I ask my reader for forgiveness because I am a victim of my own outburst, which no longer allows me to keep myself lucid.
Aleksander Dugin has acquired enormous scholarship in the history of world philosophy, mastering the depths of Guénon and Heidegger, Schelling and Brentano, Plato and Aristotle, Porphyry and Erigena. But all the grandiose apparatus of these great thinkers only allowed him to develop to the end the potential that Dugin possessed deep within himself already in his youth.
After German philosophy, formalized by Nietzsche and interpreted by Heidegger, was recognized as the End of Western European metaphysics, the seynsgeschichtliche localization of the "great midnight" was theoretically fulfilled.
Dugin as a Gnostic is a metaphysical dualist, and understands the final struggle, as the culmination of a series of minor skirmishes, to be exclusively binary, literally Manichaean.
Globalist philosopher Bernard-Henri Levy reports that in the coming weeks, the French President and his Italian counterpart will announce a “Quirinal Treaty,” which is said to be modeled on the Elysee Treaty, which defines the framework for Franco
Many people know the character Thomas Sankara or Muammar Kadhafi was, but few know the deep thoughts of these characters. Few people know the concept of Pan-Africanism (at least among non-African peoples). Yet it is a thought that has always been at the center of the African debate in every era, in every generation. We will try to understand together the origins of this ideal, its objectives and the problems that it has had to face in each era and continues to face. In this article, we will focus on the history of the Pan-African current, addressing its origins, the Afro-descendant resistance in the Americas, Garveyism, African independence, and then addressing the more political-contemporary part with the resistance movements in this XXI century, like NGO Urgences Panafricanistes of Kemi Seba, an organization that I coordinate in the African diaspora, precisely in Italy.
Contemporary discussions on the 'new world order', at the moment they ground their arguments on 'cultural' elements, on the other hand, can easily shift towards a Huntington-style cultural essentialism. Ιn Natίon and Narratίon Bhabha (1990) argues against this tendency to essentialize Third World countries into a homogenous identity. At the moment, a world order is no longer established 'artificially', -that is, with the help of valid polίtίcal ideas. Cultural components are called for in order to establish an 'organic' order by creating coalitions between cultures in an almost 'natural' way. Such ideas accord with historical ideas of Nishida or of Eurasianism only as long as we take a superficial look. The present paper was supposed to show that these Japanese and Russian philosophies developed concepts of space through which cultural communities appear as more than merely organic, self-enclosed units. These philosophies constantly confront the contemporary reader with a paradoxical conceptual linking of openness and closedness, of self-awareness and awareness of the other, of reality and transcendence. Ιn this way, they manage to overcome both particularism and universalism.