The Fourth Political Theory

beyond left and right but against the center

I would have to say I rediscovered the Forth Political Theroy over the past few years with my return to Political Activism. For those who do not know me before the inception of New Resistance, in the 1990’s I was a highly active member of the American Front. Our brand of Third Position was unlike any Third Position at the time or any currently being espoused today. We truly were looking for an alternative beyond facisim, communism, and liberalism. We had early influences from Christian Bouchet and Alexander Dugin so it was natural that we looked to Europe and Russia for inspiration. The promotion of such ideologies breaking away from reationary norms along with symbolism and tactics from the classical Left  sped up the progress of us fighting a war on “two fronts” here at home, being called “commies” from the racial right and “nazi” from the liberalized left. So with that being said what I have seen happen since my departure in 2001 is beyond encouraging. What I have found in Professor Dugin’s work on the Forth Political Theroy, being optimistic, can see it taking foothold as an ideology to be taken seriously. As far as the U.S. is concerned nothing short of complete disaster would shake the foundation of liberal democracy.  

I personally consider Russia as a European country, of course with diverse ethnic groups. And of course it has its own culture, traditions, and identity. But every European country has its own culture and traditions. The only difference is, we Europeans are told nonstop by the Brussels propaganda that we are all somehow “the same”. The Russians have the benefit not being bombarded by that ridiculous nonsense. For me as a German, Russia should be our close friend and ally. We share a lot of interests, we share a common history of course with ups and downs – at least Moscow is closer to us than Washington. A close relationship to Russia would be in the national interest of Berlin and Moscow.

there is two Europe’s. Now the politics are not allowed except those who serve the NWO but each conservative organization considered as terrorist or neo-Nazi even its not. You know communist fear fascist or the fascist side of conservatism but who calls these organizations as terrorist one THE Government which serves the liberation of each community so 50% for each side.
“There is nothing more tragic than a failure to understand the historical moment we are currently going through; - notes Alain de Benoist – this is the moment of postmodern globalization”. The French philosopher emphasizes the significance of the issue of a new Nomos of the Earth or a way of establishing international relations. What do you think the fourth Nomos will be like? Would you agree that the new Nomos is going to be Eurasian and multipolar (transition from universum to pluriversum)? I believe in case the globalizations won you know it’s too easy to control 5 people more than 10 its real slavery anyway. The answer yes I believe in Eurasia will bring the world to multipolarity also you can add after that I believe in triple -world which atlantist west as first and Eurasia also china as third so the second and the third against first and the second united with the third in one side.

The struggle between the "two Europes" - I would say: between Europe and West - is a struggle for life or death, because the final instauration of liberal totalitarism, with the monsters created by its atheistic anthropology, by its cult of profit, by its technological prometheism, would mean to sink to the bottom of a subhuman barbarity which never existed in the world history. I don't know if Europe will find in itself the necessary energies to invert the liberal trend, nor we can see the "help from East” hypothized by René Guénon, so that I am tempted to repeat that "only a god can save us". In every case, "good Europeans" must do their duty and continue to struggle, never mind the chances of victory.

Carl Schmitt regarded the earth as a single whole and was looking for its global mission. This "whole" was formed by Schmitt in the concept of Nomos. He used the Greek word derived from the verb «nemein», which is identical to German “nehmen” - “to take”. Nomos comprises three acts of the drama: "taking", "division and distribution of the taken", "exploitation and use of the taken and distributed." According to Schmitt, Nomos of the Earth existed always. First Nomos is described as a "promised land" of ancient peoples. It is the Nomos of the ancient times and the Middle Ages. It ceased to exist after the exploration of the great oceans and the American continent. Thus began the Second Nomos, the Nomos of national sovereign states that had the Eurocentric structure. Events of the World War II led to its destruction, so that the land was divided into east and west, which were in a state of "cold war". It is not about mere geographic opposites, but a more original and profound contradistinctions. Carl Schmitt wrote: "The whole history of the planetary confrontation of East and West in its entirety is reducible to the fundamental dualism of the elements: Earth and Water, Land and Sea. What we now call the East, is a single mass of solid land: Russia, China and India - a huge piece of land, the "Middle Earth", as named by the great English geographer Sir Halford Mackinder. What we call today the West, is one of the world's oceans, hemispheres, where the Atlantic and Pacific oceans are placed. Confrontation of the sea and land powers, worlds - is the global truth that lies at the heart of explanation of civilization dualism that constantly generates a planetary stress and stimulates the whole process of history ." Thus, the birth of a third Nomos was caused by division of the world between the West and the East. However, it was destroyed with the fall of the Berlin Wall and the collapse of the Soviet Union.

I discovered the Fourth Political Theory through a dear companion of many years whom we have discussed philosophical and political matters.  This person has remained with me for many years even through dark or desperate times.

Some books change our life:  The fourth political theory is one such example.

 In my humble opinion upon evaluation I already see this major ideology taking root and precedent in the hearts and minds of our spiritual warriors who are standing against oppression.  We do not want to be slaves in western and eastern spheres from the negatively defined liberal hegemony stemming regarding such countries which support terrorism.  This has been a problem for decades. 

The current situation has been made clear by the fourth political theory and many of us are reaching out for the historic future in the spirit of Dugin and Eurasia.

The contradictory processes of de-mythologization and re-mythologization are not unknown to ancient civilizations, in which the old myths are sometimes destroyed (demythologization) and replaced with new myths (remythologization). In other words, herein are the processes of de-mythologization and re-mythologization mutually caused and interdependent processes. They do not call into question the very basis of traditional mythical community; moreover, they are maintaining it current and alive.

Myth, namely – except in special cases of extreme degradation and secularization of tradition and culture – for us, is not a fiction of primitive people, a superstition or a misunderstanding, but a very concise expression of the highest sacred truths and principles, which are “translated” to a specific language of earthly reality, to such an extent which is practically possible. The myth is sacral truth described by popular language. Where the presumptions for its understanding are disappearing, the mythical content must be discarded to let in its place another one.

So, I discovered Third-positionism, and became a supporter of national-revolutionary movements in a multipolar geopolitical order (In the Arab countries they have Baathism, Nasserism; in Latinamerica they have Peronism, Bolivarianism; and in our countries we have Eurasianism). This is also known as "international nationalism"; against chauvinism and racism but for the preservation of all identities and of all cultures. I see Eurasianism, or the Fourth Political Theory, as a contemporary way of resistance  for those of us who live “from the Canary Islands to Vladivostok”. For resistance against the plutocratic, materialistic, economicist sytem disguised as "democracy", and against american cultural imperialism.
 
The chances to become a major ideological force are now still low in my opinion (at least for westerners), because of the constant brainwashing that our society is exposed to. Consumerism, individualism, mammonism, and all kind of filth is being pumped in the brains of our people by the media on a daily basis. But the first step should be to spread the idea, to open the eyes of the people, letting them know that other ways of social organization are possible. Then, we need good leaders able to organize the people and who can stand strong and defiantly against the NWO, always defending national soveraignity, at all costs. 
 

Liberalism is, undoubtedly, a totalitarian ideology. It strives for global domination, and its rise is associated with the American planetary hegemony. Liberalism has not issued any "liberation" but a new enslavement of man, reducing the individual to an uprooted, atomized individual – to the "consumeristic", "economic animal". It is a totalitarian structure, the Society of planetary nomads with no identity, the most complete embodiment of the contemporary United States or the EU, and in the perspective of a single "world market". This is Hobbes' Leviathan, where everyone fights against everyone. The consequences of its triumph were just a disaster: the ecological destruction of the Earth, an unsustainable economy, depletion of resources, the growing poverty of a large part of humanity, brutal wars around the globe, the new slavery, the new colonialism, economic inequality so far unrecorded in history...

The Eurasianism regards Russia not as country but as civilization. So it should be compared not with European or Asiatic countries but with Europe or Islam or Hindu civilizations. The Russia-Eurasia consist of modern and pre-modern features, of European and Eastern cultures and ethnies. This particular identity should be recognized and reaffirmed in the context of the new integration project. The eurasianism deny the universality of Western civilization and the unidemensionality of the historic process (directed to the liberalism, democracy, human right, marker economy and so on). There are different cultures with different anthropologies, ontologies, values, times and spaces. The West is nothing else as hypertrophied and insolent world province with megalomania. It is abject case of the hybris. The humanity should struggle against the West in order to put its pretensions in the legitimate limits. The world province should be become what it is – the province, the historic isolated case, the choice – not universal fate, normative or the common goal.

TSIDMZ expresses exactly this sort of nostalgia both from a pessimistic point of view, meaning ‘absence’, and from a constructive point of view, meaning a new accomplishment. This new accomplishment has then to be fulfilled in our times, “In Der Maschinenzeit”. Is it possible to realize a fair, sublime, “spiritual” society in the post-atomic era? According to TSIDMZ, some possible answers are to be found in the Futurism on an artistic and cultural level, while in Socialism, on a political and social level. As a consequence, electronic music and every form of “industrial” art becomes imperative. As far as the social and the political levels are concerned, this New Man has to be a master of the machine, and not a slave or a victim to it or of it anymore. Likewise, on a cultural level the New Man needs to integrate and identify with the machine, which has to become part of this new Culture. As a result, this will create an artistic identification, which will give a new identity appropriate to the Worker, as Jünger understood it.

The Eurasianism is a very large set of ideas, attitudes, approaches and concepts, which represent a complete model of world outlook, applicable to different levels. Eurasianism also contains, along with the political component, also the purely philosophical, historic-cultural, historical, sociological and geopolitical ones.

Therefore, when we analyze Eurasianism, we must, first of all, clarify what is the subject and within what level we want to explore it. For example, if it is about the current international situation, then Eurasianism is to be associated with the theory of the multipolar world. At this level, Eurasianism proceeds from the principle that the unipolar models, where dominate the Western values, claiming also the title of universal models, are totally one-sided and unacceptable and require a radical revision. A multipolar world represents the idea that the world must have several poles and not only one, as it is, for instance, the Western pole, nor only two, as it was during the Soviet times, but a series of poles in a mutual equipoise. And namely among these poles the Eurasian one should take its place: the American, European andFar Eastpoles… Particularly this Eurasian world-view has given birth to the idea of the necessity to integrate the post-Soviet space: in order to be a pole of a multipolar world,Russiaalone is not enough.

In the last spasms of the unipolar system that shook the world, stirring the global geopolitics, emerges ever more clearly the underground and never faded conflict between telluric forces and oceanic power. In the context of the international relations, the rising conflict between the East and the Far West of the world increasingly becomes acute, while in the macrocontinental space nations and countries rediscover their own imperial natural vocation, extending their influence for the creation of specific major regional areas, to achieve greater stability and definitely afford to reappear again in the stage of international politics, coming up again even as pawns of the great global chessboard.

”The fourth political theory”, Alexander Dugin explains in his new book with this title, is a collaborative project involving also the French intellectual leader of la nouvelle droite, Alain de Benoist, with whom Dugin has apparently reestablished his former close relation. The two thinkers seem to have met for a prolonged period in Moscow to discuss the concept, and in connection with this, Dugin also published a Russian translation of a collection of essays by de Benoist, the title of which, in English, is Against Liberalism: Towards the Fourth Political Theory - a title which could be said to be simply a more precise indication of the content of Dugin’s own book.

This indicates that what we have to do with here is an attempt on the part of  Dugin and de Benoist to launch the concept of the fourth political theory as the most adequate designation of their shared philosophical and political positions. But this in turn raises the question if this is all simply a matter of renaming the New Right. If that is the case, there are, to begin with, two things that must be said about it.

I would like to begin by pointing out that this is not the first Arab Spring  – No! That there was another Arab Spring about a hundred years ago. And there is a remarkable similarity between the two Arab Springs. Both of them were engineered by the same Anglo-American Western Alliance. Both of them had the same objectives of advancing the Zionist agenda to further the cause of a Euro State of Israel which would eventually become a ruling state. In that first Arab Spring, remember - that the Ottoman Islamic Empire which has served Western Europe very faithfully while plunging a bloody knife for almost six hundred years into Eastern Europe - what the Qur’an refers to as Rum - that Ottoman Islamic Empire which had served the cause of Western Europe so faithfully for almost five, six hundred years was dismantled and in its place came pro-Western Arab rulers. For example in, in Arabia the Saudi regime came to power with her very faithful agenda of aligning themselves with the Anglo-American Alliance -the Zionist Alliance. Similarly, in other parts of the Arab world that were part of the Ottoman Empire - pro-Western rulers were all put in place. And in consequence of that first Arab Spring - Israel could be created. Had there not been that first Arab Spring - Israel could not have been created. The second Arab Spring is taking place and it’s - it’s purpose is to take the Israeli State one step further to its culmination really where… The Libyan regime was unwilling to become a client and an ally of the Anglo-American Zionist Alliance.

Traditionalism emphasizes the dualism that exists between two worlds: the world of tradition and the modern world. This dualism corresponds to two sociological categories: pre-modernity and modernity. This parallelism between traditionalism and sociology is very important and it is necessary to develop this affinity in the future.

In Paris, in 2011 I gave a lecture under the title: "René Guénon as a sociologist." René Guénon in his book "The Reign of Quantity and the Signs of the Times" used the traditional and sacred symbol of the Egg of the World. In Guénon’s perspective, the pre-modern world corresponds to the Egg of the World open on the top and closed on the bottom. The spiritual rays enter the world and so the cosmic and material things receive the sacred qualities.

Modern society corresponds to the Egg of the World closed on the top and on the bottom. It is the materialistic, atheistic, consumerist civilization. That is, the scientific, mechanical and atomistic worldview. Postmodern society corresponds to the Egg of the World open on the bottom and closed on the top. It is the demonic post-human and post-social civilization. The reality in which we live. But for now let us put aside momentarily postmodernity, despite the great interest with which we could develop this correspondence.