The end of World War II accelerated the modernization of most capitalist countries, giving rise to the welfare state. A mark of social progress, it also served as a bulwark against the socioeconomic alternative represented by the USSR and the socialist states of Eastern Europe. The capitalist class was compelled to moderate its appetites — largely out of fear of communism.
The Soviet political, economic, and social system appeared as a viable alternative to capitalism. Western leaders were forced to compete by offering their citizens unprecedented economic and social rights. The dismemberment of the USSR — and with it, the disappearance of a socioeconomic alternative to capitalism — has had a demodernizing effect on the populations of most Western countries. It opened the door to an aggressive globalization of neoliberal economic policies, widening inequality, and a massive transfer of wealth from the public domain to private ownership.
From Welfare State to Neoliberal Abyss
The clock is being turned back — but at different speeds. What happened overnight in the former Soviet Union is unfolding more gradually elsewhere. The massive and rapid impoverishment of former Soviet citizens in the 1990s was an accelerated variant of the unprecedented economic polarization observed in most other countries in recent decades.
Preserving religious and ethnic diversity is a key achievement of modernity — and it is now under siege. Where relatively stable multicultural and multiethnic societies once existed, ethnic nationalism, tribalism, religious militancy, and various forms of exclusion — economic, social, and cultural — are gaining ground.
Nativism and xenophobia are on the rise around the world, from Argentina to India to the United States. These are unmistakable signs of demodernization — a regression on the scale of modernity. Yet demodernization need not be all-encompassing. Israel, for example, exhibits technological modernity alongside political archaism.
Criteria of Modernity and Demodernization
Demodernization can be assessed by the same criteria that were codified in modernization theories, which flourished in the 1950s and 1960s — the era of decolonization. These theories foregrounded instrumental rationality: the drive to master nature through science and technology, and to establish rational governance in society. Modernity held out the promise of a better life — a promise particularly attractive in the wake of World War II, with the emergence of a bipolar equilibrium between the USSR and the United States and the collapse of colonial empires.
The Soviet Union and the United States each offered its own model of modernization. Despite their differences in property relations — socialist versus capitalist — the models shared surprisingly common ground in defining what it meant to be modern.
Elaborated largely during the Cold War, these theories envisaged a comprehensive set of transformations: the shift from tribal or religious identity to national identity; the narrowing of socioeconomic gaps and the reduction of poverty; the lowering of unemployment and underemployment; the enhancement of social mobility; the democratization of culture; and the strengthening of civil institutions — particularly trade unions — that mediate between labor and capital, thereby reinforcing social stability. Free and rational policy debate was deemed the key to achieving these objectives.
Knowledge Under Siege
Knowledge is an essential ingredient of modernity. It can create or destroy ideologies, justify or undermine class dominance. Demodernization necessarily entails the denial of knowledge and a challenge to rational thinking. Today, the right to know is being eroded on several literally explosive foreign policy issues — even as authors like Steven Pinker argue that humanity is becoming more rational and therefore less violent.
Renaming streets, removing monuments, and banning languages are integral to demodernization — attempts to obliterate historical memory. Language is reduced to a ritualized set of clichés (e.g., «regime» for inconvenient political actors) and deployed as a tool for incantation and the spread of ignorance.
In the West, this role of the media is particularly stark with respect to the war in Ukraine. Media effects have largely overshadowed actual military outcomes. They shape public opinion, drumming up support for continued warfare. On the Western side, this conflict is as much a war of narratives as it is a war of missiles and drones.
A case in point is the mainstream Western media’s near-compulsory use of the phrase «unprovoked full-scale invasion» to describe Russia’s actions in Ukraine. Respected experts in geopolitics who argue that NATO’s eastward expansion provoked the war are promptly sidelined. Their analysis of the «hidden causes» — which Abélard urged us to investigate nearly a millennium ago — is dismissed as «Kremlin propaganda.» Like all sociopolitical processes, the erosion of rational debate is the result of concerted efforts by political actors. Discreditation, sanctions, and even intelligence services are mobilized to silence or marginalize respected specialists, thereby undermining the quality of publicly available scholarly expertise on Russia.
By contrast, the U.S.-Israeli attacks on Iran — which would surely warrant the label «unprovoked» — have yet to be described as such in the legacy media, now transformed into instruments of propaganda and obscurantism. In Germany, understanding the adversary has become a term of reproach: «Putinversteher.» Rational deliberation on alternative approaches to Russia has been supplanted by partisan, self-righteous, and self-serving rhetoric. Similarly, specious accusations of antisemitism stifle public discussion of Israel’s actions.
Appeals to emotion are crowding out rational arguments. The passionate language of otherwise lackluster State Department and EU bureaucrats suggests that demodernization has penetrated deep into the corridors of power. The articulation of geopolitical interests increasingly morphs into claims of moral superiority.
It was Ronald Reagan who introduced the phrase «Evil Empire» in March 1983 — language that was perhaps appropriate for the National Association of Evangelicals, his audience at the time. Nearly two decades later, in January 2002, the «Axis of Evil» appeared in a seemingly more rational context: George W. Bush’s State of the Union address. It designated states and movements resisting U.S. hegemony, and its emotional charge helped prepare the ground for the U.S.-led invasion of Iraq in 2003. More recently, the joint U.S.-Israeli attack on Iran has also been justified as a moral imperative — the «liberation of the Iranian people.»
A rational case for both wars does exist, but it is rarely voiced in polite company. It is laid out in the document «A Clean Break: Securing the Realm,» prepared for incoming Prime Minister Benjamin Netanyahu in 1996. Western attacks on Iraq, Yemen, Libya, and Iran have made that plan a reality. Israel’s role in instigating these wars is now an open secret.
Claims of moral superiority invoke democracy, individual liberty, and the rule of law to argue that liberal regimes are inherently superior to other forms of political organization. These pretensions have replaced the earlier claims of religious and racial supremacy that for five centuries sustained colonial conquests, legitimizing exploitation, violence, and genocide. «Mission civilisatrice,» «White Man’s Burden,» «support for democracy,» «regime change,» and «Responsibility to Protect» denote broadly similar interventions by «the White Man» in Asia, Africa, and Latin America.
Paradoxically, the Nazis — though known for their emotional outbursts — couched their invasion of the Soviet Union in rational terms: eastward expansion (Drang nach Osten) in search of living space (Lebensraum). Moreover, they drew on the scientific concepts of their time to establish a genocidal racial hierarchy.
Demodernization implies a lasting degradation of material, health, and cultural conditions in a formerly modernized society — a return to "premodern" forms of life and collective identity. This provokes protests, uprisings, and insurrections.
In Russia during the first post-Soviet decade, tanks and, later, electoral manipulation were used to quell them. The crisis in Ukraine can also be viewed through the lens of demodernization. A vast region once at the forefront of Soviet industrial development underwent demodernization long before 2014, when outside forces transformed grassroots protests into a violent overthrow of the government.
Following the model of the 2016 Russiagate affair, election results can now be annulled (Romania), manipulated (Moldova), or rigged (Armenia) under the pretext of «Russian meddling.» In other countries, popular movements such as the Indignados in Spain and the gilets jaunes in France have petered out without consequence. This reflects demodernization — the transformation of citizens into depoliticized consumers, which greatly facilitates narrative control.
Demodernization breeds essentialism — the attribution of immutable properties and values to one’s own or other groups. This allows Israelis to believe that God granted them exceptional rights to the land between the Jordan and the Mediterranean, and that their army is «the most moral in the world.» According to this essentialist logic, Arabs understand only force — which justifies Israel’s incessant violence across the region. Europe’s current rulers seem to think the same about the Russians.
Prejudice as State Policy
The normalization of prejudice is another manifestation of demodernization. It depends on the denial of knowledge. Positive news about Russia and the Russians has largely disappeared from Western media over the past two decades, fueling Russophobia — the attempt to portray Russia and the Russians as congenitally evil.
Russophobia has a long history, but its contemporary resurgence was the focus of a conference held in the medieval Russian city of Pskov in June 2026, as part of the forum «On This We Stand.» The title paraphrases the finale of Eisenstein’s film classic Alexander Nevsky: «Go and tell foreign lands that Russia lives. Let them come to us without fear. But whoever comes to us with a sword shall perish by the sword. On this stands and shall stand the Russian land.» Produced in 1938, the film depicts the defeat of the Teutonic knights near Pskov in 1242. It was a thinly veiled warning to the Nazis and their European allies — who, sadly, ignored it and attacked the Soviet Union in June 1941. Pskov was occupied by German, Estonian, Latvian, and Spanish troops for more than three years. When the Soviet army liberated the city in July 1944, only 168 original inhabitants remained from a prewar population of 68,000.
Scholars gathered from several countries to explore Russophobia and the reactions it provokes. The program included a survey of Russophobic phenomena among the Russian intelligentsia. Another paper addressed the ethnonationalist demodernization of several former Soviet republics, where «the Russians» — the remnants of the Soviet multiethnic population rather than ethnic Russians proper — have been cast as foreigners. Many of them have become stateless non-citizens.
The Baltic Lesson
The recent history of the Baltics is instructive in this regard. Despite occasional lapses into magical thinking, the Soviet reformers around Yeltsin operated within a framework of political rationality. Most supported the Baltic republics’ efforts to free themselves from the Soviet system. Yeltsin and his allies actively backed the Baltics’ drive for independence from the summer of 1990 onward, as its discourse was couched in political terms they could endorse. Russia recognized Baltic sovereignty in August 1991; the United States followed only a few weeks later.
This political framing changed dramatically after independence: liberation was no longer from the Soviet system, but from «the Russians.» This shift was facilitated by the elevation of long-time émigrés to positions of power — including the presidency — in all three republics. The new ruling class turned public opinion against «the Russian occupiers» and reverted to the ethnonationalist terms of legitimacy that had prevailed in the 1920s and 1930s.
In Estonia, a stone’s throw from Pskov, Russians are often referred to as «occupiers.» Rather than building inclusive civic nationalism, the Baltic authorities emphasize ethnic identity. This breeds Russophobia, further intensified by their decision to expose their countries by turning them into NATO’s frontline states on Russia’s borders.
Perceptions of Russia
Russophobia is a Western phenomenon. A survey conducted around the world in 2024 asked: «What is your overall perception of Russia?» The results showed a clear divide between the political West and the rest of the world. While most European countries and European-settlement countries expressed negative attitudes, the Global South — from Egypt and Nigeria to China and India — showed predominantly positive feelings toward Russia.
The conference demonstrated the broad range of views being debated in Russia as it faces Western sanctions, imposed since 2014 and particularly since 2022. Participants also discussed reactions to Russophobia. Several speakers showed how Russophobia can provoke indiscriminate anti-Western attitudes, which in turn lead to isolationism and cultural demodernization. Mirror reactions are not always effective. The conference debated the utility of imitating the ideological adversary by claiming the superiority of «traditional values» in opposition to «Europe’s betrayal of its historical heritage.»
The idea of separating Europe from Russia and China is entirely rational within the framework of Sir Halford Mackinder’s geopolitical theories. Equally rational are the motivations of those who promote and profit from global financial imperialism. It is no conspiracy theory to point to the overtly anti-Russian agenda outlined in the 2019 Rand Corporation report «Extending Russia.» Its ideas were imposed on Europe by the Biden administration.
The «apolitical technocrats» of the EU have made confrontation with Russia their raison d’être. Today, the European Union is the main political force committed to continuing the war in Ukraine. Even when Washington temporarily toned down its enthusiasm for the previous course, Brussels kept advancing — like a beheaded chicken continuing to run for a while.
The Price of Hatred
The specter that once haunted American strategists — a powerful Eurasia stretching from Shanghai to Lisbon — no longer exists. Europe is more divided than during the Cold War. Germany, the EU’s economic engine, has been cut off from Russia’s cheap energy, dragging the rest of Europe down. Russophobia serves to justify this decline by blaming it on Russia.
Russophobia also helps convince European citizens to accept the dismantling of the welfare state and its social support mechanisms in favor of militarization. To sell this unpopular idea, Western ruling circles appeal to emotion, tightly control information, and punish dissent. Confident in their righteousness, European leaders — by dismissing inconvenient views — have come to mistake their own narrative for reality.
Bans on cultural exchanges with Russia, boycotts of Russian musicians, the cancellation of conferences on Dostoevsky and concerts of Rachmaninov have become routine. Under pressure from Ukrainian nationalists, the Metropolitan Museum of Art in New York has relabeled Ilya Repin as a "Ukrainian artist." Yet these same nationalists have not so far claimed the pogroms of the late nineteenth and early twentieth centuries — still widely known as "Russian pogroms" — as Ukrainian.
The EU has severed rail and air links with Russia, even though they functioned throughout the Cold War, including under Stalin. The necessity of flying via Istanbul to get from St. Petersburg to Helsinki — a flight that used to take forty minutes — is a true sign of demodernization.
Russophobia, like all racism, can veer toward the absurd. A peace summit on Ukraine convened in Switzerland in 2024 excluded Russia, one of the belligerents. The organizers deemed inviting Russia unthinkable — a step toward «moral equivalence.»
Alongside Russophobia, demodernization manifests itself in attempts to rehabilitate colonialism — which also relies on excluding and dehumanizing millions. A few years ago, a French president called on his compatriots to be proud of the achievements France brought to its former colonies. And at the 2026 Munich Security Conference, U.S. Secretary of State Rubio praised the European colonization of the Americas as «a sacred inheritance.» He also called on Europeans to be «unapologetic in our heritage and proud of this common inheritance.» Josep Borrell’s comparison of Europe to a garden in the jungle fits the same trend.
While American officials clearly state their goal of inflicting a strategic defeat on Russia, the EU dresses these restrictive measures as a moral issue. Such measures have yet to be applied to Israel — even as a rift begins to appear between Israel and the United States. The EU maintains its free-trade agreement with Israel, plausibly accused of genocide, while major European countries continue to supply weapons and authorize the transit of arms used to kill Palestinians, Lebanese, and Iranians. All the while, the EU claims moral superiority.
The late Chief Rabbi of Britain, Jonathan Sacks, once observed that «righteousness and self-righteousness are mutually exclusive.» Deeply entrenched Russophobia is particularly dangerous when it is wrapped in claims of moral superiority. The fledgling movement in Russia to reject all things Western is also potentially dangerous. Both trends point to a growing demodernization that poses an existential threat to all humanity.