The Heroic vs the Hedonistic in Modern Geopolitical Context


Anyone who has taken a closer examination of the contemporary world geopolitical constellation understands clearly that daily politics rarely provide answers regarding the nature and causes of the antagonism between Atlanticist and Eurasian civilization. On the other hand, if we venture too far in theoretical analysis, we might lose connection with concrete political manifestations of this antagonism.  It seems that one of the most suitable tools for dealing with the antagonism between Atlanticist civilization and Eurasia would be focusing on their finalities, as well as thinking about their paradigms. The basis of this point of view is a reflection on the presence of contradictions within the paradigms of these two civilizations. Do they feature triggers for self-destruction at some hypothetical point in the future? Keeping to the same vantage point of observation, it is easy for us to discover the disproportion in the quantity of contradictions within these two models of civilization. We find that the very fabric of Atlanticist civilization is a contradiction. Bearing this in mind and following simple logic, it is revealed that this model of civilization is not able to last and must collapse.

In this context and for the purpose of this reflection, I suggest the following starting points  - we can define two basic models of society, in a very conditional sense.  One could be defined as heroic, and the other as hedonistic. The heroic model of society is based on principles that transcend everyday, earthly existence and its prosaic context. This principle could be spirituality, tradition, an idea or ideology. Opposed to this model is the hedonistic society with its fundamental principle of the comfort of an individual, of its citizen. Some examples of heroic models of society are ancient Sparta, societies of the “third position”  in the twentieth century, the Japanese Empire during the Taisho and early Showa period, Russia in the period of the Empire, the USSR, etc. In this context, it is important to define modern Russia, the bearer of the Eurasianist idea,  as a "society of idea" or "society of spirit", consequently, as a heroic model of society. Here, we are talking about Vladimir Putin's Russia, which has replaced the Russia without any clear idea and strategy from the period of Gorbachev and Yeltsin. Putin's Russia  was  shaped as a heroic model of society to a great extent under the influence of the Eurasianist geopolitical school and the direct impact of Professor Aleksandr Dugin and his associates. 

 In contrast to this, an example of a hedonistic society is, in a modern context, the globally predominant (after the collapse of the bipolar division of the world in the late 1980’s of the 20th century) model of liberal democracy. This model is a synonym for Atlanticist civilization, with the idea of liberalism as its paradigm and its practical formulation. In this model of society, hedonism and consumerism represent the paradigm for citizens. The highest possible goal is a more or less conscious, i.e., ideologized, tendency towards comfort and enjoyment in the individual lives of citizens.

Man is virtually indistinguishable from animal in these "free" civil societies, and the entirety of human existence is reduced to eating, finding shelter and mating. 

In contrast, in heroic societies, comfort is always in the background and of lesser importance.  It is not necessarily a negative virtue, but is always by nature inferior to the idea or principle of society. The individual stands, more or less, as a functioning component of the idea of ​​society. The historical experience of all of human civilization indicates that the individual needs a higher purpose in order to be satisfied. Otherwise, he behaves and feels lost, depressed, saturated in the swamp of sensualism in a senseless society. On the other hand, if an individual is exposed to hypertrophied repression as the expression of a certain social principle and if society  as a whole becomes  too repressive, it will be doomed to failure. The heroic society must not become too repressive, but rather focus on the necessary balance between the integrity of its principle and the integrity of its citizen.

The individual who appears as the product of a hedonistic society is definitely, to an important extent, inferior to the one of a heroic society. Faced with difficulties, the spoiled individual raised in a hedonistic  mythology will not be capable of solving the problem (in both the metaphysical and practical sense) that he faces. Furthermore, he will not be able to understand the situation in which he has found himself.  A problem which contradicts hedonism is the extremely illogical category which is seen as an antipode to the prevailing social paradigm, enjoyment. To an intelligent person, it is clear that every human life consists mainly of problems, and an individual shaped by this model of society will, in the final analysis, always be frustrated and depressed. Hence why we witness various forms of escapisms and social deviances in such models of society (from neuroses all the way to suicide, opiates,  the “fun industry”, sexual deviations that have become "a matter of choice" and not a health issue by political decree). In contrast, the heroic model of society, in which the hedonism of the individual is placed in a less important place, will shape an individual in a Stoic manner who, for the purpose of transcending the personal and individual state in order to achieve a higher goal (the principle, idea) will be more effective and vital in facing problems on both the individual and social level.  He perceives the category of a problem as normal, and not as perverted category, and is able to function normally in such a context. These individuals are made of much stronger fabric compared to the biomass of Western civil democracies. An illustrative and vivid example is related to members of society who are facing certain extreme circumstances.  For example, the soldiers or warriors. The warrior of a heroic social model is much more efficient on the individual level and closer to successful behavior in the context of warfare compared to the professional soldiers of modern hedonistic societies because of the priorities in the process of shaping the individual of these two societies.

In this political setting, Serbia, unfortunately, is approaching Atlanticist civilization (EU, NATO, etc.), due to a lack of education (mainly historical) and lack of consciousness of their current political elites, as well as due to the erosive work of the fifth and sixth columns within the Serbian political sphere. 

The Western Atlanticist, mercantilist, economic-political-cultural and anti-spiritual model is historically incompatible with the fundamental principles and archetypes of Serbian identity and its Byzantine and Eurasian heritage. It is well known that nations that import elements of identity foreign and alien to their culture suffer from lack of vitality and are doomed to decomposition. In the Serbian national being, there still burns a strong Byzantine and Eurasian flame. This represents a giant spiritual and cultural treasure of Serbia in comparison to other cultures and traditions. Serbia should return to these roots on every level. Ex oriente lux ...