A new translation featured at Eurasianist Internet Archive:
“The Battle for the Cosmos in Eurasianist Philosophy“, by Alexander Dugin, translated by Jafe Arnold.
The Status of the Cosmos in the Eurasianist Worldview
The Eurasianists were never materialists. On this point they found themselves in opposition to the main trends of modern science. At the same time, however, for them it was of importance to not simply affirm the priority of eternal elements and principles – hence the main Eurasianist thesis on ideocracy, the ruling-idea, the rule of ideas – but to insist that the whole world and all of reality, from politics to economics and from religion to science, be permeated with ideas. Petr Savitsky insisted on the concept of “place-development” or “topogenesis” (mestorazvitie). “Place-development” is the conjunction of physical space and the continuity of historical meanings, semantics, and events. Territory is inextricably linked with history, and history, in turn, is a continuity of ideas revealing a single image of monumental eternity that unfolds through humanity and over its spiritual path through time.
This defines the Eurasianist understanding of the cosmos. The Eurasianist cosmos is the generalizing territory of the place-development of the spirit. It is the spiritual order that penetrates all levels of reality, both subtle and coarse, soulful and corporeal, social and natural. The Eurasianist cosmos is permeated with subtle trajectories traversed by fiery, eternal ideas and winged meanings. Reading these trajectories, revealing them out of concealment, and extracting complex meanings out of the corporeal plasma of disparate facts and phenomena is the task of humanity. For the Eurasianists, the cosmos is an inner notion. It is revealed not through expansion, but rather, or on the contrary, through immersion deep within it, through concentration on the hidden aspects of the reality given here and now. Cosmic consciousness unfolds not in breadth, but in depth, inside the human subject. It is being within one or another point of the world of the subject that makes this point a “place-development,” “topogenesis.” The very Greek term κόσμος means “order”, “structure”, “organized and ordered whole.” The cosmos is in a state of becoming, development, becoming more and more itself. The world as such, as a simple factuality of surroundings, is not a cosmos. The world only should become a cosmos, and this happens not by and of itself. The world is transformed into a cosmos thanks to the subject, the bearer of mind and spirit. Only then, once thinking presence has been fixed, is this world transformed into a “place-development.” And further, it is only once the two poles, the subjective and the objective, have been established, do they move in an inseverable pair, shaping the special intelligent field of being.
Let us emphasize again: the Eurasianists categorically do not accept materialism. This means that man is not simply a reflection of the external world. He is not created by nature but, on the contrary, it is the spirit and nature, in tight interaction and at times in dialectical opposition, that jointly constitute the cosmos. The cosmos is impossible without nature, but it is also impossible without man. Man is always essentially bipolar, and these poles are fused together through a complex network of interrelations. This dramatic interconnection unfolds as history – not simply as the history of the subject, but as the history of the subject interacting with the object. The cosmos, thus, is a living being. In some sense, it itself is history – not simply its background or attire, and not the object alone, but the synthesis of subject and object.
The Russian Cosmos
All other applied aspects of the Eurasianist worldview become clear from such a philosophical analysis….
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