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This paper is an analysis of Putin's anti-Ukrainian narrative. I argue that contemporary Russian culture is defined by the prevalence of highly traditionalist attitudes. These attitudes propagate the language of ideological confrontation with the West. I suggest the inclusion of the term 'zetism' into scholarly literature, which has become a symbol of verbal and military aggression against Ukraine. This symbol arose spontaneously; it is represented graphically (the letter 'Z') and placed on various conventional weapons of the Russian army. In the article, I conclude that in the next stage of the conflict, Putin's Zetism will become a cultural sign of Russian 'war traditionalism.' According to the Zetist perspective, Russia, as a holy and orthodox state, defends itself against Western aggression - that is, its atheistic liberalism and leftism. This view interprets NATO's aid to Ukraine as a cunning strategy to destroy Russia as the last bastion of the traditional order, including'traditional sexuality.' Furthermore, I examine the traditionalist narrative referencing the scholarly discourse of the stranger and the enemy (Florian Znaniecki). I argue that Ukraine is described as a brotherly enemy – that is, one who has betrayed the Russkiy Mir, the Orthodox, traditional community, by selling out to an unfamiliar and hostile 'godless.' 'deviant' West. Zetism conveys an unambiguous message to Russians: Russia's mission is to 'liberate' Ukraine from outside forces and then to destroy the anti-values of the Western world.

The article presents the views of traditionalists of the interwar period on science and education. Traditionalist philosophy is characterized by a turn to the past and a desire to return to the old world; the modern era is severely criticized. From this perspective, traditionalists contest the science of the modern world. According to them, it is characterized by a one-sided development, which has also affected the Western education system. Traditionalist philosophy denounces the rationalism and pragmatism inherent in modern science, proposing an alternative vision of traditional science based on wisdom rather than expert knowledge. According to traditionalists, science based on the affirmation of novelty and the unknown can threaten tradition – the transmission of the highest values, ideas and goals, without which no culture can survive.

The author highlights that Russia has ceased to be the liberator and the stronghold of the global revolution, the leader of the bloc, the defender of the 'only right ideology' and the model of a political system for other states, it was the times of the USSR. This realization Moscow continuously pursue policy to regain its position on the international arena. It is unlikely, however, that Russia will be able to fulfill her ambition by means of territorial expansion: the primary role of the economy inern international relations allows us to assume that Russia will not decide to enter an open confrontation with theWest as she is gradually made increasingly more dependent onWestern financial centers. ; The author highlights that Russia has ceased to be the liberator and the stronghold of the global revolution, the leader of the bloc, the defender of the 'only right ideology' and the model of a political system for other states, it was the times of the USSR. This realization Moscow continuously pursue policy to regain its position on the international arena. It is unlikely, however, that Russia will be able to fulfill her ambition by means of territorial expansion: the primary role of the economy inern international relations allows us to assume that Russia will not decide to enter an open confrontation with theWest as she is gradually made increasingly more dependent onWestern financial centers.

The aim of this article is to discuss the views of cultural traditionalists on human sexuality. The paper presents the views of the following thinkers: René Guénon, Julius Evola, and Pitirim Sorokin. Each represents a different line of cultural traditionalism. However, they are united by expressive, radical views as well as by peculiar choices and life experiences. (Guénon was a convert to Islam, Evola sympathized with paganism and fascism, whereas Sorokin was one of the fathers of American sociology, an emigrant from Russia, with the soul of a "Russian traditionalist.") René Guénon, Julius Evola, and Pitirim Sorokin recognized a deep crisis of the Western world. They argued that the cause of this crisis was sexual intoxication: anarchy and the sexual revolution. They thought that culture and the spiritual tradition in the Western (material) civilization was disappearing and that the primary cause of the crisis and the decline of the West were individualism and rationalism – manifesting themselves as pride, prudishness, perversion, the cult of the body, and orgasm. Guénon, Evola and Sorokin craved the restoration of the previous state: the sacralization of sex, community bonds, male domination, and ritual procreation. This was supposed to prevent the crisis and the decline of culture.