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.
It is wonderful that Africa remembers its friendship with Russia and does not abandon it even in the current difficult circumstances. But in history and politics, the friendship of nations has not only emotional, but also geopolitical, ideological and economic grounds.
The Fourth Political Theory (and Eurasianism as its geopolitical - geocultural field of application) is not another ideology, nor an ideological synthesis on the existing ideologies of modernity, such as, for example, National-Bolshevism. This would imply that it is nothing but another subjectivity of Modern rationalism. The Fourth Political Theory is a broader political thesis-expression belonging to a deeper layer of political philosophy, as Professor Dugin described it very graphically in the book “Political Platonism”.
Today I would like to share my views on the metaphysics of war and the philosophical comprehension of what is happening. Without such comprehension, we will not be able to grasp the full depth of the current confrontation. It goes without saying that I am carefully watching the information space, commenting on it live. However, today I would like to have a look at the current events from a philosophical perspective.
Here we can draw a parallel with the biblical subject of the appearance of the snake in the earthly paradise. It would seem that heaven, Adam, and Eve abide in bliss and abundance; but even in this beautiful and fresh world, forces of coming misfortunes already make themselves known. And even before then, even at the dawn of Creation, when order is first being created and all creatures are close to God, the first of the Angels, of the entities of light, of the ministering spirits, rebels and is overthrown into the abyss with his supporters. From this abyss he later percolates into the earthly paradise. And at the end of times his power will be extended over the world, over the cosmos. But the devil, evil, the presage of the end, appears already in the first pages of the sacred history of the World. In a cloudless, happy heaven his supple body twines around the forbidden tree of the knowledge of good and evil and tempts Eve to try the fruits. Likewise, within the first Beginning, in the situation of the highest tension of spiritual forces and the "heavenly" primordial philosophizing, the great pre-Socratic jump, when philosophy, becoming ontology, still hesitates in indecision [over] how to interpret the being of beings, the end is already drawing near. This "first end" is an end within the first Beginning. Heidegger never regarded this end disdainfully, lightly, arrogantly, contemptuously. He honoured it and was delighted by it, because it was indeed something great. Even in error and delusion there is sometimes scale and scope worthy of veneration.
Alexander Dugin’s The Theory of a Multipolar World is a cheerful and optimistic view of a future in which humanity will reach its highest development. However, it will not be the uniform humanity pictured by the globalizing and leveling schemers and manipulators. Instead, old artificial borders will be dissolved and new natural divisions installed. Mankind will blossom in its manifold manifestations, namely the distinct civilizations and the ethnoses that breathe their souls into them. Drawing from a variety of philosophies from both the Right and Left, Dugin maps out the immediate goals and ultimate vision of this theory, and what is required to implement it.
The anti-imperialist struggle, in political contemporaneity, possesses a radically third-worldly, patriotic, anti-systemic and multipolar characteristic.
The political blocks underlying the current conflicts do not consist of all those old ideological blocks which used to dispute hegemony during the Second World War and, subsequently, during the Cold War anymore. Said in a different way, politics in concrete, today, is not expressed anymore through a tri-partition between American liberalism, Soviet communism and Italo-German fascism, and much less between a dual division between a capitalist block and a socialist block.
In the last two months of 2020, we have participated in several collaborative instances with intellectuals and activists from the anti-imperialist struggle around the world. On November the 19th, as a representative of the Circle, I exposed in the international conference “Multipolar Alternative for Latin America: Geopolitics, Ideology and Culture” (Alternativa Multipolar para América Latina: La Geopolítica, La Ideología, La Cultura). In such occasion, and exposing the topics which I already had addressed in my text: “The Fourth Political Theory or a Thinking for Latin America”, I was able to appreciate many good lectures such as the ones from Vicente Quintero (Venezuela), Pavel Grass (Brazil), Nino Pagliccia (Canada/Venezuela), Valerii Korovin (Russia) among many others, and coinciding with them in many viewpoints. Professor Alexander Dugin’s lecture standed out in which he made the unmissable invitation to the peoples of Our America in order to address its problematiques from the Fourth Political Theory (4PT), this time making a proposal to think a new kind of Socialism, which would distinguish itself from the older one and also from the liberal left (“liberal-bolsheviks” as they are being called with some sarcasm).
ow we can easily observe that global world order is in decay. Globalism is collapsing. We see, for example, a real agony in the Unites States. The threat of President Trump — who is much more moderated in regards to the global liberal agenda — is experienced by globalists as something fatal, something existential. Globalists are trying to destroy the United States in order to promote their candidate, to save their agenda at any price.
The Great Awakening is a flash of consciousness at the threshold of the Singularity. It is the last opportunity to make an alternative decision about the content and direction of the future. The complete replacement of human beings with new entities, new divinities, cannot simply be imposed by force from above. The elites must seduce humanity, obtain from it - albeit vaguely - some consent. The Great Awakening calls for a decisive “No”!
This is not yet the end of the war, not even the war itself. Moreover, it has not yet begun. But it is the possibility of such a beginning. A New Beginning in the History of Man.
o we need to organize this Great Awakening by not only basing it on one dogma. Next step, different identities, and we need to find a place for them. This eschatology of the Great Awakening we find in Christian tradition. We find some special figures for that second return of Christ for an apocalyptic fight against the Antichrist. The same in the Shia tradition of Islam, the same in the Sunni tradition of Islam, and there is the Indian tradition of Kali Yuga, the narrative about the end of Kali Yuga and the fight of the Tenth Avatar against the Demon of Perverted Time.
The United States is the world's leading power. What happens there concerns all of humanity. The victory of Joe Biden and the "Great Reset" architects behind him means that the world has entered a new phase. The globalists are determined to see through what they have consistently failed to do over the past two decades. First 9/11, then Putin, then China under Xi Jinping, then Iran, then Turkey, then Trump. And if the failures continue, globalism risks finally collapsing. The "Great Reset" should come now or never. And many liberalist-oriented elites in various countries — both in the West and in the East (including Russia, of course) – will be mobilized by globalism to take an active part in the "Great Reset" project. This means that both an external and an internal front is being opened against the supporters of multipolarity, sovereignty and a polycentric world order. And here start the external pressure from democratic Washington and the NATO under its control and the internal sabotage of the fifth column and liberal elites within the administrative structures of states.
Order and Chaos are fundamental structures and constitute a pivotal nexus of reality as a whole. These concepts can thus be understood as consistent poles of the basic dynamic that characterizes and produces life, movement and relation themselves: without the connection between Order (the fixed, constant коород, that ensures the ontological and epistemic stability of the Unus Mundus) and Chaos (the pre-formal energetic dimension from which everything derives and toward which everything comes back, in a dynamic, dialectical and polemological process) nothing could be properly understood — and even before that, nothing could appear in the domain of visibility, in the reign of the “clearing”, the Lichtung, to adopt Heideggerian language (Di Somma, 2017; Chai, 2014). As can be seen, Order and Chaos have a significant religious, symbolic and metaphysical core, which originally connotes these concepts through their cosmogonical and theological origin which is later acquired, discussed and embodied within philosophical speculation.
The New Beginning requires a complete renovation of all the structures and disciplines of thought which have developed since the first one, even, as Heidegger pursued, what it means to Think.
This brings us to the third thesis, which is that, following both Heidegger and the Traditionalists, for the New Beginning we have much to learn from returning to the source, from before the End of the First Beginning to which Philosophy owes its course.
Dear colleagues! We are glad to invite thinkers from all over the world interested in phenomenology, Heidegger, Plato, Post-Modernism, traditionalism, structuralism, anthropology and related subjects as also all unindifferent followers to the philosophical conference “Wozu Philosophen in dürftiger Zeit”? (What are philosophers for in a destitute time?) which will take place on Saturday 19 December at 20:00 Moscow time in Zoom (see timing for different hour zones below).