We read the thesis of the total mobilization in the context of Heidegger, and what do we get out of it? Exactly what Andrei was saying, that total mobilization means changing how one exists. According to Heidegger, there are two fundamental ways of existing, i.e. Dasein: inauthentic and authentic. When Dasein, that is, our human presence, the thinking presence, asks in the world what existence is and turns to its essence and comes face to face with death, because it is death that is the main existential of Dasein.
Many are beginning to realize that what is happening is in no way explained by national interest analysis, by economic trends or energy policy, by territorial disputes, or by ethnic contradictions. Virtually any expert who tries to describe what is happening in the usual terms and concepts of pre-war times looks at the least unconvincing, and more often than not, simply stupid.
The specifics of conducting this survey are to describe the opinion of the 'netizens' [Editor's note: literally, 'netizen' is the fusion of the English words net and citizen, i.e. 'network' and 'citizen', thus translatable as 'net citizen'], the 'Internet Russians'. Are there many of them? Yes, they are many. In sociological terms, Russians can be divided into two categories: 'TV Russians' and 'Internet Russians', which differ significantly in their attitudes.
Mercy is a very important phenomenon, it has no measure. If justice can be measured - an eye for an eye, a tooth for a tooth - mercy cannot be measured, because it is always something more. It is always excessive. This is, in a sense, undeserved. We speak of mercy, for example, when we spare a defeated enemy. Perhaps, from the point of view of justice, he should be punished or even executed, but we pity him, and therein lies the undeserved mercy. This is the basis of Christianity.
The first abrupt phase was marked by Russian successes: during it, Russian forces overran Sumy, Chernigov and reached Kiev from the north, arousing the fury of the West. Moscow proved its seriousness in liberating the Donbass and, with a quick escape from Crimea, established control over two more regions, Kherson and Zaporozhye, as well as part of the Kharkov region.
This is a direct reference to the Eurasian conception of Russian history. The Eurasianists were those Russian philosophers who drew attention to the fact that the destiny of Russia is, first of all, the destiny of the Russian people, who founded the power, created the culture, developed the language, but, at the same time, would be incomplete and imperfect if the other nations did not tie their destinies to the Russian people.
Today the ideology of Russia acquiring its own identity is being born in you, in the Russian Donbass. My daughter died for a great Russia at the hands of Ukrainian terrorists. Not long before, she had returned from her new territories (Daria had been to Mariupol, Kherson, Melitopol, Lugansk and Donetsk) and shared her impressions. In her lecture, she said: "Even we patriots, convinced supporters and champions of Russian Peace, ideologists and inspirers of the Russian Spring, think here in Moscow that Novorossia needs us. But in reality it does not. What can we teach Novorossia, when its sons and daughters, adults and children, have gone through such a crucible of historical trials to become a true Russian people. They are the Russian world.
The topic of censorship is not only highly topical for our society (especially in the context of the SMO), but also philosophically fundamental. Contemporary Western culture increasingly resorts to censorship, despite trying to present liberalism as the abolition of all censorship criteria. In reality, what is censorship if not the most radical form of censoring any idea, image, doctrine, work or thought that does not fit into the narrow and increasingly exclusivist dogma of the 'open society'?
Rusland heeft zijn paradigma veranderd van realisme naar de theorie van een multipolaire wereld, heeft het liberalisme in al zijn vormen rechtstreeks verworpen en heeft de moderne westerse beschaving rechtstreeks uitgedaagd, door haar openlijk het recht te ontzeggen om universeel te zijn.
Russia has changed its paradigm from realism to the Theory of a Multipolar World, has directly rejected liberalism in all its forms, and has directly challenged modern Western civilization, openly denying it the right to be universal.
In the next part of our 'ABC of traditional values' we will talk about the letter 'I' - historical memory and intergenerational continuity. What is more important than this traditional value if we want to achieve all the others? After all, if we lose our historical memory, if we become like the one who does not remember his kinship, then, in general, it will not matter what we have planned before.
One of the most popular and debated arguments is the West's theft of Russia's foreign reserves and, consequently, the blaming of the liberal bloc government for placing them. I am far from a supporter of liberalism, in fact I am an irreconcilable opponent of it, but it is still worth getting to the bottom of the myths and propaganda.
We present the third part of a new project by the Russian TV channel Tsargrad, 'The ABC of Traditional Values', a series of talks by three Russian thinkers: Konstantin Malofeev, Alexander Dugin and Protopriest Andrei Tkachev. Today's talk examines one of the most important spiritual and moral values from the list of 'Fundamentals of State Policy' approved by Presidential Decree 809. We are talking about patriotism, citizenship, service to the Fatherland and responsibility for its destiny.
In the final part of his study, Russian philosopher Alexander Dugin draws disappointing conclusions about the state of modern society in the West and Russia's chances of salvation based on a substantive analysis of human nature.
I have noticed that certain registers of understanding are rapidly disappearing in society. It is as if the spectrum of waves on which people communicate - references, quotations, examples, the minimum obvious set of references, including rhetorical figures, references to seemingly obvious cascades of knowledge (in history, culture, art, science, philosophy, politics) - is constantly and irreversibly shrinking.