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Aleksandr Dugin / Eurasianism / “Putin’s Brain”

Aleksandr Dugin, the father of Eurasianism, was described by Foreign Affairs as “Putin’s Brain.” One constantly comes across Aleksandr Dugin, and the quasi-monopoly he exercises over a certain part of the current Russian ideological spectrum. Dugin is the latest expression of the the 19th Century Slavophiles, who advocated Russia’s unique way of development. Their opponents, the Westernizers, insisted on the need to join Western civilization and emmulate the Western socio-political system, civil society and culture.

Alexander Dugin was a regular contributor to the ultranationalist analytic center and newspaper Den’ (later known as Zavtra). In 1991 he published a pamphlet, “The War of the Continents,” which described the struggle between the two types of world powers: land powers, or “Eternal Rome,” which are based on the principles of statehood, communality, idealism, and the superiority of the common good, and civilizations of the sea, or “Eternal Carthage,” based on individualism, trade, and materialism. “Eternal Carthage,” was historically embodied by Athenian democracy and now represented by the United States. “Eternal Rome” was embodied by Russia.

Between 1993 and 1998, Dugin joined the Russian nationalist legend Eduard Limonov in creating the now banned National-Bolshevik Movement (later the National-Bolshevik Party, or NBP). In with the help of Vladimir Zhirinovsky, leader of the misnamed Liberal Democratic Party of Russia, Dugin became chairman of the geopolitical section of the Duma’s Advisory Council on National Security. In 2002, he created the Eurasia Party. In 2008, Dugin was made a professor at Russia’s top university, Moscow State University, and the head of the national sociological organization Center for Conservative Studies. He also appears regularly on all of Russia’s leading TV channels.

Many citizens of the former Soviet republics and Warsaw Pact nations have embraced the opportunities which come with expanded civil liberties and economic growth, but extremists exploit nostalgia for the days of empire. In the words of Vladimir Putin, “the collapse of the Soviet Union was a major geopolitical disaster of the century.”

Only a rare few in the alternative right knew Alexander Dugin before the publication and translation of his book, The Fourth Political Theory, in 2012. Suddenly, the contents of this book became the subject of lively discussion and he was hailed as “arguably the most prominent New Right thinker in the world.”

Dugin is a patriot and argues that Russia must act as a counter-hegemonic power against the spread of American Hollywood values and the continuing expansion of the EU inside former Soviet territories. But Dugin’s Fourth Political Theory (FPT) was more than a critique of American hegemony and Atlanticism; it was an unrelenting attack on the very essence of Western civilization. For Dugin, the idea that America is the first universal nation is “in essence…an updated version and continuation of a Western universalism that has been passed from the Roman Empire, Medieval Christianity, modernity in terms of the Enlightenment, and colonization, up to the present-day” (74).

Dugin expressly endorses Deleuze’s anticipation of new forms of human beings with multiple identities, including White identitarians, within a multiplex Western world of many genders and racial combinations. His positive evaluation of the book Empire (2000), by Antonio Negri and Michael Hardt, widely feted as “a new Communist Manifesto,” reveals exactly what Dugin anticipates and welcomes as the final phase in the fall of the West. As global capitalism creates “a decentered and deterritorializing apparatus of rule that progressively incorporates the entire global realm within its open, expanding frontiers,” Negri and Hardt visualize a situation in which national authorities will be unable to halter the planetary flow of immigrants seeking jobs and a better life in rich countries. Multitudes of immigrants from everywhere will pour into the center of this global empire, the West, demanding cosmopolitan freedom and eventually dissolving the difference between the wealthy center and the peripheries. Negri and Hardt see in the immigrant multitudes a new agent of revolution against the West. This multitude will have one cardinal demand that will break forever the Western imperial core: global citizenship. “The general right to control its own movement is the multitude’s ultimate demand for global citizenship” (400). The main demand will not be economic, the right to a guaranteed basic income, but cultural, the abolition of all immigration controls: papiers pour tous!

A new ideology — Eurasianism — is being advanced by those who dream of a new empire and revenge on the Western powers which brought about the collapse of the Soviet empire. For Dugin, the battle between Russia and the West is an epic struggle to fulfill ancient myths: a battle between the mystical forces of the mythical land of ‘Arctogaia’ and a decadent, materialistic America. “The American Empire should be destroyed,” Dugin declares, “And at one point, it will be.”

America needs to understand the nature of the Eurasianist ideology, and the fanaticism which wages war against the people of Ukraine today, and against the West tomorrow. All too often, history is driven by the mad passions and ambitions of tyrants—and by warped visions of “progress” crafted in the shadows behind their thrones.

According to Dugin, the whole Internet should be banned: "I think that Internet as such, as a phenomenon is worth prohibiting because it gives nobody anything good." In June 2012, Dugin said in a lecture that chemistry and physics are demonic sciences, and that all Orthodox Russians need to unite around the President of the Russian Federation in the last battle between good and evil, following the example of Iran and North Korea. He added, "If we want to liberate ourselves from the West, it is needed to liberate ourselves from textbooks on physics and chemistry."

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Page last modified: 13-11-2016 18:56:40 ZULU