🇬🇧 Noomachia, the Internet and the End of Modernity with Aleksandr Dugin
https://www.youtube.com/watch?v=0w5LHOWlC2U
In this episode, we interview Professor Aleksandr Gelyevich Dugin, Russian political analyst and strategist, often called the most dangerous philosopher in the world.#Noomahia #EN #Heidegger #Platonist #Logos
Duginism's influence on contemporary Russian thought, geopolitics and contemporary political discourse is widely recognized. Dugin is a traditionalist, a critic of liberalism and of modernity, and a proponent of Eurasianism. He is also a prominent student of Heidegger, of the Kaballah and a Platonist; and in this interview we explore how his metaphysics fit into in the Internet age.
We also ask him about the role of creativity in geopolitics, on his relationship with Chaos Magic and about Political Angeleology - and how different Logoi and angelic entities are engaged in a war of mind, or Noomahia, as per his own work.
We also asked him about his views on Ontological Design, and ended up exploring how modernity is actually an ancient phenomena, manifest in the Logos of Cybele and the cult of matter.
https://www.youtube.com/watch?v=0w5LHOWlC2U
YouTube
Noomachia, the Internet and the End of Modernity with Aleksandr Dugin
In this episode, we interview Professor Aleksandr Gelyevich Dugin, Russian political analyst and strategist, often called the most dangerous philosopher in the world.
Duginism's influence on contemporary Russian thought, geopolitics and contemporary political…
Duginism's influence on contemporary Russian thought, geopolitics and contemporary political…
Beginning with Heidegger
Strauss, Rorty, Derrida, Dugin and the Philosophical Constitution of the Political
It also looks at the existential rebirth in Russia that Heidegger’s groundbreaking theories and Dugin’s extension of them made possible. The role of Heidegger’s notion of “Dasein” is the key to a Eurasian awakening for not just one but for many peoples of the heartland. In this respect, both Heidegger and Dugin seem to be the lights that guide a people without a philosophy into a destiny filled with meaning and identity.
Arktos Media
@arktosmedia
#Arktos #Dugin #Heidegger #Dasein #Derrida #Straus #Rorty #Philosophy
Strauss, Rorty, Derrida, Dugin and the Philosophical Constitution of the Political
It also looks at the existential rebirth in Russia that Heidegger’s groundbreaking theories and Dugin’s extension of them made possible. The role of Heidegger’s notion of “Dasein” is the key to a Eurasian awakening for not just one but for many peoples of the heartland. In this respect, both Heidegger and Dugin seem to be the lights that guide a people without a philosophy into a destiny filled with meaning and identity.
Arktos Media
@arktosmedia
#Arktos #Dugin #Heidegger #Dasein #Derrida #Straus #Rorty #Philosophy
Forwarded from Alexander Markovics | Z
Die dunkle Seite der #Aufklärung. Unter diesem Titel bespreche ich Nick #Land|s Werk "Okkultes Denken" in der aktuellen Ausgabe des Deutsche Stimme Magazins.
Dabei bespreche ich die Ideen des britischen Philosophen im Zusammenhang mit den Konzepten des #Transhumanismus, #akzelerationsimus, seine Wurzeln bei #Kant, #Heidegger, #battaile und ordne seinen #Hyperrassismus kritisch in das kybelische Denken der Postmoderne ein. Schaut rein!
Dabei bespreche ich die Ideen des britischen Philosophen im Zusammenhang mit den Konzepten des #Transhumanismus, #akzelerationsimus, seine Wurzeln bei #Kant, #Heidegger, #battaile und ordne seinen #Hyperrassismus kritisch in das kybelische Denken der Postmoderne ein. Schaut rein!
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
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
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
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
The Fourth Political Theory
The Significance of Heidegger and His History of Philosophy for Russia — Part 1
Translated by Michael Millerman. Founder of http://MillermanSchool.com - online philosophy and politics courses on Plato, Aristotle, Nietzsche, Heidegger, Dugin, Strauss, and more.The possibility of Russian philosophyToday the questions, what is Russian philosophy…
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
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
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
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
The Fourth Political Theory
The Significance of Heidegger and His History of Philosophy for Russia — Part 2
Translated by Michael Millerman. Founder of http://MillermanSchool.com - online philosophy and politics courses on Plato, Aristotle, Nietzsche, Heidegger, Dugin, Strauss, and more.Philosophy of the eveningFor Heidegger, the history of the West is the history…
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
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
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
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
The Fourth Political Theory
The Significance of Heidegger and His History of Philosophy for Russia — Part 3
Translated by Michael Millerman. Founder of http://MillermanSchool.com - online philosophy and politics courses on Plato, Aristotle, Nietzsche, Heidegger, Dugin, Strauss, and more.The End of the first BeginningIf the main tendency of Western European philosophy…
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
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
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
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
The Fourth Political Theory
The Significance of Heidegger and His History of Philosophy for Russia — Part 4
Translated by Michael Millerman. Founder of http://MillermanSchool.com - online philosophy and politics courses on Plato, Aristotle, Nietzsche, Heidegger, Dugin, Strauss, and more.Who are you, Herr Heidegger?Heidegger himself has repeatedly asked himself…
The Hermeneutic Ellipse and Its Structure. Part 1
Nevertheless, from time to time we use the combination of words, “Russian philosophy,” and we list the names of “Russian philosophers”: Skovoroda, Solovyov, Fedorov, Leontiev, Bulgakov, Berdyaev, Trubetskoy, Frank, Florensky, Shestov, Kojève, Losev. Who are they, then, and what were they up to?
First, there can be philosophers even in the absence of philosophy in the culture of a people: individual representa tives of a given people can quite integrate into the cultural and philosophical tradition of another people that has such a tradition. Philosophers are possible without philosophy, but the adjective “Russian” in relation to such a philosopher will only mean the origin of his personality, and not participa tion in the hermeneutic circle of the integral phenomenon called “Russian philosophy.” In this sense, all of the above authors and a number of others, completely and without any stretch, can be called “Russian philosophers”: they are Russians who philosophized. That's accurate. At the same time, the fruits of their philosophizing did not result in the creation of Russian philosophy. Some of them did not set themselves such a task (Skovoroda, Kojève, Shestov, Berdyaev), and some did (Solovyov, Fedorov, Bulgakov), but failed. In any case, when comparing what we know about the “Russian philosophers” themselves and what we received from them in the form of works, ideas, texts, and theories, with the philosophical bodies of work developed in Indo-European (and not only Indo-European) cultures, it becomes completely obvious that the mechanical aggregate of all their efforts cannot be called philosophy in the full sense, either in qualitative or in quantitative terms. In other words, we have Russian philosophers, but we do not have Russian philosophy.
— Philosophers Without Philosophy
— “Russian fragments”
— Archeomodernity and pseudomorphosis
— Smerdyakov as the central figure of archeomodernity (on “bathhouse mildew”)
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
Nevertheless, from time to time we use the combination of words, “Russian philosophy,” and we list the names of “Russian philosophers”: Skovoroda, Solovyov, Fedorov, Leontiev, Bulgakov, Berdyaev, Trubetskoy, Frank, Florensky, Shestov, Kojève, Losev. Who are they, then, and what were they up to?
First, there can be philosophers even in the absence of philosophy in the culture of a people: individual representa tives of a given people can quite integrate into the cultural and philosophical tradition of another people that has such a tradition. Philosophers are possible without philosophy, but the adjective “Russian” in relation to such a philosopher will only mean the origin of his personality, and not participa tion in the hermeneutic circle of the integral phenomenon called “Russian philosophy.” In this sense, all of the above authors and a number of others, completely and without any stretch, can be called “Russian philosophers”: they are Russians who philosophized. That's accurate. At the same time, the fruits of their philosophizing did not result in the creation of Russian philosophy. Some of them did not set themselves such a task (Skovoroda, Kojève, Shestov, Berdyaev), and some did (Solovyov, Fedorov, Bulgakov), but failed. In any case, when comparing what we know about the “Russian philosophers” themselves and what we received from them in the form of works, ideas, texts, and theories, with the philosophical bodies of work developed in Indo-European (and not only Indo-European) cultures, it becomes completely obvious that the mechanical aggregate of all their efforts cannot be called philosophy in the full sense, either in qualitative or in quantitative terms. In other words, we have Russian philosophers, but we do not have Russian philosophy.
— Philosophers Without Philosophy
— “Russian fragments”
— Archeomodernity and pseudomorphosis
— Smerdyakov as the central figure of archeomodernity (on “bathhouse mildew”)
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
The Fourth Political Theory
The Hermeneutic Ellipse and Its Structure. Part 1
Translated by Michael Millerman. Founder of http://MillermanSchool.com - online philosophy and politics courses on Plato, Aristotle, Nietzsche, Heidegger, Dugin, Strauss, and more.Philosophers Without PhilosophyNevertheless, from time to time we use the combination…
The Hermeneutic Ellipse and Its Structure. Part 2
Russian culture embarked on the path of the archeomodern from the end of the 17th century, but its first signs appeared even earlier - from the first half of this century. It was then that fundamental changes in church practice became noticeable: the proliferation of polyphony and the partial introduction of the partes in church singing, the influence of “fryazh” style - perspectives - in iconography (for example, in Ushakov’s school and parsuna painting), and the active imposition of European modes and customs (theaters, smoking, new styles of clothing, etc.). In the church schism, and then in the Petrine reforms, this tendency reached its climax and predetermined the structure of Russian society right up to our time. Since the time of Peter the Great, Russia has been living in archeomodernity, and an appeal to this social model serves as a fundamental hermeneutic base for the correct interpretation of major cultural, social, political, spiritual and economic events.
— The hermeneutic ellipse
— The Westernizer focus
— Schematization of the hermeneutic ellipse
— The structure of the poles
— The archaic focus
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
Russian culture embarked on the path of the archeomodern from the end of the 17th century, but its first signs appeared even earlier - from the first half of this century. It was then that fundamental changes in church practice became noticeable: the proliferation of polyphony and the partial introduction of the partes in church singing, the influence of “fryazh” style - perspectives - in iconography (for example, in Ushakov’s school and parsuna painting), and the active imposition of European modes and customs (theaters, smoking, new styles of clothing, etc.). In the church schism, and then in the Petrine reforms, this tendency reached its climax and predetermined the structure of Russian society right up to our time. Since the time of Peter the Great, Russia has been living in archeomodernity, and an appeal to this social model serves as a fundamental hermeneutic base for the correct interpretation of major cultural, social, political, spiritual and economic events.
— The hermeneutic ellipse
— The Westernizer focus
— Schematization of the hermeneutic ellipse
— The structure of the poles
— The archaic focus
🔗
Translated by Michael Millerman — http://millermanschool.com/
#Philosophy #Heidegger #AlexanderDugin #Russia #RussianPhilosophy #WesternPhilosophy
The Fourth Political Theory
The Hermeneutic Ellipse and Its Structure. Part 2
Translated by Michael Millerman. Founder of http://MillermanSchool.com - online philosophy and politics courses on Plato, Aristotle, Nietzsche, Heidegger, Dugin, Strauss, and more.The hermeneutic ellipseRussian culture embarked on the path of the archeomodern…
Forwarded from ADIMLAR DERGİSİ
DÖRDÜNCÜ SİYASET KURAMININ İRANLI ÖNCÜLERİ
Eugene Montsalvat
https://adimlardergisi.com/2024/05/25/dorduncu-siyaset-kuraminin-iranli-onculeri/
#Şeriati #Ferdid #AhmedCelal #Evola #Heidegger #Dugin #Iran #devrim #İhtilal #inkılap #mirzabeyoğlu #kumandan #NecipFazıl #BüyükDoğu #İbda #başyücelik #telegram #israil #filistin #gazze #AksaTufanı #hamas #KassamTugayları #Ebu_Ubeyde #ORTADOĞU #Kudüs #FreePalestine #SONDAKİKA #AKP #işgal #etnik_temizlik #GazzeSaldırıAltında #katilİsrail #Terör #Siyonistİsrail #İşgalciİsrail #AmerikaKatil #AmerikaDefol #Direniş #DirenişKazanacak
#şehadet #şehit #IsraelTerrorism #BM #UluslarasıHukuk #İnsanHakları #Evanjelik #BalfourDeklarasyonu #DünyaSavaşı #Avrupa
Eugene Montsalvat
https://adimlardergisi.com/2024/05/25/dorduncu-siyaset-kuraminin-iranli-onculeri/
#Şeriati #Ferdid #AhmedCelal #Evola #Heidegger #Dugin #Iran #devrim #İhtilal #inkılap #mirzabeyoğlu #kumandan #NecipFazıl #BüyükDoğu #İbda #başyücelik #telegram #israil #filistin #gazze #AksaTufanı #hamas #KassamTugayları #Ebu_Ubeyde #ORTADOĞU #Kudüs #FreePalestine #SONDAKİKA #AKP #işgal #etnik_temizlik #GazzeSaldırıAltında #katilİsrail #Terör #Siyonistİsrail #İşgalciİsrail #AmerikaKatil #AmerikaDefol #Direniş #DirenişKazanacak
#şehadet #şehit #IsraelTerrorism #BM #UluslarasıHukuk #İnsanHakları #Evanjelik #BalfourDeklarasyonu #DünyaSavaşı #Avrupa
Adımlar Dergisi
DÖRDÜNCÜ SİYASET KURAMININ İRANLI ÖNCÜLERİ
Eugene Montsalvat İran Devrimi’nin entelektüel ataları Ahmed Ferdid, Celâl Âl-i Ahmed ve Ali Şeriatî, Dördüncü Siyaset Teorisi ile birçok ortak noktayı paylaşmaktadır. Martin Heidegger’…
Forwarded from ADIMLAR DERGİSİ
KAOSU DÜŞÜNMEK VE
FELSEFENİN ‘ÖTEKİ BAŞLANGIÇ’I
Alexander DUGİN
https://adimlardergisi.com/2024/09/23/kaosu-dusunmek-ve-felsefenin-oteki-baslangici/
#dugin #felsefe #kaos #logos #platon #heidegger
#Nietzsche #Socrates #Aristo #Descartes #mirzabeyoğlu #kumandan #NecipFazıl #BüyükDoğu #İbda #başyücelik #telegram #israil #filistin #gazze #AksaTufanı #hamas #KassamTugayları #Ebu_Ubeyde #ORTADOĞU #Kudüs #FreePalestine #SONDAKİKA #AKP #GazzeSaldırıAltında
#etnik_temizlik #işgal #katilİsrail #Terör #Siyonistİsrail #İşgalciİsrail #AmerikaKatil #AmerikaDefol #Direniş #DirenişKazanacak
#şehadet #şehit #IsraelTerrorism #BM #UluslarasıHukuk #İnsanHakları #Evanjelik #BalfourDeklarasyonu #DünyaSavaşı #Avrupa
FELSEFENİN ‘ÖTEKİ BAŞLANGIÇ’I
Alexander DUGİN
https://adimlardergisi.com/2024/09/23/kaosu-dusunmek-ve-felsefenin-oteki-baslangici/
#dugin #felsefe #kaos #logos #platon #heidegger
#Nietzsche #Socrates #Aristo #Descartes #mirzabeyoğlu #kumandan #NecipFazıl #BüyükDoğu #İbda #başyücelik #telegram #israil #filistin #gazze #AksaTufanı #hamas #KassamTugayları #Ebu_Ubeyde #ORTADOĞU #Kudüs #FreePalestine #SONDAKİKA #AKP #GazzeSaldırıAltında
#etnik_temizlik #işgal #katilİsrail #Terör #Siyonistİsrail #İşgalciİsrail #AmerikaKatil #AmerikaDefol #Direniş #DirenişKazanacak
#şehadet #şehit #IsraelTerrorism #BM #UluslarasıHukuk #İnsanHakları #Evanjelik #BalfourDeklarasyonu #DünyaSavaşı #Avrupa
Adımlar Dergisi
KAOSU DÜŞÜNMEK VE FELSEFENİN ‘ÖTEKİ BAŞLANGIÇ’I
Alexander DUGİN Kaos Yunan felsefesinin bağlamının bir parçası değildi. Yunan felsefesi yalnızca Logos’un felsefesi olarak inşa edilmiştir ve bizim için böyle bir durum o kadar normaldir ki (…