The Fourth Political Theory

beyond left and right but against the center

The first pattern represents the inertial cliché of the Soviet (mainly later Soviet) period. It has somehow taken roots in the psychology of some Russian managing systems, often unconsciously, pushing them into adopting such or such decision on the basis of the precedents. This pattern is supported with the “relevant” argument: «It worked earlier, it will work also now». It concerns not only those political leaders who consciously exploit the nostalgic complex of the Russian citizens. The Soviet reference pattern is much wider and deeper than the structures of the KPFR [Communist Party of the Russian Federation], which now stands at the rim of  executive power, far from the decisional centres. Everywhere politicians and officials, formally not identifying themselves in any way with communism, are guided by it. It is an effect of education, life experience, formation. In order to understand the substance of the undergoing processes in Russian politics, it is necessary to admit this “unconscious sovietism”. The second pattern is the liberal-democrat, pro-American one. It started taking shape with the beginning of “perestroyka” and became some kind of dominant ideology in the first half of the 1990s. As a rule, the so-called liberal-reformers and the political forces close to them identify themselves with it. This pattern is based on choosing as system of reading of the American socio-political device, copying it on the Russian ground and following US national interests in international issues. Such pattern has the advantage to allow to lean on the quite real “foreign present”, as against the virtual “domestic past” around which the first pattern gravitates. The argument here too is rather simple: «It works for them, it will work for us too». Here it is important to stress that we are not simply talking about “foreign experience”, but about the orientation towards the US, as to the flagship of the successful Western capitalist world.

 In contrast to the absolutization of the liberal pattern laying at the economic base of the «new world order», the Eurasist Project supposes the reference to a wide spectrum of the socially oriented patterns of a social system, which can be sometimes globally called as «socialism» or «socially oriented community». The social environment is the natural habitat of the man, and in his basic features man is defined just as in relation to a definite community. As against dogmatical Marxism, this community can be understood in very different ways —as a cultural type, as community collective unconscious, as ethnic identity, as religious faith, as a social-historical formation, as a class-professional belonging etc. All these social features can be taken into account in a common summary pattern, which, conditionally, it is possible to call as the «eurasist socialism», free from the dogmatists, creative, open, incorporating both traditional forms of social identification and new social forms growing in modern conditions. The social feature of Eurasism does not exclude at all the value of the  individual, and the more so it does not reject some definite elements of market management. It is a common spirit, a priority attitude toward the social system, where in the economic, social, scientific and political areas the models based on the principle of the general social subject are encouraged, and the major basic instance is the organic collective of an old or new kind. 

Continent Eurasia – cradle of human culture and civilization. Eurasian continent gave birth to different social, spiritual and political forms that constitute major substance of human history. Eurasia is dipolar. It is possessed of Europe and Asia, West end East. Human history is subsequent dialogue, dialectic energy, value and technology exchange between these two poles that lasts more than thousand years.

East and West supplement each other

Eurasia has been crossed from West to East and back by nations and civilizations. Hordes of modern Europeans far ancestors had been crossing Asian deserts and at the same time civilizations of China, India and Persia flourished with advanced philosophy, technology and life comfort. Each culture has its own historical timing, different from any other.

The largest landmass in the world, the Eurasian continent, connects East and West via communication, transportation, and trade routes. More importantly, Eurasia has long been considered the geopolitical heartland of the world, one necessary for any future world power. Due to its historical sense of identity, vast amounts of resources, capable population, and location in the heart of Eurasia, Mother Russia is the nation most likely to take its rightful seat at the head of a new Eurasian power structure destined to offset American influence in the world and help derail the New World Order by creating a multipolar world. The Eurasian idea will likely become the official post-Soviet national ideology of Russia and a banner under which the oppressed peoples of the world can fight.

The Eurasian idea is not a new one, even though it might currently be relevant more than ever before. Russia’s Eurasian movement traces its roots back to the 18th century in the historical conflict between pro-Western “reformers,” who wished to modernize Russia by adopting Western political solutions to solve Russian problems, and Slavophiles, who saw Russia as a unique nation set apart from both the West and East, which must find its own path. The question of whether Russia is part of Europe, Asia, or something unique has had a tremendous influence on the Russian national mindset. The Slavophiles did not look kindly on Western materialism and considered the Enlightenment a source of moral decay that was destroying traditional Russian values.

This question asked in the beginning of Putin’s career has been created during the transmutation of the political language of current Russia from Modern into the Post-Modern. In classical language Putin as a human being is an essence, a reality, a personality in the first place. Then he’s being understood inside the political context along his political actions. This is the approach for the Age of the Enlightenment: there is Vladimir Putin, a politician, a person with certain specifics, with certain roots, and there is also his system of evaluations and thoughts. This was true until the Epoch of the Post-Modern has come...

Inside the Post-Modern a person is an empty space, because all a human being deals with is an interpretation of his/her consciousness. As a result, Vladimir Putin’s image appears not from the knowledge of Vladimir Putin, and not from the analysis of his actions, but from the language context he is in. This is why the question "Who is mister Putin?" inside the Post-Modern system has no answer at all. This is a forever open question.

The historical National-Bolsheviks (Nikisch, Ustryalov, Thiriart) have intuitively come close to this complex, but even they have faltered from the path: Nikisch saw positive meaning in technology and process, Ustryalov flirted with NEP and wasn't aware of Germany's meaning for Russia, Tieriard denied esoterism and religion, remaining a materialist pragmatic.

National-Bolshevism is by far the most interesting phenomenon of the 20th century. It has adopted everything that fascinates us within Bolshevism or fascism. Whatever brought these ideologies to an end, contradicts with the spirit of this virtual doctrine.

National-Bolshevism helps us understand where the anti-liberal regimes of our century went wrong and why they were bound to fall. This analysis is loyal to the past and graphic, when it comes to our time, when the "new" right and "new" left are but parodies of what even in its own time were merely parodies of the virtual National-Bolshevism.

Not only social or exclusively human existence is filled with the various types of bounds, transgressing which gives birth to various types of aggression. The structure of all reality is built just on various bounds, separating every thing and every mode of existence from all the rest ones. In some sense, the bound itself makes of every thing what the latter is by itself, being the embodiment of the difference, differentiation from the rest objects. In the most general sense, the aggression can have also a cosmic, universal dimension, showing through the violent interference of one into another. There is abundant example of aggression in the animal and vegetable kingdoms, in which the existence of a species or an individual is often sustained by doing violence to others, that makes the continuous round of transformations, assimilation and adaptations of Universe's environment and of beings, inhabiting it.
Consequently, the aggression is something general, universal, and integral to the basis of the reality itself.