I agree with Brandon W. Hawk in the essence. I love the Middle Ages and I hate Modernity. For me, the Enlightenment is totally wrong, and Modern science and the broader Modern “scientific” world vision is based on a lie. I believe in God, Angels and the Holy Spirit, not in Descartes, F. Bacon, or Einstein. I think Plato and Aristotle were absolutely right and their atomist detractors absolutely wrong. I am sure that the Church Fathers are bearers of absolute truth and that Modern philosophy is the radiation of the mind of the fallen Angel – Satan. I am sure that the Apocalypse is near, and I regard liberalism and globalization as clear signs of the approaching Antichrist and End Times. I am a Traditionalist and follower of the Russian Slavophiles, of Dostoevsky, of Soloviev, of various Russian religious philosophers and monarchists. I appreciate very much the ideas of René Guénon and Julius Evola. I am absolutely in favor of Antiquity and the Middle Ages and absolutely against Modernity in all its forms. So I have an anti-Modern and anti-Western (when the Modernity and the West mean the same) worldview, and I see Modernity as the catastrophe and decline of the West. Philosophically, I agree with Heidegger that Modernity is based on the Oblivion of Being, and I call on thinking people to awaken to the new discovery of Being. I regard Artificial Intelligence as the final personification of das Man (or Gestell) and I consider it to be the Antichrist, or one of his heads.

Bannon’s return should raise concerns. It became clear during his time in the Trump campaign and then the administration that the former head of Breitbart was a key player in the mainstreaming of the alt-right in the United States. But Bannon’s reemergence is tied to the global spread of the far right in the United States and Europe. And Bannon is using a racist version of the history of the Middle Ages to justify and legitimize his vision for nationalist imperialism.

“The Swamp” is to become the new name for the globalist sect, the open society adepts, LGBT maniacs, Soros’ army, the post-humanists, and so on. Draining the Swamp is not only categorically imperative for America. It is a global challenge for all of us. Today, every people is under the rule of its own Swamp. We, all together, should start the fight against the Russian Swamp, the French Swamp, the German Swamp, and so on. We need to purge our societies of the Swamp’s influence. Instead of fighting between ourselves, let us drain it together. Swamp-drainers of the whole world unite!

These days it is hardly possible to discusses anything serious other than the astonishing victory of Donald Trump and the crushing defeat of the protege of globalism, Hillary Clinton, in the American elections. This event is so important for the entire world order, than it can be analyzed from different sides. Everything is so saturated with different meanings that you don’t know what to start with…

Trump’s ascent first and foremost puts a decisive end to the unipolar world. Trump has directly rejected US hegemony in both its mild form, which the CFR insists on, and in its harsh form, as the neocons call for. In these elections, the two main American globalist think thanks rallied around the candidacy of Clinton and collapsed. This means that the unipolar world is liquidated not only under the pressure of other countries, but from within America itself. The peoples and states of the world can finally take a deep breath. The expansion of globalism has been stopped at its very center. The new multipolar world means that the US will henceforth become one of several poles of world order, a powerful and important one, but not the only one, and more importantly one that has no claims to being exceptional. 

But Trump… He is a sensation. In fact, it is a real change from the usual display. The Republicans, as well as the Democrats, are the representatives of the US ruling elites. It is a special part of society, being quite far from the ordinary Americans. This elite considers not America, but the world, not society, but unbelievable sums of money serves not people, an abstract utopia of the world government and global financial oligarchy. The American elite is not even American. Thus, there is Donald Trump, who is tough, rough, says what he thinks, rude, emotional and, apparently, candid. The fact that he is a billionaire doesn’t matter. He is different. He is an extremely successful ordinary American. He is crude America, without gloss and the globalist elite. He is sometimes disgusting and violent, but he is what he is. It is true America.

Most likely, Donald Trump is another designed product, a virtual figure. However, it is him who makes people feel fresh and hopeful. He is trustworthy: the black peacekeeper promised to change everything, but was unable to change anything, nothing at all, and Hilary Clinton, with a quickly aging poker face, doesn’t promise to change anything, maybe Trump will be able to get America’s natural borders back.

Maybe, that redhead rude Yankee from the saloon will get back to the problems inside the country and will leave humanity alone, which is tired of American hegemony and its destructive policy of chaos, bloody rivers and color revolutions?

Trump is a leader.

Though he prefers not to dwell on it, Dugin alludes to the possibility that the attractions of the West will win out, that Putin lacks the resources or even the will to thwart liberalism.  In this regard, other Russia observers have even raised Thomas Molnar’s concept of the “counterrevolutionary hero”—an archetypal figure who is not really counterrevolutionary, and who will inevitably disappoint right-wing followers drawn to his personality and mystique.  The anxious handwringing of liberals notwithstanding, it’s conceivable that Putin may in the long run prove their best friend by letting down the very patriotic base that elevated him to power.  The legacy of Charles de Gaulle comes to mind, as does Reagan’s. Then again, liberals have put their cards on the table awfully soon, and may have backed Russia into a corner.  It would be foolish to continue appeasing Western elites who have time and again demonstrated an insatiable appetite for regime change—and whatever else one may say of Putin, he is no fool.  Hawkish rhetoric and overtly perverse policies on behalf of queer power may backfire, pushing the Russian state toward the pursuit of consciously and assertively antiliberal empire.  

While the EEU fulfills the economic, political, and symbolic goals of Eurasianism, Putin’s agenda can change without seriously affecting Dugin’s mission. He has the diversionary task of filling ideological vacuums created around the world by suspicion and skepticism regarding the United States, the European Union, and other liberal powers. Dugin’s ideology already resonates with both high intellectuals and the conspiratorial fringe. His ideas seem tailor-made to exploit continuing economic stagnation, distrust of EU bureaucracy, anxiety at the continuing influx of immigrants, and, crucially, the anxiety of those immigrants themselves, who fear the assault on their traditions that comes as a part of their resettlement in the West. Dugin is also obviously intent on maximizing the potential of his ideology through various political, intellectual, and social media networks. 

Aleksandr Dugin has come to public attention as “Putin’s Brain,” as Foreign Affairs memorably dubbed him – that is, as the ideological mastermind behind Russia’s moves towards reasserting imperial ambitions, notably with respect to Ukraine. Is this accurate, or is it just media hype? The truth is that it’s extremely difficult to judge with confidence exactly to what extent Vladimir Putin’s more aggressive policies towards, for instance, Ukraine reflect Dugin’s influence (or supposed influence) as an omnipresent publicist and behind-the-curtain advisor to aspiring czars. (The suspicion easily arises that Putin uses Dugin – lets him rant on state TV – without himself buying into the crazy worldview.) But whether Dugin really is influencing Russian policy or is simply the object of excessive hype, either way intellectuals as well as ordinary citizens in the West need to be aware of him, lest they be taken in by his pretensions as a theorist and his claimed interest in civilizational dialogue and pluralism, which functions as a rhetorical cloak. Either way, he’s dangerous.

Along with the more geopolitical aspects, the Fourth Political Theory lies at the heart of Eurasianism, and constitutes its philosophical core. Drawing its roots from France's New Right, the Third Way, the German Conservative Revolution, and thinkers as diverse as Heidegger, Boaz, Evola, and de Benoist, the Fourth Political Theory could be summed up by what Alain Soral calls "la gauche du travail et la droite des valeurs" ("the worker’s left and the moral right"). It is important to note that, just like Alain Soral, Dugin rejects ethnocentrism. The Fourth Political Theory rejects not only liberalism (capitalism), but also communism (socialism) and fascism, preferring a blend of the two non-capitalistic systems in order to prevent each one’s particular shortcomings.

Even though it believes in multipolarity, Russia is central to Eurasianism, as is the goal of creating a "European Space," encompassing both Europe and Russia. The objective is clearly to shift the balance of global power from Washington to Moscow, although Dugin denies this in an interview with Arktos published at the end of the book. 

What struck me on arriving in the US was the interest in and presence of other cultures, especially in relation to spirituality. Spiritual, New Age and occult centers (or at least bookstores) existed and seemed relatively vibrant. Religion was also far more important than in England, whether that was Christianity, Judaism, Tibetan Buddhism, or something else. There was (and of course still is) a big Chinatown, where Chinese was spoken (London’s is tiny). I practiced Kung fu in the early morning at a park in Chinatown and went for tea at a Chinese place afterward; I went to read in a French cafe that was always empty and the owners were actually French; I went to the spiritual and occult bookstores; to the museums, to Japanese events with my Japanese friends; and so on. Moving to the US, my life was steeped much more consciously in the archaic and the “Traditional” than in the much older culture of England.

Capitalism, of course, always seizes on what is different and exciting, and repackages it for the mainstream, often destroying the culture-creating roots as a consequence. But, if we leave aside this aspect, and get back to the people, America’s history is one with as much depth as anywhere else. Indeed, while Britain and Europe ape the most crass aspects of the USA, Americans often look to something more integral.

From our examination thus far, it should be obvious that there are too many misconceptions about Alexander Dugin’s thought being circulated among Right-wingers. These misconceptions are being used to dismiss the value of his work and deceive members of Right-wing groups into believing that Dugin is a subversive intellectual who must be rejected as an enemy. Many other important Right-wing intellectuals have been similarly dismissed among certain circles, due to practices of a kind of in-group gleichschaltung, closing off any thinker who is not seen as readily agreeable. It is important to overcome such tendencies and support an intellectual expansion of the Right, which is the only way to overcome the present liberal-egalitarian hegemony. People need to take a more careful and unbiased look at Dugin’s works and ideas, as with other controversial thinkers. Of course, Dugin is not without flaws and imperfections (nor is any other thinker), but these flaws can be overcome when his thought is balanced with that of other intellectuals, especially the Revolutionary Conservatives and the New Rightists.

Like Dugin, one discovers in Heidegger, whom Dugin routinely calls “the greatest thinker,” a combination of traditional philosophical interests with self-consciously modern concerns. But again, like Dugin, Heidegger was a reactionary modernist, someone who combatted modernity by underlining its defects and shallowness and by trying to prove that the modern enterprise was headed in a very bad direction. Heidegger tried to do this without returning to metaphysical assumptions that he believed belonged to a vanished past. This, too, as in the case of Dugin, is not as simple as it would first appear. There is something backward-looking in both thinkers, as the past is for them a source of creativity. This is totally different from the kind of “cultural conservative” this writer has often encountered: a tedious eccentric who manifests his “conservatism” by making himself the butt of gentle jokes. Such a person may frequent clubs where tea and crumpets are served or may introduce himself as a liturgical traditionalist with an ostentatious interest in Gothic architecture, but he is, above all, an expert at staying out of controversy that could threaten his career or social calendar.

Whatever you think of Dugin, he’s largely beside the point. What’s happening is far greater than Dugin, and it’s far too great for any one man, even a man as ambitious and capable as Dugin, to master. Much the same way that Thomas Edison deserves credit for inventing the light bulb after having laboriously tested hundreds of filaments on his way to the right material, Alexander Dugin deserves credit for inventing the phenomenon of Tradition as a global ideology in opposition to the Western elites. He clouds his works up with hundreds upon hundreds of other ideas, many of which are useless or irrelevant for ourselves, but this one idea of his is the defining idea which will define the geopolitics of the coming century.

Only a rare few in the alternative right knew Alexander Dugin before the publication and translation of his book, The Fourth Political Theory, in 2012. Suddenly, the contents of this book became the subject of lively discussion and he was hailed as “arguably the most prominent New Right thinker in the world.”  With the exception of Michael O’Meara at Counter Currents, most of the reviews were very positive or at least sympathetic.  After reading reviews, interviews, blogs, articles, and listening to some video lectures by Dugin, I decided to read The Fourth Political Theory (FPT).

Through the first pages, I was fairly impressed by Dugin’s laconic treatment of the way liberalism had created the normative conditions for a humanity predisposed toward a world government in its “glorification of total freedom and the independence of the individual from any kind of limits, including reason, identity (social, ethnic, or even gender), discipline, and so on” (18). With the “liberation” of man from any necessary, pre-ordained membership in any community or identity, and the universal morality of human rights widely accepted, few obstacles now stood in the way of a totalitarian global market.