Dmitry Simes(Eng. Dimitri K. Simes, at birth Dmitry Konstantinovich Simis; October 29, 1947, Moscow, USSR) is an American political scientist of Soviet origin. President of the Center for the National Interest since 1994.
Son of jurist and human rights activist Konstantin Simis and lawyer Dina Kaminskaya.
Biography
At the end high school for a year he worked as a scientific and technical employee at the State Historical Museum, then he entered the full-time department of the Faculty of History of Moscow State University, from where he was forced to switch to a correspondence course from the second year, after he entered into a dangerous polemic with a teacher of the history of the CPSU regarding the assessment of Lenin's works. At the same time, Dmitry Simis got a job at the Fundamental Library social sciences Academy of Sciences of the USSR (now INION RAN).
Continuing his correspondence studies at the Faculty of History, becoming interested in anthropology, in 1966 he entered the full-time department of the Faculty of Biology and Soil of Moscow State University. In January 1967, Simis was expelled from the full-time department of the biology and soil faculty for "anti-Soviet statements" at a youth debate condemning the US war in Vietnam.
In 1967-1973 he was a researcher at the Institute of World Economy and International Relations (IMEMO), led the Komsomol organization.
In 1973 he emigrated to the USA. He has directed the Center for Russian and Eurasian Studies at the Carnegie Endowment and has been a professor at Johns Hopkins University, Columbia University, and the University of California at Berkeley.
He was an unofficial foreign policy adviser to former US President Richard Nixon.
Since 1994 - President of the Nixon Center (now the Center for the National Interest). He is the publisher of The National Interest.
He takes part as an expert in Russian political television programs and print publications.
You are not a slave!
Closed educational course for children of the elite: "The true arrangement of the world."
http://noslave.org
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BiographyAfter graduating from high school, he worked for a year as a scientific and technical officer at the State Historical Museum, then entered the full-time department of the Faculty of History of Moscow State University, from where he was forced to switch to correspondence from the second year, after he entered into a dangerous polemic with a teacher of the history of the CPSU regarding the assessment of Lenin's works. At the same time, Dmitry Simis got a job at the Fundamental Library of Social Sciences of the USSR Academy of Sciences (now INION RAS). Continuing his correspondence studies at the Faculty of History, becoming interested in anthropology, in 1966 he entered the full-time department of the Faculty of Biology and Soil of Moscow State University. In January 1967, Simis was expelled from the full-time department of the biology and soil faculty for "anti-Soviet statements" at a youth debate condemning the US war in Vietnam. In 1967-1973 - researcher (IMEMO), led the Komsomol organization. In 1973 he emigrated to the USA. He has directed the Center for Russian and Eurasian Studies at the Carnegie Endowment and has been a professor at Johns Hopkins University, Columbia University, and the University of California at Berkeley. He was an unofficial foreign policy adviser to former US President Richard Nixon. Since 1994 - President of the Nixon Center (now the Center for the National Interest). He is the publisher of The National Interest magazine. He takes part as an expert in Russian political television programs and print publications. Write a review on the article "Simes, Dmitry"NotesAn excerpt characterizing Simes, Dimitri“I don’t know who you are, girl, but you know something about this,” my mother suddenly turned to me. “Tell me, should we go there?”"I'm afraid so," I answered as calmly as possible. - It's your new world in which you will live. And he is very handsome. You will like it. I was a little sad that they were leaving so soon, but I understood that it would be better this way, and that they would not even have time to truly regret what they had lost, since they would immediately have to accept their new world and their new life... - Oh, mom, mom, how beautiful! Almost like New Year!.. Vidas, Vidas, is it really beautiful?! the little girl murmured happily. - Well, let's go, let's go, what are you waiting for! Mom smiled sadly at me and said affectionately: - Farewell, girl. Whoever you are - happiness to you in this world ... And, hugging her babies, she turned to the luminous channel. All of them, except for little Katya, were very sad and obviously very worried. They had to leave everything that was so familiar and so well known, and "go" no one knows where. And, unfortunately, they had no choice in this situation ... Suddenly, in the middle of the luminous channel, a luminous female figure condensed and began to gradually approach the stunned family, huddled together. - Alice? .. - the mother said uncertainly, peering intently at the new guest. The entity, smiling, extended its arms to the woman, as if inviting her into her arms. Alice, is that really you?! “So we met, dear,” said the luminous being. – Are you really all of them?.. Oh, what a pity!.. It’s too early for them yet... What a pity... “Mommy, mom, who is this?” the dumbfounded little girl asked in a whisper. - How beautiful she is! .. Who is this, mother? "That's your aunt, dear," her mother answered kindly. - Uncle?! Oh, how good - a new aunt !!! And who is she? – the curious little girl did not let up. She is my sister, Alice. You never saw her. She went to this "other" world when you weren't there yet. “Well, then it was a very long time ago,” little Katya confidently stated the “indisputable fact” ... The luminous "aunt" smiled sadly, watching her cheerful and there is nothing wrong with this new life situation unsuspecting little niece. And that one was merrily jumping up and down on one leg, trying out her unusual “new body” and, being completely satisfied with it, stared inquiringly at the adults, waiting for them to finally go to that unusual luminous “new world” of theirs ... She seemed completely happy again, since her whole family was here, which meant that “everything is fine” with them and there was nothing more to worry about ... Her tiny children's world was again habitually protected by the people she loved and she no longer had to to think about what happened to them today and just waited for what would happen next.
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Those who have been watching TV programs with a political bias lately, such as: “60 minutes” on NTV or “Open Studio” on Channel 5, are probably aware of who Dmitry Simes is, who maintains a meaningful conversation in the studios through a teleconference. Viewers see a middle-aged, intelligent man with a beard and glasses, with correct Russian speech without an accent and a professorial appearance. This American citizen once lived in the Soviet Union...
Biographical information
Dmitry Konstantinovich Simis was born in Moscow (where did the accent come from!) in the autumn of 1947 in the family of a lawyer and lawyer. After high school, Dima did not manage to go to college right away, so that the year would not go to waste, he got a job to practice in historical Museum. A year later, he successfully passed the entrance exams and passed the competition for the history department of Moscow State University. Studying in the second year, he imprudently argued with one of the teachers regarding the assessment of Lenin's journalism, as a result of which he was forced to switch to distance learning. Then he became interested in anthropology, which led to admission to the Faculty of Biology. And here things did not go beyond one course - he was expelled for supposedly anti-Soviet statements. However, this did not affect the continuation of studies at the history department. Having received a specialty, he served as an employee at the Institute of World Economy and International Relations. Received an award in the competition for the best project among beginners.
In 1973 he decided to move permanently to the United States of America. Immediately upon arrival in the overseas country, the former Soviet dissident received documents in the name of Dmitry Simes. Over time, he got a job at the Carnegie Endowment, confirmed his degree and did what he loved at several universities. He was listed as a freelance adviser to former President Richard Nixon.
In the early 1990s, he headed the Nixon Center (Center for the National Interest). Later he began publishing the National Interest magazine of the same name. He never slandered the current Soviet authorities.
Today, he gladly responds to invitations to participate as an expert in Russian political talk shows and individual print publications. He received the unofficial title of "our man in Washington" and, perhaps, the most extraordinary immigrant from the USSR, who managed to make a dizzying career in a non-native country. In his time, he turned from an excellent Soviet Americanist into an American Sovietologist and connoisseur of Russian realities.
Dmitry Konstantinovich's most famous book of recent times is a publication called “Putin and the West. Do not teach Russia how to live! In it, he analyzed the logic of the actions of the Russian leader and its absence from the American - Barack Obama.
Political views of Mr. Simes
1. Dmitry Konstantinovich is loyal to the current authorities in Russia. He repeatedly expressed his sympathy for the policies pursued by Vladimir Putin and him personally.
2. He believes that the improvement of relations between the Kremlin and the White House in the current realities is possible, but very problematic. Donald Trump, despite his vaunted independence, so far often acts with an eye on the reaction of parliament and the "native" Republican Party, which does not seek to smooth out sharp corners in contradictions with Moscow.
3. I am sure that the danger of impeachment of the current owner of the Oval Office is far-fetched, small and hardly possible.
4. He has an extremely negative attitude towards Maidans, demonstrations and other types of protests that threaten to overthrow the legitimately elected government.
5. He believes that it is not the Americans who are looking for contacts with the Russian opposition, but the opposition is taking the initiative.
6. Before emigrating, Dmitry was also a supporter of protest moods and actions against the existing government. AT Soviet time I hoped that foreigners would pay attention to people like him. And in this respect, the current protesters are almost no different from the former oppositionists. But there are limits that should not be crossed. It is one thing to want to be noticed and appreciated, and quite another when you take money for your protest from foreigners.
7. Doesn't see any meaningful potential in today's opposition forces in Russia. It is easy to criticize the work of power structures, but it is not easy to offer something constructive in return.
The Nordic Myth by Alfred Rosenberg
Anti-intellectualism reached its extreme limits with Alfred Rosenberg, whose book The Myth of the Twentieth Century was second in importance to the Nazis after Mein Kampf. Declaring the need to rewrite world history, Rosenberg saw its main core in the eternal interracial conflict, which formed the basis of the official Nazi ideology. He attributed everything major achievements world culture to people of "Nordic blood" and lamented the current decline of German culture, which was corroded by the spirit of liberalism. Rosenberg associated the creative spirit with race and denied it to those who came from mixed marriages. In the mixing of races, he saw the universal cause of the decline of ancient civilizations (Rosenberg 1930)26.
Rosenberg considered race as an organic unity of soul and body, and from this point of view, the very way of thinking of a person was determined by the structure of his body. Therefore, it was possible to speak of a "racial soul", and this irrational concept accompanied all the works of Rosenberg. Racial mystical foundations for him also had a culture, which he opposed to an alluvial mechanical civilization. At the same time, culture was closely connected with its carrier, the people, and the German term Volk in this context, it was defined primarily by inextricable blood ties and proved to be indistinguishable from the same race (Chandler 1968: 27; Wiwjorra 1996: 168, note 1). Among these ideas, the idea of an unchanging national character also found its place. Thus, the circle closed, and the people acted as an organic unity of the physical and the spiritual (Rosenberg 1930: 437). It is not difficult to understand how these "culturological ideas" substantiated the concept of a totalitarian political regime, hostile to any democracy and deliberately limiting itself to one ideal, one single political party and one Fuhrer. According to Rosenberg, the "racial soul" was embodied in the state, culture and religion (Rosenberg 1930: 559; Viereck 1965: 230–231, 243). True, the Nazi concept of race was not distinguished by strictness and changed more than once for the sake of political expediency. Could it have been otherwise, even if Hitler and many other Nazi leaders did not have skulls of "Aryan" standards (Viereck 1965: 293–294; Chandler 1968: 70; Godwin 1993: 48)?
Building his concept, Rosenberg was clearly aware that it was based not so much on carefully established facts as on myth, and it is no coincidence that his main work was called The Myth of the Twentieth Century. He deliberately built a myth, a "blood myth" or "race religion" (Viereck 1965: 293), hoping that it would help create a fundamentally new person. Moreover, he specifically stated that we are talking about his own views, addressed not to specialists, but to the general public, which is allegedly tormented in search of a powerful new ideology. In the words of one analyst, "Rosenberg was a yawner for both the uneducated and the well-educated. educated people, but was considered a god by the semi-educated” (Viereck 1965: 219)27. Rosenberg reproached civilization with excessive intellectualism, tearing the life-giving threads that connect people with race and nature. He tried to oppose intellectualism with a powerful myth, understanding it as something containing a much deeper truth than that which science or common sense are capable of. It was about an intuitive philosophy, which included ideas about the world that could captivate the masses of people, directing their energy towards the fulfillment of a given goal. The myth created by Rosenberg was addressed to a specific audience, to the "Nordic people". In this way, he tried to help the Germans overcome the disappointments and defeatism that gripped them after the failure in the First World War. The racial myth, he thought, was supposed to rally them for the sake of building a new civilization never seen before (Rosenberg 1930: 1-2. On this see: Viereck 1965: 229; Chandler 1968: 6; Cecil 1972: 61-63).
As modern Austrian scholars testify, this myth had clear political functions. Firstly, it was called upon to create and strengthen a common German identity, secondly, it justified militarization and war, thirdly, it denied the value of democracy, fourthly, it substantiated an authoritarian regime and forged the cult of the leader, fifthly, it strengthened the patriarchal worldview, sixthly, it legitimized the struggle against Christianity and the church, seventhly, it affirmed an organic view of society, eighthly, it glorified the peasantry and the rural idyll, and finally, ninthly, it called for merging with nature and expressed a sharp rejection of modern technical civilization ( Gugenberger, Schweidlenka 1993: 91, 122–134). To construct such a myth, Rosenberg used the Icelandic Edda, the Germanic Nibelungenlied, the Indian Rigveda, and the Greek Iliad.
At the same time, contrary to these sources, which did not know the concept of race, Rosenberg's historiosophy made the racial factor the leading force in history and reduced the essence of history to the struggle of races. At the same time, he was particularly inspired by the achievements of archeology, geology and comparative mythology, and he enthusiastically searched for traces of extinct civilizations. He was fascinated by fashion at the beginning of the 20th century. Gorbiger's hypothesis about the change of the earth's poles, and he believed that once the climate of the northern latitudes was so milder than today that it allowed the flourishing of some antediluvian civilization. Rosenberg assumed that in those distant times there was a vast continent in the North, which he compared with the legendary Atlantis. It was there, in his opinion, that the gifted race of blue-eyed and blond Aryans arose, which smashed its high culture all over the earth after the ancient continent went under water. Conscious of his dilettantism, Rosenberg made the following reservation: "Even if the hypothesis of Atlantis is not justified, the idea of the existence of a Nordic prehistoric center of culture will still have to be accepted" (Rosenberg 1930: 24-25).
The idea of the primordial cultural center in the far North was the creed of the mystical Thule Society with which Rosenberg was associated in 1919-1920. (Cecil 1972: 22). Meanwhile, even German professional archaeologists and physical anthropologists loyal to the Nazi ideology did not try to look for the Indo-European ancestral home north of the Baltic region. In general, disputes between scientists of the XX century. were primarily about five probable centers of the emergence of proto-Indo-European unity - the Baltic-Black Sea, Anatolian, Balkan, Central European and steppe (Black Sea-Caspian). These disputes are still ongoing, but the problem of any primordial Arctic center is not discussed by specialists as having nothing to do with science (Mallory 1997; Demoule 2014).
Why was this pseudo-scientific idea so dear to Rosenberg that he could not imagine any historiosophy without it? He was a staunch supporter of the idea of polygenism, to which he was pushed by organic racial theory. She said that races arose without connection with each other and developed in their own ways. Proponents of this approach believed that each cultural achievement could only be created by a strictly defined group of people, and its spread across the earth was the result of their extensive migrations from some primordial center. Special meaning Rosenberg attached to myths and insisted that the main one, the solar myth, came from the far North, where the seasons of the year were pronounced and the importance of life-giving sunlight was especially acutely realized. It was from there that the Aryan culture-tragers, sailor warriors, and their golden-haired god Apollo, along with the warlike Pallas Athena, originated. According to Rosenberg, having sailed from the North Atlantic, they gradually settled in the Mediterranean, North Africa and spread further east up to China (Rosenberg 1930: 26-29. For this see: Chandler 1968: 18-22). Hypnotized by the idea of a superior Nordic race, the "Atlanteans," Rosenberg even managed to classify the Amorites (i.e., the Semitic-speaking Amorites) as one of them. Thus, Jerusalem turned out to be the fruit of the labor of representatives of the “Nordic race”, who supposedly settled in Galilee and reached Judea long before the arrival of the Israelites in Palestine. This idea allowed Rosenberg, following Chamberlain, to excommunicate Jesus Christ from the Jews and make him come from the same blue-eyed and blond Aryans (Rosenberg 1930: 27, 76. On this see: Chandler 1968: 30–31, 42; Davies 1981: 296– 297). Rosenberg believed that all these migrations began in the Stone Age, and suggested that the "Atlanteans" brought with them a system of symbols that laid the foundation for the development of writing. The contribution of esotericism to these ideas is more than obvious.
Having described the triumphal march of the Nordic race through the Old World and its creation ancient civilizations, Rosenberg proceeded to find out the reasons for their decline. His conclusion was disappointing - the whole reason was social equality, inevitably leading to racial mixing, and the latter gave rise only to "bastards." So with the iron sequence happened in India, Persia, Ancient Hellas and Rome (Rosenberg 1930: 28, 31, 34, 52, 54, 75ff.). At first, the Aryans crowded out the previous inhabitants, the "Asians" and "Semites", and the legendary Tsar Minos, for example, turned out to be a Semite, and Rosenberg attributed the Etruscans to the harmful "Asiatics", whom some Russian authors-soilists so persistently seek to connect with the "Russian Aryans"28 . But subsequently, the "Asians" launched a counteroffensive from their centers located in Asia Minor. Rosenberg regretted that, having defeated Carthage, the Romans did not complete their success by defeating all the "Semitic-Jewish centers" of the Near East; Otherwise, he reasoned, world history could have turned out differently. In fact, the era of physical interracial mixing has come, which the naive Aryans imprudently allowed by introducing democratic orders - indulgences for slaves, the emancipation of women, and help to the poor.
Rosenberg tried to give a religious character to the struggle of the Aryans with the Asians: the Aryan heavenly gods opposed the Asia Minor earthly gods in his book. At the same time, he distorted the thoughts of his favorite Nietzsche: if he associated the “superman” with faith in the god Dionysus and belittled the role of Apollo in the life of the ancient Hellenes, then Rosenberg, on the contrary, sang of Apollo, and in Dionysus he found base features of the “Asiatic”29. For Rosenberg, Apollo embodied the sublime Hyperborean essence of the Aryans and their spirit. This does not correspond well to reality, because, contrary to Rosenberg, the cult of Apollo had roots in Asia Minor. His ideas about the development of religion were equally dubious: he associated the decline of the “Nordic race”, in particular, with the fact that the place of the former bright patriarchal gods was taken by images of goddesses with snakes brought from Asia; in fact, everything happened exactly the opposite - the images of the goddesses in the Aegean belonged to more early period. In search of the original Nordic tradition, Rosenberg and other Nazi authors turned primarily to the Scandinavian Edda, not taking into account the fact that, firstly, its texts finally took shape in Iceland only in the 10th-13th centuries, where the German heritage was significantly revised, and secondly, they were significantly influenced by the Christian literary tradition. There was no mention of any primordial Germanic tradition here (Meletinsky 1968: 12–18, 341–343; Steblin-Kamensky 1984; Gugenberger, Schweidlenka 1993: 89).
All these and many other distortions historical facts, noted by critics from the very beginning, did little to embarrass Rosenberg. He called scientists "collectors of facts", devoid of creative imagination, and believed that their arguments could be disregarded. After all, in the end, Rosenberg argued, any philosophy is based not on formal logic, but on faith. It should also not be forgotten that his spiritual shepherd was Houston Chamberlain, who, like him, had neither a special historical nor a special anthropological education (Viereck 1965: 273–274)30. Truth for Rosenberg consisted not in the ability to distinguish "the logical from the false, but in the organic answer to the [asked] question", that is, in what corresponded to the interests of "organic unity" (in this case- "organic racial-folk outlook"). As a result, Rosenberg came to the conclusion that the myth itself will create facts.
Further, Rosenberg declared an irreconcilable war on Christianity, in which, as he believed, the essence of the conflict of the modern world was concentrated. For him, Christianity did not fit the "Germanic spirit" and he demanded that the Christian cross be replaced with a swastika (Cecil 1972: 82–83, 91–92; Fest 1979: 254–255). Being an implacable opponent of the Roman Catholic Church, he argued that "Etruscan-Syrian priests" and Jews stood at its foundations. As if it was they who organized the medieval witch hunt, thereby destroying the last remnants of the original "Aryan faith"; it was they who killed 9 million heretics, in whom Rosenberg, contrary to the facts, wanted to see the true representatives of the original German spirit. From his point of view, one of the most pernicious actions of the Church was its desire to impose on all people, regardless of race single system beliefs, a single language and a single ritual. He also accused her of imposing on the Nordic people the idea of \u200b\u200bthe sinfulness of the world, which they did not originally have, since it appeared as if as a result of mixing races. And he predicted that both people and nature itself would rebel against this unnatural order of things imposed on them, contrary to deep racial and cultural differences. According to him, such an uprising has already begun.
Finally, it should be noted that among the Nazis, A. Rosenberg was one of the most fierce opponents of Soviet Russia, and it was on his advice that Hitler thought about the colonization of Slavic lands, in particular, the annexation of Ukraine. True, according to a number of analysts, Rosenberg's antipathy towards Russia was caused more by anti-communism than by Russophobia (Viereck 1965: 215-216, 220-222, 253; Cecil 1972: 32-33). Nevertheless, the Nazi program called for the enslavement of the Slavs (Cecil 1972: 187–190). Meanwhile, the current Russian admirers of Rosenberg do not care, and they gratefully borrow from his “immortal work” in whole pieces.
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