Every national institution on the earth advances its perceived civilizational aims. Our current era is defined by the post-industrial West struggling to maintain world hegemony against the inevitably ascendent post-capitalist East. Neither of these two poles are welcoming to the philosophical dissident. Chinese totalitarianism is death to free thinking, especially political and religious expression. Western thought control follows an internal logic of moralized polarity and rigid adherence to surface analysis as taught in its decayed educational systems. This brings us to the question of where the philosophically dissident can convene to collaborate on difficult subjects that are unpopular to the reigning life-denying (i.e. thought-controlled) power structures of both superpowers.

Tradition refers to pre-modernity but implies perennial values which can be restored at any point in time (because they pertain to the nature of human beings in themselves). Tradition doesn’t refer to those things which haven’t changed but the essence of why certain things shouldn’t change. Traditional ideas are contrasted by its main competitor liberalism understood as a philosophical current.

Modernity is characterized by liberalism in economics, politics and philosophy. Liberalism politically means the liberation of the individual from any organic social ties. However it reaches its zenith in liberating the individual from the individual. In other words, by dividing the individual. The entity split into parts is the postmodern subject of liberalism. The result is that the parts (of the subject) come to be a slave to objects. This postmodern climax was original to the first breath of liberalism but simply takes time to reach its conclusion. Finally there now exists technology to bring the liberal vision into reality. Ultimately this means the ending of humanity through biodigital convergence where life is blended together with digital simulation, such is AI and robotics. Specifically, human life will first become governed by biodigital directives as human reason is replaced by artifical intelligence. Then human labour will disappear entirely being replaced by autonomous machines owned by a robotic elite of AI Capital. Any way you look at it human beings will play a subordinate role to supercomputer intelligence in the liberal future.

However a posthuman future is not guaranteed. Communist and Fascist political theories have failed to grow in sufficient political power to resist liberal globalization so the only alternative is a new political theory. This theory, Dugin argues, could grow organically based on any number of pre-modern models, such as Islam, or future post-modern hybrid constructions. He is writing a 28-volume anthology (Noomakhia) that covers every civilization on earth from its logos to its fourth political possibilities. The reason this is significant is because it fundamentally releases philosophy and mankind from the grip of the post-human future offered by liberal (in)dividualism.

It is important to note that Tradition refers to pre-modernity because that is where it was experienced and known previously. However its manifestation next will obviously be post-modern. It is therefore legitimate to think about what Post-Modern Traditionalism might look like. If we acknowledge Tradition as eternal truth inherent to human beings' (including in both senses as Dasein or absolute) way of understanding then we are obligated to be Traditionalists. The dispute comes when we question eternal truth itself, its contents or its method of discernment.

Post-Modern Traditionalism instead asks how to bring eternal truth into our own lives. It is therefore necessary to have previously clarified these truths. This is a challenge. Because there are two possibilities: 1) You stumble or arrived to eternal truth and accurately identified them as such (or later recognized them), 2) You take a leap of faith in assuming the existence of eternal truth without knowing the contents therein immediately. Whichever path is taken the task of embodying and practicing them is the same. Dugin refers to this blending of theory and practice, principle and manifestation, mentality and action, etc. as active metaphysics. It summons a common root beyond these dualities which is objectively non-modern. In other words, you don’t practice the theory because you have freely selected to it from your own volition (“I have decided to become Communist”). Instead, theory and practice should simultaneously emerge from some latent energies in the cultural unconscious as a unified expression of what you (a people) are. In other words, it doesn’t come about from analytic arguments about why this route is the most conscientious and beneficial for all parties. It is a spontaneous reaction that radiates from some deep core within the collective revealing its buried (pre-modern or post-modern) desires.

So one task is enabling this uncovering of modernity to take place in order to see how liberalism is a totalitarian nightmare leading to the end of the human race and then secondly peeling back its indoctrination so that the mind (which belongs to culture, language, race, metaphysical time, etc.) will need alternatives.