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Dissertations / Theses on the topic 'Slavophilia'
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1
Thompson, Aaron Michael. "Poetry of the Slavophiles: Tracing Slavophile Philosophy Through 19th-Century Poetics." Thesis, The University of Arizona, 2015. http://hdl.handle.net/10150/579060.
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This is the second part of an overview of the cultural history of Slavophiles, a term applicable to those ascribing to the traditional values, especially in relation to the philosophical treatises written by Aleksey Khomyakov, Ivan Kireevsky, and their contemporaries from 1839 to the middle 1860s. Having established the troika of themes at the treatises' foundation—the Russian state and Tsar, the Russian Orthodox Church, and the hierarchical governmental mir and sociocultural obshchina constructions present in history—I examine the philosophical, theological, and anthropological realities of poems by Khomyakov, Nikolai Yazykov, and Fyodor Tyutchev. My primary focus is on Tyutchev, a philosopher-poet and lifetime Slavophile who is known for many works which fall outside of this investigation. I will uncover and discuss how Khomyakov and Kireevsky's ideas are conveyed through the semiotics, rhetoric, and specific poetics of three decades of Tyutchev's oeuvre. In the end, I find that Tyutchev transversed through three phases, beginning with a personal construction of Slavdom or the Slavic obshchina , creating a relationship between Slavic and universally true good, and concluding with the development of the correlation between Western and evil. The final part of the Slavophile overview will the existing sociopolitical remnants of Slavophile ideologies in the 21st century.
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Hudspith, Sarah Frances. "Dostoevskii and Slavophilism : a new perspective on unity and brotherhood." Thesis, University of Sheffield, 2001. http://etheses.whiterose.ac.uk/14805/.
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The question of Dostoevskii's affinity with the Slavophiles has been remarked upon by many critics, but hitherto has not been explored in sufficient depth. It is proposed that an examination of his engagement with ideas central to Slavophilism offers a new understanding of Dostoevskii's ideological stance, of the key concepts of his fiction, of his faith, and of his artistry. This study selects the thinkers Khomiakov and Kireevskii as the proponents of the strand of Slavophilism to which Dostoevskii was closest; it focuses on sobornost', tsel'nost', wholeness and fragmentation as the essential concepts that have resonances in Dostoevskii. Dostoevskii' s career as a thinker is examined through the medium of his non-fiction, in order to establish where he stood in relation to contemporary thinkers and to determine his own interpretation of Slavophilism. Next his fiction is studied, and it is found that Khomiakov's scheme of a tension between the positive and negative categories of Iranianism and Kushitism may be mapped onto Dostoevskii's fiction, and that the principles of these categories correspond to fundamental principles shaping his work. Moreover, the emphasis in Iranianism on unity and brotherhood allows for a fresh perspective of Dostoevskii's faith and its position with regard to Orthodoxy. Finally, attention turns to Dostoevskii's artistry, so as to establish the manner in which unity and wholeness manifest themselves in the structure and composition of his works. It is found that by positing the existence of a Slavophile aesthetic, an alternative definition of form is possible according to which Dostoevskii's works, both fictional and non-fictional, are shown to possess a unity of form and idea. It is concluded that Dostoevskii is an important successor to the Slavophiles and that he developed their ideas in a more consistent fashion, thus broadening their moral and spiritual concerns into a more universal message.
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Hughes, Michael John. "Moscow Slavophilism 1840-1865 : a study in social change and intellectual development." Thesis, London School of Economics and Political Science (University of London), 1991. http://etheses.lse.ac.uk/1140/.
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The thesis is concerned with the social and political thought of the Moscow Slavophiles, a small group of writers and thinkers active in Russia during the middle decades of the 19th century. The existing literature has made little attempt to relate the Slavophiles' ideas to social and economic changes taking place in Russia, instead preferring to take a biographical or textual approach. Where attention has been given to the importance of wider social and economic factors, the treatment has usually been brief and discursive. This thesis tries to overcome the problem by devoting more attention to social and economic issues than has been customary in previous considerations of Slavophilism. Chapters 2 and 3 develop a detailed social biography of members of the Slavophile circle, casting doubt on the conventional view that they were representatives of the 'middle' provincial gentry, frightened by the prospect of economic change. In reality, they understood that economic change could offer benefits as well as Costs. Several members of the circle reorganised farming practices on their landed estates to take advantage of the commercial opportunities given by technical and economic changes in agriculture. Chapters 4-7 examine the development of Slavophile social and political thought, arguing that it evolved in response to changes in the social, economic and political enviroment. Before 1855, at a time when the repressive Government of Nicholas I was unwilling to countenance publicly the prospect of reform, Slavophile political ideas were expressed via the medium of bizarre historical and sociological theories. However, after Nicholas' death, when the new Government began to actively consider the possibility of emancipating the serfs, Slavophile ideas began to be expressed in a more mundane form. At the same time, the contradictions between the populist elements in their thought and their interests as members of the wealthy gentry became more apparent. This contradiction became even clearer after 1861, and eventually helped fragment the earlier unity of the circle. Chapter 7 examines a somewhat different theme; namely, the relationship between early Slavophilism and Panslavism. By examining Slavophile journals of the 1850?s, the thesis casts doubt on the idea that there is a clear theoretical and historical distinction between Slavophilism and Panslavism. Panslavism appealed to those grouped around Slavophile journals because it seemed to offer Russia an opportunity to find new allies in the international system at a time when its fortunes were at a low ebb.
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Soroka, Michael J. "Sacred East, dying West a study in the Slavophile Ideology of Aleksei Khomiakov /." Connect to resource, 2006. http://hdl.handle.net/1811/6609.
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Thesis (Honors)--Ohio State University, 2006.Title from first page of PDF file. Document formatted into pages: contains 100p. Includes bibliographical references (p. 99-100). Available online via Ohio State University's Knowledge Bank.
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Vibert, Stéphane. "La quête russe de l'universel : mouvement slavophile et hiérarchie de valeures socio-communautaire (1825-1855)." Paris, EHESS, 1999. http://www.theses.fr/1999EHESA020.
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A partir des concepts definis par l'anthropologie comparative de louis dumont, ce travail donne un apercu de la hierarchie de valeurs propre a la totalite socio-communautaire russe, en insistant notamment sur son rapport a l'universel. La pensee du mouvement slavophile sous nicolas 1er (1825-1855) constitue une cle heuristique essentielle permettant de determiner l'impact de l'ideologie moderne sur une culture a preeminence holiste: la recherche d'une << identite russe >> pousse les slavophiles, selon l'influence romantique, a redefinir (reinventer?) les contours d'une tradition nationale. Plus que les reponses apportees, le << moment slavophile >> (conflit avec les occidentalistes) institue un champ problematique d'idees-valeurs qui restera au fondement de la comprehension de soi russe, dontles prolongements sont perceptibles jusqu'a la revolution de 1917. La definition d'une narodnost' (esprit national) justifiant la mission de la russie dans l'histoire suppose une tension entre particulier et universel, resolue par l'appel a un mode specifique de communaute (sobornost', eglise << communion des saints>> legitimant le mir comme corps social) et d'individu (defini par la tselnost' << integrite >>, restauree par une foi subordonnant le rationalisme) illustrant la superiorite de l'orthodoxie comme verite chretienne conservee dans sa purete originelle. Mais la recusation d'un pouvoir de mediation sacrale (contre la trahison << occidentale >> de l'empire petersbourgeois) instaure une entite collective mystique (le peuple russe) au fondement d'une culture a la fois << orthodoxe >> et << universelle >>, integrant les deux sens du mot pravda: une << verite >> donnee incarnee dans une << justice >> effectivement vecue sur un plan socio-communautaire.
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Brandon, Kristina. "Russia in a European coat the paradoxes of Peter Chaadaev /." Birmingham, Ala. : University of Alabama at Birmingham, 2009. https://www.mhsl.uab.edu/dt/2009m/brandon.pdf.
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Grimberg, Isabelle. "Destin d'une doctrine de construction identitaire sous un régime communiste : chronique de l'échec de la mise sous tutelle du slavophilisme en URSS (1917-1988)." Paris, Institut d'études politiques, 2003. http://www.theses.fr/2003IEPP0002.
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Grabar, Michel. "La renaissance de la philosophie religieuse en Russie au tournant du XXe siècle : de la crise de l'idéalisme au réalisme symboliste." Paris, EHESS, 1996. http://www.theses.fr/1996EHES0015.
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Alors que la russie accede a une certaine modernite sur les plans economique, culturel et, meme, politique et social entre 1905 et 1914. Son elite intellectuelle cherche dans la philosophie religieuse son identite. Nee du temps des slavophiles dans les annees 1830-1850. La philosophie religieuse russe s'est epanouie avec dostoievski et soloviov dans les annees 1870-1880. A l'enfance et a l'age mur ont succedees la vieillesse (avec la deuxieme generation slavophile) et la mort, avec le materialisme et le positivisme. La philosophie religieuse de berdiaev , boulgakov viatcheslav ivanov , chestov et bien d'autres est donc percue , apres cette mort , comme une renaissance. Au contact des cercles du symbolisme russe, ces auteurs passent de l'idealisme, redecouvert puis critique, au realisme d'une philosophie religieuse fondee sur l'alterite et la sincerite tragique trouvee chez nietzsche. Cette philosophie trouvera son achevement dans l'emigration (ivanov, berdiaev, boulgakov , chestov , frank, losski, struve) et, sous des formes necessairement codees , en urss (losev, bakhtine). Cette philosophie religieuse, passee sous silence pendant 70ans, est aujourd'hui redecouverte en russie.
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Hellsing, Rydergård Erika. "Nationalism as opposition in Russia –a historical comparison." Thesis, Stockholms universitet, Slaviska språk, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-151673.
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During the 19th century, nationalism was generally connected to ideas of democratisation and the contestation of power and status quo. In Russia, there was an ongoing struggle between Official Nationalism, aimed at preserving the empire, and cultural nationalism. This essay is an inquiry into the differences and similarities between how the 19th century Slavophiles and contemporary Russian national democrats, exemplified by Aleksei Naval’nyi, view the Russian nation. The focus is on how the Russian nation is defined, how the two nationalist visions relate to competing views of the Russian nation, and how the idea of a Russian nation is used as part of a vision for social and political change. The essay finds that although “the Other” against which the Russian nation is defined differs in the two historical cases, the use of nationalism to frame an opposition against the regime and to advocate social and political change is persistent across time. However, because of its excluding tendencies, in the cases studied here cultural nationalism is found to be wanting as a basis on which to build a democratic form of government.
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Schöpp, Manuela. "Konzeptualismus diesseits und jenseits des Eisernen Vorhangs." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2013. http://dx.doi.org/10.18452/16684.
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Die Dissertation vergleicht die Konzeptkunst in New York und den Moskauer Konzeptualismus am Beispiel zwei ihrer zentralen Vertreter: Joseph Kosuth und Ilya Kabakov. Beide haben unter dem Titel "The Corridor of Two Banalities" 1994 gemeinsam eine Installation realisiert. In Kosuth und Kabakov fanden die Zeitgenossen und Nachfolger sowohl ihr Vorbild als auch Gegenbild. In komparatistischer Perspektive werden Probleme diskutiert (z. B. das der (Selbst-)Referentialität), die die Diskussion über konzeptuelle Kunst begleiten, und konzeptuelle Kunst als Scharnier zwischen Moderne und Postmoderne erscheinen lassen. Konzeptkünstler betrachten kunsttheoretische und -historische Überlegungen in demselben Maße als selbstverständlichen Teil ihrer künstlerischen Arbeit, wie Kunst als universelle Kategorie für sie ihre Selbstverständlichkeit verloren hat. Sie setzen sich mit deren Rahmenbedingungen auseinander, die diktieren, was zu einer bestimmten Zeit und an einem bestimmten Ort als Kunst wahrgenommen wird. Die Dissertation konzentriert sich daher auf die Frage, wie Kosuth und Kabakov die (Konzept-)Kunst diesseits und jenseits des Eisernen Vorhangs selbst konzeptualisieren. Unter Einbeziehung der Rezeptionsgeschichte wird untersucht, welche Vorstellung von Autor- und Leserschaft Kosuth und Kabakov entwerfen, vom welchem Werkbegriff sie ausgehen und auf welche sprachphilosophischen Modelle sie sich dabei beziehen.The thesis compares the Conceptual Art in New York with the Moscow Conceptualism while using the example of two of their greatest representatives: Joseph Kosuth and Ilya Kabakov. Together, they have created an installation entitled "The Corridor of Two Banalities" (1994). For their contemporaries and successors, Kosuth and Kabakov served as models or just the opposite. In a comparatistical perspective the thesis discusses problems (e.g. the (self-)referentiality) which go along with the debate about conceptual art and which let the conceptual art appear as a link between modernism and postmodernism. For conceptual artists, theoretical and historical considerations of art form an evident part of their artistic work to the same degree as art as a universal category has lost its self-evidence for them. They examine its frame conditions which dictate what is being considered as art at a specific time and in a specific place. Hence the thesis focusses on the question about the ways Kosuth and Kabakov conceptualise the (Conceptual) Art on both sides of the Iron Curtain. Taking into account the reception history it examines which concept of author- and readership Kosuth and Kabakov formulate, which definition of artwork they have assumed and which models of philosophy of language they refer to.
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Racu, Alexandru. "Modernity and the Theologico-Political Problem in the Thought of Joseph de Maistre and Fyodor Dostoyevsky: A Comprehensive Comparison." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24358.
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In this thesis I compare the views of Joseph de Maistre and Fyodor Dostoyevsky with regard to the relation between modernity and the theologico-political problem. I integrate this comparison within the general context of the reflection concerning modernity and the theologico-political problem, as well as within the context of two Christian theological traditions, Catholic and Orthodox, on the basis of which the two authors develop their religious and political thought. In particular, I analyze the views of the two authors with regard to the origins and the defining traits of modernity. Likewise, I present their opinions concerning the consequences which are inherent in the modern project. Viewing modernity first and foremost as an attempt to build a secular world that would define itself by its opposition to what both authors regard as authentic Christianity, Maistre and Dostoyevsky emphasize the fact that, having theological origins that mark the totality of its becoming, modernity should be understood on the basis of a theologico-political reflection. Associating the modern ambition to build a secular world with the fate of the biblical Tower of Babel, both authors adopt a prophetic posture, announcing the collapse of the modern project as well as the ultimate eschatological resolution of the modern crisis. Yet, the two authors are differentiated by their interpretations of the relation between modernity and the theologico-political problem, identifying differently the theological origins of the modern crisis. In this sense, while according to Maistre modernity originates in the Protestant Reformation, for Dostoyevsky, modernity’s origins must be located in the transformations of Western Christianity that have finally lead to the latter’s separation from Eastern Orthodoxy. These differences of interpretation lead to the articulation of two different responses to the modern crisis, which are rooted in two different Christian theological traditions. Consequently, if in reaction to the modern crisis Maistre affirms the Catholic principle of authority, whose highest expression is the concept of papal infallibility, Dostoyevsky opposes to this crisis the Orthodox principle of brotherhood in Christ. The critique of modernity culminates in the thought of the two authors with an approach of the complex and troubling problem of theodicy, which, Maistre and Dostoyevsky believe, stands at the origin of the modern opposition to Christianity and its traditional institutions.
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Machet, Pierre-Alexandre. "Tradition culturelle et spécificité de la tradition philosophique en Ukraine." Thesis, Bordeaux 3, 2014. http://www.theses.fr/2014BOR30070/document.
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L’Ukraine, indépendante depuis peu, traverse une période de transition et s’efforce de réhabiliter son héritage culturel, philosophique et religieux. Dans la première partie nous présentons l’état du phénomène spécifiquement ukrainien qui est un double enracinement religieux et culturel : tradition byzantine et uniatisme avec son influence occidentale. La deuxième partie contient l’étude des trois périodes de l’évolution de la pensée ukrainienne : pré-skovorodienne, skovorodienne et post- skovorodienne. Skovoroda est la figure centrale de la pensée philosophique ukrainienne. Influencé par la culture occidentale, il fut formé dans la célèbre Académie Pétro Mohyla. Son concept de la philosophie cordocentrique montre l’originalité de sa pensée. Il distingue le cœur supérieur sublimé par les pensées auquel il oppose le cœur commun, celui des désirs. Skovoroda arrive à la conclusion suivante : « lorsque tu te connaitras bien, du même regard tu connaitras aussi le Christ ». Dans la troisième partie, nous présentons un entrecroisement des traditions orientale et occidentale dans les domaines religieux, philosophiques et culturels, ce qui permet de mettre en valeur la spécificité de l’UkraineUkraine, recently independent is going through a transition period and tries to bring back into favour his cultural, philosophical and religious heritage. In the first part of this study we deal with the ukrainian specificité made of religious and cultural roots : byzantine tradition and uniatism with its occidental influence. The second part is about the study of the three periods of the evolution of the ukrainian thought : pre-Skovorodian, Skovorodian, past-skovorodian. Skovoroda is the central figure of the ukrainian philosophy. Influenced by the occidental culture, he was educated at the famous Academy Petro Mohyla. His concept of the cordocentrique philosophy shows the originality of his ideas. He distinguishes the upper heart sublimated by the ideas to which he opposes the ordinary heart, the heart of desires. Skovoroda arrives at the following conclusion : When you know yourself well, you know the Christ as well. In the third part we deal with the criss-cross of oriental and occidental traditions in the religious, philosophical and cultural fields, allowing to highlight the specificity of Ukraine
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Kochanek, Hildegard. "Die russisch-nationale Rechte von 1968 bis zum Ende der Sowjetunion : eine Diskursanalyse /." Stuttgart : F. Steiner, 1999. http://catalogue.bnf.fr/ark:/12148/cb370572071.
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Filler, André. "Anatomie d'un mythe national : la notion de la sobornost' dans la pensée russe (1850-1950)." Paris, EHESS, 2004. http://www.theses.fr/2004EHES0089.
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La thèse explore l'histoire de la construction d'un mythe national russe, celui de la sobornost'. Notion phare de la pensée russe, celle-ci occupe une place magistrale dans la formation de l'identité nationale depuis son "invention" au sein du mouvement slavophile. Introduit dans le discours théologique, puis philosophique et social, ce terme se transforme en pierre angulaire de la tradition intellectuelle en Russie. Le travail poursuit deux objectifs : établir la généalogie historique du concept et démontrer les mécanismes mythologiques qui présidaient à son élaboration par des figures principales de l'histoire des idées russes (Khomiakov, S. Troubetskoï, Berdiaev, Boulgakov, Franck)The thesis examines the history of the construction of a national russian myth. Sobornost' remains a key-notion of the russian thought. Since it's invention by the Slavophile movement it has occupied an important position in forming russian national identity. The term first appeared in the theological discourse and was gradually incorporated in the philosophical and social field. This study follows two directions : elaboration of a historical genealogy of the conept and demonstration of the mythological principles determining it's usage by the main figures of russian history of ideas (Khomiakov, S. Troubetskoï, Berdiaev, Boulgakov, Frank)
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Kalinová, Olga. "Geopolitická příslušnost Ruska v současném ruském diskurzu." Master's thesis, Vysoká škola ekonomická v Praze, 2012. http://www.nusl.cz/ntk/nusl-197252.
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The question of Russia's geopolitical affiliation has been a cause of centuries long debate, whether Russia belongs to Europe or to Asia. From the geographical point of view, Russia is predominantly situated in Asia. From cultural and civilisational points of view, Russian people tend to lean towards Europe, even though they capture elements of both civilizations. By examination of the most prominent Russian schools of thought, mainly of geopolitical nature (Slavophilism, Westernism, Atlantisms, Eurasianism, etc.) the work seeks to systemize the answers to this question. At the same time, it seeks to determine through analysis of the contemporary Russian foreign policy, which of these ideological leanings plays a dominant role in foreign policy discourse in Russia since 2000. Thanks to identification of this priority direction and by determining the primary orientation of Russian foreign policy in a particular region, the aim of this work is finally to answer the following question: What is Russia: Europe, Asia, or a separate continent of Eurasia?