Traditionalism and the Secret
Intellectual
History of the Twentieth Century, Oxford/New York: Oxford University Press, 2004.
Dugin - Alexander Dugin and New European Radical Right
His originality lies precisely in his attempt to create a revolu- tionary nationalism refreshed by the achieve- ments of 20th century Western thought, fully accepting the political role these ideas played between the two world wars.
Therefore, in his opposition to American globalization, Dugin unintentionally contributes to the international- ization of identity discourse and to the uni- formization of those theories that attempt to resist globalization.
He illustrates that, although aiming for universality, these doctrines are still largely elaborated in the West.
This is a paradox- ical destiny for a Russian nationalist, whose self- defined and conscious "mission" is to anchor a profoundly Western intellectual heritage in Russia, and to use it to enrich his fellow citizens.
NOTES
1. For further details on the distribution of his publications (print runs, re-editions), see: Andreas Umland, "Kulturhegemoniale Strategien der russischen extremen Rechten: Die Verbindung von faschistischer ideologie und metapolitischer Taktik im Neoeurasismus des Aleksandr Dugin," O? ster- reichische Zeitschrift fu? r Politikwissenschaft, vol. 33, no. 2/2004, pp. 437-454.
2. Viacheslav Likhachev, Natsizm v Rossii, Moscow: Panorama, 2002, p. 103.
3. The title of this show is not neutral. It refers to a famous collection of articles from 1909 called Vekhi, considered a manifesto against the ideology of the radical intelligentsia. The authors of Vekhi argued for the primacy of the spiritual and appealed to the revolution- ary intelligentsia to recognize the spiritual source of human life: to them, only concrete idealism, manifested in Russian in the form of religious philosophy, allows to objectivate traditional mysticism and to fuse knowledge and faith.
4. All his publications are available on the web. His two web sites, Arctogaia (www. arcto. ru) and Evraziia (www. evrazia. org) also include links to a nationalist network that includes web sites such as Novoe soprotivlenie (New Resistance), as well as to web-based maga- zines such as Lenin.
5. The Ways of the Absolute (Puti absoliuta), writ- ten in 1989 and published in 1991, The Conservative Revolution (Konservativnaia revoli- utsiia, 1994), Goals and Tasks of our Revolution (Tseli i zadachi nashei revoliutsii, 1995), Templars of the Proletariat (Tampliery proletaria- ta, 1997), The Philosophy of Traditionalism (Filosofiia traditsionalizma) and The Evolution of the Paradigmatic Foundations of Science (Evoliuciia paradigmal'nykh osnovanii nauki, 2002), The Philosophy of Politics (Filosofiia poli- tiki) and The Philosophy of War (Filosofiia voiny, 2004).
6. The Metaphysics of the Gospel: Orthodox Esotericism (Metafizika Blagoi Vesti (Pravoslavnyi ezoterizm), 1996) and The End of the World. Eschatology and Tradition (Konets sveta: Eskhatologiia i tradiciia, 1997).
7. The Mysteries of Eurasia (Misterii Evrazii) and The Hyperborean (Giperboreec, 1991), The Hyperborean Theory (1993).
22 KENNAN INSTITUTE OCCASIONAL PAPER #294
8. Conspirology (Konspirologiia, 1992, republished in 2005), The Foundations of Geopolitics (Osnovy geopolitiki, 1996, four re-editions), Our Way. Strategic Prospects for the Development of Russia in the 21st Century (Nash put'. Strategicheskie perspektivy razvitiia Rossii v XXI veke, 1998), The Russian Thing. Essays in National Philosophy (Russkaia veshch'. Ocherki natsion- al'noi filosofii, 2001), The Foundations of Eurasianism (Osnovy evraziistva), The Eurasianist Path (Evraziiskii put') and The Eurasian Path as National Idea (Evraziiskii put' kak natsional'naia ideia, 2002).
9. Markus Mathyl, "The National-Bolshevik Party and Arctogaia: Two Neo-fascist Groupuscules in the Post-Soviet Political Space," Patterns of Prejudice, vol. 36, no. 3/2003, pp. 62-76.
10. Stephen Shenfield, Russian Fascism. Traditions, tendencies, movements, London: M. E. Sharpe, 2001, p. 194.
11. Eduard Limonov, Moya politicheskaia biografiia, St. Petersburg: Amfora, 2002, p. 64.
12. Andrei Tsygankov, "Hard-Line Eurasianism and Russia's contending geopolitical per- spectives," East European Quaterly, no. 3, 1998, pp. 315-334.
13. Osnovy geopolitiki: Geopoliticheskoe budushchee Rossii, Moscow: Arktogeya, 1997. On this book, see J. B. Dunlop, "Aleksandr Dugin's 'Neo-Eurasian' Textbook and Dmitrii Trenin's Ambivalent Response," Harvard Ukrainian Studies, vol. xxv, no. 1-2/2001, pp. 91-127.
14. Aleksandr Dugin, "Evraziiskaia platforma," Zavtra, 21 January 2000.
15. Wayne Allensworth, The Russia Question: Nationalism, Modernization, and Post- Communist Russia, Lanham, Md. : Rowman & Littlefield, 1998, and "The Eurasian Project: Russia-3, Dugin and Putin's Kremlin," paper presented at the National Convention of the American Association for the Advancement of Slavic Studies, Salt Lake City, 4-6 November 2005.
16. For further details on Dugin's connections with military circles, see: Dunlop, op. cit. , pp. 94, 102.
17. Franc? oise Thom, "Eurasisme et ne? o- eurasisme," Commentaires, no. 66/1994, p. 304.
18. "Evraziistvo: ot filosofii k politike," Dugin's paper at the founding congress of the Evraziia movement, 21 April 2001.
19. "My--partiia natsional'noi idei," Dugin's paper at the conference preparing the transformation of Evraziia from a move- ment into a political party, 1 March 2002.
20. An economist by training, Glaz'ev was known since the collapse of the Soviet Union as a partisan of economic reforms. In 1991, he was named vice-minister (and, in December 1992, minister) of foreign economic relations in Egor Gaidar's gov- ernment. He resigned after the October 1993 events, when he refused to support Boris Yeltsin in his struggle against the White House. Between 1993 and 1995, he was a Duma deputy, chairing the parlia- ment's committee on economic policies. Between 1995 and 1999, he worked at the Federation Council and moved closer to Aleksandr Lebed'. During these years, Glaz'ev changed his mind on his liberal economic principles and moved closer to the Communists. Today he is an interven- tionist and statist in economic matters, although he doesn't advocate a return to the Soviet model. In 1999, he was elected deputy on the CPRF list. Within Rodina, Glaz'ev embodied the left wing. In spite of his hasty departure from the electoral block, he succeeded in standing as candi- date in the presidential elections of March 2004 and garnered 4. 1% of the votes.
21. Dunlop, op. cit. , p. 104.
22. "Partiia Evraziia vykhodit iz bloka
Glaz'eva," Km. Ru, 19 September 2003, http://www. km. ru/news/view. asp? id=7D D7770F40434412B24FDB116 DB19000.
23. http://glazev. evrazia. org/news/190903- 1. html.
24. Aleksandr Barkashov's Russian National Unity (RNU) was one of the first groups to emerge after Pamiat' split up. Barkashov, who rejects the Orthodox and czarist nos- talgia of Pamiat' leaders, founded his own movement as well as the party newspaper Russkii poriadok. The RNU borrowed a significant part of its symbols from Nazism: the swastika, the Roman salute, paramili- tary clothes, and parts of the NSDAP's program, including a mixed economy and
ALEKSANDR DUGIN: A RUSSIAN VERSION OF THE EUROPEAN RADICAL RIGHT? 23
eugenic theories. The RNU contends that the USSR implemented a program of racial miscegenation between Slavs and non- Aryan peoples in order to make the Slavs disappear. The RNU differed from numer- ous others post-Soviet nationalist groups in its racialist definition of the Russian nation. The movement imploded in 2000 and is now split into numerous small groups.
25. The main exception was Dmitrii Riurikov, one of Boris Yeltsin's counselors on inter- national politics. In 2001, he became a member of the central board of Evraziia while he was Russia's ambassador to Uzbekistan (he was later transferred to Denmark).
26. In Russian it is impossible to distinguish between 'Eurasian' and 'Eurasianist' (evrazi- iskii chelovek).
27. Andreas Umland, "Toward an Uncivil Society? Contextualizing the Recent Decline of Extremely Right-Wing Parties in Russia," Weatherhead Center for International Affairs Working Paper No. 02-03, 2002.
28. http://evrazia. org/modules. php? name =News&file=article&sid=1508.
29. He also republished Iakov Bromberg's Evrei i Evraziia and E. Khara-Davan's Rus' mon- gol'skaia in 2002.
30. Osnovy geopolitiki, p. 97.
31. "Evraziisky triumf," in: P. Savitsky,
Kontinent Evraziia, Moscow: Agraf, 1997,
p. 434.
32. Osnovy geopolitiki, p. 159.
33. Leontyev stood for a far-reaching turn in
Russian thought. He argued that Russians are not really Slavs but above all a people mixed with Turkic groups. In an ambiguous man- ner, he anticipated the "turn to the East" of the later Eurasianists: he abandoned the lin- guistic argument about Slavic identity and, for example, acknowledged that he preferred the Greeks to the other Slavs in the religious realm. Leontyev was the first to understand the potential of the "Turanian argument" to help Russia assert her identity against Europe. See: M. Laruelle, "Existe-t-il des pre? curseurs au mouvement eurasiste? L'obsession russe pour l'Asie a` la fin du xixe sie`cle," Revue des e? tudes slaves, Paris: Institut d'e? tudes slaves, vol. LXXV, no 3-4/2004, pp. 437-454.
34. Misterii Evrazii, p. 19.
35. Osnovy geopolitiki, p. 247.
36. However, Dugin accepts the separatism of
those areas that he considers non-Russian (he proposes to return the Kuril Islands to Japan and Kaliningrad to Germany) provid- ed they remain under the control of allies of Eurasia and Continentalism.
37. Osnovy geopolitiki, p. 341.
38. He also wishes to return Ukraine into the
Russian sphere of influence and to divide it in accordance with what he calls the ethno- cultural realities of the country. For further details, see: Dunlop, op. cit. , pp. 109-112.
39. "Evraziiskii otvet na vyzovy globalizacii," Osnovy evraziistva, p. 541-563.
40. Nash put', p. 47.
41. Osnovy geopolitiki, p. 261.
42. Konspirologiia, also online at www. arctoga-
ia. com/public/consp.
43. Evraziia prevyshe vsego, p. 4.
44. Osnovy evraziistva, p. 762.
45. The reference book on Traditionalism is:
Mark Sedgwick, Against the Modern World.
Traditionalism and the Secret Intellectual History of the Twentieth Century, Oxford/New York: Oxford University Press, 2004.
46. Introduction ge? ne? rale a` l'e? tude des doctrines hin- doues in 1921, Le the? osophisme, histoire d'une pseudo-religion in 1921, L'erreur spirite in 1923, Orient et Occident in 1924, La crise du monde moderne in 1927.
47. Tampliery proletariata, p. 128.
48. Filosofiia traditsionalizma, p. 11. 49. Milyi Angel, no. 1/1991, online at
www. angel. com. ru.
50. Filosofiia traditsionalizma, p. 11.
51. Puti absoliuta, republished in Absoliutnaia
rodina (Moscow, 1999), p. 174.
52. Metafizika blagoi vesti, republished in
Absoliutnaia rodina, p. 510.
53. Puti absoliuta, p. 152-153.
54. Osnovy geopolitiki, p. 255.
55. See for example his papers given at the 6th
World Russian People's Council in Osnovy
evraziistva, p. 704-715.
56. The Old Believers are a current of
Orthodoxy born after the Schism [Raskol], that is the separation, in the 17th century, of a significant portion of the Orthodox population from the official Russian church. They refused Patriarch Nikon's
24
KENNAN INSTITUTE OCCASIONAL PAPER #294
reforms of the Orthodox ritual and liturgy. They were repeatedly persecuted in czarist times and were at the origin of numerous religious and social revolts against the cen- tral authorities. Dugin sees himself as one of the so-called "united believers" who fol- low the Old Believers' rituals while recog- nizing the authority of the Patriarch. Other Old Believers, who have refused to acknowledge the Patriarchate in exchange for tolerance of their specific practice of worship, are in a minority today.
57. Russkaia veshch, vol . 1, p. 569.
58. Milyi Angel, no. 3/1996.
59. Milyi Angel, no. 2/1996.
60. see his Evoliuciia paradigmal'nykh osnovanii
nauki, his candidate of sciences thesis defended in 2000 at Rostov-on-Don University.
61. Evoliuciia. . . , p. 66.
62. Osnovy geopolitiki, p. 12.
63. Puti absoliuta, p. 5.
64. Konservativnaia revoliutsiia, p. 85-97.
65. Konservativnaia revoliutsiia, p. 99.
66. Konservativnaia revoliutsiia, p. 4-5.
67. See Pierre-Andre? Taguieff, Sur la Nouvelle
droite. Jalons d'une analyse critique, p.
148-296.
68. In Den' nos. 2, 22, 34 and 37/1992 and
3/1993.
69. "I have a lot of reservations about a
'Eurasian' construction, which seems to me to be mainly phantasmagorical" (Taguieff, p. 311).
70. Taguieff, p. 254-265.
71. Konservativnaja revoliutsiia, p. 131-136. 72. Taguieff, p. 259.
73. Filosofiia traditsionalizma, p. 135-191.
74. See for example the chapter "Races,
Runes, and Worships" in Misterii Evrazii,
p. 673-736 or Nash put', p. 21.
75. The Slavophile philosopher A. Khomyakov
(1804-1860) divided the world into two philosophical principles: Iranian and Cushite. He borrowed this idea from Friedrich Schlegel's philosophy of history. For more information, see Laruelle M. , Mythe aryen et re^ve impe? rial dans la Russie du XIXe sie`cle, Paris: CNRS-E? ditions, 2005.
76. Giperboreiskaia teoriia, p. 5.
77. Filosofiia traditsionalizma, p. 176.
78. Misterii Evrazii, republished in Absoliutnaia rodina, p. 575.
79. Metafizika blagoi vesti, p. 482. 80. Osnovy geopolitiki, p. 190. 81. Misterii Evrazii, p. 78.
82. Misterii Evrazii, p. 26.
83. Misterii Evrazii, p. 2.
84. For example in Erwa? gen Wissen Ethik, vol. 15,
no. 3/2004 between Roger Griffin, Andreas
Umland, and A. James Gregor.
85. Osnovy evraziistva, p. 638-656.
86. Russkaia veshch, vol. 1, ch. 2: "The social
idea," pp. 251-500.
87. Programma politicheskoi partii "Evraziia".
Materialy uchreditel'nogo s"ezda. Moscow: Arktogeya, 2002, p. 112, and Osnovy evrazi- istva, p. 579-588.
88. Osnovy evraziistva, p. 585.
89. Mikhail Agursky, Ideologiia natsional-bol'sheviz-
ma, Paris: YMCA-Press, 1980. See also: Erik van Ree, "The Concept of National Bolshevism: An Interpretative Essay," Journal of Political Ideologies, no. 3/2001, pp. 289-307, and D. Shlapentokh, "Bolshevism, Nationalism and Statism: Soviet Ideology in Formation," Cahiers du monde russe, no. 4/1996, pp. 429-466.
90. Karl Popper, The Open Society and its Enemies, London, 1945.
91. Tampliery proletariata, p. 8.
92. Tampliery proletariata, p. 26.
93. Tampliery proletariata, p. 25.
94. Tampliery proletariata, p. 188. 95. Konservativnaia revoliutsiia, p. 54. 96. Filosofiia traditsionalizma, p. 353. 97. Elementy no. 6/1995, p. 18.
98. Russkaia veshch, vol. 1, p. 217. 99. Evraziia prevyshe vsego, p. 5.
100. Filosofiia voyny, back cover. 101. Konservativnaia revoliutsiia, p.
NOTES
1. For further details on the distribution of his publications (print runs, re-editions), see: Andreas Umland, "Kulturhegemoniale Strategien der russischen extremen Rechten: Die Verbindung von faschistischer ideologie und metapolitischer Taktik im Neoeurasismus des Aleksandr Dugin," O? ster- reichische Zeitschrift fu? r Politikwissenschaft, vol. 33, no. 2/2004, pp. 437-454.
2. Viacheslav Likhachev, Natsizm v Rossii, Moscow: Panorama, 2002, p. 103.
3. The title of this show is not neutral. It refers to a famous collection of articles from 1909 called Vekhi, considered a manifesto against the ideology of the radical intelligentsia. The authors of Vekhi argued for the primacy of the spiritual and appealed to the revolution- ary intelligentsia to recognize the spiritual source of human life: to them, only concrete idealism, manifested in Russian in the form of religious philosophy, allows to objectivate traditional mysticism and to fuse knowledge and faith.
4. All his publications are available on the web. His two web sites, Arctogaia (www. arcto. ru) and Evraziia (www. evrazia. org) also include links to a nationalist network that includes web sites such as Novoe soprotivlenie (New Resistance), as well as to web-based maga- zines such as Lenin.
5. The Ways of the Absolute (Puti absoliuta), writ- ten in 1989 and published in 1991, The Conservative Revolution (Konservativnaia revoli- utsiia, 1994), Goals and Tasks of our Revolution (Tseli i zadachi nashei revoliutsii, 1995), Templars of the Proletariat (Tampliery proletaria- ta, 1997), The Philosophy of Traditionalism (Filosofiia traditsionalizma) and The Evolution of the Paradigmatic Foundations of Science (Evoliuciia paradigmal'nykh osnovanii nauki, 2002), The Philosophy of Politics (Filosofiia poli- tiki) and The Philosophy of War (Filosofiia voiny, 2004).
6. The Metaphysics of the Gospel: Orthodox Esotericism (Metafizika Blagoi Vesti (Pravoslavnyi ezoterizm), 1996) and The End of the World. Eschatology and Tradition (Konets sveta: Eskhatologiia i tradiciia, 1997).
7. The Mysteries of Eurasia (Misterii Evrazii) and The Hyperborean (Giperboreec, 1991), The Hyperborean Theory (1993).
22 KENNAN INSTITUTE OCCASIONAL PAPER #294
8. Conspirology (Konspirologiia, 1992, republished in 2005), The Foundations of Geopolitics (Osnovy geopolitiki, 1996, four re-editions), Our Way. Strategic Prospects for the Development of Russia in the 21st Century (Nash put'. Strategicheskie perspektivy razvitiia Rossii v XXI veke, 1998), The Russian Thing. Essays in National Philosophy (Russkaia veshch'. Ocherki natsion- al'noi filosofii, 2001), The Foundations of Eurasianism (Osnovy evraziistva), The Eurasianist Path (Evraziiskii put') and The Eurasian Path as National Idea (Evraziiskii put' kak natsional'naia ideia, 2002).
9. Markus Mathyl, "The National-Bolshevik Party and Arctogaia: Two Neo-fascist Groupuscules in the Post-Soviet Political Space," Patterns of Prejudice, vol. 36, no. 3/2003, pp. 62-76.
10. Stephen Shenfield, Russian Fascism. Traditions, tendencies, movements, London: M. E. Sharpe, 2001, p. 194.
11. Eduard Limonov, Moya politicheskaia biografiia, St. Petersburg: Amfora, 2002, p. 64.
12. Andrei Tsygankov, "Hard-Line Eurasianism and Russia's contending geopolitical per- spectives," East European Quaterly, no. 3, 1998, pp. 315-334.
13. Osnovy geopolitiki: Geopoliticheskoe budushchee Rossii, Moscow: Arktogeya, 1997. On this book, see J. B. Dunlop, "Aleksandr Dugin's 'Neo-Eurasian' Textbook and Dmitrii Trenin's Ambivalent Response," Harvard Ukrainian Studies, vol. xxv, no. 1-2/2001, pp. 91-127.
14. Aleksandr Dugin, "Evraziiskaia platforma," Zavtra, 21 January 2000.
15. Wayne Allensworth, The Russia Question: Nationalism, Modernization, and Post- Communist Russia, Lanham, Md. : Rowman & Littlefield, 1998, and "The Eurasian Project: Russia-3, Dugin and Putin's Kremlin," paper presented at the National Convention of the American Association for the Advancement of Slavic Studies, Salt Lake City, 4-6 November 2005.
16. For further details on Dugin's connections with military circles, see: Dunlop, op. cit. , pp. 94, 102.
17. Franc? oise Thom, "Eurasisme et ne? o- eurasisme," Commentaires, no. 66/1994, p. 304.
18. "Evraziistvo: ot filosofii k politike," Dugin's paper at the founding congress of the Evraziia movement, 21 April 2001.
19. "My--partiia natsional'noi idei," Dugin's paper at the conference preparing the transformation of Evraziia from a move- ment into a political party, 1 March 2002.
20. An economist by training, Glaz'ev was known since the collapse of the Soviet Union as a partisan of economic reforms. In 1991, he was named vice-minister (and, in December 1992, minister) of foreign economic relations in Egor Gaidar's gov- ernment. He resigned after the October 1993 events, when he refused to support Boris Yeltsin in his struggle against the White House. Between 1993 and 1995, he was a Duma deputy, chairing the parlia- ment's committee on economic policies. Between 1995 and 1999, he worked at the Federation Council and moved closer to Aleksandr Lebed'. During these years, Glaz'ev changed his mind on his liberal economic principles and moved closer to the Communists. Today he is an interven- tionist and statist in economic matters, although he doesn't advocate a return to the Soviet model. In 1999, he was elected deputy on the CPRF list. Within Rodina, Glaz'ev embodied the left wing. In spite of his hasty departure from the electoral block, he succeeded in standing as candi- date in the presidential elections of March 2004 and garnered 4. 1% of the votes.
21. Dunlop, op. cit. , p. 104.
22. "Partiia Evraziia vykhodit iz bloka
Glaz'eva," Km. Ru, 19 September 2003, http://www. km. ru/news/view. asp? id=7D D7770F40434412B24FDB116 DB19000.
23. http://glazev. evrazia. org/news/190903- 1. html.
24. Aleksandr Barkashov's Russian National Unity (RNU) was one of the first groups to emerge after Pamiat' split up. Barkashov, who rejects the Orthodox and czarist nos- talgia of Pamiat' leaders, founded his own movement as well as the party newspaper Russkii poriadok. The RNU borrowed a significant part of its symbols from Nazism: the swastika, the Roman salute, paramili- tary clothes, and parts of the NSDAP's program, including a mixed economy and
ALEKSANDR DUGIN: A RUSSIAN VERSION OF THE EUROPEAN RADICAL RIGHT? 23
eugenic theories. The RNU contends that the USSR implemented a program of racial miscegenation between Slavs and non- Aryan peoples in order to make the Slavs disappear. The RNU differed from numer- ous others post-Soviet nationalist groups in its racialist definition of the Russian nation. The movement imploded in 2000 and is now split into numerous small groups.
25. The main exception was Dmitrii Riurikov, one of Boris Yeltsin's counselors on inter- national politics. In 2001, he became a member of the central board of Evraziia while he was Russia's ambassador to Uzbekistan (he was later transferred to Denmark).
26. In Russian it is impossible to distinguish between 'Eurasian' and 'Eurasianist' (evrazi- iskii chelovek).
27. Andreas Umland, "Toward an Uncivil Society? Contextualizing the Recent Decline of Extremely Right-Wing Parties in Russia," Weatherhead Center for International Affairs Working Paper No. 02-03, 2002.
28. http://evrazia. org/modules. php? name =News&file=article&sid=1508.
29. He also republished Iakov Bromberg's Evrei i Evraziia and E. Khara-Davan's Rus' mon- gol'skaia in 2002.
30. Osnovy geopolitiki, p. 97.
31. "Evraziisky triumf," in: P. Savitsky,
Kontinent Evraziia, Moscow: Agraf, 1997,
p. 434.
32. Osnovy geopolitiki, p. 159.
33. Leontyev stood for a far-reaching turn in
Russian thought. He argued that Russians are not really Slavs but above all a people mixed with Turkic groups. In an ambiguous man- ner, he anticipated the "turn to the East" of the later Eurasianists: he abandoned the lin- guistic argument about Slavic identity and, for example, acknowledged that he preferred the Greeks to the other Slavs in the religious realm. Leontyev was the first to understand the potential of the "Turanian argument" to help Russia assert her identity against Europe. See: M. Laruelle, "Existe-t-il des pre? curseurs au mouvement eurasiste? L'obsession russe pour l'Asie a` la fin du xixe sie`cle," Revue des e? tudes slaves, Paris: Institut d'e? tudes slaves, vol. LXXV, no 3-4/2004, pp. 437-454.
34. Misterii Evrazii, p. 19.
35. Osnovy geopolitiki, p. 247.
36. However, Dugin accepts the separatism of
those areas that he considers non-Russian (he proposes to return the Kuril Islands to Japan and Kaliningrad to Germany) provid- ed they remain under the control of allies of Eurasia and Continentalism.
37. Osnovy geopolitiki, p. 341.
38. He also wishes to return Ukraine into the
Russian sphere of influence and to divide it in accordance with what he calls the ethno- cultural realities of the country. For further details, see: Dunlop, op. cit. , pp. 109-112.
39. "Evraziiskii otvet na vyzovy globalizacii," Osnovy evraziistva, p. 541-563.
40. Nash put', p. 47.
41. Osnovy geopolitiki, p. 261.
42. Konspirologiia, also online at www. arctoga-
ia. com/public/consp.
43. Evraziia prevyshe vsego, p. 4.
44. Osnovy evraziistva, p. 762.
45. The reference book on Traditionalism is:
Mark Sedgwick, Against the Modern World.
Traditionalism and the Secret Intellectual History of the Twentieth Century, Oxford/New York: Oxford University Press, 2004.
46. Introduction ge? ne? rale a` l'e? tude des doctrines hin- doues in 1921, Le the? osophisme, histoire d'une pseudo-religion in 1921, L'erreur spirite in 1923, Orient et Occident in 1924, La crise du monde moderne in 1927.
47. Tampliery proletariata, p. 128.
48. Filosofiia traditsionalizma, p. 11. 49. Milyi Angel, no. 1/1991, online at
www. angel. com. ru.
50. Filosofiia traditsionalizma, p. 11.
51. Puti absoliuta, republished in Absoliutnaia
rodina (Moscow, 1999), p. 174.
52. Metafizika blagoi vesti, republished in
Absoliutnaia rodina, p. 510.
53. Puti absoliuta, p. 152-153.
54. Osnovy geopolitiki, p. 255.
55. See for example his papers given at the 6th
World Russian People's Council in Osnovy
evraziistva, p. 704-715.
56. The Old Believers are a current of
Orthodoxy born after the Schism [Raskol], that is the separation, in the 17th century, of a significant portion of the Orthodox population from the official Russian church. They refused Patriarch Nikon's
24
KENNAN INSTITUTE OCCASIONAL PAPER #294
reforms of the Orthodox ritual and liturgy. They were repeatedly persecuted in czarist times and were at the origin of numerous religious and social revolts against the cen- tral authorities. Dugin sees himself as one of the so-called "united believers" who fol- low the Old Believers' rituals while recog- nizing the authority of the Patriarch. Other Old Believers, who have refused to acknowledge the Patriarchate in exchange for tolerance of their specific practice of worship, are in a minority today.
57. Russkaia veshch, vol . 1, p. 569.
58. Milyi Angel, no. 3/1996.
59. Milyi Angel, no. 2/1996.
60. see his Evoliuciia paradigmal'nykh osnovanii
nauki, his candidate of sciences thesis defended in 2000 at Rostov-on-Don University.
61. Evoliuciia. . . , p. 66.
62. Osnovy geopolitiki, p. 12.
63. Puti absoliuta, p. 5.
64. Konservativnaia revoliutsiia, p. 85-97.
65. Konservativnaia revoliutsiia, p. 99.
66. Konservativnaia revoliutsiia, p. 4-5.
67. See Pierre-Andre? Taguieff, Sur la Nouvelle
droite. Jalons d'une analyse critique, p.
148-296.
68. In Den' nos. 2, 22, 34 and 37/1992 and
3/1993.
69. "I have a lot of reservations about a
'Eurasian' construction, which seems to me to be mainly phantasmagorical" (Taguieff, p. 311).
70. Taguieff, p. 254-265.
71. Konservativnaja revoliutsiia, p. 131-136. 72. Taguieff, p. 259.
73. Filosofiia traditsionalizma, p. 135-191.
74. See for example the chapter "Races,
Runes, and Worships" in Misterii Evrazii,
p. 673-736 or Nash put', p. 21.
75. The Slavophile philosopher A. Khomyakov
(1804-1860) divided the world into two philosophical principles: Iranian and Cushite. He borrowed this idea from Friedrich Schlegel's philosophy of history. For more information, see Laruelle M. , Mythe aryen et re^ve impe? rial dans la Russie du XIXe sie`cle, Paris: CNRS-E? ditions, 2005.
76. Giperboreiskaia teoriia, p. 5.
77. Filosofiia traditsionalizma, p. 176.
78. Misterii Evrazii, republished in Absoliutnaia rodina, p. 575.
79. Metafizika blagoi vesti, p. 482. 80. Osnovy geopolitiki, p. 190. 81. Misterii Evrazii, p. 78.
82. Misterii Evrazii, p. 26.
83. Misterii Evrazii, p. 2.
84. For example in Erwa? gen Wissen Ethik, vol. 15,
no. 3/2004 between Roger Griffin, Andreas
Umland, and A. James Gregor.
85. Osnovy evraziistva, p. 638-656.
86. Russkaia veshch, vol. 1, ch. 2: "The social
idea," pp. 251-500.
87. Programma politicheskoi partii "Evraziia".
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88. Osnovy evraziistva, p. 585.
89. Mikhail Agursky, Ideologiia natsional-bol'sheviz-
ma, Paris: YMCA-Press, 1980. See also: Erik van Ree, "The Concept of National Bolshevism: An Interpretative Essay," Journal of Political Ideologies, no. 3/2001, pp. 289-307, and D. Shlapentokh, "Bolshevism, Nationalism and Statism: Soviet Ideology in Formation," Cahiers du monde russe, no. 4/1996, pp. 429-466.
90. Karl Popper, The Open Society and its Enemies, London, 1945.
91. Tampliery proletariata, p. 8.
92. Tampliery proletariata, p. 26.
93. Tampliery proletariata, p. 25.
94. Tampliery proletariata, p. 188. 95. Konservativnaia revoliutsiia, p. 54. 96. Filosofiia traditsionalizma, p. 353. 97. Elementy no. 6/1995, p. 18.
98. Russkaia veshch, vol. 1, p. 217. 99. Evraziia prevyshe vsego, p. 5.
100. Filosofiia voyny, back cover. 101. Konservativnaia revoliutsiia, p.
