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.
he 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).
When Daedalus after tragic ordeals at last found firm ground in Cumae, he built Apollo a temple. He hung up his wings as an offering to the god and decorated the golden doors of the temple with his personal story. Aeneas would later reach these doors, and his contemplation of this story served as preparation for his own encounter with Apollo and the founding of Rome. For Apollonian wisdom to be revealed in all its lucidity, it is necessary first to come to terms with the story leading to his temple. Plato needs a Timaeus before the Parmenides, Hegel a Phenomenology of Spirit before the Science of Logic. The major, eternal mysteries need the minor, temporal mysteries, as Apollo needs Dionysus.
Traditionalism is something other than tradition. It is a breakthrough to that which is the tradition of traditions, the secret grain, the theory. But being a theory, a construct, it needs to be continuously recreated. A construct is not so bad if the matter at hand is something rooted in the light nature of man himself. By creating, man creates himself. Therefore, Traditionalism must either happen or disappear. Its claims are too enormous and its bar has been set too high by Guénon and the Sophiologists on whom he constructed his doctrine. “Perennialism” means that Sophia is Perennis: she is here and now. But how can we relate the fact of the Kali Yuga, our God-forsaken “now” and the dustbin of the modern Western-centric global world, our vile, desolate “here”, with the rays of the Angel-Initiator, the light of Great Love, and the nature of man as a winged divine being? The Gnostics offered a dualist answer which often seems to be the only one acceptable and applicable to us. But is this not simply a recognition of our own weakness, of our own personal inability to transform the “Cover” into the “Mirror”, Absence into Presence, apophany into epiphany, and occultation into revelation? Is this not the signature on the warrant for the death of the Logos, the insuperability of Western nihilism, or the recognition of the closed, self-referential world to be the only possible and real?
Women will love the Empire and cherish it every morning in greeting the sun. Morality will change. The word “evil” will be excluded from the lexicon along with all bad expressions. Instead of them will be introduced the gradual concept of “less good.” A less good person stole a bun at the market. He deserves less love and less respect than the one who asked for a bun and was given one. With a gentle smile. Everyone will smile and laugh at funerals, for since this world is so beautiful, what about the next…And then death will be comprehended as a return to the eidos (επιστροφή).
I simply disdain analytical philosophy and rational positivism and consider materialism individualism and analytical approach to the consciousness as forms of mental disease. I think it is enough to understand why I am called by them “most dangerous philosopher of the world”. And that explains perfectly all cancellings, deplatformings, demonizations, marginalizations, caricaturizations, criminalizations and so on I am victim of. That is what is epistemological warfare. The globalists will lose. Their educational system should be totally overthrown and destroyed. What they promote is pure mental poison. But to deplore the fact is not enough. We should rise up, resist, revolt and fight for each millimeter of epistemological space.
The entire world is now in the hard war against our identities because liberals and globalists and the hegemonic powers in the West have declared the war to all of us. I think, being isolated, Arabs, Muslims, Russians, Europeans suffering from this globalist Africans, people from India, China or Latin America, we are helpless we can’t win because being isolated makes them more powerful. We need to join our efforts, we should not try to impose Russian values on you, Islamic values on us, try to turn to our case China. We need to recognize all the identities, sacred identities and the right of all the people to restore their civilizational sovereignty and that is the main logic of multipolar politics, the main logic of Eurasianism.
As a matter of fact, Dugin’s Fourth Political Theory as a new political alternative opposes the geopolitical and ideological victory of liberalism over communism and fascism. For Dugin, liberalism as a foundational basis of Capitalism reached its peak during the cold war and hence, began disintegrating in the post-cold war era, when it became unchallenged. In this way, the unchallenged post-liberalism came into close association with postmodernity. Unfortunately, today it is the postmodernity that defines post-liberalism—, which illustrates the complete relegation and refutation of liberal history.
1. At the basis of everything lies matter, hule, silva, ‘wood’, space, khora, the wet-nurse (from the Timaeus), the first-matter.
2. Matter, understood maximally broadly (logically, mythologically, philosophically, theologically, religiously, rituality, symbolically, genderly) is identical with being and imbues all the phenomena arising from her with being.
3. Matter possess creative power and can create from itself bodily forms and life streams. The being of matter is transformed into life and into eidetic constructions. Matter is the creator of all.
On August 1, 2020 the First Online International Conference on Fourth Political Theory (4PT) was organized by Professor Dugin (author of the Fourth Political theory), which was hosted by Paideuma TV. Around 200 participants from at least 40 countries have participated in the conference with different philosophical perspectives on the Liberal totalitarianism and liberal world disorder. This was the first international congress on the emerging Fourth Political Theory, which will play a crucial role in shaping the future of human civilization. The major theme of the conference was the brief discussion on the three political theories of modernity i: e liberalism, communism and Fascism, which are also the central focus of Professor Dugin’s book."
By the close of the 20th century, the violent battle between the three political theories of Modernity, i.e. Liberalism, Communism and Fascism, ended with the spectacular worldwide victory of the First Political Theory, Liberalism. This yielded the unipolar moment, Francis Fukuyama’s declaration of the “End of History” (as it at least seemed to be so in the 1990s), and globalization. “One World” began to be discernible based on one universal ideology – liberal globalism. In the 1990s, the overwhelming majority of analysts and experts, public figures and political scientists were inclined to believe that henceforth the economy and civil society would gradually replace politics and competition among nation-states. This created a new paradigm of truths and new obligatory epistemological criteria, such as those represented by such trends as cognitivism, techno-science, political correctness, and “LGBT+ culture.” This unipolar moment lasted until the year 2000, after which something went wrong (for the First Political Theory). The 9/11 attack, the gradual recovering of sovereignty of Putin’s Russia, the spectacular rise of China, the populist wave in Europe, and finally Trump’s election marked symptoms of the fact that Liberalism is in trouble, submerged in a crisis that has become more and more serious and irreversible.
In Greek it was designated by three states: "moné" (the state of being in permanent calm), "próodos" (the state of exiting; precisely this term "pro", from, and "odos", to leave, meant at the same time "odos", journey and "pro", to: "exiting to", "from something to something" and thus exiting the state of "moné") and the third element, "epistrophé", "return". Thus there was a specific picture, at first a certain Origin that (always) remains in itself (the Being, apophatic, not yet outwardly manifested One, the human Soul, Spirit, Tradition, Philosophy, Thought, Logos) and to which corresponded various structures; it is that which in permanence is the most valuabe, sound, unchanging (for neoplatonics it didn't change depending on the other two motions). This means that in fact these vertical movements (exiting and return) didn't alter that Nature of Permanence, which equaled itself (dispassionately, always).
In the beginning we will talk about the ontology of the theater. Ontology is the study of being. So, in the ontology of the theater, we will consider how the theater relates to such a major philosophical category as being. That is, if Martin Heidegger’s main work is “Sein und Zeit”: Sein – being and Zeit – time, “Being and time”. This is the main philosophical work of the XX century and perhaps one of the most important in the whole history of philosophy. Our course is dedicated to “Sein und Theater”, that is “Being and Theater”. So, theater will be for us the same problematical category as "being" for Heidegger.
The plague gods teach us humility. God sends plague in monotheistic cultures so that a person remembers how insignificant and weak he is. And if we fight the plague by means of a state of emergency, a new number of masks, ventilators, only relying on doctors – then we, as Ereshkigal, say that we are not convinced – we will defeat the plague ourselves, we will not change our way of life, we will make fun and live as before, we will restore the capitalist economy, our secular values, our entertainments, our path of autonomous humanity, our research in the field of high technologies and AI, we will continue to modernize and digitalize our society, we will implant everyone during the epidemic and the quarantine with microchips, and thus overcome the plague ourselves.
Having said this, we consider that the reading of the aforementioned work reveals, in between the lines, a specific methodology, so to speak, a way of universal action to be adopted apt to allow the construction of positions informed by the Fourth Political Theory on the most diverse topics and in the most diverse areas of knowledge. In this sense, regarding the methodology, we are talking about something which belongs to the “praxis”, but in the measure in which this methodology depends on the comprehension of the Fourth Political Theory in order to be unveiled and, simultaneously, points towards the work of permanent construction of the same, this also belongs to the “theory”.
Fourth Political theory with the fall communism in Russia, which marked a significant ideological crisis around the globe. For Dugin, all three ideologies either Liberalism, fascism or Communism was the product of European Modernity, which is under severe decline. Moreover, what Dugin emphasizes is the Post-modern critic on the degenerated European modernity that has given materialism an upper hand above the social and traditional domain.