For citation, please use:
Byshok, S.O., 2026. Does Eurasia Really Exist? Russia in Global Affairs, 24(2), pp. 61–78. DOI: 10.31278/1810-6374-2026-24-2-61-78
Conceptualization of Eurasia, as a real and functioning community, has a long history that is increasingly relevant amid current global political transformations. As early as the 1920s and 1930s, classical Eurasianists like Nikolai Trubetskoy and Pyotr Savitsky argued that ‘Russia-Eurasia’ constitutes a cultural-civilizational community in its own right, organically incorporating elements of the East and West (Savitsky et al., 1921). Their ideas about ‘Eurasian ideocracy’ and Russia’s special path formed the core of an intellectual movement that repeatedly revived in the Soviet and post-Soviet periods—stretching from Lev Gumilev’s forest-steppe symbiosis to present-day Neo-Eurasianists. Zbigniew Brzezinski called Eurasia the chessboard on which the great powers have struggled for world domination for five centuries (Brzezinski, 1997, p. xiv).
In terms of practical policy, Eurasian integration began in the mid-1990s: Nursultan Nazarbayev’s proposed Eurasian Union (1994), the Eurasian Economic Community (2000), the Customs Union (2010), and the Eurasian Economic Union (EAEU) (2015). Over the last decade, ambitions have widened to include a Greater Eurasian Partnership that would link the EAEU, SCO, CSTO, BRICS, and China’s Belt and Road Initiative, forming in the Eurasian continent a new pole of the multipolar world.
Yet the creation of institutions for economic integration and military-political cooperation does not necessarily mean Eurasia’s emergence as a common identity or international actor. Outside narrow academic and political circles, a ‘Eurasian’ identity remains nebulous, while national, religious, ethnic, and even post-Soviet identities are more prominent and sociologically identifiable. In Central Asia, the Eurasian project competes with Turkic and Islamic identities, and in post-Soviet Europe, with the European vector.
Do the numerous Eurasian projects reflect an objectively existing community, or are they constructs dependent on the world’s changing balance of power?
At the 11th World Congress of Sociology in New Delhi in 1986, American sociologist and founder of world-systems theory Immanuel Wallerstein began his address with the statement: “My query, ‘Does India exist?’ is absurd. But if India exists, how do we know it exists?” (Wallerstein, 1991, p. 130). In response to his own question, Wallerstein argued: 1) “India is an invention of the modern world-system”; 2) “India’s pre-modern history is an invention of modern India”; 3) “no one knows if, 200 years from now, [India] will still exist.”
Today, using Wallerstein’s structural-symbolic framework, we can ask a similar question, equally significant in the transition to a multipolar world: Does Eurasia really exist?
The use of world-systems analysis to study Eurasia is motivated by several methodological considerations.
First, the world-systems approach is based on constructivist principles: modern nations and states are products of the capitalist world-system, and their historical narratives are constructed post factum to legitimize current political objectives. This logic is applicable to Eurasia: if modern states build their identity through the selection and interpretation of historical facts, then a potential Eurasian community must have followed the same path—from institutionalization, to retrospectively proving its “primordial” existence.
Second, Wallerstein emphasized the universality of his method, arguing that any country can be viewed through this lens—be it Pakistan, Britain, Brazil, or China. For Eurasia, this means asking the same three questions as for India: Does it currently exist as a product of the world-system? Is its past constructed to justify its present? What will determine its existence in the future?
Third, world-system analysis has become particularly relevant given the interstate system’s transformation: whereas in 1986 Wallerstein noted its consistent “strengthening,” today we witness its “crumbling” (Barabanov et al., 2020) and transition to multipolarity. These conditions raise the question of whether suprastate political actors—including regional unions such as, perhaps, Eurasia—can exist alongside modern nation-states.
Does Eurasia Exist?
Regarding modern India’s existence as a single entity, Wallerstein suggested considering what would have happened if, in 1750-1850, “the British had colonized primarily the old Mughal Empire, calling it Hindustan, and the French had simultaneously colonized the southern (largely Dravidian) zones of the present-day Republic of India, giving it the name of Dravidia?” (Wallerstein, 1991, p. 130). Would we today consider Madras (now Chennai), the capital of predominantly Dravidian Tamil Nadu, to be and to have always been an integral part of an indivisible India. Would we believe that the country was occasionally fragmented by external conquests, but was always driven by its essence and national-civilizational identity to seek unity? If Hindustan and Dravidia went to war against each other, could we interpret this within the normative framework of pan-Indian irredentism and/or national liberation? Or would it be seen, within the tradition of political realism running from Thucydides to Mearsheimer, as a state simply expanding by force at the expense of its neighbors?
As for Eurasia, its existence is possible, perhaps, because ancient Greek geography’s Europe and Asia can be conceptualized as a single whole given their convergence at the (rather low) Ural Mountains. Ancient Greek historians clearly delineated the western edge of Europe and the world as a whole (the Pillars of Heracles, i.e., the Straits of Gibraltar), but the eastern borders of “golden somnolent Asia” were lost somewhere in the lands of the rising sun, along the Indus or beyond the Ganges.
Wallerstein points to the political paradox of history’s reverse flow: in modern states’ construction of their historical narratives, “the present determines the past,” and “what happened in the distant past is always a function of what happened in the near past” (Ibid, pp. 130-131). Moreover, “as the years go by, the realities of the ‘past’ become more and more unquestionable” (Ibid, p. 132).
In the early Soviet era, historian Mikhail Pokrovsky postulated that history as a state-sanctioned discipline is merely “politics turned towards the past” (Pokrovsky, 1928). (The idea that “history is past politics, and politics is present history” was first presented by British historian Edward Augustus Freeman in an opening address to the Historical Society in Birmingham on 18 November 1880, after being developed in Freeman’s printed work (Paul, 2015, pp. 436-438).) Such ideas were declared harmful as WWII approached, and the Marxist-Leninist interpretation of history, based on class struggle, was gradually replaced by one based on the nation-state, emphasizing national unity in defense of the state against constant external aggression.
But today’s constructivist models contend that modern states—through linguistic and cultural unification, common laws, education, bureaucracy, and defense—built modern nations, and not the other way around (Anderson, 1983; Gellner, 1983; Hobsbawm, 1991). Wallerstein’s first postulate—that India is a product of the modern world-system—rests on such constructivist foundations. The modern world “is premised on the existence of a political superstructure of sovereign states linked together in[,] and legitimated by[,] an interstate system” (Wallerstein, 1991, p. 131).
In other words, if you exist within the modern capitalist world-system, you must be a standard Westphalian entity with clear borders, state-controlled economy and finances, hierarchical authority, sovereignty, and a monopoly on violence. You cannot be anything else; the world-system defines its members, in form and content, as nation-states.
Wallerstein continued: “The framework of the system has been continuously strengthened over the past 500 years… We have been moving in the direction of ever ‘stronger’ state structures that are constrained by an ever ‘stronger’ interstate system” (Ibid). Are these words still relevant forty years later? Despite globalization, nation-states remain—contrary to some predictions (Friedman, 2005; Ohmae, 1995)—the principal international actors. But the international system itself is not strengthening but “crumbling” (Barabanov et al., 2020)—or at least undergoing a difficult transformation into multipolarity.
This raises the question of the role—and, to begin with, the very existence—of Eurasia as a unified actor/pole/party in the process of global renewal. If Eurasia is to be considered a political actor, it must have political attributes that define it as a single whole, including a clear common identity for its inhabitants.
Wallerstein noted that India’s current borders are largely the doing of 18th-19th century external colonizers, followed only later by the indigenous intelligentsia’s own nation-building projects. However, Eurasia was not created by external forces, and internally it consists of modern states with diverse ethnicities, cultures, political systems, and economies.
Although religious, class, and civilizational (whatever that may mean) identities play a significant role in the lives of various communities, the fundamental object of loyalty in the modern world is the nation and/or state. Within nation-states, ideas emerge regarding a common origin, culture, and destiny. Regardless of these founding national myths’ veracity, national unity can be practically realized through the state (or creation of a state). In the case of Eurasia, are there people who identify themselves as Eurasian?
In a poll by the Russian Public Opinion Research Center (VTsIOM, 2023) regarding Russia’s place in Europe and the world, 65% of respondents (versus 45% in 2007) selected the option “Russia is not a fully European country. It is a distinct Eurasian civilization and, in the future, the center of its interests will shift eastward.” But this contains at least five different postulates: 1) Russia is a European country; 2) Russia’s Europeanness is not complete; 3) Russia is a special civilization; 4) Russia’s special civilization is termed ‘Eurasian’; 5) Russia’s interests will shift eastward.
Without clarifying questions, it is unclear what, exactly, each respondent was agreeing with. After all, one could term all of post-Communist Europe “not quite European.” Under Salazar, imperial Portugal promoted the idea of a distinct Lusitanian civilization. Expectation of an economic shift towards Asia is widespread and independent of Eurasian or any other identity.
Note, also, that the growing presence of ‘Eurasia’ in official and academic discourse has strangely not been accompanied by interest from Russian sociological agencies (except for VTsIOM).
In fact, outside Russia, people do not regard Eurasia as having an independent cultural or civilizational value.
For Central Asia, ‘Eurasia’ is either a convenient brand (Kazakhstan) (Seilkhan, Ding, and Taishanova, 2024) or a matter of economic utility, but the region’s civilizational identity is drifting towards the Turkic world or Islam (Ekinci Furtana, Abdieva, and Baigonushova, 2025). In Kyrgyzstan, surveys record high awareness of the EAEU, yet notable skepticism about political integration and the absence of an articulated Eurasian identity outside expert groups (Ibid). Overall, Central Asia features an ambiguous identity and foreign policy orientation. Russia’s Eurasian Economic Union, China’s Belt and Road Initiative, and Turkey’s Organization of Turkic States coexist in the region. All three integration projects offer similar images of the future (new technologies, digitalization, infrastructure) but differ radically in references to the past. The EAEU appeals to the Soviet legacy and post-Soviet economic ties, the BRI revives the image of the Silk Road, and the OTS references Great Turan and Pan-Turkism. None can displace the others (Mikhalev and Rakhimov, 2024).
For post-Soviet European countries and the Transcaucasian states, ‘Eurasia’ is more a term for Russia’s sphere of influence and integration projects, rather than an image of the past or projection of a desired future in which they exercise agency (Paronyan and Elamiryan, 2021). Its supporters, for example in Belarus, are more likely to be nostalgic for the USSR than to dream about constructing a new or restoring the centuries-old Eurasian identity (Mitrofanova, Skorina, and Taruntaeva, 2024).
Turkey, though geographically and historically Eurasian, identifies itself more with the Turkic world and Islam than with Eurasia, which even in its most restrictive definition would include the Eastern Slavs, Georgia, and Armenia (Zhumanay, Yskak, and Sari, 2025).
Nor is the content of ‘Eurasia’ substantively or clearly defined. European civilization is often described as a dynamic: the synthesis of classical Greek thought and Roman law, the adoption and reinterpretation of Christianity, the ideological-theoretical complex of the Enlightenment that reconsidered what had come before. ‘East Asia’ is broadly defined by Confucian ethics.
The Soviet past is associated with values and symbols like victory in the Great Patriotic War, books and films and the phrases coined by them, and popular music. But it remains unclear what values should be considered distinctively Eurasian.
Even authors who describe “Eurasian identity” as “a fundamental basis for the Eurasian association of states [as] a single commonwealth” (Lepeshev, 2019, p. 24) acknowledge that Eurasian integration is taking place in the actual absence of such an identity.
Along with the sociological conceptualization of Eurasian identity, there is a normative approach that ascribes identities to people who may be unaware of them or even reject them. A leading contemporary researcher and popularizer of classical Eurasianism, Rustem Vakhitov, claims that “Russians are Eurasians but mistakenly consider themselves Europeans (i.e., they are Europeans by identity but not by essence)” (Vakhitov, 2025, p. 115). Practicing Eurasianists are tempted to argue that, when Russians ascribe their country to a “separate Eurasian civilization,” they have in mind the exact same Eurasia that the Eurasianists do.
But identity presupposes an individual’s self-identification with a group and the group’s acceptance of that individual. Without an empirically identifiable group of ‘Eurasians’ (besides political activists), it seems unsupportable to discuss Eurasian identity as anything more than a possible future project with some potential.
Russia Within, or as, Eurasia
Unlike India, Eurasia truly does not exist as a state. But there are political, economic, and military associations that either bear the title of ‘Eurasian’ (the Eurasian Economic Union) or unite European and Asian states (the SCO and CSTO). A strong component of Eurasia’s economic unity is also China’s global BRI project, which involves, above all, the development of Eurasian routes and Eurasian countries’ participation.
Of these, the EAEU is the most institutionalized, yet the recent deepening of economic ties within it has been driven more by exogenous shocks than by an endogenous integration agenda. A record growth in intra-EAEU trade in 2022-2023 was largely due to “import substitution at the Union level and the re-export of sanctioned products” (Livintseva and Zaitsev, 2024) rather than the creation of genuinely shared value chains or common development strategies. While such sanctions‑induced import substitution indeed reinforces economic integration, it remains primarily a response to external pressure. Analysts note that “without intensifying industrial cooperation, it will be impossible to maintain the achieved rates of trade growth” (Ibid). In other words, without solid joint planning of industrial and technological cooperation, this pattern of integration is unlikely to translate into a stable political-economic community.
In the 2013 and 2016 Russian Foreign Policy Concepts, Eurasia appears eight and six times, respectively. But it appears 24 times in the latest, 2023 Concept (MID, 2023), which terms Russia a “unique state-civilization” and a “vast Eurasian and Euro-Pacific power” with a “cultural and civilizational community” called the “Russian world.” The document uses ‘Eurasia’ to mean either the geographical macrocontinent (including the “peoples and states” of its “European part”), or the territory of the EAEU, or the territory where the Greater Eurasian Partnership may eventually emerge.
There are also academic and research centers related to Eurasia: the Davis Center for Russian and Eurasian Studies at Harvard University; the Harriman Institute for Russian, Eurasian, and East European Studies at Columbia University; the Institute for European, Russian, and Eurasian Studies at George Washington University; the Russia/Eurasia Center at the French Institute of International Relations; the Eurasia Center at the Atlantic Council; the Center for Eastern European and Eurasian Studies at the University of Southampton; the Eurasian Research Institute in Kazakhstan; etc. The latter describes its research goals as “the Eurasian region in general and Turkic-speaking countries in particular” (Eurasian Research Institute, 2026), while the others write of Russia, Ukraine, Belarus, Moldova, Central Asia, and the South Caucasus.
Eurasia is understood not in a broad geographical sense but as the former Soviet Union minus the Baltics.
There are broad and narrow definitions of Eurasia. The Great Soviet Encyclopedia (2025) describes it as a continent consisting of Europe and Asia. But interwar Russian Eurasianists, like Pyotr Savitsky and Nikolai Trubetskoy, defined it as a unique cultural and geographic entity centered on Russia, where European and Asian elements organically merge. According to Savitsky, Great Russians form the region’s principal ethnic substratum, and its borders generally coincide with those of the Russian Empire (Savitsky, 1997). According to Trubetskoy, the “multiethnic nation” built in the USSR should be “called Eurasian, and its territory—Eurasia” (Trubetskoy, 1995, p. 423).
Georgy Vernadsky pointed to the absence of “natural borders” between European and Asian Russia, which led him to the conclusion that “there are not two Russias—European and Asian. There is only one Russia—Eurasian, Russia-Eurasia” (Vernadsky, 2008, p. 7).
Lev Gumilev viewed Eurasia within the framework of interactions between Rus and the Great Steppe, sedentary and nomadic peoples, Slavs and Turks, who formed a complex symbiosis of ‘forest’ and ‘steppe’ (Gumilev, 2012). During and after Mongol rule, any effort to separate Russia’s ‘western’ elements (of Kievan Rus origin) and ‘eastern’ elements (from the Horde) would destroy the country’s organically formed identity.
Finally, according to contemporary Russian philosopher Alexander Dugin, Russia is “the vessel of the Eurasian revelation, Eurasian spirit, Eurasian life, and Eurasian flesh” (Dugin, 2009, p. 254), and the Eurasian ideology is “a religious service to Russia” (Ibid, p. 260).
Thus, both classical and modern Eurasianists equate Eurasia with historical Russia. But while its borders are then fairly clear, and the constituent states (Russia and others) certainly exist, they do not exist as a single whole.
Did Eurasia Exist?
Wallerstein’s second postulate is that premodern Indian history is an invention of modern India. This constructivist position does not question the events, dynasties, cultures, or traditions that have existed for centuries in the territory that is today occupied by the sovereign state of India (Bharat), but “the grouping of these statements in an interpretative narrative is not a self-producing phenomenon,” as “‘facts’ do not add up to ‘history’” (Wallerstein, 1991, p. 132).
In constructing their narratives, historians “are supposed to represent some statistical parameter over some usually unspecified period of time” (Ibid, p. 133): since time immemorial, the inhabitants of such-and-such country have been famous for this or that; surrounded by enemies (or mountains), they have developed a militaristic character or great friendliness. Outlining the contours of Eurasian integration in 1994, Kazakhstan’s first President Nursultan Nazarbayev said that the former Soviet states “are prepared by history and destiny for a single community” (Nazarbayev, 1994). According to Nazarbayev, all the republics “share the same forms and mechanisms of relations and governance, a common mentality, and much else” (Ibid). He also emphasized that “Russia can serve as the linchpin” of this integration (Nazarbayev, 1997, p. 31).
“India’s culture is what we collectively say it is” (Wallerstein, 1991, p. 133). If we change our understanding of India in thirty or fifty years, then our understanding of present and past Indian culture “will have in fact changed” (Ibid). In the 19th and early 20th centuries, China’s relative backwardness was attributed to its Confucian culture, while China’s current rise is now credited to the very same thing.
We have some understanding of Indian culture, but can we say the same about Eurasian culture? Is it a combination of the cultures of all the peoples inhabiting Europe and Asia, or some kind of normative distillation? If religion is the foundation of culture and/or civilization, then geographic Eurasia has many religions, several of which—Christianity, Islam, and Buddhism—are also practiced beyond its borders. If values are fundamental, then Russia’s own official list of traditional spiritual and moral values ranges from liberal human rights and freedoms, along with dignity and civic consciousness (citizenship), to collectivism, historical memory, and generational continuity (Kremlin, 2022). Among these values, which are quite universal (to be found in international liberalism, conservatism, or leftism), it is difficult to single out anything specifically Russian, except for “the unity of the peoples of Russia.” Importantly, modern ideas about national tradition and values are usually formed “through an arbitrary selection and reformatting of those elements of the past and historical narratives that seem most suitable for creating ideologemes and myths tailored to the demands of the day” (Fishman and Martyanov, 2022).
The extreme diversity of values across Eurasia is also notable. At the religious-normative level, Hinduism, Islam, and various types of Christianity offer radically different understandings of the permissibility of violence, the status of the family, and sexuality. The Islamic world and India are significantly more religious than Russia, while many religious practices in China (folk cults, syncretic forms of Buddhism and Taoism) might not be seen by Russians or Muslims as religion at all. Political and legal attitudes are no less diverse: from liberal democratic regimes emphasizing individual rights in Western Europe to illiberal models emphasizing collective security and cultural sovereignty in much of the former USSR and Asia.
Even if Eurasia is narrowed to the post-Soviet space, it features significant diversity along the axis running from Western Ukraine through Russia to Central Asia. Thus, speaking of a ‘Eurasian’ culture means denying the continent’s obvious normative heterogeneity.
Indian culture has been variously shaped in various periods, including through dialogue and confrontation with colonists and other cultures. Contemporary perceptions of it are formed by programs through which the government of independent India engages poets, historians, politicians, sociologists, and public intellectuals to construct India’s history. Their theoretical and applied efforts influence millions upon millions of Indian citizens. Wallerstein even argues that if a significant number of the country’s citizens suddenly convert to Buddhism, “the continuity of Indian Buddhism will suddenly reemerge as an interpretative strand of Indian history” (Wallerstein, 1991, p. 133).
Constructing a unified historical narrative may be challenging even within a single country (especially given ethnoreligious, class, and ideological diversity), and is even more difficult for a group of independent states. For example, Russia’s Education Minister Sergei Kravtsov has referenced the difficulties that Russia and the CIS countries have faced in developing “common approaches to the interpretation of the shared historical past,” especially as the other countries tend to interpret it critically (Interfax, 2025). Nevertheless, “together we are building a single educational, cultural, and mental space, and with it the future of the continent of Eurasia” (Ibid). The foundation for this common future is laid by state educational systems’ positive interpretations of the past. However, this is obstructed by the logic of an independent state: independence, once acquired (say, in 1991), pushes a country to interpret its history so as to prove the necessity and inevitability of that independence given a perennial or at least sufficiently old yearning for national liberation. (Conversely, any effort to build a unifying Eurasian narrative, by unearthing the region’s ‘primordial’ traditions of good-neighborliness, harmony, and mutual respect, requires ignoring or obscuring its history of wars, hostility, misunderstanding, and distrust.)
Will Eurasia Exist?
Wallerstein’s third postulate holds that India’s present existence says nothing about its future. At this historical moment, we interpret the past based on current political objectives, be they preserving the state’s territorial integrity or strengthening interethnic or interstate relations. The past cannot object to our interpretations: those seeking a specific answer are likely to find it somewhere. But the future, contrary to Orwell, is much less controllable. Whatever we may plan and build today, new and unpredictable forces will sweep it all away tomorrow. A specific society never develops according to plan; an entire region like Eurasia—even less so. States and regional blocs (especially those, like ‘Eurasia,’ that are only being planned) have no guarantee of long-term existence.
The fundamental elements of the current world-system are nation-states, but the concept of multipolarity also permits interstate associations to serve as poles. Indeed, the civilizational approach describes multipolarity as a movement from Western-centric globalization to “civilizational platforms” as “centers of power” that “see multipolarity as a chance to preserve their sovereignty and socio-cultural identity and to develop harmoniously—in line with their traditions and based on the national interests and aspirations of their peoples” (Drobinin, 2023). Yet this image of harmony between ‘civilizational platforms’ masks the specific political and social conflicts that geographic Eurasia would have to overcome in order to become such a pole. Interstate unions’ transformation into stable centers of power requires a combination of institutional density, economic interdependence, and shared identity—not the normatively asserted kind but the empirically existing one.
In the context of the crumbling interstate system, the Eurasian project faces several structural constraints. Firstly, it does not have a monopoly on integration even within its ‘zone of attraction’: in Central Asia, the EAEU project competes with the Chinese and Turkish agendas. Secondly, the economic core of potentially united Eurasia still relies heavily on the export of raw materials and semi-finished goods, although the non-resource, non-energy share of Russian/EAEU exports has been steadily growing in recent years (Morozenkova, 2024). Thirdly, the Eurasian project does not offer the populations of most Eurasian countries a positive identity distinct from national, Turkic, Islamic, European, Russian, or the outgoing Soviet identities.
Meanwhile, Russian foreign policy documents and expert discourse continue to develop the Greater Eurasian Partnership as a framework for the region’s future architecture. One recent work emphasizes that Russia, India, and China remain the backbone of the potential partnership, while the Shanghai Cooperation Organization remains the central institutional platform, which could, under favorable circumstances, become “the most suitable framework for Eurasia” (Mikhalev and Rakhimov, 2025). Also relevant is what might be called an “integrated Eurasia” project, which envisions the integration of extant projects into a relatively autonomous Eurasian pole with a more cohesive economy, infrastructure, and security architecture. However, even in this case, one can hardly expect the emergence of a single ‘Eurasian civilizational identity’; rather, one can speak of a temporary coalition of disparate powers with partly overlapping interests and a shared dissatisfaction with the Western-centrism of the previous world order.
A particular geographically-Eurasian state’s inclusion or exclusion from this political construct will be explained not only by present needs, but also—post factum—by a shared history, culture, and civilization.
India, writes Wallerstein, in the long term “may come to seem a transitory and unimportant concept. Or it may be deeply reinforced as an enduring ‘civilization’” (Wallerstein, 1991, p. 133). Similarly, Eurasia may consolidate, shrink to Russia and some post-Soviet states (whose Eurasian or other identity would be a function of relations with Moscow, Beijing, Brussels, or Washington), or even disintegrate into separate and alien Europe and Asia.
“Hence India exists, at least at this instant at which I write”—thus Wallerstein concluded his lecture in 1986 (Ibid, p. 134). Does Eurasia exist today, in 2026, as the author writes these lines? Currently, Eurasia remains a zone of overlapping and competing integration projects, where individual states can periodically reassess their commitments and switch between various external patrons. The term ‘Eurasia’ remains primarily discursive. There is no ‘Eurasian civilization’ that is pushing the region’s countries towards a predetermined ever-deeper integration. Rather, the world-system’s balance of power either promotes or discourages the emergence of yet another project called ‘Eurasia.’
Eurasia today appears more as a set of possible scenarios and competing political projects, rather than an established pole of a multipolar world. The new world order is only emerging. Perhaps Eurasia will also emerge within it. For now, however, there exist only the possibilities of Eurasia.