In 2020, residents of the Indian city of Jalandhar were able to observe the peaks of the mountains for the first time in thirty years, because thanks to the quarantine, industrial enterprises stopped working, transport cleared roads, airline flights were canceled, so the air was cleared, ultrafine particles became 44% less. By reducing the intensity of their presence in the world, men has cleared the habitat for themselves and for other species. It is unfortunate that this positive effect was the result of coercive measures rather than a conscious choice.

The environmentally positive fruits of quarantine (temporary, of course) once again confirm the relevance of the "nonhuman turn," an intellectual paradigm that has become an important epistemological prerequisite for speculative realism, a philosophical trend whose representatives try to imagine the world outside of human consciousness.; in addition, the nonhuman turn resolves the core aporia of the meta-modern: How is ideological stability possible if meta-narratives have discredited themselves by degenerating into totalitarian systems, and how can we form a common worldview in a situation of unprecedented relativism?An unsatisfactory answer to this question was given by the theorists of the multipolar world: one must isolate oneself in one's reconstructed cultural logos, forever forgetting about the possibility of global integration in order to build a common ideological foundation within the framework of a local civilizational project. But the path of isolationism inevitably leads to military conflicts, and it is detrimental to the planetary ecology. The well-being of the natural environment cannot depend on the will of a petty tyrant who, guided by local evidence, suddenly decides to test nuclear weapons on his territory, dump waste into the ocean or use pesticides that kill bees.

The turn to the inhuman is not only destroying the right-wing idea of a multipolar world, which is so convenient for capitalist monopolists, it is also hitting Marxism, changing the view of industrial relations. For example, a capitalist owns a means of production — a ship and a whaling weapon. He hires assassins, to whom he gives his guns and a ship. As a result, the owner pays the mercenaries 10% of the total profit. But Keith doesn't care how his killer's profits are distributed. The turn to the inhuman allows us to adjust the schemes of Darwin and Marx: the species Homo sapiens no longer competes with other species, but on the contrary, it compromises its obvious benefits (although in the long run it acts to its advantage, but such intelligent foresight cannot be considered part of an unconscious evolutionary struggle). Production is no longer considered in isolation from the main producer — the natural environment, i.e. in isolation from animals, plants and minerals. Economist Ernst Friedrich Schumacher wrote that all classical economic doctrines make one serious mistake, even Karl Marx was mistaken in the labor theory of value. The fact is that capital does not arise solely through human labor. Nature makes the main investment, but we thoughtlessly spend this resource, ignoring its irreplaceability.

In the National Constitutional Assembly (the Constituent Assembly of 1789), the traditional division into right, left and centrists emerged. Since then, only the full-fledged participation of the three political forces has ensured freedom. A radical preponderance of one of the three positions infringes on representatives of other positions — with such a preponderance, there is always a danger of dictatorship. The very existence of a rule-based society and democracy is based on the real presence of three political forces in the highest advisory institutions: conservatives, centrists and leftists. At its core, political pluralism contains epistemological skepticism, which essentially contradicts Prometheanism, i.e. the dominance of self-confident reason claiming to be the Truth. Each member of Parliament considers his worldview to be the best, but the Parliament itself is based on the denial of absolute correctness.

Only a meta-politics that stands above all competing forces can ensure the possibility of real political pluralism. Here we return to the original meaning of the word "revolution", the meaning that Polybius put into it: initially, the word "revolution" was associated with the cyclical rotation of celestial bodies. But this sense also took place in the revolutionary Constituent Assembly, because here, too, it was about the cyclical rotation of political theories. Because the very principle of deliberateness of the governing apparatus implies the periodic dominance of one or another force, with a mandatory subsequent change. This understanding of "revolution" helps to avoid the vicious linearity of historical consciousness and return to the cyclical nature of the cosmos by applying this cyclical nature in politics. And only such cyclical revolutionism can prevent a dictatorship. In addition, the presence of real ideological competitors forces opponents to improve their programs and prevents stagnation. We are talking about real pluralism, not a multiparty screen covering up dictatorship and autocracy. The politics of nature are at the center of such revolutionary competition today. Whose environmental project is more successful — the conservatives, those lovers of native nature; the leftists, who believe that the environment cannot be improved without first creating fair economic relations; or the centrists, who rely on progress, equality and individual freedom? Each participant has his own advantages, the effectiveness of which is demonstrated by being temporarily in power, in order to then transfer power and be responsible for all his achievements and failures.

Today, people are not so much struggling with the wild environment, as they are forced to cope with the consequences of their struggle. Freeing himself from the prison of natural necessity, he damaged the walls of the prison, and then realized that these were the walls of his house. Now we see that the end of a historical man, a former slave who won back the best living conditions from his master and his environment, does not turn out to be a complete historical collapse — a new meaning appears, consisting in caring for the defeated "enemy." Thanks to this meaning, the weakened modern posthuman, deprived of genuine negativity, denial, can resurrect in a new capacity. The dialectic of nature and the dialectic of history meet in synthesis, when the Mundane becomes the reason for Homo sapiens to act historically again, i.e. to begin to radically correct living conditions. The turn to the inhuman gives us a chance to rediscover what the Romans meant by the word "gloria." Nowadays, when fame is equated with popularity, it is difficult for us to understand the ancient meaning of this concept. To the extent that a person can step over his animal needs — up to the instinct of self—preservation - so, according to the republican-aristocratic ethics of the ancient Romans, he deserves glory.

Kora is the ancient Greek goddess of vegetation, fertility, and the queen of the dead.
According to Plutarch, Cora (aka Persephone) was identified with spring. In the Orphic and Platonic religions, the Bark is described as the all-pervading goddess of nature, who simultaneously creates and destroys everything.
In mythology and literature, she is often referred to as the queen of the underworld. As the goddess of death, she was also called the daughter of Zeus and Styx, the river that formed the boundary between earth and the underworld. The groves sacred to her are located on the western edge of the earth, near the border of the lower world. The myth of Kore-Persephone served as the basis for secret rituals that promised immortality to initiates.
The ambivalence of this image corresponds to the era of metamodernity. We are experiencing the flowering of a new historical paradigm associated with an ecological turn and a turn towards the Inhuman, but inertial forces are pulling us back into the excrement–oil, chthonic hell of modernity.
The Consensus of Radical Activists is a laboratory, an integrated platform on which actors of different political orientations can interact. The Bark is a parliament that implies the presence of left, right, and centrist forces concerned about the new politics of the Earth.