By Vladislav M. Zubok
Western interpretations of the chilly War--both realist and neoconservative--have erred by means of exaggerating both the Kremlin's pragmatism or its aggressiveness, argues Vladislav Zubok. Explaining the pursuits, aspirations, illusions, fears, and misperceptions of the Kremlin leaders and Soviet elites, Zubok deals a Soviet point of view at the maximum standoff of the 20 th century.
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Additional resources for A Failed Empire: The Soviet Union in the Cold War from Stalin to Gorbachev (The New Cold War History)
V. N. Ilin, historian of culture, literary scholar and theologian. Eurasianism’s main value consisted of ideas born out of the depth of the tradition of Russian history and statehood. Eurasianism viewed Russian culture not as simply a component of European civilization, but also as an original civilization, encompassing the experience not only of the West but also — to the same extent — of the East. The Russian people, from this perspective, must not be placed either among the European nor among the Asian peoples; it belongs to a completely unique Eurasian community.
The intuitions of the Russian conservatives, from the Slavophiles to the classical Eurasianists, are thereby completed by being provided with a fundamental theoretical base. (See Alexander Dugin, Absoljutnaja Rodina (The Absolute Homeland, Moscow 1999); Konets Sveta (The End of the World, Moscow 1997); and Julius Evola et le conservatisme russe (Julius Evola and Russian Conservatism, Rome 1997). The investigation into the origins of sacredness (Mircea Eliade, C. G. Jung, and Claude Lévi-Strauss) and representations of archaic consciousness as the manifestation of the paradigmatic complex which lies at the roots of culture.
The search for the symbolic paradigms of the space-time matrix, which lies at the roots of rites, languages and symbols (see the work of Herman Wirth and other paleo-epigraphic investigations). This attempt to provide a foundation for the evidence found in the linguistic (Svityc-Illic), epigraphic (runology), mythological, folkloric, and ritual record, as well as in various monuments, allows us to rebuild an original map of the “sacred concept of the world” common to all the ancient Eurasian peoples, and demonstrates the existence of common roots (see Alexander Dugin’s Giperborejskaja Teorija (Hyperborean Theory, Moscow 1993).