ND thinkers have never fully transcended their original revolutionary right-wing roots."[56] Bar-On interpreted the ND's use of leftist ideas as part of its "survival strategy", also noting that it was "a subtle attempt to resurrect some of the ideals of the revolutionary Right".[21] McCulloch believed that the ND was "a deliberate attempt to paint certain ideological concepts in less compromised colours",[57] while Griffin stated that the ND's claims to transcend the Left and Right was "an impressive piece of sleight of hand by the ND which disguises its extreme right-wing identity".[53]
The Nouvelle Droite was deeply indebted to ideas drawn from the
De Benoist states that the Nouvelle Droite "has a certain number of characteristics of the Left and a certain number of characteristics of the Right."[62] He has also expressed the view that the left-right political divide has "lost any operative value to analyze the field of ideological or political discourse", for "the new divides that have been emerging for the last few decades no longer coincide with the old left-right distinction".[63]
Metapolitics and strategy
GRECE has promoted the project of slowly infusing society with its ideas and rhetoric in the hope of achieving cultural dominance, which would then allow for the assumption of political power.[11] Vial stated that "Politics is not the affair of GRECE. It is to be placed on another, more fundamental level. GRECE intends to work on the meta-political level ... where a collective mentality and therefore a popular consensus is elaborated".[11]
De Benoist has called for the overthrow of liberal democracy through a long-term metapolitical strategy.
The Nouvelle Droite critiques both
Ethno-pluralism
The ND has criticised the liberal emphasis on the rights of individuals and instead foregrounded the rights of groups.[69] The ND exhibits a hostility to multiculturalism and to cultural mixing.[35] Multicultural societies are viewed by the ND as a form of "ethnocide".[64] GRECE has stated that it is against immigration but that it would not expect settled ethno-cultural minorities in France to emigrate en masse.[70] Instead it favours separation of the different ethno-cultural groups within France, with each emphasising its own cultural identity and not integrating and mixing with the others.[70] It supports homogeneity within a society.[64] GRECE called on Europe and the Third World to work together on establishing this global ethno-cultural segregation and combating any homogenizing identities.[71] Critics have argued that the ND's attitude in this regard is akin to older fascist preoccupations with the ideas of cultural or racial purity.[72] It shares this belief in diversity in isolation with the FN.[23] Spektorowski suggests that the ND's views on cultural difference and segregation seek to relegate the Third World to an inferior position on the world stage, by advising agrarian societies to remain as they are and not industrialise while allowing Europe to retain its more technologically advanced position.[73]
The ND does not espouse the view that Europe's technological superiority marks Europeans out as a superior race.[9] De Benoit has stated that "the European race is not the absolute superior race. It is only the most apt to progress".[73]
De Benoit long adhered to
Opposing global capitalism and an unrestricted
The ND exhibits an intense Anti-Americanism, rejecting what it perceives as the hyper-capitalist ethos of the United States.[77] It claims that both Europe and the Third World are allies in a struggle against American cultural imperialism.[71] Within the ND, there is no overtPaganism
The ND rejects the monotheistic legacy of the Judeo-Christian tradition.[80] They claim that the Christian heritage of Europe has generated an egalitarian ethos which has since developed into such secular variants as liberalism, social democracy, and socialism.[13] It condemns the monotheism of Christianity as exhibiting a totalitarian ethos which seeks to impose a Western ethos on the world's many different cultures.[81] According to Vial, "totalitarianism was born 4000 years ago ... It was born the day monotheism appeared. The idea of monotheism implies the submission of the human being to the will of a single, eternal God".[71] GRECE was avowedly pro-pagan, viewing pre-Christian Europe in positive terms as a healthy and diverse, polytheistic continent.[32] The ND's opposition to Christianity has resulted in it rejecting the ideas of the Old Catholic Right and the neo-liberal Anglo–American Right.[13] It nevertheless accepts that other cultural groups should be free to pursue monotheistic beliefs if they see fit, expressing the view that "Judaism is certainly right for the Jews, as Islam is for the Arabs, and we cannot accept the racist practice of imposing our cultural model on foreign peoples."[71]
Currents
Under the GRECE umbrella have been found a variety of thinkers and activists, including "European imperialists, traditionalists influenced by
Beyond France
The Nouvelle Droite, and its German counterpart the Neue Rechte,[82] have influenced the ideological and political structure of the European Identitarian Movement.[83][84] Part of the alt-right also claims to have been inspired by De Benoist's writings.[84]
By the end of the 1980s, publications espousing Nouvelle Droite ideas had appeared in various European countries, namely Belgium, Spain, Italy, and Germany.[58] Works by Alain de Benoist and Guillaume Faye have been translated into various European languages, in English in particular by Arktos Media,[85] described as the "uncontested global leader in the publication of English-language Nouvelle Droite literature."[86]
Although mostly known in France, according to Minkenberg, the Nouvelle Droite borders to other European "New Right" movements, such as
United States
After 2006, Faye has taken part in conventions organized by American white supremacist
The American New Right cannot, however, be ideologically confused with its European counterpart. The European New Right is similar to the
As Martin Lee explains,
By rejecting Christianity as an alien ideology that was forced upon the Indo-European peoples two millennia ago, French New Rightists distinguished themselves from the so-called New Right that emerged in the United States during the 1970s. Ideologically, [the European new Right group] GRECE had little in common with the American New Right, which [the European new Right ideologue] de Benoist dismissed as a puritanical, moralistic crusade that clung pathetically to Christianity as the be-all and end-all of Western civilization.[92]
United Kingdom
The Nouvelle Droite also developed a presence in the United Kingdom, where the term "New Right" was more closely associated with the
The
Reception
The Nouvelle Droite has been the subject of various studies since its emergence in the 1970s and had gained a wide range of enemies as well as some unexpected supporters.[104] Although many liberals and socialists have claimed that the ND has not ideologically shifted away from earlier forms of the far right, and that it should be socially ostracised, the leftist journal Telos has praised the ND's ability to transcend the left-right paradigm.[55] The ND has been equally criticized by sectors of both the left and the right, for instance having been condemned by both the Anglo-American right for its anti-capitalist and anti-American views, and by the French Catholic right for its anti-Christian views.[105]
See also
- History of far-right movements in France
- Politics of France
- Identitarianism, a similar movement originating in France
- Alt-right, a far right movement influenced by the ideas of the Nouvelle Droite
- National Bolshevism
- Conservative Revolution
- Third Position
- Neue Rechte
References
Footnotes
- ^ a b c d e Bar-On 2001, p. 333.
- ISBN 9780674971530.
- ^ a b Vaughan 1995, p. 215.
- ^ a b Vaughan 1995, p. 218.
- ^ a b c Vaughan 1995, p. 219.
- ^ a b François 2014, p. 90.
- ^ a b c d e f g Bar-On 2001, p. 339.
- ^ Bar-On 2001, p. 339; Spektorowski 2003, p. 116.
- ^ a b c d e f g Spektorowski 2003, p. 116.
- ^ Griffin 2000, p. 35.
- ^ a b c d e McCulloch 2006, p. 160.
- ^ Bar-On 2001, p. 340.
- ^ a b c Bar-On 2001, p. 336.
- ^ Johnson 1995, pp. 238–239.
- ^ Johnson 1995, p. 235.
- ^ Johnson 1995, pp. 235–236.
- ^ a b c d e Johnson 1995, p. 236.
- ^ De Benoist 2014, p. 163.
- ^ Griffin 2000, p. 44; McCulloch 2006, p. 159.
- ^ McCulloch 2006, pp. 164–165.
- ^ a b c d Bar-On 2001, p. 334.
- ^ Johnson 1995, p. 236; Bar-On 2001, p. 334; McCulloch 2006, p. 165.
- ^ a b c McCulloch 2006, p. 165.
- ^ Johnson 1995, p. 242.
- ^ Taguieff 1994, p. 10.
- ^ a b McCulloch 2006, p. 163.
- ^ McCulloch 2006, p. 164.
- ^ Bar-On 2001, p. 335; McCulloch 2006, p. 167.
- ^ Bar-On 2001, p. 335; McCulloch 2006, p. 165.
- ^ McCulloch 2006, p. 167.
- ^ McCulloch 2006, p. 158.
- ^ a b McCulloch 2006, p. 169.
- ^ McCulloch 2006, pp. 171–172.
- ^ Bar-On 2001, p. 335; McCulloch 2006, p. 172.
- ^ a b McCulloch 2006, p. 173.
- ^ McCulloch 2006, p. 172.
- ^ a b Griffin 2000, pp. 35–36; Bar-On 2001, p. 334.
- ^ François 2014, p. 92.
- ^ a b Taguieff 1994, pp. 283–284.
- ^ Vaughan 1995, p. 219; Griffin 2000, p. 47; McCulloch 2006, p. 176.
- ^ Bar-On 2001, p. 345.
- ^ Laqueur 1996, pp. 168–169.
- ISBN 9781135281311.
- ^ Griffin 2000, pp. 36–37.
- ^ McCulloch 2006, p. 162.
- ^ Copsey 2013, p. 292.
- ^ a b François 2014, p. 92.
- ^ McCulloch 2006, pp. 162–163.
- ^ a b c d Bar-On 2001, p. 337.
- ^ Sheehan 1981, p. 46.
- ^ Verluis 2014, p. 80.
- ^ Bar-On 2001, p. 341.
- ^ a b Griffin 2000, p. 48.
- ^ Griffin 2000, p. 47.
- ^ a b Spektorowski 2003, p. 112.
- ^ Bar-On 2001, p. 348.
- ^ McCulloch 2006, p. 159.
- ^ a b c d Copsey 2013, p. 290.
- ^ Spektorowski 2003, p. 111; McCulloch 2006, p. 160.
- ^ a b Bar-On 2001, p. 342.
- ^ a b c Bar-On 2001, p. 343.
- ^ De Benoist 2014, p. 145.
- ^ De Benoist 2014, p. 146–147.
- ^ a b c Bar-On 2001, p. 346.
- ^ De Benoist 2014, pp. 143–144.
- ^ Bar-On 2001, pp. 343–344.
- ^ Bar-On 2001, p. 344.
- ^ a b c Johnson 1995, p. 239.
- ^ Spektorowski 2003, p. 118.
- ^ a b c McCulloch 2006, p. 161.
- ^ a b c d Spektorowski 2003, p. 117.
- ^ Bar-On 2001, p. 347.
- ^ a b Spektorowski 2003, p. 119.
- ^ a b c d Spektorowski 2003, p. 122.
- ^ Spektorowski 2003, p. 127.
- ^ McCulloch 2006, p. 174.
- ^ Bar-On 2001, pp. 336–37; McCulloch 2006, p. 174.
- ^ McCulloch 2006, p. 170.
- ^ a b Bar-On 2001, p. 335.
- ^ François 2014, p. 87.
- ^ Bar-On 2001, p. 336; Spektorowski 2003, p. 117; McCulloch 2006, p. 169.
- ^ Hentges, Gudrun, Gürcan Kökgiran, and Kristina Nottbohm. "Die Identitäre Bewegung Deutschland (IBD)–Bewegung oder virtuelles Phänomen." Forschungsjournal Soziale Bewegungen 27, no. 3 (2014): 1-26. Read online (pdf)
- ^ Teitelbaum 2017, p. 46.
- ^ a b Camus 2019, p. 73: "Since the early 1990s, the French New Right has been influential beyond France, especially in Italy, Germany, and Belgium, and has inspired Alexander Dugin in Russia. Part of the American radical Right and “Alt Right” also claims to have been inspired by de Benoist’s writings. Although this is questionable, de Benoist and Dominique Venner are also seen as the forefathers of the “identitarian” movement in Europe."
- ^ a b c François 2019, p. 98.
- ^ Teitelbaum 2017, p. 51.
- ^ Minkenberg 2000.
- ISBN 978-0-19-087760-6.
- ISBN 978-0-19-087760-6.
Richard B. Spencer and the Alt Right", p. 226: "Spencer believes that white racial consciousness and political solidarity can be attained without violence, continuing the French New Right's "right-wing Gramscianism," which was promoted by de Benoist and Guillaume Faye.
- ^ Lee [page needed]
- ^ Marcus: "the label 'New Right' is potentially misleading. For the French nouvelle droite has little in common with the political New Right that emerged in the English-speaking world at around the same time." (Marcus, p.23)
- Alain de Benoist: "Based on everything I know about it, the so-called New Right in America is completely different from ours. I don't see even a single point with which I could agree with this so-called New Right. Unfortunately, the name we now have gives rise to many misunderstandings." (quoted in Ian B. Warren. "Charting Europe's Future in the 'Post Postwar' Era: The 'European New Right': Defining and Defending Europe's Heritage. An Interview with Alain de Benoist" in The Journal of Historical Review14 (2): 28.
- Alain de Benoist: "Based on everything I know about it, the so-called New Right in America is completely different from ours. I don't see even a single point with which I could agree with this so-called New Right. Unfortunately, the name we now have gives rise to many misunderstandings." (quoted in Ian B. Warren. "Charting Europe's Future in the 'Post Postwar' Era: The 'European New Right': Defining and Defending Europe's Heritage. An Interview with Alain de Benoist" in
- ^ Lee, p. 211
- ^ Copsey 2013, p. 287.
- ^ Copsey 2013, p. 289.
- ^ Copsey 2013, pp. 289–290.
- ^ Copsey 2013, pp. 290–291.
- ^ Copsey 2013, p. 293.
- ^ Copsey 2013, pp. 293–294.
- ^ Copsey 2013, p. 294.
- ^ Copsey 2013, pp. 295–296.
- ^ Copsey 2013, pp. 296–297.
- ^ Macklin 2005, p. 306.
- ^ "The global New Right and the Flemish identitarian movement Schild & Vrienden" (PDF). www.tilburguniversity.edu. Archived from the original (PDF) on 2 September 2019. Retrieved 25 September 2023.
- ^ Spektorowski 2003, pp. 111–112.
- ^ Bar-On 2001, p. 338.
Bibliography
- Bar-On, Tamir (2001). "The Ambiguities of the Nouvelle Droite, 1968-1999". The European Legacy. 6 (3): 333–351. S2CID 144359964.
- ISBN 9780190877613.
- Copsey, Nigel (2013). "Au Revoir to "Sacred Cows"? Assessing the Impact of the Nouvelle Droite in Britain". Democracy and Security. 9 (3): 287–303. S2CID 144565720.
- De Benoist, Alain (2014). "Alain de Benoist answers Tamar Bar-On". Journal for the Study of Radicalism. 8 (1). Translated by Christine Rhone: 141–161. S2CID 144595116.
- S2CID 145625575.
- ISBN 978-0-19-087760-6.
- S2CID 143890750.
- Johnson, Douglas (1995). "The New Right in France". In Luciano Cheles; Ronnie Ferguson; Michalina Vaughan (eds.). The Far Right in Western and Eastern Europe (second ed.). London and New York: Longman Group. pp. 234–244. ISBN 9780582238817.
- ISBN 978-0-19-511793-6.
- Macklin, Graham D. (2005). "Co-opting the Counter Culture: Troy Southgate and the National Revolutionary Faction". Patterns of Prejudice. 39 (3): 301–326. S2CID 144248307.
- Minkenberg, Michael (2000). "The Renewal of the Radical Right: Between Modernity and Anti-modernity". S2CID 144136434.
- McCulloch, Tom (2006). "The Nouvelle Droite in the 1980s and 1990s: Ideology and Entryism, the Relationship with the Front National". French Politics. 4 (2): 158–178. S2CID 144813395.
- Sheehan, Thomas (1981). "Myth and Violence: The Fascism of Julius Evola and Alain de Benoist". Social Research. 48 (1): 45–73. JSTOR 40970798.
- Spektorowski, Alberto (2003). "The New Right: Ethno-Regionalism, Ethnopluralism and the Emergence of a Neo-fascist 'Third Way'". Journal of Political Ideologies. 8 (1): 111–130. S2CID 143042182.
- ISBN 978-2910301026.
- ISBN 978-0-19-021259-9.
- Vaughan, Michalina (1995). "The Extreme Right in France: 'Lepénisme' or the Politics of Fear". In Luciano Cheles; Ronnie Ferguson; Michalina Vaughan (eds.). The Far Right in Western and Eastern Europe (second ed.). London and New York: Longman Group. pp. 215–233. ISBN 9780582238817.
- Verluis, Arthur (2014). "A Conversation with Alain de Benoist". Journal for the Study of Radicalism. 8 (2): 79–106. S2CID 144778880.
Further reading
- Antón-Mellón, Joan (2012). "The idées-force of the European New Right: a new paradigm?". Varieties of Right-Wing Extremism in Europe. Routledge. pp. 67–82. ISBN 978-0-203-08046-7.
- Bar-On, Tamir (2008). "Fascism to the Nouvelle Droite: The Dream of Pan-European Empire". Journal of Contemporary European Studies. 16 (3): 327–345. S2CID 144238632.
- Bar-On, Tamir (2011). "Intellectual Right - Wing Extremism – Alain de Benoist's Mazeway Resynthesis since 2000". In Backes, Uwe; Moreau, Patrick (eds.). The Extreme Right in Europe (1 ed.). Vandenhoeck & Ruprecht. pp. 333–358. ISBN 978-3-525-36922-7.
- Bar-On, Tamir (2011). "Transnationalism and the French Nouvelle Droite". Patterns of Prejudice. 45 (3): 199–223. S2CID 144623367.
- Bar-On, Tamir (2012). "The French New Right's Quest for Alternative Modernity". Fascism. 1 (1): 18–52. S2CID 153968851.
- Bar-On, Tamir (2013). Rethinking the French New Right: Alternatives to Modernity. Routledge. ISBN 978-1-135-96633-1.
- Bar-On, Tamir (2014). "The French New Right: Neither Right, nor Left?". Journal for the Study of Radicalism. 8 (1): 1–44. S2CID 144612777.
- Bar-On, Tamir (2016). Where Have All The Fascists Gone?. Routledge. ISBN 978-1351873130.
- Camus, Jean-Yves (2006). "La Nouvelle droite: bilan provisoire d'une école de pensée". La Pensée. 345: 23–33. ISSN 0031-4773.
- ISBN 978-0674971530.
- Casadio, Massimiliano Capra (2014). "The New Right and Metapolitics in France and Italy". Journal for the Study of Radicalism. 8 (1): 45–86. S2CID 144052579.
- Dard, Olivier (2006). "La Nouvelle Droite et la société de consommation". Vingtième Siècle. Revue d'histoire. 91 (3): 125–135. ISSN 0294-1759.
- Duranton-Crabol, Anne-Marie (1988). "La « nouvelle droite » entre printemps et automne (1968-1986)". Vingtième Siècle. Revue d'histoire. 17 (1): 39–50. JSTOR 3768795.
- Duranton-Crabol, Anne-Marie (1988). Visages de la Nouvelle droite: le GRECE et son histoire. Presses de Sciences Po. ISBN 978-2-7246-0561-7.
- ISBN 978-88-7252-287-5.
- ISSN 1768-6520.
- ISSN 0760-5668.
- François, Stéphane (2017). "La Nouvelle Droite et le nazisme. Retour sur un débat historiographique". Revue Française d'Histoire des Idées Politiques. 46 (2): 93–115. ISSN 1266-7862.
- François, Stéphane (2021). La nouvelle droite et ses dissidences: identité, écologie et paganisme. Le Bord de l'eau. ISBN 978-2-35687-760-4.
- Griffin, Roger (2000b). "Plus ça change! The Fascist Pedigree of the Nouvelle Droite". In Arnold, Edward J. (ed.). The Development of the Radical Right in France: From Boulanger to Le Pen. Palgrave Macmillan UK. pp. 217–252. ISBN 978-0-333-98115-3.)
{{cite book}}
: CS1 maint: DOI inactive as of January 2024 (link - Keucheyan, Razmig (2017). "Alain de Benoist, du néofascisme à l'extrême droite " respectable ": Enquête sur une success story intellectuelle". Revue du Crieur. 6 (1): 128. ISSN 2428-4068.
- McAdams, A. James (2021). "Making the case for "difference": From the Nouvelle droite to the Identitarians and the new vanguardists". Contemporary Far-Right Thinkers and the Future of Liberal Democracy. Routledge. S2CID 238646228.
- Shields, James G. (2007). The Extreme Right in France: From Pétain to Le Pen. Routledge. ISBN 978-0415372008.
- Spektorowski, Alberto (2000). "The French New Right: Differentialism and the Idea of Ethnophilian Exclusionism". Polity. 33 (2): 283–303. S2CID 147323550.
- Spektorowski, Alberto (2012). "The French New Right: multiculturalism of the right and the recognition/exclusionism syndrome". Journal of Global Ethics. 8 (1): 41–61. S2CID 145665002.
- JSTOR 3770354.