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Alexander Dugin pushes for a reconsideration of Eurasian values and identities distinct from those propagated by the West (such as uncontrolled mass immigration, extreme individualism, and bizarre gender politics). His argument is grounded in the belief that the unique historical, cultural, and geographical factors of the Eurasian region should inform its political and social structures, rather than adopting Western models of democracy and capitalism.
In the present brief article, Alain de Benoist sets forth a basic definition of “Fascism,” challenging by implication the unacceptable generalizations of this term by certain Liberal and Leftist scholars today. Benoist also makes it clear that Fascism is a time-bound phenomenon which arose in very specific circumstances, and is therefore not a metahistorical idea (as some pretend). This understanding allows one to differentiate it from other forms of Right-wing thought (whether we speak of Traditionalism, Revolutionary Conservatism, Identitarianism, or others) and also to recognize the necessity of doing away with the simplistic and outdated struggle of “Fascism” versus “anti-Fascism.”
Plato for Russian civilization and equally for Western traditional civilization is as important as Upanishadas for India or Confucius for China. Christian theology is based on Plato. Without him, his theories, his terms, his language nothing is comprehensible in our heritage.
Alexander Raynor reviews Robert Steuckers’ book The European Enterprise, highlighting its argument that Europe can restore its civilizational strength by becoming part of a “Grand Eurasian Alliance” from Paris to Beijing, which offers an alternative to American dominance amid Europe’s decline.
An iconoclastic thinker and father of the neoreactionary (NRx) movement, American Curtis Yarvin challenges the dogmas of liberal democracy. A major influence on Peter Thiel and J.D. Vance, he embodies a radical critique of modernity and its egalitarian illusions. Blending political theory with futuristic visions, he is as fascinating as he is unsettling. A conversation.
For Karl Marx, the history of the British East India Company was not simply a tale of commerce and profit but a testament to the destructive consequences of imperial ambition — both for the colonized and the colonizers. Writing in 1853, Marx observed that for the first time since 1783, the “Indian Question” had emerged as a central concern of British governance.
Alexander Markovics argues that Trump’s resurgence represents a revolutionary transformation in the American zeitgeist, driven by a populist-futuristic nationalism that seeks to replace the liberal-globalist establishment with a new cadre of strong leaders, visionary innovators, and patriotic trailblazers.
Several people have asked me in recent days, “As a philosopher, how do you explain Donald Trump’s electoral victory in the US presidential election on November 5, 2024?” I had just read Philippe-Joseph Salazar’s book, Contre la rhétorique. Comment les mots des démagogues prennent le pouvoir [Against Rhetoric], and I had prepared a review. As philosophical eternity meets political actuality from time to time, it seemed to me that I could contribute to the philosophical understanding of the present time, if I hurried to finish and publish an extended review of this book, which is presented here.
While tracing the path of conservative revolutionism, it would be impossible not to mention Oswald Spengler, one of the cornerstones of this movement. Spengler’s understanding of history and his predictions about civilizations are still debated today.
For his supporters, Donald Trump is a bulwark of traditionalism and a champion of ‘America First’. For his detractors, he is a disruptive, deceitful agent of chaos. But a more philosophical approach frames him as a key figure in an eldritch struggle with deep-seated forces of decay.
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