forgotten "Tradition" are renewed". For Dugin, the conservative revolution is "the Last Revolution", "The greatest Revolution in history, continental and universal...the return of the angels, the resurrection of the heroes, and the uprising of the heart against the dictator-ship of reason" (Dugin 1997b, p. 26. Ver Russian Fascism: Traditions Tendencies Movements, de Stephen Shenfield M.E. Sharpe, 2001,p.195)http://books.google.com.br/books?id=M0Qkk-r2buQC&pg=PA195&dq=dugin&hl=pt-PT&sa=X&ei=FZOWUbaWEIWY9QSP_4HABQ&ved=0CDwQ6AEwAg#v=onepage&q=dugin&f=false5) Dugin em seus livros apresenta a Russia como fortaleza da espiritualidade e da tradicao, incumbida por mandato celeste de castigar, na pele dos EUA, os pecados do Ocidente materialista e imoral. (DUGIN, Aleksandr. The Fourth Political Theory, Arktos Media, 2012)http://books.google.com.br/books?id=3sKj49_0fw4C&pg=PA213&dq=alexander+dugin&hl=pt-PT&sa=X&ei=W5iWUZqhC6P30gGaj4GICg&ved=0CC8Q6AEwAA6) A ideologia duginiana e uma mistura de nacionalismo, esoterismo e comunismo. "En 1997, el eurasianismo encontro resonancia con la publicacion del libro Principios de geopolitica: futuro geopolitico de Rusia, de Dugin y Prokhanov, quienes emergieron como principales ideologos del movimiento eurasianista. Uno de los principales adeptos a este movimento es el lider del partido comunista, Gennadi Zyuganov, quien a su vez publico los manifiestos geopoliticos intitulados La geografia de la victoria y Mas alla del horizonte, que son una mixtura de nacionalismo etnico y socialismo, en los que se vincula la lucha de clases con el conflicto este-oeste." (PEREYRA, Antonio Sanchez. Geopolitica de la expansion de la OTAN, Plaza y Valdes, 2003, p. 183) O Eurasianismo conseguiu reconciliar filosofias muitas vezes contraditorias como o comunismo, a religiao ortodoxa e o fundamentalismo nacionalista, conquistando adeptos (Revista militar - Volume 60,Edicoes 1-7, 2008, p. 234)Apart from the original Eurasianists, Dugin's worldview is also the product of his study of the European "conservative revolutionaries" of the interwar period and of his interest in mysticism, paganism, and the occult. (LARUELLE, Marlene.Russian Nationalism and the National Reassertion of Russia, 2009, p.110)"Dugin takes this deep-past mythology as a usable conceptual basis, a tradition, as it were, for future social and political development. In his picture of ideal future he sees the "coincidence of possibility with principle: in Tradition what is meant by the spiritual source or principle is not the actual past but the past 'outside of time', the paradisal, the past of the golden age, and therefore is nearer to the future than to the actual past, or more exactly, to the 'the eternal present', to 'all ages' existing at once. In Dugin's geopolitical myth there are three kinds of heroes, the original Eurosianist, fascist and European new-rightist thinkers, and his neo-Euroasianist contemporaries. He admires intellectuals who he believes share one of his passions, whether for Eurasian imperialism or for mythologies of the deep past. The heroes offer Dugin aspects of his ideology of tradicionalism, which is vociferously negative, anti-personalist and anti-individualist. Traditionalism stands for the 'rights of nations' but without saying who can claim those rights and act on them, who belongs to a nation, and who is to make that supreme decision as to who belongs. Dugin's villains are whole classes of people, primarily the Jews and the Catholics, followed by Westerners, with whom Dugin disagree, who stand for civil social values, representative democracy, and enlighment rationalism. Is a 'neo-pagan' mystical work, The Methaphysics of the Gospel, Dugin