I’m currently reading Alexander Dugin’s In Search of the Dark Logos, the work that is something like volume 0 to the 22-volume Noomahia book series.
I will probably have something to say about the latter in a later post, since I’ve completed the first volume and some of the second volume, both of which lay out the methodological principles of that project. For now, I thought I’d post a description of In Search of the Dark Logos as it appears in English on page 506 of the book, together with the keywords, to give you a taste of what lies between the covers.
In the book In Search of the Dark Logos, the author tries to degage [sic] the cognitive structures that predetermine the theological, philosophical and psychological patterns of the deep levels of human consciousness. He analyses the basic mechanisms of language in its phonemic core and original types of semantic oppositions that are discovered afterwards in complex theological, philosophical and political systems. The author seeks to explore and eventually reconstruct the deepest levels of the human being in its subconscious, preconscious and conscious horizons, surveying for that reason different kinds of religions, ancient and modern philosophies, political theories, utopias and eschatologies – varying from Plato, neoplatonism, Christian, Islamic and Jewish theologies up to Schelling, Hegel, Heidegger, and modern traditionalism (H. Corbin, R. Guenon). The main idea of the book is the exploration of the hypothesis of the existence of the alternative way of thinking – becoming possible if we address unexplored realms of human totality. Following Nietzsche, the author calls it the “philosophy of Dionysos” or “the other Logos,” this time the “dark one.” It is called “dark” because in comparison with common for Western civilization rational and solar type of apollonian Logos this one can be perceived as something “chaotic,” “ambiguous” and not sufficiently “transparent.” The author asserts that in order to correctly understand non-Western cultures, including the Russian one, we need to use this type of Logos, which contrasts with the exclusive way of thinking characteristic for the European mentality and is full of apparent contradictions and “suspended logical operations.” The author insists that we are in the presence of the specific Logos and not the deviation or underdevelopment of mental structures of so-called “universal” (in fact Western and deeply ethnocentric) rationality. The examples of such Dionysian Logos can also be found in some Western philosophers, mystics and artists.
Logos, mythos, tradition, humanism, coincidentia oppositorum, angel, God, man, Sohravardi, Corbin, Kolesov, Schelling, Hegel, Nietzsche, Heidegger, Plato, neoplatonism, polis, politeia, advaita, Dionysos, Golovin, New Metaphysics, Radical Subject, chaos, Apollo, last God, tantra, Scholem, semantic, opposition, graduality