I wrote this for the Spanish translation of Noomakhia. It can give you a sense of what's important about these books.
Noomakhia is the name of perhaps the most ambitious intellectual project yet envisioned by Alexander Dugin, the man known in the West, with some justification, as the most dangerous philosopher in the world. This project is a philosophical analysis of civilizational multipolarity, although what that means cannot be fully appreciated until Dugin’s broad, impressive notion of philosophy becomes clear over the course of further study. Dugin has long been critical of the unipolarity and hegemony of the modern West, not only in its geopolitical, but also and even more importantly in its epistemological dimensions. In the book The Fourth Political Theory, he writes that the coming multipolar world must be somehow noetic, reflecting the multipolarity of nous itself. This formulation of the problem suggests that Dugin is especially interested in correlating the horizontal plane of geopolitics with the vertical dimension that encompasses various possible structural configurations of the heights, depths, and breadth of cosmic and human existence. The resulting discipline he calls geosophy, while the vertical structural configurations are called logoi. Dugin’s hypothesis is that what another writer has described poetically as the “blossoming complexity” of inter- and intra-civilizational differences can be accounted for by three basic logoi and their intermediary states and phases. These he calls the light logos of Apollo, the dark logos of Dionysus, and the black logos of Cybele, the Great Mother, using, initially at least, figures from Greek mythology to embody more general structures. The mythological figures of Apollo, Dionysus and Cybele correspond philosophically to Plato (light), Aristotle (dark), and the ancient atomists (black). By hypothesis, these three logoi can be found in different proportions in all civilizations of the world. Detecting their presence and deciphering their influence is the key to understanding the richness of civilizational multipolarity and thereby opposing the false universalism of the modern West.
The first two volumes of the complete 24-volume Noomakhia cycle deal with the methodological issues relating to the three logoi and their geosophical application to the horizontal plane. The remainder of the volumes apply the methodological foundations to analysis of specific civilizations. To study a particular civilization through the methodology of Noomakhia means to discover its deep identity and the hidden dynamics that are play in its elemental world-constitution or world-configuration at any given time, as well as across the times of its own unique destiny. It is to bring to light not only those phenomena that fit the mould of modernity, or of other times and states of mind as interpreted by modernity, but rather to show a truer and therefore more beautiful picture of any civilization, including that in it which is mysterious and elusive, exalted and dignified, titanic and magical. Dugin does not dictate to each civilizational soul what it must think of history and man, God and nature, reality and imagination, self and other. He does not mistake the unexpected for the illegitimate, or the unfamiliar for the unimportant. With great sensitivity, nuance, and love, he merges himself as nearly as his powers permit with each civilization he studies, up to the limit of losing his own deep Russian identity, a methodological principle he recommends to others who should like to derive the most that they can from the study of civilizational multipolarity. The task here is not to defend one of the logoi over the others but to restore the dignity of the inner diversity of intellect itself, and to use that as a key to the interpretation of the world.
In another sense, Noomakhia continues another of Dugin’s daringly brilliant philosophical-political theses: the existential plurality of Dasein. After he identified Martin Heidegger as the deepest foundation of the Fourth Political Theory on several occasions and posited precisely Dasein as the subject of that theory (and not the individual, class, race or state), Dugin later developed the idea that there is not one Dasein which expresses itself difference under various circumstances, but rather a plurality of basic ways in which the localization of the temporalization of being itself occurs. In other words, peoples differ, or may differ, because of their unique correlation with being’s self-disclosure in the space, or “da,” of that people. Noomakhia thus brings together a few of the most important strands of Dugin’s thinking: his extension of Heideggerian philosophy, his longstanding interest in “open” or apophatic Platonism and its variants in hermeticism, Gnosticism, sufism, and elsewhere (reflected in his analysis of the dark logos of Dionysus), his unrelenting attack on political and epistemological unipolarity, his Eurasian defence of civilizations in the plural, his work on the structures of society and the imagination, and much more. For these and others reasons that cannot all be mentioned in a brief introduction, and that should be left open to the joy of personal discovery, it is fair to regard the Noomakhia project as a contender for Dugin’s magnum opus.