The Fourth Political Theory

beyond left and right but against the center

Unlike Dugin, for Freedland there is only one truth in the world, which cannot be questioned at all. The British journalist completely ignores the so-called autonomy of the political, such as the fact that politics is not based on rationality, but on irrationality. As we learn from the German jurist Carl Schmitt, politics means acting to defend or impose a particular type of collective existence, beyond what is morally right or wrong and what is objectively true or false. Freedland is very surprised by the actual trend towards a «deeper and more bitter partisanship», but this fact only means that what is happening in countries like his own it’s simply the return of politics in contexts from which it was almost gone. Politics divides people into different groups, which are aggregated around a particular “speech”, or a particular “narration”, or, as Dugin teaches us, around a particular “truth”. To Trump’s supporters (like those of any other political leader) doesn’t matter if what their leader says is true or false; they only identify themselves in him and in his political view. So politicians like Trump are neither “engaging in post-truth politics” nor lying, but they are only making politics. Furthermore, Freedland should understand that in  politics there are indeed no  referees, but only players.  In fact, there are referees only when there is someone who commands on all the others and who has the monopoly of the truth.

Christianity is that tradition whose metaphysical dimension has been studied least of all. This is quite a paradox since one would think that such a deep study of Christianity, the religion of the West, would attract all those interested in metaphysics and who, following Guénon, are trying to make sense of the most profound aspects of Tradition. Nevertheless, the disputes surrounding Christianity in Traditionalist circles are, as a rule, limited to fairly secondary, practical issues regarding the virtual initiation of the sacraments, the absence of an idea of cyclical time, etc. In all of this, one can see a tacit consensus among Traditionalists that Christianity is nothing more than a reduced, incomplete tradition whose esotericism has been practically lost, and whose metaphysical content cannot be detached from the dense veil of exoteric scholastic theology and the hazy subjective intuitions of mystics. All attempts to identify any consistency between the basic principles of Christianity and the conceptual categories of other, more metaphysically developed traditions (primarily Hinduism) have yielded rather poor results and have been based on strained interpretations and biased urges to arrive at any cost at conclusions which match Guénon’s own ideas.

Orthodoxy, for its part, despite having preserved ontological and metaphysical wholeness, from a certain time onward could no longer assert its metaphysical content (i.e., actual Christian metaphysics) in clear categories. Shortly after the “Palamite disputes” when Orthodox esotericism experienced its last dazzling rise in history, this line was somewhat marginalized and “frozen”, as priority was given to the exoteric sides of the Church. In the late 19th and early 20th centuries, many Russian theologians and even secular philosophers, intuitively surmising the special metaphysical nature of Orthodoxy, attempted to formulate certain principles for reviving the forgotten dimension of this tradition. However, most of these attempts did not yield serious results since none of them were familiar with the works of Guénon. Hence why only now, in our opinion, is it possible to acquire adequate knowledge of the most important proportions of the structure of fully-fledged metaphysics.

Now I am approaching the end of my Magnum Opus Noomahia. It should consist of 20 big volumes dedicated to different civilisations. 18 are already finished and published. That is most important for me because it is a sort of Encyclopaedia of Multipolar World or else  Anti-Encyclopaedia of Enlightenment, or Counter-Modern Encyclopaedia deconstructing the eurocentrism and Western Modernity and affirming the right of the people to create their own civilisations basing on their own values. It is the plan for global radical revolution against the Modern World, globalism and the domination of the West. But at the same time it is defence of the deep - Premodern — european identity destroyed by the capitalism, liberalism and anglo-saxon ideological dictatorship.

My life is the proof that ideas do matter. More than anything else in the life. More than life itself.

I will fight for my ideas and for the revival of deep Russian identity till the end. And we will see who will laugh the last. So I strongly believe in the final Eurasian laugh over the smoking ruins of the present world that should end.

The most important point is that 4PT is based on the fact that the choice of paradigm is not within the three political ideologies (the Logos of the Great Mother), but within the three Logoi of the political philosophies of the Father (Platonism), the Son (Aristotelianism), and the Mother (materialism). This is a free choice in which modernity is nothing more than one option, and far from all.

The political philosophies of the Father and the Son (or their alliance) are objects of free choice. This is a task, not a given. It appears that we ended up in modernity because we forgot that the political philosophy of the Father and the political philosophy of the Son need to be constantly affirmed anew with each new generation and new person. We took them for something guaranteed, something taken for granted.

As soon as even a vertically-oriented political system becomes inertia or something ready-made and given, then it begins to fall, to collapse. If instead of as a free establishment we take the monarchical, imperial, traditional, and caste vertical to be a fact, something given, and once we no longer re-affirm such at each stage, then sooner or later we will fall into the dustbin of modernity and its last logical accord - the political philosophy of the Mother.

A concrete (phenomenal) society always consists of two parts - the aboveground and underground. The aboveground part is what we normally term “society", meaning a sphere of rational activity where logos (λόγος) prevails. This is the domain of the “diurnal". The underground part is the dark, underwater island of the collective unconscious, the region of the social night (the “nocturne”), where myth (μύθος) rules.

For some time, progressivist science believed that these two parts were situated in diachronic order. In ancient times (and among “primitive” peoples, the unfortunate “residue” of ancient times), myth was predominant. But the progress of civilization gradually supplanted the mythological order and replaced it with an order based on logos. The community, or Gemeinschaft, is superseded by society, or Gesellschaft (F. Tönnies). But this optimistic exaltation did not last long. Whereas blind faith in purported progress reigned almost unquestionably in 18th-19th century Western Europe, the subconscious, where the eternal and unchanging laws of myth predominate, was discovered by the beginning of the 20th century.

The problem is where can we find the fulcrum? The Modernity and Post-Modernity - precisely by means of Third Totalitarianism (this time liberal one) - have destroyed already the humanity and replaced it by the assembly of individuals (human rights doctrine). Refusing normative subject of all-pervading liberalism (individual and - in the near future - post-human species) we are in the void because liberalism doesn’t accept institutionally (!) any form of non-individual onthology and anthropology. And the pre-modern version of subject, of human nature are considered to be obsolete and miserable – in the extreme case criminal. If we insist nevertheless they will qualify as the residui and treat us in the same manner as in the first stage of Enlightenment - simply killing us as Jacobins and bolsheviks killed the Christians priests and princes. May be it is an option for certain men and women. The way of martyrdom is great path.
But there is other solution. Not being able to certify our own existence in the conceptual field of totalitarian liberalism we can make appeal to Heideger's concept of Dasein. When the concept of human being is obligatory fake and the liberal totalitarian culture splits the human figure more and more depriving it of any order or unity as well as of any collective identity (more than that --depriving it of any identity at all) Dasein nevertheless is here - it is always here or rather t/here. It is here - existing in authentic or inauthentic way, but it is here! So 4PT invites to take Dasein as the axial fulcrum when everything else is missing. The return to the Tradition and to the Eternity can be accomplished neither by individual nor by class or nation. Dasein is the ontological root of the human being, the nucleus of Being. Dasein can be put in the wrong way of functioning but still it is present. So it is our final argument and the main feature of 4PT. Fourth Political theory is existential. And starting from Dasein we can make the eschatological leap to the Tradition. Else we would lack the foothold. Traditionalism is to be existential otherwise it will be but one simulacrum more.