A brand new Europe was created after World War II: the European Union. A union based on purely neutral, that is to say, non-ideological, economic, scientific, educational foundations. This leads to a crucial question: are those foundations reliable and solid enough by themselves, or is there something sorely missing? Is the absence of spiritual foundations a sign that a more perfect union transcending nationalism and economic-political considerations will forever elude the European Union?
Some post-modern philosophers attribute the problem of modernity to a mistake made at the beginning of Western culture, to Plato in particular. They assume a continuity between modern rationalism and the principles of reason as formulated by the ancient Greeks. Others draw a distinction between the original principles of rationality and their modern interpretation. They trace the root of that distinction, with its dramatic political implications, to the modern turn toward the human subject as the only source of truth and its consequent pragmatism. This turn was initiated, to be precise, by Renè Descartes, widely considered the father of modern Western philosophy. What some post-modern thinkers reject is not only Enlightenment rationalism, but also the original Greek form of rationality. For them rationality is little more than behavioral
attitudes, a sort of incessant self-correction and perfectibility patterned after the experimentalism and self-correction of science. This is considered progress. In fact, it is branded as a deterministic inevitable sort of progress: the newest is always the best. Allegedly, it does away with disastrous and destructive universalist totalizing ideologies, the grand scheme of things a la Hegel, the grand narrations, often at war with each other. The argument is this: it is better to be more modest in one’s goals and humbly attend to immediate social and economic needs. Welcome Epicurus and Lucretius, away with Plato’s grandiose Forms.
Indeed, Europeans no longer agree on spiritual values; those values that, despite political conflicts, were in place prior to the Enlightenment. It took the Czech philosopher Jan Patocka (who in turn greatly influenced Havel) to dare propose, in the middle of the 20th century, a return to an idea that used to be characteristic of the European tradition since the Greeks but in the 20th century is seen as a scandal and an anachronistic anomaly: the care of the soul by way of a great respect for truth and the intellectual life, holistically conceived.
Plato had claimed that it is through that life that we, as human beings endowed with a soul, partake of the life of the Ideas and share the life of the gods themselves. Later, Christians adopt this notion but change its direction. For Christians, theoria, or contemplation, remains the fundamental principle of any viable culture. Bereft of it, a civilization is left with nothing but a sort of aimless and blind praxis leading to its eventual destruction. Christopher Dawson for one explored and clarified this idea in his famous The Making of Europe.
So, the next question is this: can such a principle as advocated by Plato, play a role in the spiritual unification of Europe? Which is to say, must the commitment to reason abandon a rationalistic universalism to oppose to it an anti-rationalist particularism? To deepen a bit more: is not abstract rationalism and its irrationalist reaction responsible for much of the ominous nihilism which Nietzsche, for one, claimed hovers over Europe like a menacing specter? Has it not, in fact, corrupted the very principle of reason that, up to the Enlightenment, had constituted the core of Europe’s spiritual identity? Has it not turned wisdom against itself?
Prior to World War II, the philosopher who most acutely perceived the spiritual crisis that rationalism has caused in Europe was Edmund Husserl. In a famous lecture delivered in Prague on the very eve of one of the darkest chapters of modern European history, he said this: “I too am quite sure that the European crisis has its roots in a mistaken rationalism. That, however, must not be interpreted as meaning that rationality as such is an evil or that in the totality of human existence it is of minor importance. The rationality of which alone we are speaking is rationality in that noble genuine sense, the Greek sense, that became an ideal in the classical period of Greek philosophy.”
All we need to do is give a cursory look at Husserl’s philosophy of phenomenology to be convinced that Husserl regarded modern objectivism as the quintessential expression of this rationalism. It reduces the world, which for the Greeks was a spiritual structure, into an object, and reason into an instrument for manipulating matter. One may ask, how then did Husserl view the spiritual identity of Europe? He advocated that the particular must be fully reintegrated with the universal, an idea that Kierkegaard too had proposed. Husserl says: “Clearly the title Europe designates the unity of a spiritual life and creative activity-
-no matter how inimical the European nations may be toward each other, still they have a special inner affinity of spirit that permeates all of them and transcends their national differences… There is an innate entelechy that thoroughly controls the changes in the European image and directs it toward an ideal image of life and of being. The spirited telos of the European in which is included the particular telos of separate nations and individual persons, has an infinity; it is an infinite idea toward which in secret the collective spiritual becoming, so to speak, strives.” But the question persists: is it possible at this point in its history to
revive the spiritual idea of Europe? An idea that, despite its violent historical conflicts, has kept its people united within an unrestricted diversity?
In his Philosophical Discourse on Modernity Jurgen Habermas attributes the failure of the Enlightenment to the intrusion of foreign elements which derailed its original program of full human emancipation. He finds nothing wrong with the project itself, aside from the fact that it was prematurely abandoned for a romantic return to some form of pseudo-religion, such as the worship of nature in the 19th century, the era of Romanticism. Undoubtedly there is something unfinished about the Enlightenment, but contrary to what Habermas believes, it is not the execution of the project that failed to reach a conclusion but the concept itself. Many question nowadays the very principle of rationality that directed Enlightenment thought. This may sound paradoxical, for indeed it is the adoption of reason by the Greeks and the subsequent synthesis with Christianity as achieved by Augustine and Aquinas that distinguishes European culture from all others and defines its spiritual identity.
To be sure, the real culprit was not reason or rationality but rationalism, which was unknown to the Greeks. Rationalism is a modern invention inaugurated by Descartes and consisting in a separation of the particular from the universal and assigning supremacy to the universal while misguidedly assuming that a rationality constituted by the human mind could function as the same comprehensive principle that it had been for the Greeks. To the contrary, a rationality of purely subjective origin produces mere abstract, empty concepts in theory and pursues limited human objectives in practice, mostly narrowly focused upon economic and political concerns. Einstein had it on target: our era is characterized by perfection of means and confusion of goals. Indeed, in developed societies where economic concerns have become all-important and dominant, the protection of sub-national identities and minority groups are at risk. One place where any obstacle to economic development has been successfully eliminated is the United States, usually mentioned as a model of federalism encompassing many nationalities. Many EU politicians advocate a “United States of Europe.” That may sound progressive, but it remains a chimera given that the nationalistic
and regional identities are still very strong in Europe. Is it even desirable?
It would indeed be a mistake for the EU to imitate the US and attempt a repetition of a mega-nation which would translate into a super-power bent on power and the forcible exportation of democracy (an oxymoron if there ever was one). The price that will have to be paid will be further erosion of Europe’s original spiritual unifying principles, the very roots of its cultural identity. Soccer games heralded as a unifying principle may indeed be emblematic of that mistake. What some Europeans fail to clearly grasp is that what keeps so many ethnic nationalities and groups together in the US is not that we all drink Coca Cola, but a constitution which guarantees certain basic rights transcending nationality and even the very power of the State in as much as they are conceived as inalienable. Those enshrined ideals make “a pluribus unum” possible, as the dollar bill proclaims.
As the recent conflicts in the Balkans have shown only too well, it will prove quite difficult for Europeans with different languages reflecting diverse cultures to create a United States of Europe, nor should they. As it is, all the worst features of American popular culture are imitated, even by those who are anti-Americans, while the best in American culture is largely unknown or ignored. That is not to deny that one of the major achievements of the European Union has been the preventing of a major destructive conflict on the continent at the level of a world war for the last sixty years or so. However, to count on mere political-economic motives to completely free Europe from its past destructive legacies may be a miscalculation.
Calling oneself a Newropean will not do the trick either. It would suffice to take a hard look at the xenophobia that has raised its ugly head and pervades the EU especially its most affluent countries. Superficially it seems directed at immigrants coming from outside Europe but often the real target is a neighboring country, not to speak of the regional independence movements. What seems to be lacking within this economic, political, educational coordination that is the EU is a deeper kind of integration based on an inclusive spiritual idea. How is this to be achieved in a secular democratic society pledged to protect the rights of all its citizens and their diversity? A nostalgic return to the Greek-Christian synthesis and the Christendom of medieval times (at times imposed politically) will not do and is not even desirable. That was a synthesis meant for Europeans Christians (many of them forced to get baptized by their kings who found it politically convenient to switch from paganism to Christianity), not for non-Christians, not to speak of the non-Europeans which are now counted into the millions in Europe.
In any case, it is undeniable that at present no spiritual foundation for a genuine unification exists. The present proposed Constitution which nobody even calls constitution any longer but a compact, mentions a fuzzy kind of spiritual heritage almost as an after-thought. Many Europeans don’t seem to be too concerned about such an absence, if indeed they even perceive it. And yet, some kind of new synthesis is needed. Unfortunately, it will not even be envisioned, never mind implemented, unless Europeans, begin a serious reflection and a debate on the original idea to which Europe owes it cultural unity and identity. That carries
the risk of being perceived as an “Old European,” maybe even an anti-modern and anti-progressive, but I would suggest that without that original idea, which precedes Christianity itself, a crucial novantiqua synthesis will not be perceived either and Europeans may be sadly condemned to repeat their history.
What is this European original foundational spiritual idea that precedes even Christianity? Simply this: a commitment to theoria, the theoretical life which in its Greek etymology means the contemplative or reflective life in all its various aspects: the philosophical, the scientific, the aesthetic; in short the primacy of a holistic life of contemplation. All this sounds strange to modern and post-modern ears accustomed to privilege praxis and a purely pragmatic notion of rationality over and above theory. Marx, for one, expressed such a mind-set in the 11th of the Theses on Feuerbach with this catch-all slogan: “The philosophers have only interpreted the world differently, the point is to change it.” Indeed, but to start with praxis is to put the cart before the horse. Unfortunately, postmodern theories, in an attempt to reject an extreme kind of rationalism, have also rejected the primacy of reason understood holistically and tied to the imaginative, which had ruled Western thought since the Greeks. Precisely the belief in that primacy, together with a common faith that could envision the transcendent, had been one of the spiritual foundations of Europe. It was that kind of devaluation and departure from foundational traditions that Husserl was decrying before World War II.
Here the question naturally arises: is it still possible to revive the ideals behind Europe’s spiritual identity? If this requires returning to a common Christian faith and to a pre-modern concept of reason, it will prove practically impossible. Science demands a more differentiated notion of reason than the one inherent in ancient and medieval thought. As for the common Christian faith that forged such a strong bond among Europe’s peoples, many Europeans have lost it, if they ever had it, and most recent immigrants, many of them Muslims never had it to begin with. This is not to forget that Moslem civilization in Spain during the Middle Ages was more developed and advanced than a Western civilization devastated by the Barbarians.
Does the above reflection intimate perhaps that Europe must be satisfied with a merely political, technical, scientific, and economic integration? Such a spiritually “neutral” union does indeed appear to be “enlightened” in as much as it avoids the unfortunate conflicts of the past. Furthermore, many Europeans today think that social and cultural differences obstruct or slow down the process of economic growth and social progress. Why, then, don’t all Europeans adopt English as the common language for science, business, and technology, leaving French, Italian, Spanish, German, Dutch, and Scandinavian languages to private life?
Again, this may sound strange to post-modern ears, but if the European Union were reduced to a means for smoothing out political and economic transactions among its member states, not only would the individual states, not to speak of regions, gradually lose their identity, they would also be doomed to play a very subordinate role on the world stage in the future. Even today, only a half century after the United States has economically and politically come to dominate the world, its powerful media and commercial enterprises have deeply affected the languages, the communications, and the cultural patterns of Europe. The effect is most visible in the smaller nations. Thus in the Low Countries the language of the news media has become infected with American idioms, bookstores are filled with American publications or translations thereof, television and cinema compete for the most recent American shows or films—all this at the expense of linguistic integrity and respect for indigenous literatures. The result is a general decline of native creativity. What is even more perplexing is that what is being imitated is not the best of American culture (which is there if one takes the trouble to look for it) but the worst and the mediocre.
Be that as it may, whoever controls the economy of another country is likely to control its culture as well, as Benjamin, Adorno and Marx have well taught us. Building a strong economy of one’s own, as Europe is doing at present, is a necessary step to resisting such domination. But that alone may not be sufficient. If the European Union were to be reduced to a mere economic union, its leveling effect on European culture would in the end be comparable to the one the United States has begun to exercise. We are all Americans because we all drink Coke; and we are all Europeans because we all go to soccer games on Sunday!
To the contrary, Europe’s political and economic unification must be accompanied by a strong awareness of a distinctive cultural and spiritual identity. This is the reason why the dispute over Europe’s Christian heritage is so important. In writing the preamble to the EU constitution, the most significant element in the European tradition is erased at the peril of building on political sand, as Kurt Held reminded us in his essay on Europe titled The Origins of Europe with the Greek Discovery of the World,” with the following words: “A
European community grounded only in political and economic cooperation of the member states would lack an intrinsic common bond. It would be built upon sand.”
The American techno-economic model of a political union is not suitable for Europe, especially of a Europe which has forgotten its spiritual roots, even more so than America, and in the past has substituted them with political ideologies. Being a new country, with immigrants from various traditions, the United States had no choice but to build politically on a spiritually and culturally neutral foundation but the separation of Church and State is deceiving. Its spiritual roots remained strong and were in fact a unifying principle. This
base enabled the United States to integrate the economy and the social institutions of its states into a strong and coherent unity that resulted in the most powerful nation in history. But the glue that held the uniform structure together were the ideals of the Enlightenment (ultimately based on a Judeo-Christian ethos) as enshrined in its Constitution. There is a lesson there for Europe to be pondered carefully before embracing anti-Americanism or, even worse, a slavish imitation of all the worst features of American culture.
Contemporary Europeans have preserved their diverse languages, customs, and histories, even at the regional level, and that points to an appreciation for tradition and heritage which is indispensable for a strong cultural identity. But, to reiterate, Europe needs a strong spiritual reintegration as well as a political-economic one. That requires that it assimilate essential parts of its spiritual heritage: the Greek sense of order and measure, the Roman respect for law, the biblical and Christian care for the other person, the humanitas of Renaissance humanism, the ideals of political equality and individual rights of the Enlightenment. The values left by each of these episodes of Western culture are not as transient as the cultures in which they matured. They belong permanently to Europe’s spiritual patrimony and ought to remain constitutive of its unity. None can be imposed in a democratic society. Yet none may be neglected either, the theoretical no more than the practical, the spiritual no less than the aesthetic.
In recent times Europeans, discouraged by the self-made disasters of two world wars, have been too easily inclined to turn their backs on the past, to dismiss it as no longer usable, and to move toward a different future declaring themselves “Newropeans” with a new identity. In that sense they have misguidedly imitated Henry Ford’s notion that “history is bunk.” In the years after World War II, the model of that future was America. In recent years, Europeans have become more conscious of their specific identity and are beginning to intuit that such an identity resides in the past; it stems from a unique past, created by the hundreds of millions of men and women who for three millennia have lived on “that little cape on the continent of Asia” (Paul Valery) between the North Sea and the Mediterranean, between Ireland’s west coast and the Ural Mountains. It has given Europeans, in all their variety, a distinct communal face. This new awareness of cultural identity makes Europeans view the entire continent and its many islands, not only their country of origin, as a common homeland with common purposes. This unity of spirit in a rich variety of expressions must be remembered in forging the new European unity and ought to be mentioned in the EU’s constitution. It ought to be remembered also by North Americans whose cultural roots, for a good many of them, are indeed Europeans; in that sense they too are also Westerners and inheritor of Western civilization, albeit accepting and integrating other experiences such as the African, the Native American, the Latin-American, the Asian. The founding fathers of the European Union must be twisting in their graves and if they could speak they would probably ask: Europa quo vadis? Indeed, a spiritual compass is urgently needed.
The Giedroyć-Mieroszewski Doctrine and Poland’s Response to Russia’s Assault on Ukraine
Although they seem similar, there is a fundamental difference between the Brzezinski Doctrine and the Giedroyć -Mieroszewski Doctrine. Whereas the Brzezinski Doctrine was very pragmatic and cautious in outlining future plans for Ukraine in the transatlantic community, Giedroyć and Mieroszewski saw such a scenario as a tangible possibility because from their perspective, Ukraine’s accession to NATO and the EU would strengthen Central and Eastern Europe’s geostrategic position.
There is no agreement in the literature on the subject as to who wrote that “without an independent Ukraine, there cannot be an independent Poland”, but it had to be either Józef Piłsudski, the father of Polish independence, or Jerzy Giedroyć, the editor-in-chief of the highly influential Paris-based periodical Kultura, the only influential East-Central European literary-political publication in the West during the cold war. Nonetheless, we know that thanks to the Giedroyc-Mieroszewski Doctrine, the elite of Polish post-1939 émigrés who sought political asylum in the Western countries after the Soviets installed Polish-speaking apparatchiks such as Bierut and Gomulka in Communist Poland almost unanimously agreed that it would be delusional for Poland to try to expand its Eastern territory to incorporate Vilnius, Novogrudok, Lutsk, Lviv, Ternopil, and Ivano-Frankivsk in the post-Yalta world order. Although they did not agree with the Communists on most of the fundamental matters related to the submissive nature of Communist Poland’s political system that was completely commandeered to indulge the Kremlin’s every whim, the freethinkers of the anti-Communist opposition such as Jerzy Giedroyć, Stanislaw Cat Mackiewicz, and Ryszard Kaczorowski (the last president of Poland in exile) slowly but surely came to come to terms with the practicality of Stalin’s decision as to the shape of Poland’s eastern border with the Soviet Union after 1944, for in the event of the Soviet Union’s dissolution, a free Poland that would free itself from the Russian sphere of influence would inadvertently benefit from a properly demarcated eastern border with Ukraine, Belarus, and Lithuania. Despite what today’s Kremlin propaganda claims, no one in Poland suggests that the former “Kresy” (eastern borderlands) or “Inflanty Voivodeship” (Polish Livonia) should be annexed by Poland. On the contrary, thanks to the cosmopolitan nature of the Giedroyć-Mieroszewski Doctrine, the Polish elite was cured of any delusions of grandeur and smoothly transitioned from the neo-imperialist mindset of the Second Republic of Poland’s outlook towards the East (tending to reopen many wounds from the past) to the much more cosmopolitan Third Republic of Poland’s “Zero Problems with Neighbors” policy (at least until 2015) that had an uncanny resemblance to the Davutoğlu Doctrine and ultimately recognizes the independence and importance of all its neighbors. In essence, thanks to such visionaries as Giedroyć and Mieroszewski, who planted the seed, modern Poland was able to foster strong relations with all its neighbors (even with Russia until 2014). Those relations have been based on mutual respect, peace, and mutually extended security guarantees that built bridges of mutual understanding and not walls of false divisions with neighboring nations.
Nonetheless, Giedroyć and Mieroszewski were not delusional about Russia’s intentions, for they always, even after 1991, saw Russia as a latent threat to Central and Eastern Europe. They knew that in order to stop Russia’s expansionist policies after the collapse of the Soviet Union, the Polish-Ukrainian alliance would have to be strongly reinforced, so both countries could achieve a more geostrategically beneficial situation in which they could embark on chasing their transatlantic dreams. Although Poland managed to join NATO in 1999 and the European Union in 2004, Ukraine did not escape twentieth-century geopolitics and fell victim to Putin’s revisionist and neo-imperial policies first in 2014 and then in 2022.
Unlike Poland, which has supported every Ukrainian action since February 2022 by offering its heavy defensive weapons and defensive ammunition and hosting millions of Ukrainian refugees, Putin’s Russia questions the very right of Ukraine’s existence. In Munich in 2007, Putin made it clear that he would try to reanimate the corpse of the Soviet Union. In 2008, he started the project by sending his troops to Georgia. In 2014, his “little green man” (the members of Russian Spetsnaz special forces units) were instrumental in annexing Crimea, and a year later, Putin sent his army to rescue a not-so-friendly dictator in Syria. There were no repercussions after these actions, and to his surprise, this changed in 2022, for the moment Russian tanks started rolling toward Ukraine’s borders as an ultimate test of Western unity, Poland and the other Central and Eastern European counties were first to react by advocating strong retaliation against Putin’s actions. Thanks to this effort, the majority of NATO and EU nations responded to Putin’s geostrategic delusions of grandeur with an unprecedented comprehensive sanctions regime.
Although Giedroyć and Mieroszewski were idealistic, and they were very often criticized for the naïve character of their ideas, they were proven right, for they managed to inadvertently shape the future of the region and encourage most of the countries that border Russia to be more proactive in doing their utmost to preventing a domino effect in Eastern Europe – for Russia clearly attempted to implement a Sudetenland-type scenario in Ukraine in 2022. However, thanks to their memory of how they suffered under the Kremlin’s domination, they were the first to demand a Western reaction; otherwise, Ukraine today would not be governed by President Zelensky but by Yanukovych or another loyal non-Ukrainian-speaking apparatchik, and the Ukrainian army together with the Russian and Belarusian armies would now be marching toward the West, whatever the cost. The leaders of these countries were under no illusions that in the event of the Russian whale swallowing Ukraine, Putin’s appetite would not be satisfied, for their Western allies would not promptly come to their rescue, and the Ukrainian scenario would be repeated elsewhere.
That is why despite Ukraine still being one of the most corrupt countries in Europe that cannot even stop its officials from stealing from their own soldiers, who risk their lives protecting their motherland, the majority of Eastern and Central European countries are still (at least for now) determined to offer Ukraine their unyielding support whatever the cost, for they know that without an independent Ukraine there simply cannot be the independent and peaceful Europe of their dreams, and they ultimately would face an even more hostile and unpredictable Russia that would be eager to impose some form of Putinization on them.
This speculation is reinforced by the observation of how the Russian army conducts its operations in Ukraine, for it somewhat resembles the brutal and genocidal Milosevic-era ethnic cleansing by the Serbian army of the Muslim populations in the western Balkans, particularly in Bosnia and Kosovo, in the 1990s. The names Bucha, Borodianka, Irpin, Hostomel, Mariupol, and many others will always symbolize some of the darkest days in European history, for the Russians were primarily motivated by the same desire to make the occupied territories of modern Ukraine an ethnically homogeneous Russian area.
As a result, the Eastern and Central European countries of today will unhesitatingly arm Ukraine with their military equipment, for they know that the Ukrainian army is fighting for their freedom today. They are particularly eager to contribute to making the Russian “special operation” Russia’s own Afghanistan, Vietnam, and Iraq combined to demonstrate to Putin and his successors that he has crossed one bridge too many.
Andreas Umland recently observed that it would be desirable if “the paradoxical repercussion of an act of aggression would be strengthening rather than weakening of the victim state’s geopolitical position.” He also expressed the desire that “Ukraine’s fate should teach both future possible aggressors and their potential victims three simple lessons: (a) might is never right; (b) rules will be upheld; and (c) that more powerful states will protect weaker ones.” I applaud this type of thinking, and I hope that it becomes prevalent.
Nevertheless, I wonder whether all NATO and EU countries will be eager to preserve this unity of purpose as long as it takes if Russia persists in waging its deadly Ukraine campaign in the years to come. Are they ready to subscribe to the Giedroyć-Mieroszewski way of thinking?
Please also see:
Umland, Andreas. 2023. “How the West Can Help Ukraine: Three Strategies for Achieving a Ukrainian Victory and Rebirth – SCEEUS.” Sceeus, January 11, 2023. https://sceeus.se/en/publications/how-the-west-can-help-ukraine-three-strategies-for-achieving-a-ukrainian-victory-and-rebirth/.
Pietrzak, Piotr. 2023. “The Brzezinski Doctrine and NATO’s Response To Russia’s Assault on Ukraine.” Modern Diplomacy, January 12, 2023. https://moderndiplomacy.eu/2023/01/12/the-brzezinski-doctrine-and-natos-response-to-russias-assault-on-ukraine/.
Pietrzak, Piotr. 2022. “The International Community’s Response to the PutiniZation of the Situation in Ukraine.” Modern Diplomacy, December 22, 2022. https://moderndiplomacy.eu/2022/12/22/the-international-communitys-response-to-the-putinization-of-the-situation-in-ukraine/.
Pietrzak, Piotr. 2023. “Michael Walzer’s work and the idea of humanitarian intervention in Syria (2011-): The International Response to the Situation in Syria During and After the Arab Spring in: Interdisciplinary Approaches to the Regulation of the Modern Global Migration and Economic Crisis. Edited by Alaverdov, Emilia, and Muhammad Waseem Bari. 2023, DOI: 10.4018/978-1-6684-6334-5.
Pietrzak, Piotr. 2022. Why has the term “balkanization” become so obsolete that it no longer holds water? | MCC Corvinák. “Why Has the Term ‘Balkanization’ Become so Obsolete That It No Longer Holds Water? | MCC Corvinák.” corvinak.hu, February 9, 2022. https://corvinak.hu/index.php/en/velemeny/2022/02/09/why-has-the-term-balkanization-become-so-obsolete-that-it-no-longer-holds-water.
Pietrzak, Piotr. 2022. “The International Community’s Response to the Ghouta Chemical Attack of 2013.” Acta Politica Polonica, 2 (54), 83–93. DOI: 10.18276/ap.2022.54-06.
Pietrzak, Piotr. 2022. “Introducing the idea of Ontology in statu nascendi to the broader International Relations Theory” International Conference Proceeding Series – International Conference on Economics and Social Sciences in Serik, Turkey on 21 – 23 Oct 2022. https://www.eclss.org/publicationsfordoi/abst11act8boo8kIE%26SS2022_antalya.pdf,
Pietrzak, Piotr. 2020. “On Human Rights in Syria: Deliberations on the universality of Human Rights and the International Community’s Reaction to the Syrian conflict (2011 – 2019)” in: Сборник “Универсалност и приложимост на човешките права”. Edited by Veselin Hristov Dafov, Ivan Kirkov, Tsena Zhelyazkova, Sofia 2020, ISBN: 978-954-07-4989-1,
Pietrzak, Piotr. 2014. “American Soft Power after George W. Bush’s Presidency,” in The United States and the World. From Imitation to Challenge. Edited by Andrzej Mania, Łukasz Wordliczek, Kraków: Jagiellonian University Press 2014,
Baerbock has publicly declared ‘a war against Russia’
On January 25 Germany and the United States decided to provide Ukraine with Leopard 2 and Abrams tanks totaling 45 (respectively: 14 + 31). Some European countries also intend to join these supplies that could reach around 300 main battle and light tanks during this year. The Pentagon official confirmed that collected ‘the armor basket’ could include 300 tanks and ACV/APC during 2023. It will be 28th ‘basket’ of lethal military supplies of the transatlantic alliance to Ukraine that started on a massive scale in 2022.
– Unlike fascist Germany, current Germany openly declared a war against Russia on January 25. Arguing in favor of sending NATO tanks and ACV/APC to Ukraine, German Foreign Minister Annalena Baerbock said EU countries were fighting a war against Russia. US and EU officials have previously gone out of their way to claim ‘they were not a party to the conflict in Ukraine’.
This is a quotation from what Baerbock has stated at PACE. “And therefore, I’ve said already in the last days – yes, we have to do more to defend Ukraine. Yes, we have to do more also on tanks,” Baerbock said during a debate at the Parliamentary Assembly of the Council of Europe (PACE) on January 25. “But the most important and the crucial part is that we do it together and that we do not do the blame game in Europe, because
so far from the German Government, it means that her statement is fully shared by the FRG Government we are fighting a war against Russia and not against each other.”
If she has not been sacked and the Parliament.
It also means that the FRG has radically changed its foreign policy and once again is unleashing the next World War – the Third one.
It means that German tanks again will appear in Ukraine and Russia like in 1941-1945.
It also means that pro-Nazi coalition supports ultra-nationalist regime in Kiev that began its own and unprovoked aggression – initially against Donbass in April 2014, and later against Russia in October 2022.
It means that since January 25, 2023 current joint Ukrainian-NATO actions in Ukraine can be politically and juridically labelled as “a declared direct combined Ukrainian-NATO aggression against the Russian Federation”.
– Russia angrily reacted to such abnormal statement. Kremlin spokesman Dmitry Peskov told reporters that tank supplies to Ukraine by Western countries testify their direct and growing involvement in their armed conflict. He added that the flow of western weapons to Ukraine does not help potential negotiations between Moscow and Kiev.
Russian Foreign Minister Sergey Lavrov warned that any shipments containing weapons for Ukraine would become a lawful target for Russian forces,
The Russian Embassy in Germany for its part warned that “this extremely dangerous decision [by Berlin] shifts the Ukrainian conflict to a new level of standoff.”
All five parliamentary political parties at the Russian State Duma are demanding from the highest military and political structures in the country to destroy all Ukrainian-NATO heavy weapons – not only at the front lines, but additionally and primarily near Ukrainian-NATO border as soon as such weapons cross it on land, in the air and at sea.
Such destruction will save a lot of innocent lives amongst civilians and military men.
– Moscow has also cautioned NATO and non-NATO members against supplying Ukraine with depleted uranium munitions (DUM) and with long-range weaponry capable of striking at cities deep within Russian territory.
Supplying Ukraine with DUM for western military hardware would be regarded by Moscow as the use of “dirty bombs,” said Konstantin Gavrilov, head of the Russian delegation to the Vienna Negotiations on Military Security and Arms Control. Speaking at a plenary meeting of the OSCE Forum for Security Cooperation in the capital of Austria Vienna, Gavrilov cautioned “western sponsors of Kiev’s war machine” against encouraging “nuclear provocations and blackmail.”
“We know that Leopard 2 tanks, as well as Bradley and Marder armored fighting vehicles, can use depleted uranium shells, which can contaminate terrain, just like it happened in Yugoslavia and Iraq,” he said. “If Kiev were to be supplied with such munitions for the use in western heavy military hardware, we would regard it as the use of ‘dirty nuclear bombs’ against Russia, with all the consequences that entails.”
Gavrilov also warned that Moscow will retaliate if the West were to supply Kiev with long-range weaponry to carry out strikes against Russian cities. “If Washington and NATO countries provide Kiev with weapons for striking against the cities deep inside the Russian territory and for attempting to seize our constitutionally affirmed territories, it would force Moscow to undertake harsh retaliatory actions. Do not say that we did not warn you,” he remarked.
– Ex-President Donald Trump called on Joseph Biden to end ‘crazy’ Ukraine conflict before it leads to the use of nuclear weapons.
“First come the tanks, then come the nukes. Get this crazy war ended, now. So easy to do,” Trump outlined.
Davos more of a show, no longer so important
“Davos has become more of a show, it’s no longer so important”, concluded Liviu Muresan from Eurodefense Romania at the end of the webinar recently jointly organized by Eurodefense Romania and the Bucharest-based MEPEI think-tank. In the aftermath of the Davos World Economic Forum, 20 key-note speakers invited to examine this year’s edition did not hesitate to cast a critical eye upon the outcome and some of them were very straightforward in assessing this year’s WEF.
Adrian Severin, former Romanian minister of foreign affairs, gave a remarkable definition to the Davos WEF: “something between mythology and reality because politicians come to Davos to look for intellectual validation and economic support, corporatists come to look for intellectual respectability and political assets, civil activists seek kinship with the political power and financial sponsorship. They make a network of self-legitimized supra-national power that combines the characteristics of occult interest groups, influence groups that associate oligarchic cynicism with democratic hypocrisy. A group of self- proclaimed prophets, self-confirming their prophecies.”
Experienced in foreign policy, Severin could identify new approaches during the Forum, so he portrayed in detail “the Davos WEF that turned from an incubator of ideas into a platform for launching messages and trial balloons, from a doctrinal workshop into a ballroom…from a political designer into a moral whistle-blower ….from a producer of doctrines into a producer of dogmas…from the champion of missionary realism into athlete of utopias ….from a platform of dialogue into a platform of war propaganda…from a believer in globalization into a promoter of globalism…from a follower of inclusion into a promoter of exclusion….Davos is at risk of losing popularity and political failure, it no longer solves problems, it either deepens the existing crisis or generates new crises .”
Severin argued that “this year’s edition was significant through the absences rather than through the presences because only Olaf Scholtz was present this year out of the G7 leaders….Russia and China were absent….The president of the European Commission has become a US ventriloquist , no longer representative of the European Union that is neither Union, and no longer European…The main representatives of the US were absent. Those present discussed everything but the risk of having the world fractured into two blocks with incompatible cultural identities, with the Euro-Atlantic block increasingly weaker than the Indo-Pacific block and the Euro-African-South-American block…the discussion about green energy and other similar topics is nonsense as long as solutions are not presented.”
Severin believes that the main concern should be “to stop the war in Ukraine and to normalize the dialogue between the Euro-Atlantic and the Euro-Asian blocks”, especially because this year’s theme was “Cooperation in a fragmented world”.
The most inspirational speech was given by Antonio Gutierez, the head of United Nations Organization, who referred indeed to the fragmented world, but Severin pointed to the fact that Antonio Gutierez gave such a speech in Davos and not in the UN in New York or Geneva, a sign of the failure of the UN, which means that the UN and the OSCE must be revived.
General Corneliu Pivariu, former head of the Romanian Military Intelligence, stressed that the Davos meeting actually does not solve any problem of the world. It speaks every year about economic inequalities without solving that, doing every year nothing else than acknowledging the deepening of inequalities. For instance, according to Credit Suisse, between December 2019 and December 2021, the global wealth increased with 42 trillion USD but 26 trillion USD belonged to the 1% richest population, and 16% to the rest of 99% of the world’s population. Another topic is global warming, which is also never curbed, and an Oxfam report released in November 2022 revealed that a billionaire’s annual emissions of CO2 are one million times higher than a person in the 90% of the world’s population.
Carlos Branco, senior analyst with the National Defense Institute in Portugal, confirmed that Davos meeting did not find solutions to the world’s problems. He reminded that, in Davos, Ursula Von Der Leyen, Olaf Scholtz and other leaders spoke of the need to make Europe independent in terms of energy but they did not explain how exactly Europe will manage to provide itself commodities and raw materials, since Europe currently has 37 strategic dependencies out of which 2% from China and 3% from Russia, while the new technologies will still make Europe dependent on Asia. “The future of Europe will depend on how it will position itself in relation to the advanced technologies, Artificial Intelligence, a.s.o., but for the moment, Europe is trapped.”
As an outstanding expert on Asia, Viorel Isticioaia Budura, former Managing Director for Asia and the Pacific at the European External Action Service and former Romanian ambassador in China and Japan, pointed to the absence of many G7 leaders in Davos as well as of Asian leaders, among which China, which is “the beauty and Miss Universe of the world’s interdependency”, and mentioned the presence of many Asian business people in Davos this year, while reminding of the importance of Asian countries and of the three high-level summits organized in Asia last year, G20, APEC and ASEAN, and of what Anthony Blinken, the US secretary of state, called “the rest of the world”, namely, Asian countries that do not follow the Euro-Atlantic order but have become a significant part of the global economy. Isticioaia Budura wondered if the “re-globalization of the supply chains would be possible” and declared China “the champion and the promoter of globalization.”
Michael Zinkanell director of the Austrian Institute for European and Security, Vienna, expressed his opinion that “we a living in a bipolar world dominated by the US and China while Russia has no ability to project global power, and some clear conclusions after the Davos meeting are that instability is increasing in the world, the world is becoming more and more interconnected and energy independence and decarbonisation are very important for the future”. Zinkanell sees natural disasters and socio-economic risks as the main concerns for the future, but also the interactions with some authoritarian countries that are trying to lead in this new multipolar world that will allow multilateralism.
Germano Dottori, editor of the Italian Geopolitical magazine, also agreed that Davos meeting became too politicized and not too useful but he sees the prospects for the future of the world “not so bleak like a few months ago.”
Flavius Caba Maria, president of MEPEI, the Bucharest-based think-tank that co-organized the webinar, expert on the MENA region, mentioned a few aspects among which that fact that the representatives of oil and gas companies were welcomed at Davos, unlike Glasgow, which is a sign that renewables cannot entirely meet the energy needs of humanity.
On the other hand, Caba Maria pointed to the BRICS countries and his remarks could be seen as complementary to the idea mentioned by several speakers that the Western institutions seem to have lost their ability to solve the global problems and to ensure economic equality.
Caba Maria emphasized that “the global South is establishing its own system of alliances, turning them into a source to transform global economy, thus creating a development alternative trend, different from the one promoted by the West, with three regional alliances looming: the African Union, the Community of Latin American States and Shanghai Cooperation Organization in Eurasia. Among all these countries, China stands out and everything that’s going on in China is of utmost interest for the other countries, because it has become the world’s largest economy.”
Facts to keep in mind for the organizers of next Davos meetings.
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