Personally, I blame Russian President Dmitri Medvedev for the fall of Libya and I believe he shares responsibility for all the deaths that have followed, as he broke with the longstanding Russian foreign policy tradition of upholding the UN Charter’s foundation of the inviolability of state sovereignty and abstained in an attempt to curry favor with Western powers for his domestic ‘modernization’ agenda, or as it should more correctly be called – neoliberalism. With this turnaround, Medvedev’s administration faced disagreement and opposition from Prime Minister Putin, from within the Foreign Ministry and even from Russia’s ambassador to Libya who reportedly wrote Medvedev a letter calling him ‘a traitor to the motherland’ for his selling out of Libya, before being recalled. At the point the resolution was passed, the insurrection had been quickly rolled back and contained by the Libyan Army to the Eastern city of Benghazi. Libya’s government needed one or two weeks at most to put down the rebellion and to restore law and order to the country.  A Russian veto would have stopped cold or at least stalled with political indecision NATO’s military plans. Given that time, all the deaths and destruction of Libya’s infrastructure and society could have been avoided and Quaddafi and his sons would still be alive with us today.


Mark Sleboda The Tradition and the ecology

The speech by Mark Sleboda on the Tradition and ecology in the course of the Moscow conference "Against Post-Modern World". The fisrt approach to the synthesis of the traditionalism and the Green Theory. The ecocentric approach to the World politics and the philosophy of life. The necessisty of the Deep Green Religion as the an alternative to the capitalist unhuman exploitation of the nature and the people of the planet. The union of the spiritual tradition of the past and the avanguard ecologic attitude to the living planet.

‘Dialogue of Civilizations’ as a Theoretical Model for a Multipolar World Order

In a rare unanimous vote, the United Nations General Assembly adopted a proposal by the scholar and then-President of the Islamic Republic of Iran, Mohammed Khatami, to designate 2001 as the ‘Year of the Dialogue among Civilizations’. This normative vision sought to lay out a new ethical paradigm of international relations and the formulation of a truly multicultural international society based on the simple premise of ‘unity in diversity’, a political acceptance and manifestation of the world’s inherent cultural pluralism seated in the aspiration of cross-cultural respect and understanding. The ‘Dialogue of Civilizations’ (DAC) calls for the ‘re-opening and rediscussion of the core Western-centric and liberal global order’ and in so doing, ‘represents a powerful normative challenge to the contemporary political orthodoxy implicit in all the major political discourses of the future world order’ (Petito 2009, 12). Sadly, and in hindsight, tragically, these proposals were not to be acted on or developed, either theoretically or in policy, as events outpaced the political process.