Recently published by Arktos, Eurasian Mission is Dugin's most recent summation and update of his theories to appear in English. Also, it is clear that a population of 8 million in a great space encompassing more than 410 million Anglophones would jeopardize our survival as a people. He was also a friend of Claude Lévi-Strauss, the famous French anthropologist, from whom Eurasianism drew its idea of a pluralistic world. Personally, I had once considered these critiques as being essentially valid, but upon a more thorough investigation of Dugin’s writings and thought, I concluded that these critiques were based on flawed premises and assumptions. various reasons. This would be the sole preserve of the Great Spaces and the power blocs. Aleksandr Dugin, Fourth Political Theory vs Metamodernisim. ), the Traditionalist School (Evola, Guenon, Schuon, etc. Alexander Dugin (b. However, looking at the many books he has written on the subject and bearing in mind that he was the “creator of the modern Russian school of geopolitics,” it becomes clear that the focus of that theory is first and foremost geopolitics. It actually encourages the building of autonomies that include different identities, ethnicities, and religions within them. Alexander Dugin’s book is a very timely work; by which I mean it is almost exclusively a response to the twentieth century—“the century of ideology” (p. 15) — from the twenty-first. According to Eurasianist philosophy, nations should disappear and should be grouped into "Great Spaces" that would themselves be grouped in blocs. 211pp. 15 Rob Garver, “Putin Isn’t Reviving the USSR, He’s Creating a Fascist State,” The Fiscal Times, 1962) is one of the best-known writers and political commentators in post-Soviet Russia. Unlike domineering and imperialistic states, the Eurasian Union envisioned by Dugin grants a partial level of self-government to regions within a federalist system: The undoubted strategic unity in Eurasist federalism is accompanied by ethnic plurality, by the emphasis on the juridical element of the “rights of the peoples”. This interpretation can be easily revealed to be incorrect when one examines Dugin’s statements on Traditionalism and modernity more closely. In this regard, it is worth mentioning that Dugin also supports a “Third Positionist” form of socialism as well as a non-liberal form of democracy. The fact that Russia is not a part of our Western civilization is also central to Eurasianism. THE REAL DUGINAlexander Dugin is by now well-known in “Right-wing” circles of all sorts across the world—whether we are speaking of nationalists, Fascists, traditionalists, cultural or national conservatives, or New Rightists (also known as Identitarians). If one notes that Dugin occasionally makes use of Marxist thinkers, then it should not be overlooked that he places even more importance on Right-wing thinkers, who clearly form the greater influence on him; the intellectuals of the Conservative Revolution (Heidegger, Schmitt, Moeller van den Bruck, etc. Recently published by Arktos, Eurasian Mission is Dugin's most recent summation and update of his theories to appear in English. The ideas of Eurasianism have evolved into what Alexander Dugin terms Neo-Eurasianism and the Fourth Political Theory, the latter also the name of Dugin's best known book in English. After O. Spengler Alain de Benoist understood “the West” as the “decline of the West” and together with Friedrich Nietzsche and Martin Heidegger was convinced of the necessity of overcoming modernity as nihilism and “the abandonment of the world by Being (Sein)” (Seinsverlassenheit). Similarly to the previous statements which we have quoted, he asserts here that European culture has multiple ideological elements and possible pathways in its history which are different from the liberal model: “Liberal democracy and the free market theory account for only part of the European historical heritage and that there have been other options proposed and issues dealt with by great European thinkers, scientists, politicians, ideologists and artists.”. first established the theory of Eurasianism, and is thus considered the founder of the movement. This unity in fighting a common enemy can be best illustrated by Greece. 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. Unlike some Traditionalists, Dugin does not reject scientific and social progress, and thus it can also be said that he does not reject the Enlightenment in toto. Finally, one of the most recent attacks on Alexander Dugin is based on his reference to Cultural Marxist and “Leftist” philosophers, which is seen by some as an indicator that Dugin himself is sympathetic to Cultural Marxism (see Domitius Corbulo’s “Alexander Dugin’s 4th Political Theory is for the Russian Empire, not for European Ethno-Nationalists”). 86 ff.). Most of the articles that mention him and philosophy in the same breath came out in English after the 2012 publication of his Fourth Political Theory, which I co-translated. In his essay "On White Nationalism and Other Potential Allies in the Global Revolution" (Eurasian Mission p.166-171) Dugin makes it quite clear that he is not an ethnic nationalist, as many people mistakenly presented him. During an interview with the Russian Orthodox-nationalist Tsargrad TV station, anti-liberal philosopher Alexander Dugin explained the Fourth Political Theory. The Fourth Political Theory Alexander Dugin Arktos Media, 2012. Similarly to German Revolutionary Conservative and VÃ¶lkisch thinkers, Dugin has unmistakably placed the Volk or ethnos as one of the highest values of his philosophy: “The subject of this theory [the Fourth Political Theory], in its simple version, is the concept ‘narod,’ roughly, ‘Volk’ or ‘people,’ in the sense of ‘peoplehood’ and ‘peoples,’ not ‘masses’” (quoted from “The Fourth Estate: The History and Meaning of the Middle Class”). In addition to rejecting these aspects of the West, Eurasianism also rejects the hypocrisy of modern democracy, the ideology of "human rights," and consumerist materialism. Because Russia is a multicultural state, Eurasianism does not reject multiculturalism. It is Dugin’s attempt to sort through the confusion of modern political theory and establish the foundations for a political philosophy that will decisively challenge the dominant liberal paradigm. It is human right and civil society individualistic ideological dogma. 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