Global

THE FOURTH POLITICAL THEORY AND THE PROBLEM OF THE DEVIL

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.

The Metaphysical Roots of Political Ideologies

Characteristic of “servants of Magical Matter” is pure agnosticism, i.e., a third way between Gnosis and Faith. The agnosticism of mystical materialism is conditioned by the inadmissibility of the subject questioning knowledge, since the subject, as part and parcel of the cosmos, is merely one of the facts of this cosmos and nothing more, thus the subject’s reflective capacity (its mind) cannot add or subtract anything from the flow of the cosmos. In this view, knowledge is identical with cosmic fact, but insofar as the cosmos is in motion, knowledge is identified with practice, i.e., it is simply discarded. In other words, agnosticism is the result of the absence of the pair of “knower” and “known” which is necessary for knowledge itself. For the proponents of Magical Matter, the absolute surface of the world coincides with its absolute depth. Here it would be interesting to recall Nietzsche’s aphorism regarding how “a woman needs to find depth in her superficiality.” Such an analogy is no accident, since the ideology of Magical Matter bears an openly gyneocratic, matriarchal character, in some sense being a projection of the female subconscious closed to itself.

POST-ANTHROPOLOGY

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.

Fourth Political Theory: shortest presentation

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.

Counter-Hegemony in the Theory of the Multipolar World

The classical realists use the term “hegemony” in a relative sense and understand it as the “actual and substantial superiority of the potential power of any state over the potential of another one, often neighboring countries.” Hegemony might be understood as a regional phenomenon, as the determination of whether one or another political entity is considered a “hegemon” depends on scale. Thucydides introduced the term itself when he spoke of Athens and Sparta as the hegemons of the Peloponnesian War, and classical realism employs this term in the same way to this day. Such an understanding of hegemony can be described as “strategic” or “relative.”

In neo-realism, “hegemony” is understood in a global (structural) context. The main difference from classical realism lies in that “hegemony” cannot be regarded as a regional phenomenon. It is always a global one. The neorealism of K. Waltz, for example, insists that the balance of two hegemons (in a bipolar world) is the optimal structure of power balance on a world scale. R. Gilpin believes that hegemony can be combined only with unipolarity, i.e., it is possible for only a single hegemon to exist, this function today being played by the USA.

Eurasia: A Special Worldview

The West believes that only its path of development, only its logic, and only its values are universal and common to all of mankind, and that all other peoples have simply not yet understood this. This means that the West, albeit temporarily (until they understand this), can and is even obliged to rule others. With such a blatant agenda, the West has in practice managed to colonize the East. This is no easy feat, but it managed to. But the West faltered in the face of Russia, Eurasia. We, Russians, opposed the West with something that stopped it in its tracks. It repeatedly tried to take us by force and ruse, but we held on. The East fell, but we didn’t. And we are holding out to this day. This is Eurasia as an idea.

Eurasia means not succumbing to the West’s claims to universality, rejecting its hegemony, and insisting that no one has a monopoly on truth, especially not the West. Eurasia is the possibility for peoples and civilizations to follow their own path and, if the logic of the path demands such, not only a non-Western one, but even an anti-Western path. This is Eurasia. This idea was understood by the first Eurasianists, Trubetzkoy, Savitsky, and Alekseev in the 1920’s. We too understand it. And Vladimir Putin understands it, since there is no other meaning of Eurasia.

Modern Populism

The people as a political concept is appearing today in opposition to liberalism. The liberals are hollering about a fascist or communist-fascist threat, and they are incapable of understanding the essence of the populist moment, which they interpret through old clichés. Hence why they are losing. Hence why they are doomed.

And yet both left and right are unanimous in thinking that this is only a moment, a limited period of time, a kind of quantum in historical movement. Probably no one can say whether the People and consequently populism is a system, program, strategy, or merely a temporary correction on the path of liberal globalization. The globalists had their moment in the early ’90’s – the unipolar moment. They ruined everything they could over thirty years, turning globalization and the unipolar world into a hideous caricature. The reformers in Russia in the ’90’s did the same with democracy. Now a different moment is arriving. The people is appearing on the stage of world history. This is a chance, a risk, a responsibility, and a challenge. But it is our moment. Not utilizing it would be a real crime. 

Yes, that’s right, not taking advantage of such a populist moment would be foolish and even criminal. But is there such a crime that we have not yet committed? Alas, everything rests on our shoulders. Nevertheless, this is a wonderful, open opportunity for a true alternative, a Russian alternative.

4TH POLITICAL THEORY AND POST-LIBERALISM

In order to escape this coded field of coded thinking, we need to deconstruct all of modernity. If we transcend the borders of modernity, we see a different society, a different notion of man, a different view of the world, a different notion of politics and the state. First of all, we finish the Cartesian subject and see something else. Let’s search for what there is in this other world. In sociology, this is called the transition from modern society to traditional society. The notions of tradition, religion, and pre-modernity already offer us an undoubtedly broader spectrum of alternatives. If we reject the laws of modernity such as progress, development, equality, justice, freedom, nationalism, and all of this legacy of the three centuries of philosophy and political history, then there is a choice. And it is in fact very broad in the least. This is what I have been saying. This is traditional society.

One of the first, simplest movements in the direction of the Fourth Political Theory is the global rehabilitation of Tradition, the sacred, the religious, the caste-related, if you prefer, the hierarchical, and not equality, justice, or freedom. Everything that we reject together with modernity and everything that we completely rework…

Traps and dead ends of the new nationalism

Elite of Fourth Way will collide with demagogues and hysterical "leaders", that a wave of new nationalism inevitably will bring to the front as the foam on the surface of fermenting sea. And the battle begins now. It would be better that neo-nationalist monster would be strangled in the cradle. But it is about to appear.

Therefore, now - after Trump's great succes - is relevant as never before the general plan for fundamental conservatives and traditionalists all over the world - at least of America, Europe, Russia, Iran, Turkey and the rest of Eurasia (and the others who will join us). We need a common front aimed not only at the rest of the Liberals (finish to drain liberal Swamp is technical task now), but as well to prevent and neutralize new nationalism.

We need to return to the Being, to the Logos, to the foundamental- ontology (of Heidegger), to the Sacred, to the New Middle Ages - and thus to the Empire, religion, and the institutions of traditional society (hierarchy, cult, domination of spirit over matter and so on). All content of Modernity - is Satanism and degeneration. Nothing is worth, everything is to be cleansed off. The Modernity is absolutely wrong -- science, values, philosophy, art, society, modes, patterns, "truths", understanding of Being, time and space. All is dead with Modernity. So it should end. We are going to end it.

COUNTER-HEGEMONY IN THE THEORY OF THE MULTIPOLAR WORLD

Although the concept of hegemony in Critical Theory is based on Antonio Gramsci’s theory, it is necessary to distinguish this concept’s position on Gramscianism and neo-Gramscianism from how it is understood in the realist and neo-realist schools of IR.

The classical realists use the term “hegemony” in a relative sense and understand it as the “actual and substantial superiority of the potential power of any state over the potential of another one, often neighboring countries.” Hegemony might be understood as a regional phenomenon, as the determination of whether one or another political entity is considered a “hegemon” depends on scale. Thucydides introduced the term itself when he spoke of Athens and Sparta as the hegemons of the Peloponnesian War, and classical realism employs this term in the same way to this day. Such an understanding of hegemony can be described as “strategic” or “relative.”

In neo-realism, “hegemony” is understood in a global (structural) context. The main difference from classical realism lies in that “hegemony” cannot be regarded as a regional phenomenon. It is always a global one. The neorealism of K. Waltz, for example, insists that the balance of two hegemons (in a bipolar world) is the optimal structure of power balance on a world scale[ii]. R. Gilpin believes that hegemony can be combined only with unipolarity, i.e., it is possible for only a single hegemon to exist, this function today being played by the USA.

In both cases, the realists comprehend hegemony as a means of potential correlation between the potentials of different state powers. 

Gramsci's understanding of hegemony is completely different and finds itself in a completely opposite theoretical field. To avoid the misuse of this term in IR, and especially in the TMW, it is necessary to pay attention to Gramsci’s political theory, the context of which is regarded as a major priority in Critical Theory and TMW. Moreover, such an analysis will allows us to more clearly see the conceptual gap between Critical Theory and TMW.

THE NATION-STATE AND THE MULTIPOLAR WORLD

One of the most important points of the Theory of Multipolarity refers to the nation-state. The sovereignty of this structure has already been challenged during the period of ideological support for the two blocs (the “Cold War”) and, in the period of globalization, the issue acquired a much sharper relevance. We see the theorists of globalization also talk about the complete exhaustion of the “nation-states” and about the necessity of transferring them to the “World Government” (F. Fukuyama, before), or about the belief that nation-states have not yet completed their mission and must continue existing for a longer time with the purpose of better preparing their citizens for integration into the “Global Society” (F. Fukuyama, later).

THE GREAT METAPHYSICAL PROBLEM AND TRADITION

Within the Abrahamic line religions there is a kind of hierarchy that allows you to distribute them according to the criteria of immanentism and transcendentalism.

The religion, which can be called a religion par excellence, is, of course, Judaism. And especially, the form of Judaism, which developed after the arrival of Jesus Christ, after Judaism rejected not only the person and mission of Jesus, but the principle of the immanent God, Emmanuel (which in Hebrew means "God with us"). The abyss between the Creator and the creation in Judaism is maximal, and generally the concept of creation itself, "creationism", is of Jewish origin. Judaism embodies abrahamic apophaticism and carried up to its logical extreme.

Philosophy of politics (1)

Although there is a philosophy that free from politics occupies itself with non-political questions, in fact, in one way or another, even such a free, non-political philosophy is connected, in one way or another, with politics, inasmuch as philosophy and politics have a common root. For this reason, if philosophy considers aesthetic questions, historical questions, cultural questions, and says nothing about politics, this nevertheless does not mean that it is a completely separate phenomenon. Any philosophy at all, even the most abstract, has a political dimension, in some cases explicitly. In the case of Solon, as in the case of the ancient Greek Pre-Socratics and Wise Men, and as in the case of Plato and Aristotle, this is an explicit dimension of philosophy. But there is also an implicit political dimension of philosophy, when philosophy says nothing about politics, but the very fact of the presence of a philosophical paradigm of one or another already carries in itself the possibility of a political dimension. In one case it is only explicit, open, and manifest; in the other, it is implicit, contained.

Heideggerian and apocalyptical thinker

Are you an apocalyptic thinker? In what sense?

Yes, I am apocalyptical thinker, because I see time as Revelation and the Endtime as the integrity of the Revelation. The beginning of time is already the end, because it installs finitude and limit in life, with life and as life. So time is apocalyptic in itself. Not only because it flows in the direction of death, but also because the end and Revelation are the real and only nature of time. Time reveals being, hiding it. When time reveals more than it hides, it ends. If it hides more than it reveals, it lasts. Religion is orthodoxy in the sense I have explained before. I am with Heidegger in the truth and in seeking the truth. I am a religious man in definition of the directions that should lead to the truth. Christianity (at least Orthodox Christianity) and Heidegger in my personal existence and thought are fully compatible.

Satan and the problem of Precedence

The words that became the title of this lecture appeared in my consciousness as something in themselves. Not so much the idea as the formula: Satan and the problem of antecedent. It seems to me that this should be anything but a simple statement of something long known, is understandable. Many things in the process of preparing this lecture, I myself have been not completely clear. I hope that in the process of narration (from my side, with your – in the process of listening, that is, complicity) but there is a lot I can find out. Some things, so to speak, hanging in the air, and perhaps they will be formulated in the here and now. New The University (unlike the old) suggests spontaneous cognition, spontaneous epistemological grasp certain things, not specified initially. The main thing may (and should!) born at the time of presentation, in the process of focusing on certain aspects of a given topic.

Pages