Are We Witnessing the End of "Man" as We Know Him in the Political Sphere?
Introduction: The Evolution of Political Identity
The concept of "man" has been central to political theory throughout history, yet today, we find ourselves questioning what it means to be human in the political sphere. In a world where political systems evolve rapidly and traditional structures are challenged, we must ask: Are we witnessing the end of "man" as we know him in the political sphere?
This article explores the thought-provoking and often controversial ideas of Russian philosopher and political theorist Alexander Dugin. Through a deep dive into Dugin’s critique of modernity and his vision of a multipolar world order, we examine how political systems shape our understanding of human nature, identity, and our place in the political realm. We trace the evolution of political anthropology—from the "man" of the Middle Ages to the postmodern individual—and assess the rise of the post-human in Dugin’s worldview.
Political Anthropology: Shaping Our Understanding of "Man"
Political anthropology explores the intersection of politics and human nature. It examines how political systems define and reshape our identity, shaping who we are as individuals and as members of society. Throughout history, political systems have constructed ideas of what it means to be human, and these systems, in turn, have been shaped by the very understanding of humanity they sought to define.
In the Middle Ages, for example, political identity was tied to the divine order, with the monarch seen as God's representative on earth. The individual was understood in a hierarchical framework, rooted in tradition, religion, and the community. Over time, with the rise of modernity, especially in the West, political thought began to shift dramatically. The Enlightenment brought about the notion of the individual as the central political actor, with ideas of freedom, rights, and the nation-state taking center stage.
The Middle Ages vs. the Postmodern Individual
Dugin’s critique of modernity argues that these Enlightenment ideals have fundamentally reshaped not only politics but our very understanding of the human being. He contrasts the Medieval man, who was embedded in a fixed, religious and hierarchical order, with the postmodern individual, who is characterized by an overwhelming sense of individual autonomy and detachment from traditional structures.
In Dugin’s view, the liberal democratic order, with its emphasis on individual rights and consumerism, has created a hollow, atomized self—an individual detached from history, culture, and the collective. This, for Dugin, represents a break from the organic human being of the past, one that was understood in relation to the family, the state, and the broader cosmic order.
The postmodern individual, in his critique, is the culmination of this historical shift. The erosion of the collective and a crisis of identity in the wake of liberalism's dominance has, in Dugin's view, led to a fragmented humanity, no longer tethered to deep, shared values.
Dugin’s Critique of Liberalism: The End of Man as We Know Him?
For Alexander Dugin, liberalism represents the pinnacle of the political system that has displaced traditional political identities and structures. Liberalism, with its focus on individualism, secularism, and globalization, has facilitated the creation of a world order that prioritizes economic interests and consumer culture over deeper metaphysical concerns about the human condition.
In Dugin’s analysis, liberalism is depoliticizing. It reduces politics to mere administration of resources, thereby stripping it of its deeper, spiritual and cultural dimensions. This depoliticization, he argues, has led to the rise of post-humanism, a state where the very essence of humanity is diluted, and political identity is no longer about fulfilling a communal or spiritual mission but rather about personal freedom and consumption.
Liberalism, in this sense, represents the end of man as a political being—a being who is defined by his connection to the state, the family, and a larger cultural or religious order. This transformation points toward a post-human world—a world where humanity’s deepest needs for meaning, transcendence, and connection are supplanted by the superficial goals of material wealth and personal autonomy.
The Rise of the Post-Human: From Politics to Angelopolis?
Dugin’s vision extends beyond mere criticism of liberalism to a more profound warning: the rise of the post-human. As technology, science, and global capitalism reshape human lives, there is a growing concern about what humanity will become in the future. In this context, Dugin suggests we may be entering an era he refers to as Angelopolis—a concept that envisions a world where humanity has transcended the limitations of the physical body and is instead defined by technological and spiritual evolutions.
The post-human is not just a technological concept but a political one. For Dugin, the rise of artificial intelligence, genetic modification, and other futuristic technologies is not simply about enhancing human life but about radically transforming the nature of the human being. The human body, mind, and soul—elements traditionally intertwined with the political realm—are being redefined in ways that challenge the very notion of a politically engaged humanity.
The transition toward a post-state world, Dugin argues, marks a key shift in political anthropology. In this world, the state loses its traditional power as the mediator of human identity. Instead, identities become increasingly fluid, governed by technological and economic forces rather than by political structures that have historically defined who we are and how we relate to one another.
Implications for the Future of Politics: The Multipolar World Order
Dugin’s vision doesn’t merely highlight the crisis of liberalism and the rise of the post-human; it also proposes an alternative—the multipolar world order. In this world, power is decentralized, with diverse civilizations and cultures asserting their unique political identities in contrast to the homogenizing forces of liberalism.
For Dugin, this shift to a multipolar world represents a return to a more organic, rooted political identity—a world where nations and peoples can reclaim their cultural and spiritual values. The idea of a multipolar world challenges the idea of a single, liberal-globalist order, seeking instead to protect traditional political identities and systems. In this context, Dugin’s political anthropology calls for a reclamation of the human essence through the rejection of depoliticization and the rise of a new, diversified world order.
Conclusion: The Future of Political Identity
Are we witnessing the end of "man" as we know him in the political sphere? According to Dugin, the liberal world order has already begun to reshape humanity, leading us toward a future that may no longer recognize the traditional concepts of political identity. The post-human world, in Dugin’s view, represents a profound transformation of political and human identity—one that challenges the very essence of what it means to be human in the political realm.
As we move forward, the questions raised by Dugin's critique demand attention. Will the rise of the post-human and the decline of traditional political systems lead to a more fragmented, alienated world? Or will we witness a resurgence of political identities rooted in culture, tradition, and spiritual values, leading to the development of a truly multipolar world order? These are the questions that will shape the future of politics and, ultimately, the future of humanity itself.