Thesis 6: Dynamic realism is the philosophical basis of National Democratism.

Based on: Dynamic idealism, by Raivis Zeltīts

Revolutionary ideologies are based on aggressive denial of reality – nihilism. They are based on absolutely Nothing, and they are only able to offer, at best, a conditional sense of meaning in life that begins and ends with the individual himself – limited in time and space. Postmodern neo-Marxism goes even further, putting the role of the “victim” (most often his sexuality) as the central aspect of the personality, rather than putting the individual at the centre. At the same time, neo-Marxists deny biological and archetypal understanding of sexes. The result of this nihilism is hedonism and perversion. The social consequences are visible to all – rising crime, addictions and broken families.

National Democratism affirms reality as concrete, given, perceptible and independent of the constructions of human consciousness. Family, nation and natural law are based on absolute and objective reality. Acknowledging this reality means acknowledging God, who has been known in various forms by all human cultures. It is the unifying philosophical basis that allows nationalists to work across the boundaries of religions to stop the common enemy – the struggle of the revolutionary forces against the people and the very basic principles of reality.

A person’s life has a significance and a deeper meaning, but it is always connected with something beyond the person itself. By reconciling the human will with this objective reality, it is possible to obtain a definite and constructive direction of life. Will-confirming and dynamic realism finds its purpose in familial, social and political achievements. Our people have proved this with their stubbornness and resilience, resisting those who have wanted to deprive us of our right to our land, our identity and our future.

Dynamic realism is the opposite of theoretical and contemplative idealism – ideals derive their strength and validity only from reality. But this reality is not just material. It is not matter that forms the spirit, but the spirit that forms and reveals matter to us, the essence of matter itself remaining hidden. Matter is subordinate to the spirit – not only through the processes of our consciousness, but as the basic principle of advancement of life and world. According to the philosophy of vitalism, life is not to be seen as a consequence of the interaction of aimless physical processes, but as an expression of a higher reality with an inherent meaning and purpose. It is not just a natural force, but something “external” that tends to materialize. In the transformation of matter through the spirit, we can observe the creative tendency of life to include the earlier stages of development, while at the same time striving for a higher state of consciousness. These stages are the mineral (matter), plant (life), animal (consciousness) and human (self-awareness) stages.[1] In this context, the Lithuanian thinker Vydunas (1868-1953) also describes the essence of human nature as a process of world evolution – self-awareness of the Absolute through the human spirit.[2]

Pauls Jurevičs combines the idea of the vitalist philosopher Henri Bergson (1859-1941) of “a being that strives to realize itself in the world”[3] with Plato’s idea of the Demiurge (Craftsman) or God, that creates the world through archetypes, creating the world in according to the face of God.[4] Reality is essentially a creative and organic principle with will and direction. This also means that neither history nor evolution is only physically or biologically determined, but it has a certain guidance of a higher power. This synthesis of realism and vitalism, on the one hand, avoids the nihilist dead end of vitalism (if life is a closed system that justifies itself and the reality around it, then inevitably the world and man lose any validity in higher truth and thus meaning and purpose), but on the other hand, the transformation of realism into theoretical idealism, which has no connection with real life.

The value of dynamic realism does is not to be found in the theoretical field, but in the requirement arising from this idea of active action – values are cannot be revealed in contemplation of them, but by defending them in real life and by being part of of the dynamic process of Life’s strive for immortality and expansion, in other words – by participating in creation. Active action allows person to get closer to the absolute reality, thus the struggle for family, nation and culture is sacred and ethical.

It is our ethical duty to realize that we were born at a particular time, place, and nation, and it is no coincidence. This results in responsibilities that go beyond our personal interests and our limited lives. Dynamic realism rejects the dogma of individualism. The lies of the philosophy of individualism are believed only because they are constantly repeated. Man is not an isolated atom, but rather comparable to a leaf in a huge tree – inextricably linked to the rest of the organism, the environment and time. Each of us is an element in the wider system of kin and the people. Our lives cannot be understood without the context of the past – genetically, psychologically and culturally we are not only us, but at the same time all our ancestors. As the French sociologist Auguste Comte (1798-1857) has said: “Individual man does not really exist, it is only an illusion: if we look closer at it, it turns out that it is nothing more than a carrier and manager of different kind of social and ancestral materials and spiritual inheritances”. [5] So our individual personality is only a thin top layer, but beneath it are hidden our roots – the truth about our deepest being.

Individualism – it is a process of social entropy that benefits enemies of the West, for whom the family, community and nation are an obstacle to the implementation of their projects. Paradoxically, the complete destruction of human freedom begins with the philosophy of individualism, which destroys those public relationships that guarantee this freedom. The alternative is to return to the norm of life accepted at all times and in all cultures, which is formulated in different ways, but with a constant essence, reminding us of the principles of reality that transcend the written law. We need to return to the understanding of organic society – national thinking. Real ethics are not abstract but manifests itself as concretely as possible – as a responsibility for one’s family and ethnos, which doesn’t contradict at all friendship with other nations. We can only contribute globally by maintaining our uniqueness and pursuing our interests first.


[1] Schumacher, E.F. A Guide for the Perplexed. Harper Perennial; Reissue edition, 2015

[2] Lithuanian philosophy: persons and ideas Lithuanian philosophical studies, ii. Chapter VII Vydunas: the essential features of his philosophy. Bagdonavičius, Vaclovas, P. 102

[3] Jurevičs, Pauls. Kultūras sejas. Daugava, 1960., P. 350

[4] Jurevičs, Pauls. Idejas un īstenība. Grāmatu Draugs, 1946., P. 274

[5] Jurevičs, Pauls. Nācionālās dzīves problēmas. Rīga: Valtera un Rapas akc. Sab. Apgāds., 1936., P. 154

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