PROMETHEISM AS FOURTH POLITICAL THEORY (PART TWO)

by Pedro Olavarria

In Rise of the Fourth Political Theory (pg. 174 hereafter cited with an asterisk*), Alexander Dugin outlines a paradigm for understanding his project of Eurasianism in contrast to Liberalism, Socialism, and Fascism. In this second post of a five part series, I will explain Jason Reza Jorjani's "Prometheism" in terms of it's attitudes toward democracy, political parties, the "political charismatic hero," and tradition. Since Prometheism is a very new project, what I offer is my interpretation of it and nothing more. To do this, I have to  briefly describe the three political theories of the 20th century, for which Dugin will be our guide:

In Liberalism, democracy is held as the ideal; democracy exists for the purpose of maximizing individual freedom by allowing the people to rule themselves. In practice, Liberalism features a separation of powers, while working through a party-based parliamentary system, so as to avoid any one group of people or persons from becoming too powerful*. This system can and has been undermined by having oligarchs fund the political campaigns (USA) or by democratically installing a dictator (Nazi Germany). 

In Communism, democracy is also held as the ideal, with democracy existing for the sake of actualizing equality. However, in practice what really exists is a one party "parliamentary" system, doing the will of the dictator*. In Fascism, democracy is openly rejected in favor of one party or no party rule, guided by the supreme leader*. 

In Liberalism, the attitude toward the political charismatic hero is negative*; to the degree that such a figure might rise, his role is purely functional and not intrinsic to the system (Roosevelt, Churchill, De Gaulle). In Communism, the attitude toward the political charismatic hero is theoretically negative but in practice*, positive (Stalin, Mao, Castro). The heroic leader is seen as an expression of the class struggle, his biography is the hagiography of the victorious working class. In Fascism, the attitude toward the political charismatic hero is positive, see the Fuhrer principle* (Hitler, Mussolini, Franco). 

Liberalism's attitude towards tradition is negative, while allowing for some superficial nostalgia and hat tipping*. Gradual progress away from tradition is made through democratic processes for the improvement of society, which is synonymous with the freedom of individuals to pursue their own interests.

In Communism, the attitude toward tradition is extremely negative*. The old ways are seen as oppressive and responsible for society's past failures*. The old is to be destroyed in favor of technological progress and technologization. We can see this in the brutalist architecture of the USSR and the destruction of the "Four Olds" in Communist China during the Cultural Revolution. 

In Fascism, the attitude toward tradition is extremely positive, fascists seek to return society to the oldest traditions of the race, coupled with an increased pace of technological progress*. We can see this in the Aryanism of Nazi Germany (the swastika, the canonical status of the Poetic Edda within the SS) coupled with the rapid technological advancements of Nazi Germany (Me 262, Horton 229, V2).

The barbarism of science and the science of barbarism

Prometheism

In Prometheism, direct democracy is rejected in favor of indirect democracy (the republic), not as an end in itself but for the purpose of fostering human creativity through freedom, both from the mob and the autocrat. Since freedom of speech, press and association are sacred in Prometheism, the existence of multiple political parties is accepted as necessary.

The Promethian view toward the charismatic political hero is neither positive or negative. The charismatic political hero, should one arise, is the means to an end: the maximization of human freedom for the sake of optimized human freedom and creativity. Said figure would be judged in accordance with his ability to achieve that end. 

Prometheism's attitude toward tradition is moderately positive. In pursuing the aim of progress, the past is referred to for inspiration and guidance. However, this should not be confused for some regressive traditionalism, which seeks to recreate the unknowable past in the present. 

Prometheism is archeofuturistic, with an emphasis on the future, whereas fascism is archeofuturistic with an emphasis on an imagined archaîos. In Prometheism, technological progress is aggressively pursued, with the ancient icon of Prometheus pointing society's attention to the future where man controls technoscience rather than being dominated by it. 

Also published at Furtum Ignis

PROMETHEISM AS FOURTH POLITICAL THEORY (PART ONE)