- Idealism and materialism
We’re living in a crossroads of eras, which is marked with a deep crisis of the Western civilization that manifests itself institutionally, economically, geopolitically and demographically. As every era of change, the beginning of the 21st century is a period of chaos, which is accompanied by the search for answers and the need to return to the true values. Therefore, it is no surprise that nationalism and conservatism is regaining positions in Western society. But the crisis is deeper than the political. Fixing a few years or decades of mistakes won’t be enough. One could find the beginning of this crisis in the year 1917 when the Marxist ideology began its march of victory, or 1789, the year that the raving French liberalism triumphed. Anyhow, we’re talking about a worldview, which, in the last centuries, has overshadowed the classical virtues of the Western culture. We’re talking about victory of materialism over idealism.
The can be only one worldview at the basis of an ideology – either idealism or materialism, or in other words, is the determination coming from the spirit or the matter. This fundamental division allows us to evaluate different, although seemingly different, ideologies as an expression of a single process. Liberalism, Marxism, National-socialism and Neo-Bolshevism are all based upon the materialistic worldview. This worldview reduces higher things in life such as the spirit, ideas, art, culture, and religion to materialistic factors – physical processes in the human body or economic relations in society. Materialism has taken grasp of the modern man’s thinking so far that it doesn’t get reflected – an common view exists that humans have always thought and will think like that. The apparent choice between the multiple materialistic ideologies enforces this illusion – replacement of capitalism with Marxism or otherwise gets interpreted as a fundamental change of a worldview, even though the only thing to change is the mode of production and the beneficiaries of it.
The French Revolution started practically every modern political ideology, although the differences between them are marginal if we rate them as the expressions of a single materialistic worldview. Liberalism is the most naive of the materialistic ideologies – it seemingly recognizes ethical virtues, at least it declares ethical and moral slogans, but it takes out the justification of these virtues from a higher truth. That’s why strive of liberalsim for a better world (according to its own ideas) is fruitless. In the meantime, for example, Marxism is more “honest” regarding the materialistic worldview, by outright denying any ethics, morals or humanity. That’s why the terror created by it is comprehensive and continuous one. The common factors for liberalism and Marxism and National-socialism too is the idea that the history of society is a progressive and linear move to a certain target, which is determined by a certain inner laws of social evolution. But, for example, left multiculturalism, or neo-Bolshevism is unique in this way, because it has refused to acknowledge any historical goal for the evolution of society. It marks a point where the materialistic worldview has exhausted and devalued itself – everything is meaningless and pointless, and the outrooted man is in the center of this meaningless and pointless world. This is tied to the so-called “postmodern” view on the relativity of truth, which is nothing more than an upside-down version of metaphysics, which demands that’s its own relativism and emptiness be considered as an Absolute. This “negative metaphysics” is the foundation of contemporary civilization.
Without a doubt, everyone interprets the world in their own way, but that doesn’t mean that we can change the basics of reality with our interpretation. Everything has a cause and an effect – ignoring and acting against the basic principles of reality has destructive consequences on an individual and a societal level. “Indeed, the sinner decides what is good, counter to the objective nature of things; he willingly deludes himself about things and about himself; whence the fall, which is nothing other than the reaction of reality.” One should realize – Hell is not a boogeyman that moralizers use for scaring other people – it is a chain of cause and effect that brings once strong nation to decadence and suffering. Of course, the postmodernists won’t admit these consequences. And, although, there are countless ways to interpret the world, only a few ones can secure the evolution and existence of the individual and nation.
Surrendering to your inner impulses, lusts, living your only life, without thinking about the past or future generations, destroying yourself and the society around you, maybe even feeling a little bit great about it, relieving yourself of your civilization to a more vital cultures, who haven’t absorbed the European spiritual chaos into themselves – that is the ultimate self-destruction programme of materialism. Yet this chaotic and absurd worldview of materialism has not always dominated the minds of Europeans. On the contrary, European culture for thousands of years have been based on the idealistic view of the world – the first one to clearly define it was the Greek philosopher Plato, and later his ideas were organically integrated into Christian culture. Philosophy of Plato is the metaphysical core of ancient religions expressed in the terms of philosophy. Therefore, Platonic philosophy can serve as a basis for an ideology that is rooted in the metaphysical Truth.
2. Platonic idealism as the basic code of Western culture
What does the idealistic worldview mean? Almost all religions and philosophies of the world have the idea of an existing supreme unity and a unifying ground, which is defined by the concept of Logos (Absolute or God). Logos is the highest Truth, Inteligence of the world and ethical Will. Even most of the materialistic philosophies recognize the category of Absolute, except they deny the spiritual dimension and replace God with matter. Idealism recognizes the Logos as a spiritual reality. “God is the absolute spirit. The fundamental basis of matter is eternal dynamism, a spiritual principle. But the spirit of God is not just a movement, there is also a matter of substance, the composition of the movement, the foundation of it.” Ergo, the Logos is both the eternal basic primal nature – all of the existing perfection, unity and order of world – and the world’s creative and formative principle, with the spiritual element “radiating” (in the philosophy of neoplatonism it is known as “emanation”) on the matter, which by itself chaotic and without the creative element. Thus the matter is subordinated to the spirit. We cannot perceive the matter in itself, except for the interpretation of the sipirit on what is in the “outside world”. Matter, which the materialists say is the only reality, in truth, stays hidden to us.
According to the Platonic philosophy, the spiritual world consists of “Ideas” (in more modern terminology they are called “archetypes”), which are the preconceptions of reality. They exist beyond the space and time of the material world, but they act on matter so that we can see the material world. The Father, the Mother, the Teacher, and the Hero – they aren’t “social constructs” that man has created to withstand the meaningless of existence, as it follows the viewpoint of the materialistic world. Archetypes points us to a higher reality that is superior to the material world and without which this material world would only be chaos. As one man moves closer to the ideals, he gets closer to the eternal, indestructible world. That’s why “only in striving for the ideal, after that, which gives life and the world meaning, Culture with a capital C can be born and developed”. The Platonic philosophy, that saw things and phenomena as “shadows” in relation to archetypes, determined the essence of Western culture for nearly two and a half thousand years. The justification of ethical and moral norms in the world of archetypes created an understanding of human dignity, the rule of law and the monogamous family as a fundamental cell of society. From this idealism also classical art of the West was born, based on the idea that beauty and order expreses superior truth and brings one higher to the world of Ideas.
3. Idealism and conservatism
Over the course of the 19th century, the worldview of idealism lost its positions to materialism, which interpreted the world as a mechanism that can be understood with the help of intellectual concepts. But attempts to reorganize society in line with materialistic intellectual theories led first to the disaster of French Revolution, and later to tens of millions of victims in socialist regimes. In opposition to these materialistic ideologies, the conservative ideology emerged spontaneously. In fact, two types of conservativism developed. Reactionary conservatism, which isn’t based on an understanding of the fundamental clash of ideas of the world of idealism and materialism, it simply means a slower advance of dangerous trends in Western civilization. If we look at what has happened to many of Western Europe’s so-called “conservative” parties, which have adopted major ideas of Neo-Bolshevism over time, then we see that such “conservatism” cannot be the answer to the challenges of materialistic ideologies. But if with conservatism we understand those higher aspects of reality that cannot be changed, which are independent of abstraction of human mind, then conservatism has a very strong base. Consequently, true conservatism is based on the worldview of idealism. At the same time, I have to stress upon that idealism does not mean naivety. Idealists are realists with regard to human nature: man is neither an angel, damaged by society, as the philosophy of Rousseau expressed, nor unredeemable creature. The idealist believes in a person’s ability to perfect oneself, but it is only possible when one participates in society and bases himself on higher cultural and ethical norms.
4. Idealism and vitalism
In the early 20th century, new opposition to the worldview of materialism emerged in the form of a philosophy of vitalism. The philosophy of vitalism, whose predecessor was the 19th-century German philosopher Nietzsche, rejected the claims of materialistic intellectuals for the knowledge of absolute truth. Materialistic philosophy without the Metaphysical foundations inevitably led to relativism, thus destroying “truths” of its own. Spirit of skepticism destroyed itself – contemporary materialists and “rationalists” in fact are dishonest to themselves and missed the logical outcome of their philosophy. Philosophy of Nietzsche was only the consequence – attempt to find a new truth in the world without the Truth. According to the philosophy of vitalism, the only truth is the disposition of life to expand and increase itself, while the rational mind is merely an instrument subordinated to life. The essence of the philosophy of vitalism was best expressed by the French philosopher Henri Bergson. His concept of “creative evolution” suggests that evolution is not a mechanistic, materialistic and linear process but is driven by a “life force” (“élan vital”). Life can’t be perceived as a consequence of interactions by aimless physical processes, but as a creative principle of the world with a meaning and purpose that tends to realize itself in the material world. Life and human society cannot, therefore, be assessed solely by the means of a rational mind. But the philosophy of vitalism inevitably leads to nihilism and relativism: if life is a closed system that supports itself by itself, it is inevitable that the world and man lose any justification in the higher truth and therefore the meaning and purpose is lost. Therefore, the vitalism that had lost the idealistic element resulted in the same materialism and nihilism that it sought to overcome.
The Latvian philosopher, Pauls Jurevičs, even though he didn’t develop a systematised philosophical system, strived to combine these two seemingly contradictory philosophies – idealism and vitalism – into a new philosophy that I call dynamic idealism. If Bergson writes about “a being that seeks to realize itself in the world”, then Jurevičs finds this “being” in Plato’s philosophy of Demiurge (the Artisan), or God, who creates the world with the mediaton of Ideas. Ideal values manifests through matter and flesh, thus creating world in the image of God. Jurevičs in fact brings back in philosophy idea of german idealist philosophers Schelling and Hegel about the world as the realization of Logos trough history – Logos is not only the foundation of existance, but also life itself, that is creative and oriented towards advancement. If Marxists turned Hegel’s idealistic philosophy “on his head” by taking away its original – idealistic – nature, then through ideas of Jurevičs it finds its foundations in the spiritual values and its fulfillment in the vitality of nation.
5. Dynamic idealism
What does dynamic idealism mean? I would describe it thus: Ideal values cannot be revealed in the contemplation of them, but by being part of the dynamic process of Life’s strive for immortality and expansion, in other words – by participating in creation. This process of organic creation is the creative expression of the Logos in a world that allows us, instead of chaotic matter, to observe the organization of the world in ever-higher forms and hierarchies. In this transformation of matter, we can observe the thendency of Life to include previous stages of development while striving for a higher stage of consciousness. These stages are – mineral (matter), plant (life), animal (conciosness) and human (self-conciosness) stages. In man one can determine these stages in his vegetative, instinctive and intellectual aspects, where each marks a higher stage. Through self-consiosness and intellect man realizes the idea of Logos. And from this realization a task follows to develop the higher aspects of personality and, by overcoming materialism, to realize the ideals in the material world through action, becoming part of the creative process of the world. It is also the foundation of human culture, which is always creative through art, heroism and family life. Idealism as a theoretical and rational system breaks ties with real life, which this idealism should serve. Only a practical defense of ideals in real life allows you to get closer to the archetypal sphere. Thus, the struggle for values, for family, for the nation and culture is sacred and ethical.
The struggle for the human soul between the worldview of idealism and materialism is the invisible front line throughout society and in each of us. Materialistic ideologies deny man his spiritual aspect, depriving the man the vertical dimension and seeking to convert him into a barbarian without a cultural dimension so he can be manipulated freely with. It also explains the degrading manifestations of materialistic mass culture, characterized by the denial of ideals, chaoss and ugliness. Materialism, seeking to deprive man of his spirituality, divides him as a whole, integrated being, degrading his intellectual and instinctive life, turning it against Life itself. The hatred of the Neo-Bolsheviks towards everything that seems normal for a healthy person’s mind is the most vivid proof of it.
The interaction between the world of Archetypes and material world creates a dynamic system in which the totality is greater than each separate part. It’s called the Organic Principle. The Organic Principle forms the order of this world. In the dialectic process between the world of Ideals and matter, higher systems from lower ones are formed in nature, and order emerges from chaos. The Organic principle ensures the self-organization and development of the natural world over time, including the development of human society. The history of civilizations consists of this tension between the irrevocable archetypal principles of reality, which are maintained by the traditions and culture of society, and the dynamic social changes through which our strength and vitality can be enhanced in society, provided that society does not lose its roots.
6. The historical conception of dynamic idealism
Civilizations are never derived from any material considerations, but from the spirit – from the eternal rather than from the temporal. The dominance of the spiritual principle marks the spiritual birth of civilization. The system of spiritual beliefs of civilization further creates political, social and economic systems. As the economic power of civilization grows, the forces of materialism begin to dominate, leading to a crisis. This crisis means the need for a new worldview to restore civilization by reorganizing the materialistic aspects of civilization in subordination for cultural purposes. The crisis means that civilization has filled its cultural potential at a certain stage of its development – internal reorganizing processes begin, including social and economic ones. The creative energy of civilization stops and turns against itself, causing the risk of internal collapse. If civilization finds itans inner strength and revalues its nature and objectives, then civilization is reborn, creating a new social order and overcoming the crisis. So culture determines the economy, just like a spirit determines the matter. The creative energy of the reborn civilization is once again moving outward – towards new cultural objectives, reaching a new stage of development. This constant revival and self-overcoming of civilization characterizes the history of Western civilization over several thousand of years. History is neither unstoppable progress, nor a fatalisticly cyclic phenomenon where the fate of civilization is previously decided. It is rather a spiral where the spiritual and material forces are interacting, searching for a point of equilibrium. This point of equilibrium is located beyond the crisis – in a new stage of development that starts a new cycle of civilization.
We are at the beginning of a new crisis of civilization, which can also destroy Western civilization because this time it is also accompanied by the invasion of foreign civilizations in Europe. But the causes of this crisis are internal. The eclipse of spirituality and the dominance of material factors in civilization highlights a state of sickness: the economy from a function of society is becoming an end in itself. However, decline of civilization is not predestinated: history is neither an unstoppable progress and a continuous movement forward (the concept of historical materialism) nor the death of culture is inescapable. Civilization can be regenerated if spiritual and national values start to dominate again, thus bringing a balance with the material aspects of the society of the 21 st century.
7. Dynamic idealism as the philosophical basis of the new nationalism
The excesses of Neo-Bolshevism have created a counter-reaction in the form of nationalism – the new nationalism. It is already a dominant force in European politics.
The common features of the movements of new nationalism are:
- Populism – democracy as the will of the people, not the project of the elite of globalists. New nationalists believe in the people’s ability to make the right decisions. The nation is always committed to self-preservation, and the common wisdom of the people is always more sustainable than the utopia made up in cabinets of intellectuals;
- Antiglobalism – if communism was the main enemy of nationalism in the 20th century, then at the moment it is globalism. Globalist ideology is Neo-Bolshevism – ideology related to Soviet Communism.
- Anti-immigration – countries are returning to the idea that without border control there is no nation and a truly independent country.
- Identity – Neo-Bolshevism threatens every natural and healthy identity. Self-determination of a nation is a fundamental basis for nationalism, but alone is not enough – new nationalism tends to protect every level of society, from personality and family to civilization.
The new nationalism is not a single phenomenon. There are also contradictions of interests between the nationalist movements, including the contradictions of geopolitical orientation. Denying this fact of reality would be naive. There are also fundamentally different ideological emphasis. For example, the movement of identitarians in Western Europe is both a step forward and a step back. In both tactical and ideological terms, it is innovative. It redefines the right-wing politics in Europe, focusing on the most important of all – the preservation of Europeans nations and civilization. But this ideology is also a step back, as it tends to throw away the idea of a nation-state. The idea of an open nation in France, for example, has forced French identitarians to form their own parallel communities alongside immigrant communities in France. The idea of a national state must remain a fundamental part of the nationalist ideology and it should not retreat from it.
However, neither the idea of a national state nor the characteristics of the new nationalist movements listed above are enough. The challenge of the revival of Western civilization sets up a requirement for a new kind of nationalism – one that would reject the worldview of materialism and be built on idealism, i.e. it would recognize the importance of spiritual values over material values. The 19th and 20th centuries have only created delusional ideologies of a new kind that, as if standing in opposition to other ideologies, have further deepened the crisis of Western civilization. Liberalism gave birth to Marxism – it to national-socialism which, in turn, destroyed the last remnants of idealism in Europe, serving only as an “ice breaker” for a further Marxist triumph that, in the 21st century, has been formed as neo-Bolshevism. The political aspect of the philosophy of dynamic idealism would mean return of the eternal principles in public life, restoring human ties to spiritual values and combining it with modern responses to the challenges of the 21 st century.
New nationalism, in line with the philosophy of Dynamic idealism, should seek solutions in these ideological aspects:
The people, nation and nation-state as the main political elements: According to Johann Gottfried von Herder, when the political maturity of the people forces it to seek self-determination in its own country, it is an extended family with a common national character. Human natural happiness is only possible if their center of gravity is in the national environment. In a nation, each individual element (individual personality and family) remains, but something higher arises – a sense of community and common objectives. Sinergy arise between the individual and the whole, strengthening both (organic principle). The nation is expression of the peoples will to eternity – the sense that everything we do is not vain, but will live forever as part of a national culture. The nation is a source of culture and a national state is a means of preserving and developing this culture. Each country contributes to the overall development of civilization through the cultivation of the nation’s potential, which would not be possible in a global federation of the world. If the presence of power in the smallest of local units is the basis for freedom, then on a global scale this small entity is a national state and only within it the fundamental values of civilization can flourish. It would not be possible in the “utopia” of globalists – it would only be a “boot stamping on a human face”, to quote Orwell, even though “tolerance” would be written on this boot.
Organic organization of society: Mutual competition is only secondary to the principle of cooperation. Competition has its place and its tasks, but it cannot serve as a basis for society. New nationalism must support an organic and collaborative model of society whose economical backbone would be a network of credit unions, thereby freeing the nation from the economic dictatorship of international banks. The structure of the postmodern state is chaotic – decision-making centers are scattered and often outside the country itself. The most appropriate model would be national decentralization, while at the same time creating a national council with the task of coordinating national life and formulating and controlling the fulfillment of common objectives in the long term, regardless of the impact of the electoral cycles and external forces. In such an organic country, the family is the fundamental cell in society in dealing with social problems. Then comes the local community, professional associations (corporations), charities, municipalities and only then the central authority of the country, whose basic task is coordination. The duties of power must be exercised, as much as possible, by the authority closest to the man and capable of carrying out the task at the lowest possible level of government. Such a task-solving hierarchy, which also provides great autonomy, should replace the so-called “welfare state”, which is actually a waste of resources, the formation of an society of addiction and political bribery of people with their own money.
Question of hierarchy: Hierarchy does not mean oppression, rather the right order of things. Like in a healthy man the soul prevails over the body, so in a healthy civilization, the economic and social aspects are subordinated to higher cultural challenges. Materialism turns it all over, with economic factors becoming dominant. But “where only economic interests prevail, it is inevitable that Culture dies first and then society/civilization itself. The fields of history are richly covered with ruins of dead cultures, transformed at some point solely into an economy…“ Therefore, new nationalism should lead to the restoration of human and societal wholeness by breaking down the power of money and the fallacies of materialistic philosophies, which deny the spiritual dimension of man and society, making him a slave and leading to extinction. Human dignity is denied by communists reducing man to an economic factor, by national socialists, who see only biological race of man, as well as LGBT ideologues, who tend to reduce man to his sexual function. Instead of hierarchy the idea of equality is offered. However, there is no equality in nature: any political attempt to introduce equality in society only creates an inverted hierarchy in which higher values are subtracted to the lowest. It is the beginning of the end of every civilization. In nature, equality exists only as the end stage of the entropy process – a regression from the structured to chaos and death.
In society, this false equality takes the form of attempts to introduce economic equality in socialist regimes leading to tyranny; at national and European level, it means centralisation and federalism, an idea inherited by Bolsheviks and European Union Commissioners from French revolutionary Jacobins; equality between cultures in the multicultural model is envisaged; aesthetic equality with the modern cult of ugliness and utilitarian in architecture and design; equality in mutual relations or disrespect for authorities; equality between sexes, denying the uniqueness of each sex and the complementarity of both sexes (equal but different); equating the models of “cohabitation”: a natural family is just a construction created by society that does not deserve more legal protection than any other model of “cohabitation”. In other words – equality between unequal values means hatred for everything higher – against beauty, against ideals, against sacrifice for the benefit of the family and the nation, and against great people whom ultraliberalals always want to smear with dirt to make themselves appear cleaner.
Restoring the natural hierarchy means accepting differences for each in their sphere of activity while they act for the benefit of the whole. In this way social harmony is created, the beginning of which is in family life. In such a model of organic relationships, creative energy is multiplied, since each can take its own direction rather than enter into conflict and unnecessary competition. Hierarchy in society provides for autonomy for each of the parts and, at the same time, the interdependence of those parts, with all developing more successfully than for “individuals” would have been possible.
The question of human identity: The organic worldview means that the duality between “individualism” and “collectivism” is a false choice. True freedom exists on a reciprocal basis, with each part developing according to the whole. Man in society is able to improve himself as it would not be possible for him to be when isolated. There is a mutually complementary relationship between man and society that must not be destroyed by following slogans of “freedom” in the negative interpretation of this word as “freedom from something external”. Man is a rooted being, not an independent “individual” – he cannot be separated from his social, biological and spiritual context. Postmodern fantasies that human nature is “socially constructed” and that man can create his own values must be rejected. By the time each person begins to act according to his personal egoism, without thinking about the wider context–his ancestors, future generations, the people and the Absolute – the collapse of society begins and, in the end, the the end of this “individual”. There are countless examples of civilizations for this truth. The “social contract” exists only in theory and has never happened in reality – man has been created for life in society. Society was before the individual – for the highly developed mammalian species, the forms of public life are part of their nature. This has been particularly important for humans since children of people are characterized by a non-typically long period of helplessness, at which time it depends entirely on the care of their parents and others around them. The relationship between father-mother-child is not a social construct: it is a biological and archetypal reality and the irrevocable basis of human society.
Family as the basic cell of society: In the 19th century, the French philosopher, the father of sociology Auguste Comte concluded that the family, not the individual, was the main social unit. Society is built on a family basis. In a family, a person’s egotistical characteristics are subordinated to the principle of cooperation, creating mature and social personality. The moral power of the people arises directly within the family: it is an environment in which ideal values are practically lived through and embodied at the individual level. The attack on a family composed of a father, mother and children is an attack on the nation and culture. New nationalism needs to express a call worthy of Copernicus – to put the family at the center of public life as a central value for Western society. Its importance needs to be restated and promoted in the 21 st century, in order to prevent the left totalitarians from equalizing it with other life models that have nothing to do to ensure the existence of the nation and culture. Particular emphasis should be placed on the role of the father in a family so despised by leftist radicals.
The culture of heroism: The issue of mandatory military service is not only a matter of military concern. It’s a qurstion about our culture. It is a matter of manhood, solidarity, and honor. A soldier with a sense of responsibility for his own nation and his comrades is a stark contrast to the atomized individual. That is why there has been a gradual abandonment of mandatory military service in the West. People’s army is a factor that holds a nation in balance as an organic community, preventing it from turning it into a crowd. The sense that there are higher values than money, pleasure and even life is a revolution against postmodern totalitarianism. Only a culture of heroism that honors soldiers who have given to their nation most precious to them – their life – is a culture that can and will exist. People who have abandoned the ideal of heroism and replaced it with the hedonic cowardice of the consumer society become a victim to their more aggressive neighbors – it is an axiom of history.
Culture and education based in idealism: True culture expresses harmony, beauty, and truth, not chaos and vulgarity. These values reflect a deeper reality – sphere of archetypes. Postmodern art is an uprising against the idea that beauty or truth are objective values that can improve the human being. Art and education should allow people to become aware of their links to higher ideals and shape them into strong personalities with genuine sfreedom, respect and the ability to distinguish good from evil.
Fourth Industrial Revolution – for the revival of the West: The economy must serve the nation’s cultural tasks. The development of artificial intelligence, robotization, and 3D printing technologies will reduce the need for cheap labor, thereby reducing the wage gap and the importance of the economy for national economic growth. More significant for consumers can become the proximity to suppliers. This can lead to a deglobalization process in production chains. It is an opportunity for European nations to strengthen their internal market, to cooperate with the closest countries and to gain a stable place in the 21st-century economy without sacrificing the well-being of their people in the competitive battle for cheaper labor. It is also an opportunity to change the understanding of the economy as such, to raise economic self-sufficiency as a key economic principle and to free culture from the dictate of economics and money.
The question of Europe’s future: New nationalism, in line with the concept of a history of dynamic idealism, must assess the historical causes of the Western crisis in the collapse of the nation-state system and the triumph of Marxism in the 20th century. Overcoming the crisis will require both struggle in the field of public ideas and a new geopolitical concept – a Europe of nations that would be united in safeguarding and continuing civilization against internal and external threats while maintaining the independence and uniqueness of each individual country.
The question of political ethics: The abspolute nature of spiritual values makes their defense a categorical requirement. According to dynamic idealism, these spiritual values are not to be realized in abstract theorization, but in a life of family and nation – the defense of family and nation is a duty imposed by God. Leftist radicals have historically used the high standards of morality and ethics of national conservatives against them themselves, such as appealing to their compassion and referring to religious requirements that they themselves despise and disrespect. Marxists moralize while being immoral themselves – it gives them a strategic advantages. This was done, for example, by Bolshevik agitators in the fight for power, without showing the kind of mercy they had received when they came to power, killing people on an industrial scale. Neo-Bolsheviks use sympathies of Europeans for the suffering of individual refugees to change the ethnic and religious composition of European countries, which has already led to terrible crimes and terrorist attacks against Europeans themselves. Pauls Jurevičs wrote, that “a group of people who would exist exclusively from “open souls” […] would soon fall victim to their more uncultured neighbors”. It is, therefore, necessary to be critical of such attempts to use moral slogans that are separate from the wider context and basic task of these values. Idealists in politics must live by the ethics of the soldier – not “good intentions” make the man good, but taking responsibility for the consequences of each action. What is good and right in every case is determined by the dialectic of the struggle. Every situation demands an answer, every force demands a counterpower and every challenge – a symmetric response. So it is ethical to do everything in human power and over his powers to protect his nation from the ideological insanity of leftist radicals, because by not opposing the evil means to become responsible for the consequences of this evil.
The great thinker of the West Carl Jung, has written: “The sickness of alienation in today’s world means, in some ways, a phase of recovery, or rather the final days of pregnancy, at the end of which the contraction of labor begins. The kind of alienation that prevailed during the Roman Empire means, at the same time, the beginning of the age of revival.” I certainly do not want to see the death of Western civilization. I believe that returning spiritual values to the life of Western society can lead to a new golden era for Western civilization!
One has to be aware that society operates under strict and irrevocable Laws. The politician’s job is to discower these Laws and adapt them to the social organization of life. The dynamic realism approach of new nationalism means recognizing the fundamental and spiritual aspects of society and human life, re-interpreting and reinvigorating them in the context of the 21 st century. Not to “preserve” some forms of past life, but to rediscover our cultural roots and finding there the power to create organic and future-oriented society.
That goal is grandiose. But it is only for such purposes that it is worth living – also in the knowledge of the unequal conditions of the sturggle. But it is exactly the fight that shows who we are.
We are representatives of our nations. We are Europeans. It is our job to organize our world around ourselves so as to ensure that our people and our civilization continue to exist in the future. In order to realize this, power must be sought. But in the 21 st century, power is “scattered.” Therefore, the struggle must take place at all levels of society. True values must be defended in the media area, in cyberspace, in think-tanks, in universities – wherever people’s opinions are formed. This struggle must be joined by one in parliament and in government. They must be tackled at European level. This struggle is not an electoral platform – it has no breaks, it does not depend on the election cycles that only shows the results of public opinion that has already been formulated.
The reflections in this article can serve as a basis
for further nationalist action, the strategy of which must go beyond national
borders; a strategy that will not be linear but systemic with a view to
expanding the resources and options available. The specific tasks will depend on
the real conditions of political struggle, including both resistance in
conditions of high-pressure and a rapid advance in the moment when the during
the restart of the political system “window of opportunity” will open.
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 Jurevičs, Pauls. Nācionālās dzīves problēmas. Rīga: Valtera un Rapas akc. Sab. Apgāds, 130.lpp