The Fourth Political Theory

beyond left and right but against the center

Counter-hegemony is the major aspect of the Theory of Multi-polar World. It originally appeared in the context of the critical theory of International Relations (IR). This concept undergoes certain semantic transformations in the transition from the critical theory of International Relations to the Theory of Multi-polar World (TMW). Those transformations should be considered in more details. In this case, we need to recall the basic principles of the hegemony theory in the framework of the critical theory.

Alexander Dugin, a youngish, stylish, slim, neat, hip and bearded don at the Moscow U, is a cult figure at his homeland; people throng to his lectures; his plentiful books cover a vast spectre of subjects from pop culture to metaphysics, from philosophy to theology, from international affairs to domestic politics. He is fluent in many languages, a voracious reader, and he made the Russians aware of many less known Western thinkers. He is ready to wade deepest waters of mystical and heterodox thought with mind-boggling courage. He thrives on controversies; adored and hated, but never boring.

He is a scholar and a practitioner of Mysticism, akin to Mirchea Eliade and Guenon; a church-going adherent of traditionalist Orthodoxy; an ardent student of conspiracy theories from Templers and the Holy Grail to Herman Wirth’s Arctogaia; he is a master of tools sharpened by Jean Baudrillard and Guy Debord; but first and foremost, he is a dedicated fighter for liberation of mankind from the vise of liberal tyranny in American-dominated New World Order, or even from Maya, the post-modernist post-liberal virtuality - by political means.

Almost a century has passed since Guénon began to write his criticism of modernism and modern Western civilization. Since then the epidemic of modernism has spread much more globally and affected much more deeply than then the great non-Western civilizations such as the Islamic, Hindu and Far Eastern. Your question, therefore, can be asked about all civilizations and not only the West. Nevertheless, tradition has been better preserved in those civilizations than in the West where modernism was born and grew before it spread elsewhere. This is especially true of the intellectual and spiritual dimensions of these non-Western traditions with the help of which Guénon hoped a new traditional intellectual elite could be created in the West, something which in fact has taken place to some extent. As to whether Western civilization can avoid decay and destruction by returning to its traditional roots, such an event seems ever more unlikely on a civilizational scale, but return to tradition remains an accessible path for individuals in the West and many have chosen to pursue this path.

Guénon also spoke of the possibility of a “redressement” and who is to say that such an event is no longer possible no matter how unlikely it seems. As the Bible states, “With God all things are possible.” My own understanding is that a golden kernel is now forming while the petals of the “flower of civilization” are falling apart and that this kernel will serve as the seed for the next historical and cosmic cycle.

From the point of view of geopolitics, Turkey belongs to the "coastal zone", and therefore, the geopolitical theorem of Turkish policy on a global scale is solved through the balance and confrontation between the two orientations - Atlanticist and Eurasian. Since the days of Kemal Ataturk, Turkey has a strong national consciousness, perceives its statehood as a colossal, almost absolute value, and tends to play a strong and independent part in the regional context.

Modern Turkey was born in a bloody battle on the Bosphorus against the British. Kemal Ataturk builds «young Turkey» on the basis of hard confrontation with the Anglo-Saxon project. In other words, the Eurasian choice lies in the foundation of the modern Turkish state, where anti-English momentum begins its modern history. The geopolitical line of Ataturk is clear: Turkey does not intend to be atlanticist colony: it's a free and fundamental choice of father-founder of the Turkish state. And this choice is Eurasian geopolitically.

There are different tendencies in the new generation of revolutionary, non-conformist movements in Europe (on the Right as well as the Left), and some of them have been successful in attaining high political positions in their respective countries. The crisis of the West will grow broader and deeper every day, so we should expect an increase in the power and influence of our own Eurasianist resistance movement against the present global order, which is a dictatorship by the worst elements of the Western societies.

Those from either the Right or the Left who refuse American hegemony, ultra-liberalism, strategic Atlanticism, the domination of oligarchic and cosmopolitan financial elites, individualistic anthropology and the ideology of human rights, as well as typically Western racism in all spheres – economic, cultural, ethical, moral, biological and so on – and who are ready to cooperate with Eurasian forces in defending multipolarity, socio-economic pluralism, and a dialogue among civilizations, we consider to be allies and friends.

What is perhaps initially most appealing about this publication – aside from the promise of an offer of a fresh, viable alternative to the present stagnant political void, this “end of history” in which we find ourselves – is the comprehensive critique of the prevailing liberal ideology from a perspective which neither wholly aligns itself with the traditional positions in opposition to liberalism, nor stations itself against these.

The principal aim of Professor Dugin's work is not simply to deconstruct the previous failed political theories, which he lists as fascism, communism, and liberalism, but to fashion a new fourth theory, utilising what may be learnt from some of the previous models after their deconstruction rather than dismissing them outright on the basis of particulars worthy of rejection. That is not to say that the Fourth Political Theory is simply a synthesis of ideas that in their singular form have seen their day. Dugin is conscious of the necessity to bring something new to the table, with one of the principal of these novel ideas being the rejection of the subjects of the old ideologies, such as class, race, or the individual, in favour of the existential Heideggerian concept of Dasein (roughly Being or being-in-the-world. Literally da – there; sein– being) as the primary actor.

So, the most important point in the actual situation in the international field is the fundamental changes in the architecture of the global politics. There are kinds of international orders that follow one another and to begin to discuss where we are we should make a little survey concerning the international orders that existed in the past in order to understand better what is going on in the present. So, we could make appeal to two concepts, two theories. First of all, we could take Carl Schmitt’s ideas of Nomos (Greek word) of the Earth. According to Schmitt’s German political theories there was a first Nomos of the Earth corresponding to the traditional empires of the pre-modern past. So, it was a kind of pre-modern world order where the actors, the hierarchies, the hegemonies, the balance of powers were completely different structurally from the modernity. It could be defined as the pre-modern international order. To this concept totally corresponds the idea of ancient or classical international system proposed by the English researchers of international relations Barry Buzan and Richard Little. So, these two concepts in sum correspond each other. The pre-modern first Nomos of the Earth (Carl Schmitt) and the classical/ancient international system (Barry Buzan).

- Jobbik is a national conservative party which does not refrain from using radical means. So when they label us as radicals, they are wrong.  Radicalism is not a principle, it is a method. The reason why we are radicals is because the situation is radical as well. At the moment, we Hungarians are sick passengers on a sinking European ship that has lost its values. This is unbearable. First we must get off the ship, then cure our diseases. Hungary was not admitted to the EU so that we could develop. The goal was to colonize us, to exploit our cheap labour and acquire our markets. Western companies and banks now try to maintain their systems by using the profit they pump out of our country in the East. And this is just the economic side of the problem. The EU did not bring any good in terms of the spiritual, mental side, either. After the anti-value approach of Communism, we are now living in the valuelessness of capitalism. I personally follow traditionalist principles, in other words, I believe that Europe should get back to its own roots and rearrange its relationship with other traditional cultures that only exist in the East now.