The Holy Place is Still Empty

A few words should be said about the socio-cultural situation in Russian society that developed in the 1990s, after the collapse of the USSR, and in our time at the beginning of the 20th century.

Soviet archeomodernity collapsed in 1991. And at that moment the two poles again made themselves felt. One of them was expressed in liberal reformers, the other in those whom liberal reformers called “red-brown.” The liberals decided to conduct the next round of “modernization” and “westernization,” which included actively acquainting the Soviet public with Western culture, society and, in part, philosophy. The liberals (at least in the first period) almost openly set themselves the task of unblocking the archeomodern, which they identified with the Soviet system. This project fit fully into the logic of the Russian Westernism of previous eras, both liberal and “Trotskyist” in Soviet times. From a philosophical point of view, this undertaking boiled down to a new attempt to lead Russian society into the context of Western philosophy, through translations of foreign authors, the introduction of new epistemes, and, ultimately, the inclusion of Russian intellectual discourse in the mainstream of Western discourse.

— The hermeneutic ellipse in the post-Soviet period
— Vladimir Putin’s Archeomodernity

#RussianWorld #RussianPhilosophy #AlexanderDugin #postsoviet #Archeomodernity

https://dzen.ru/a/ZMgQEPT-SxqPuysc

The Russian Arche. Part 1

This is the historical moment, the moment of Putin’s archeomodernity, in which we find ourselves today, and this determines the context of our statement of the question of the possibility of Russian philosophy and the specificity of our view of what came before us in the previous stages of Russian history. Again, as in the last few centuries, we are dealing with archeomodernity, with the hermeneutic ellipse, which, by its very structure, blocks the possibility of intelligently raising the question of how to cure the disease. Archeomodernity categorically refuses to recognize itself as a disease, and the question of choosing a treatment is thereby deliberately deprived of sense. Moreover, archeomodernity categorically refuses to conceptualize itself as what it is, that is, as archeomodernity. In this sense, the very expression “the possibility of Russian philosophy” itself provokes nervous rejection among professionals: in archeomodernity, such a formulation of the question is deliberately excluded or the answer outpaces the question.

— Archeomodernity and its truth. From a “dirty” sheet.
— Foolishness as an intellectual strategy

#RussianWorld #RussianPhilosophy #AlexanderDugin #postsoviet #Archeomodernity

https://dzen.ru/a/ZNCkNi9ZqzJjKDZF

The Russian Arche. Part 1

This is the historical moment, the moment of Putin’s archeomodernity, in which we find ourselves today, and this determines the context of our statement of the question of the possibility of Russian philosophy and the specificity of our view of what came before us in the previous stages of Russian history. Again, as in the last few centuries, we are dealing with archeomodernity, with the hermeneutic ellipse, which, by its very structure, blocks the possibility of intelligently raising the question of how to cure the disease. Archeomodernity categorically refuses to recognize itself as a disease, and the question of choosing a treatment is thereby deliberately deprived of sense. Moreover, archeomodernity categorically refuses to conceptualize itself as what it is, that is, as archeomodernity. In this sense, the very expression “the possibility of Russian philosophy” itself provokes nervous rejection among professionals: in archeomodernity, such a formulation of the question is deliberately excluded or the answer outpaces the question.

— Archeomodernity and its truth. From a “dirty” sheet.
— Foolishness as an intellectual strategy

#RussianWorld #RussianPhilosophy #AlexanderDugin #postsoviet #Archeomodernity

https://dzen.ru/a/ZNCkNi9ZqzJjKDZF

The Russian Arche. Part 2 - Alexander Dugin

The very naming of this pole as “archaic” (hence the “archeo-” in “archeomodern”), corresponds, on one hand, to the phenomenological statement of its main functions (the influence of focus A on the interpretation of concepts and judgments within the framework of the hermeneutic ellipse brings to this interpretation a meaning that does not coincide with the modernist semantics of European philosophical discourse, due to the fact that it is “ancient,” “non-modern,” “backward”). On the other hand, we can take the word “archaic” even more carefully and see in it the concept of “beginning” (in Greek “αρχη”), not only in the historical, but also in the most general sense. Focus A, being the “archaic” pole, is the focus of the Beginning [nachala] (or even the First Beginning [Pervonachala, Origin]).

— Archaics and αρχη
— Modernity as the final product of the development of the Western principle
— Versions of the merger of two different cultures

https://dzen.ru/a/ZNk4UWWiyGSIJL-J

#RussianWorld #RussianPhilosophy #AlexanderDugin #postsoviet #Archeomodernity

Alexander Dugin in conversation with Edmund Wilson: The Mission of Civilization
https://www.youtube.com/watch?v=pN78ius2f3s

The Significance of Heidegger and His History of Philosophy for Russia — Part 1

Today the questions, what is Russian philosophy, has it existed, does it exist now, and will it exist in the future, are pressing. But there is an even deeper question, is Russian philosophy possible at all? The question sounds strange and paradoxical, but we not infrequently encounter phenomena that exist de facto, though their meaning, content, justification, and organic structure remain problematic.

— The possibility of Russian philosophy
— The correlation of Russian and Western philosophy
— The moment of unfolding of the Western European history of philosophy
— Heidegger as a chance for Russian philosophy
— Middle Heidegger as an essential element in the reconstruction of the history of philosophy

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Translated by Michael Millerman — https://millermanschool.com/

#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy

The Significance of Heidegger and His History of Philosophy for Russia — Part 2

For Heidegger, the history of the West is the history of Western philosophy. That is, philosophy expresses in itself the deep content of the whole historical process. At the same time, Heidegger, as well as Husserl and all Western European thinkers, identifies the fate of the West [Zapad] with the universal fate of humanity, which in its life cycle is fated to move towards the sunset [Zakat], to the “behindfalling” [za-pad] of its spiritual sun. The West is a place of sunset, where the sun “falls,” goes to sleep. “West” in German is “Abendland,” “the country of the evening.” The evening is, in a sense, the eschaton and the telos of the day cycle. Whatever part of the day we might be in - morning or afternoon - sooner or later we will face the horizon of the evening, the West, the sunset. Western European philosophy is universal in the sense that everything comes to its decline [Zakat] sooner or later. Therefore, he who thinks about the end, about the evening, about the twilight of being, thinks not only about himself, but about everyone who is sooner or later fated to reach this point.

— Philosophy of the evening
— Heidegger, the hologram, and the hermeneutic circle
— Three stages of Heidegger’s philosophical work
— Heidegger’s schema of the history of philosophy
— Logos and nihilism

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Translated by Michael Millerman — https://millermanschool.com/

#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy

The Significance of Heidegger and His History of Philosophy for Russia — Part 3

If the main tendency of Western European philosophy was only outlined in Heraclitus and Parmenides, in Plato and Aristotle its path was clearly fixed. Heidegger calls Platonism and Aristotelianism the “End of the first Beginning.” This is still absolutely Greek philosophical thought, breathing ontology and being, but the possibility of interpreting being as something open, the possibility of placing the logos not outside physis, but inside it, is here removed from the agenda. Plato's doctrine of ideas fixes the prerequisites of the referential theory of truth, formulated fully, which consists in the search for the correspondence of the speculative principle (the idea) and the things of the natural world. The implementation of this operation concerns reason, the logos.

Being is henceforth thought of as a being, only as the highest being or beings-as-a-whole. Moreover, it is not just a dynamic of natural power, pushing a thing to presence, but a fixed and static visual image, a moment of “luminous intellectual perception” [svetovogo sozertsaniya].

According to Heidegger, this is a fundamental and irreversible step in the diminution of the status of being, now equivalent not simply to physis, but to the idea. Symmetrically to this, the logos, in turn, makes a serious step towards nihilism and the technical relation to the world; the metaphor of the demiurge god, the worker, the artisan who technically manufactures the world starting from fixed images-ideas, begins to dominate.

In his philosophy and history of philosophy, Aristotle fixes the qualitative moment of the End of the pre-Socratic period of Western philosophy. This is an end in all senses, termination (withdrawal) and fulfillment, that is, the achievement of complete maturity, perfection, the fullness of what was incorporated in the thinking of the pre-Socrates. The philosophy of Aristotle is the hologram of all early Greek philosophy. It summarizes the previous period and lays the foundation for further stages, which is true not only for the Stoics, but also for the later scholastic period of Western philosophy, and also, to a large extent, for modernity (after all, Kant remarked that the field of logic has not advanced a single step since Aristotle's philosophy).

— The End of the first Beginning
— The Middle Ages
— Modernity – Descartes
— Hegel and Nietzsche
— Another Beginning

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Translated by Michael Millerman — https://millermanschool.com/

#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy

The Significance of Heidegger and His History of Philosophy for Russia — Part 4

Heidegger himself has repeatedly asked himself the question: who is Hölderlin in the context of modern philosophy? Who is Rilke’s Angel? Who Nietzsche’s Zarathustra? In the same vein, we can ask ourselves: who is Martin Heidegger in his own historico-philosophical picture? From what was stated above about the structure of Heidegger’s history of philosophy, the conclusion is almost unambiguous: Heidegger considered himself the philosopher of another Beginning; the herald of the possibility of Ereignis; a figure who deciphered the logic of the history of Western European philosophy and opened, through its special interpretation, the space for entering into a new comprehension of the problem of being.

In his own history of philosophy, Heidegger sees a dual key moment. It consists in establishing the exhaustion of the historical and philosophical process by witnessing the advancement of the point of Great Midnight, on one hand, and on the other, in opening the horizon of another Beginning, that is, the possibility to philosophize differently than philosophy did before, but taking into account the dramatic and catastrophic experience that is imprinted in the history of this philosophy.

On one hand, Heidegger fulfills the role of the “doctor of the dead,” introduced by Dumas on the last pages of The Count of Monte Cristo: he writes out a certificate of the indubitable death that has taken place (Western European philosophy). On the other hand, he opens up the possibility of glancing - through Geviert and the perspective of another Beginning - beyond the horizon of rationalistic and technical nihilism to approach closely a different philosophy.

In other words, in Western European philosophy Martin Heidegger is a reference point in all directions: into the past, into the future, and even to the side. It can be said that Heidegger ultimately thinks of himself as Dasein, whose presence he first revealed and grounded, and then fundamentally comprehended during the unfolding of his philosophy.

— Who are you, Herr Heidegger?
— Entscheidung
— Decision and Russian philosophy
— Phenomenological Deconstruction
— Heidegger and Russians’ second attempt to enter into philosophy

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Translated by Michael Millerman — https://millermanschool.com/

#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy