A GERMAN MIND IN THE RUSSIAN ACADEME: ETHNOS & SOCIETY

Walter Devereux

This is also where some of his most useful observations are found—his discussion of potlatch, for example, the ethnic destruction of property to demonstrate power, can be very useful in understanding the tendency of certain demographics to riot as a means of demonstrating or celebrating power. Civilized societies, of course, consider such riots as counter-productive because when a fully realised narod riots, it is usually an expression of frustrated powerlessness, not a demonstration of social power. Dugin enables us to draw qualitative distinctions having nothing to do with environment or circumstance between the bread riots preceding the French Revolution and the Ferguson and Baltimore riots following the death of Black criminals in the United States or the more recent riots in places like Johannesburg. Another interesting observation is his understanding of slavery as a function that only higher civilization, the narod, is truly capable, since slavery creates irreconcilable contradictions within the structure of the ethnos. The primitive ethnos has no category for a slave, since the balance of the ethnos requires the “other” to be an absolute evil to be destroyed, while a slave is allowed to exist and remain “other” to the ethnos (he observes that the Egyptians referred to slaves as “living dead” for this reason – those who by all right should have been deprived of life but instead were kept alive to become tools for ethnic labour). The necessary connexion of slavery with complex societies and higher thought is rich fodder for Reactionary thought in particular.

ETHNOS AND SOCIETY: REVIEW

Alexander Markovics

Where right-wing liberals and conservatives preach “you can’t do anything against the progression of modernity, it’s only possible to gradually influence the process”, Alexander Dugins Ethnos and Society tells you the exact opposite: When one realizes the fact, that there are still ethnic societies around this planet in the Amazon, that the Muslim communities of the Middle East still live in the community of their narod, that in Russia and India the modern nation state is just a thin layer, then it’s obvious that the decay of modernity is just a possibility and not our destiny. If we want to continue the suicide of Europe and follow modernity to its conclusion and change nothing. But if we want to restore our tradition and ensure the existence of our people, we have to radically change our habits, morals and our way of life.

Whereas The Fourth Political Theory tells us to return to pre-modernity in order to protect our Dasein (narod), Ethnos and Society shows us how the preconditions for a return to pre-modernity work. Therefore, Ethnos and Society, is not only important to better understand the work of professor Dugin, but also in order to fight post-modernity to the last blood. If one doesn’t let oneself be scared off by the theoretical depth of this book, it’ll greatly improve one’s understanding of the current processes of globalization, decadence and the Great Replacement. This book is exactly what all the right-wing populist parties in Europe would need in order to change their policies of fake populism and realize what is really necessary to revive European identity.

THE ADVENT OF ROBOT (HISTORY AND DECISION)

Alexander Dugin

We are playing the same melody, if we`re not happy, we can`t say `stop` here, it`s impossible. We should go this route to the beginning – to the first note of this symphony. We should ask now: who is the author and began this process of urbanization, who has created trains, liberalism, democracy, progress, missile, computer, nuclear synthesis. Who is the real author? And that is essential: because it was human decision, that wasn`t kind of `natural process`. In one moment of the history we`ve decided to go that way, and now we can just slow it down or accelerate. But why we don`t ask ourselves: are we going the right direction from the beginning? Was this decision right one? We should go back to this moment, to the beginning of this melody – that is my idea. It could be too late, to wake up with robots around, perfect tax-payers, making democratic decisions, sending each other SMS messages from robot to robot... The conversation between robots is already possible, in neuro-network the special language is possible, during the conversation two computer have recently created the language without knowledge of the operator. So, they will replace us easily.

 

The Decisive Moment

Alexander Dugin

Cold war was the confrontation between two ideological camps. Now there is no more clear distinction in the field of ideology, rather between two versions of the same liberal-democracy – advanced in the case of USA and EU and delayed in the case of Russia. So we would presume that should reduce considerably the tension. But it is not the case. So we have to search the reason of growing tensions in other field than ideology. The most likely the reasons of the “new cold war” are this time geopolitical. But it is legitimate to ask the question: That it was not in reality an ideological cold war between capitalism and socialism the moment of much more broader historically context the moment of Great War of Continents.

This GWoC is the very basis of geopolitical understanding of history – Sea Power against Land Power, Eurasia against Atlantica. If we can agree on that everything becomes logical and clear. There is the everlasting battle between two types of civilizations – dynamic (progressive, merchant)  Sea civilization and static (conservative, heroic) Land civilization: Carthage against Rome, Athens against Sparta.

Introduction to NOOMAHIA.Lecture 9. Serbian Logos

1. Serbs as southern slavs. Indo-European level of Serbian identity.
2. Serbian peasantry. Slavic matriarchy (Gasparini). Piatak. Vila. Mother Friday. Lepenski Vir, Vincha cultures.
3. The factor of Thracians, Illyrians.
4. White Serbia. Serbian came to Balkan. From where? Polabian slavs. Luzhitza. Sorbs. The style of Polabian slavs – sarmatians (Scythians) Pure Turanic. Differences with sclavins (bulgarians).
5. The relations with Byzance. Orthodoxy. Katekhonic concept.
6. Nemanici. Raska as new kingdom. Saint Sava holy Athos mountain tradition. Patriarchy of Pech.
7. The Empire. Byzantine - Bulgarian, Serb, Valachia, Russia.
8. Dushan the Strong. The control over Balkans.

Introduction to NOOMAHIA. Lecture 8. Noological analysis of Modernity

1. The Modernity as paradigmatic phenomenon. The structure of Modernity is based on the denial of Tradition (Guenon, Evola, Schuon, Burkhardt, Valsan, Nasr). What Tradition destroys Modernity? The answer is clear: apollonian Logos in form of Christianity.
2. The origins of scientific world picture reveals the special philosophical tendency – atomism of Democritus and Epicurus. Later Roman Lucretius.. That was pre-socratic tendencies of Logos of Cybele in greek culture. Plato, Aristotle, Parmenides, Pythagoras and Stoia are based on Logos of Apollo and sometimes of Dionysus. Atomism and epicureanism are based on Logos of Cybele. So in Christianism Democritus and Epicurus were absent.  They have reappeared with Galliley, Newton, Gassendi, Boyl, Descartes, Hobbes.
3. The Modernity is based on refutation of Platonism and Aristotle. It is basically titanic or in Christian terms Luciferian. The Modernity refuses verticality, hierarchy, warrior values (knights ethos of Middle Age), theology as ruling paradigm, sacralization of State (modern State as profane), democracy and individualism.

Introduction to NOOMAHIA. Lecture 7. Christian Logos.

1. Noological analysis of Christianity is not dogmatic but based on typology.
2. The main structure of Christianity is heavenly patriarchy and verticality. God is Father and He is in Heaven. He is transcendent from creature so it is Logos of Apollo. Hence Platonism and Aristotelian logic in Joan Damascine and scholastics.
3. In Christology we see Dionysian features: two nature of Christ, death and resurrection, descent into the Hell, the Christ as future God and King. But it is apollonian type of dionysism – free from chtonic motives and figure, purified, patriarchal.
4. In the field of gender there is anelegyny and patriarchy: two branches of sedentary Indo-European society relation between sexes.

Syria Under Fire: First Analysis

Alexander Dugin

The US, UK, and France’s first missile airstrikes were rather improvisational and symbolic in nature.

Iranian, Russian, and Hezbollah forces were not attacked. Assad did not suffer strategically. The Syrian opposition, which expected much more, did not gain any serious advantages. Mass demonstrations in support of Assad are being held in Damascus.

Russian commentators have pointed out that France itself did not launch any missiles - all those launched were by British and American military forces.

Judging by the fact that all the missiles were launched at targets at a careful distance from the location of Russian soldiers, it seems that Mattis’ line won out in the US, as opposed to that of Bolton, who has insisted on directly attacking Iranians and Russians.

Introduction to NOOMAHIA. Lecture 6. European civilization

1. European civilization is based on the titanomachia. Its center is problem of Dionysus.
2. When we define Dionysus as Sun and male principle we interpret him in the perspective of Indo-European civilization. It is the apollonian Dionysus – Olympian one. He is the Son of God and belong to the Heaven. So Zeus promised to him his own throne. He is the King of future, of kingdom to come.
3. In its nature Dionysus can be different as in Chinese civilization. He can be neutral. But it can be as well cybelian, black double of Dionysus.
4. European cultures solve the problem of Dionysus – every culture in its own manner.
5. Greek solution: apollonian Dionysian synthesis.
6. But in Hellenism we encounter new dimension of the culture. The Hellenism is based on Platonism and iranism. Iranism is dualistic Patriarchy.

DECONSTRUCTING THE “CONTEMPORAL MOMENT”: NEW HORIZONS IN THE HISTORY OF PHILOSOPHY

Alexander Dugin

Man, as the cosmic mediator, is situated on the border between both worlds, between Tradition (above) and modernity (below). He is always straddling this border, eternally, in both the era of Tradition’s predominance, and in the periods in which modernity temporarily wins. In his eidetic, eternal dimension, man himself is this border, and the movement of his spirit, his thought, his ways and methods of philosophizing, outline the content of that which lies on either side. Through his choice of orientation, spiritual or corporeal, man constitutes the time, the epoch, the age in which he lives.

Thus, residing in the “dark age”, the Kali-Yuga, is neither a fatality, a punishment, nor something arbitrary, but the Night’s testing of the grain of eternity, of the divine center that comprises the essence of man. In other words, no matter how far away the Golden Age might be, a kernel of it remains within man as hope, as opportunity, as a fulcrum, which can always be found in refusing to unconditionally and fatalistically (or unconsciously) accept the conditions of the Iron Age. Time is an illusion. The historial is no more than a sign, a metaphor that can be deciphered in different ways and appealed to freely. We ourselves choose the time in which we live. And if man is born in the modern world and in the West’s zone of influence, this means that he is included in the profound plans of eternity, and this reflects his mission and fate. Modernity is in Tradition, and Tradition is in modernity. But in different sections of the vertical world, their proportions adjust to being polar: in Heaven (Tradition) there is only a drop of hell (the Biblical serpent that first appeared in paradise), and in hell there is a drop of Heaven. But this is enough to stretch a semantic thread of sacred history, or hiérohistoire (in Henry Corbin’s formulation) between these drops.

The Pole of the Russian Circle: Moscow’s Place in the Sacred Geography of Russia

Alexander Dugin

Questions of geography are very tightly linked to psychological archetypes. Every people, every civilization, every culture sees and understands space in its own unique way. There always exists a kind of code that serves as a distinctive trait of the national territorial myth.

Reconstructions made by modern historians of religions, sociologists, and anthropologists allow us to speak of an entire science (sacred geography) that predetermined our ancestors’ perception of the surrounding world in its spatial dimension. The norms of this sacred geography formed the foundations of epics, biographies, legends, traditions, myths, and fairy tales.

As the rational aspects of life developed, this sacred geography became part of the unconscious, thus determining deep psychic archetypes, rudimentary reactions, and the typology of slips and dreams. Having disappeared from the ancient stage, the geography of the myth passed into the sphere of subconscious reactions; however, this does not mean that it lost its hypnotic power.

There are peoples who visualize their homeland, their country, as an island. Others see it as a plain hemmed in by mountains. Still others see it as a space between two or more great rivers, or as an uninterrupted mountain range, or as a coastline, and so on and so forth. It is on the basis of this sacred geography of the homeland that an idea of the entire cosmos is formed.

Moscow as an Idea

Alexander Dugin

Moscow is not just a great city, not just a great capital, not just the symbol of a gigantic Empire. Moscow is a basic concept of theology and geopolitics.

Moscow has been called the “Third Rome” not merely as a metaphor or self-indulgent manifestation of purely national pride. Everything goes much, much deeper. Orthodoxy knows the special teaching of the “three Romes.” The first was imperial Rome before Christ, the same state on whose territory the Son of God set foot on earth. This Rome was a universal reality that united enormous spaces and manifold peoples and cultures in civilizational unity.

The Second Rome, the New Rome, was Constantinople, the capital of the Roman Empire, which had accepted the blessing of holy christening. From that point forward, the Roman Empire acquired a strictly ecclesiastical, deeply Christian meaning. The Orthodox Emperor (Basileus), as head of the Empire, was identified with the mysterious person from the Apostle Paul’s Second Epistle to the Thessalonians: the “withholder”, “katechon”, who in the end times is fated to prevent the “coming of the son of perdition.”

The coming of Christ is a central event in world history. Everything that preceded it was a presage. What followed it was the universalization of the Gospel. And, in the Orthodox conception of the world, the center of history in the Christian era was Rome, the New Rome, Constantinople and its ruler, the Orthodox Basileus.

Existential Dutch: stolen identity (letter of Dutch philosopher)

PETER VIJGEBOOM

Heidegger himself later called Sein und Zeit the most old-fashioned book ever written. We believe that in the way our economically driven political speech develops, we experience that in Dutch ‘ de wal het schip keert’ , meaning literally that the shore is the only thing that can stop the ship. We are caught up in a form of management. The thought of an Eurasian continent as a mediator between the Atlantic and the Asian might for a Dutch metaphysician be felt as the relieve of a burden. Heidegger saw his own mission in preparing European thinking for a confrontation with the East.

Bringing the geopolitical question back in the philosophical and political agendas means also the necessity of posing the question of the relation between the two. After all the question of politics is again the Schmittian question of friend or foe. When we would be so bold to identify the foe with the antichrist, Heideggers remark in the black notebooks spring to mind: ‘In relation to liberalism the antichrist is a small boy’ .

To work on a new political theory is a matter of great importance, but also a thing that requires great care. Perhaps this care, Sorge, for Heidegger in Sein und Zeit the unity of Dasein, is the driving force itself.

Introduction to NOOMAHIA. Lecture 5. Logos of Dionysus.

1. The superposition of two existential horizons creates noological field of titanomachia. The Logos of Apollo confronts the Logos of Cybele in third function – in the culture of European peasantry.
2. That is the moment of Dionysus. The vine and the wheat. Short circuit. Bachofen explains Dionysus as the form of patriarchal conquest of the matriarchal agrarian society. The Heaven becomes immanent. There is in the story of Dionysus cult the call of Dionysus. It is the moment when the bacchantes hear the distant call and fall into madness. It is the madness of the male presence.
3. Dionysus is the god of agrarian cycle. It is the god of integration of Cybele into the Indo-European existential horizon.
4. The cult of Dionysus has no special features: all symbols and rites of Dionysus are taken from the cult of Great Mother. It is called pre-dionysian rites. K.Kerenyi and Vyach. Ivanov dedicated to this aspect important studies. Pre-dionysian is Cybelian. In the cult of Dionysus there is the patriarchal interpretation of the matriarchal cult.

Introduction: The Aims and Tasks of Noomakhia

Alexander Dugin

The title of Noomakhia, which literally means “war of the mind” (Noomachy) [4] – and which can also be conceived of as “war within the mind”, “war of minds”, or even “war against the mind” – is intended to emphasize the conflictual nature of logoi structures as well as the multiplicity of noetic fields in each of which surprises, conflicts, aporias, struggles, contradictions, and opposition lie in wait for us. The field of thinking is the field of warfare [5]: thoughts wage ceaseless wars not only against phenomenality, matter, and their own reorganization into elements (whether existing or not is an open question), natural law, dispersion, non-structurality escaping the “control” of multiplicity, etc., but also against other types of thoughts, other thoughts, and the complex diversity of vertical and horizontal, noetic and noeric chains which permeate the reality of the world on different planes and different geometries. Wars between people, including even the most cruel and bloody, are but pale comparisons to the wars of the gods, titans, giants, elements, demons, and angels. And these, in turn, are but figures illustrating even more formidable and profound wars unfolding in the Mind, in the sphere of the Nous and its limits in which the Mind itself borders the zone of Madness. Thus, everything is Noomachy, even that which is bigger and came first of all – ϋπερπαντα. War, according to Heraclitus, is the father of all (πολεμος πατηρ παντων). Indeed, it is about this, the “father of all”, that Noomakhia is written.

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