The Fourth Political Theory

beyond left and right but against the center

PRAV's Editor-in-Chief speaks out on the "message" of Daria Platonova Dugina's life and death and on her book *Eschatological Optimism*.

The themes related to the movements of the inner search for Being on the part of the Being-us, i.e. of the Dasein, which has realized in itself the consciousness of the reality of Being and seeks to attain it, to experience it in itself or to welcome it through its inner openness, to transfer to it, to identify with it, or otherwise, these are multiple themes that for the most part are not clearly identifiable and often, like the air one breathes but cannot see, fail to be crystallized in a critical reflection, as they lack the reality of being an experienced induction before becoming a reflexive deduction.

Certainly, there are those who voluntarily and consciously went to war, already possessing an ideology. There are the convinced rightists (Orthodox, monarchists, imperialists). There are the leftists (Stalinists, anti-globalists). There are left-rightists — National Bolsheviks. By the way, Prigozhin articulated, in many respects, exactly the left-right discourse — justice and strength.

The appearance in the first quarter of the 19th century of Russian conservatives (the so-called “Russian party”: Shishkov, Rastopchin, Glinka, etc.) and Slavophiles especially can be represented in this diagram as an achievement of the “haughty” Eurocentric ellipse expanding its reach to the points of Focus A (Figure 2) and the first intelligible and conscious intuitions of the Russian intellectual and political elite regarding the fact that Russia is a distinctive and original culture and civilization, not just a “European country.”

The foundation of the Fourth Political Theory is Dasein, the essence of the Fourth Political Theory is the Vision of the Sacred, the profound substance of the Fourth Political Theory is the reality of the Soul.

On the eve of 2024, it is worth taking a look at the overall picture of the world and the main geopolitical trends. Overall, we are in a moment of transition from unipolarity to multipolarity. This year, multipolarity received additional structuring in BRICS-10 (Argentina, having just joined this organisation, was hastily removed from there by another globalist clown — Javier Milei).

Russian culture embarked on the path of the archeomodern from the end of the 17th century, but its first signs appeared even earlier - from the first half of this century. 

The adoption of Orthodoxy by the Grand Duke of Kiev Vladimir was the starting point of Christian historicity, which covers almost the entire history of Russia - with the exception of the Soviet period and the era of liberal reforms. This historicity itself was a complex and multidimensional process, which it would be wrong to describe as a gradual and unidirectional penetration of Byzantine Orthodox culture into the popular environment, in parallel with the displacement of pre-Christian ('pagan') ideas. Rather, we are talking about different phases of the temporal synthesis between Byzantinism and East Slavic demetriac civilisation, phases determined by the different correlation of the main structures - Byzantine ideology at the elite level and the reception of Christianity by the people as such.

It is not up to us to choose the actual time and manner in which a Radical Subject, from a human aspiration of an existential order and consequent intellectual adherence to the values and truths preached by the Fourth Political Theory, can transform and transfigure itself into a concrete metaphysical and spiritual human reality that in its essence is res of a mystical-eschatological order.

On the threshold of the jubilee congress of the World Russian People’s Council in the Kremlin, which is dedicated to the Russian World, it is necessary to address the very concept of “Russian World” in a little more detail.

Alexander Dugin discusses the emerging multipolar world, highlighting the distinctive ideological and civilisational paths of various global regions in opposition to the Western liberal paradigm.

Nevertheless, from time to time we use the combination of words, “Russian philosophy,” and we list the names of “Russian philosophers”: Skovoroda, Solovyov, Fedorov, Leontiev, Bulgakov, Berdyaev, Trubetskoy, Frank, Florensky, Shestov, Kojève, Losev. Who are they, then, and what were they up to?

In the context of global challenges, Russia is finding its unique path and national idea. One of those who is indispensable in understanding Russia’s role and place in the modern world is Alexander Dugin — a political scientist, philosopher, and ideologist of Eurasianism. 

'Magical Reflections on Russia's Defeat', which the West has begun to talk about explicitly, advising them to stop, is another name for military-political propaganda with a neat and quite appropriate appeal to anthropology. Propaganda is the magic of war. 

Heidegger himself has repeatedly asked himself the question: who is Hölderlin in the context of modern philosophy? Who is Rilke’s Angel?20 Who Nietzsche’s Zarathustra? In the same vein, we can ask ourselves: who is Martin Heidegger in his own historico-philosophical picture? 

Russia, as a pole of a multipolar world, is fighting the West in Ukraine. Many Islamic countries, influenced by Western propaganda, did not clearly understand the reasons, goals, and the very nature of this war, assuming it was a regional conflict (and there are many such in the Islamic world itself). 

In Israel and the Gaza Strip, two disasters occurred one after the other: a Hamas attack on the Jewish state — with numerous civilian casualties, including hostage-taking — and Israel’s retaliatory strikes on the Gaza Strip, far exceeding in cruelty and the number of civilian casualties, primarily women and children.

If the main tendency of Western European philosophy was only outlined in Heraclitus and Parmenides, in Plato and Aristotle its path was clearly fixed. Heidegger calls Platonism and Aristotelianism the “End of the first Beginning.”

New civilisations are on the rise, including Chinese, Islamic, Indian, African, and Latin American. Russia sees them as potential allies and partners in a genuine and equitable multipolar order, says Alexander Dugin.

For Heidegger, the history of the West is the history of Western philosophy. That is, philosophy expresses in itself the deep content of the whole historical process. At the same time, Heidegger, as well as Husserl and all Western European thinkers, identifies the fate of the West [Zapad] with the universal fate of humanity, which in its life cycle is fated to move towards the sunset [Zakat], to the “behindfalling” [za-pad] of its spiritual sun. The West is a place of sunset, where the sun “falls,” goes to sleep