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Journal articles on the topic 'Slavophilia'
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1
Shirokova, Marina. "Early Slavophilism and European philosophy: the problem of correlation." SHS Web of Conferences 55 (2018): 05003. http://dx.doi.org/10.1051/shsconf/20185505003.
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The article examines the question of the degree of influence the Western philosophy has on the philosophical concept of the founders of Slavophilism and the related question of the degree of independence of the philosophy of the Slavophils. The view is expressed that the problem of national identity, which became key to the Slavophile authors, was actively discussed at the beginning of the nineteenth century in the countries of Europe and from there penetrated into the Russian thought. It is said that the Slavophiles used the categorical apparatus and methodology of German classical philosophy, primarily the ideas of Hegel and Schelling. A comparison of the views of representatives of Slavophilism and Western European romanticism is conducted. The author concludes that the influence of Western philosophy on the concept of Slavophiles is undeniable, but the complex of Slavophilism ideas cannot be considered secondary to European ideas. The Slavophiles saw their task in creating an independent Russian philosophy, in which the synthesis of the cultures of Russia and the West on the basis of common moral values could be achieved.
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Shirokova, M. A. "Slavophiles on the Relationship between “Internal” and “External” in the Construction of the Boundaries of Russian Identity." Siberian Journal of Philosophy 19, no. 3 (January 11, 2022): 102–14. http://dx.doi.org/10.25205/2541-7517-2021-19-3-102-114.
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The article is devoted to the philosophy of classical Slavophilism, which the author considers as the first conception of Russian national identity, which reached the generalizations of the philosophical level. Self-identification of a people, as well as person, presupposes an understanding of their own characteristics in relation to “others”. The Slavophilеs viewed the West as the “Significant Other”. For the Slavophiles, one of the most important markers allowing to define the boundaries of the Russian identity was the antithesis of “internal” and “external”. Comparing her position with the one of the modern European researcher K. J. Mier, the author analyzes the use of this antithesis in Slavophil anthropology.
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Borenstein, Eliot, Jane T. Costlow, Stephanie Sandler, Judith Vowles, Laura Engelstein, Igor Kon, and James Riordan. "Slavophilia: The Incitement to Russian Sexual Discourse." Slavic and East European Journal 40, no. 1 (1996): 142. http://dx.doi.org/10.2307/308502.
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Zalozhnyсh, Y. S. "Regarding the Ideological and Theoretical Sources of Early Slavophilism." Ekonomicheskie i sotsial’no-gumanitarnye issledovaniya, no. 2(30) (June 2021): 63–69. http://dx.doi.org/10.24151/2409-1073-2021-2-63-69.
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The article analyzes the main ideological sources, which were the theoretical basis on which the formation of the Slavophil trend took place in the first half of the 19th century. The author considers such sources of Slavophilism as European philosophy and patristic philosophical and theological thought. The main personalities were identified, on whose intellectual creativity the early Slavophiles relied on, and their ideological ideas, used by Russian philosophers in their arguments, were revealed. In addition, the differences between the studied sources and the Slavophil worldview are given.
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Teslya, Andrey A. "Slavophilism in the Populist Perspective: Slavophilism Interpretation in the Publicism of N.K. Mikhailovsky in 1840–1880." Almanac “Essays on Conservatism” 58 (October 1, 2020): 149–59. http://dx.doi.org/10.24030/24092517-2020-0-3-149-159.
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The history of intellectual/ideological directions presents sufficient interest for comprehension and interpretation on the part of other, competing and synchronous tendencies. The goal of the present article is to analyze Slavophilism interpretations and its place in the general process of Russian ideological and political directions development, proposed by the leading publicist of Russian populist camp in the years of 1870 – 1900. The intensity of Slavophil problems for the Populism (“Narodnichestvo”) was related to the evident and even stressed by some of the outside observers, connections of the key topics of populists and Slavophils, as well as obvious unpleasant by-products of accepting such intellectual continuity. The article shows how Mikhailovsky tried to minimize historiographically the connections and influence of Slavophils on the Populists, emphasizing at the same time the radical contradiction in understanding the notion of “people”, that was the key issue for both Slavophils and Populists. The interpretation of Slavophilism suggested by Mikhailovsky, especially its political and class significance, directly and indirectly influenced the subsequent historiography of Slavophilism. This aspect should be further studied, first of all in relation to the early Soviet historiography of Russian public thought.
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Vinogradov, Igor A. "Gogol and the Western Slavophilia in Critical Perspective." Studia Litterarum 2, no. 4 (2017): 182–207. http://dx.doi.org/10.22455/2500-4247-2017-2-4-182-207.
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Suslov, Mikhail. "1855–1911." Russian History 38, no. 2 (2011): 281–314. http://dx.doi.org/10.1163/187633111x566066.
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AbstractThis article explores one of the oldest controversies over Slavophile thought: the question of whether it is a form of liberalism or conservatism. The author reassesses understudied neo-Slavophile ideologists through the prism of the debates on the public sphere. The paper focuses on the popular journalist S. F. Sharapov (1855-1911) and his utopias. Sharapov and the plethora of the Slavophile intellectuals, such as N. P. Aksakov, A. A. Kireev, D. A. Khomiakov, I. F. Romanov, A. G. Shcherbatov, and A. V. Vasil'ev, worked out a project of autocracy based upon local self-government. Their project featured such elements of liberalism as humanism, freedom of conscience and the press, and toleration of the non-Russian and non-Orthodox subjects of the Empire. One of the central themes of the neo-Slavophile project was criticism of the bureaucratic imperial regime and offering proposals of comprehensive reforms. At the same time, neo-Slavophilism embraced anti-Semitism and a deep-rooted aversion to the West and Western political practices. The distinctiveness of the neo-Slavophiles consisted of the Messianic belief in Russia's uniqueness and ability to develop a 'truly liberal' political regime, in which rigorously observed Christian morality would be present alongside civil rights and freedoms. The paper argues that Slavophilism is not a repository of ready-made illiberal ideas, but a practice of social criticism, which comes up when attempts at political modernization in Russia are half-hearted or have failed.
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Teslya, Andrey A. "Slavophils, “Slavophilism” and V.V. Rozanov. Notes on the Subject." Almanac “Essays on Conservatism” 60 (December 12, 2019): 113–23. http://dx.doi.org/10.24030/24092517-2019-0-4-113-123.
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Slavophilism and Slavophils were the issue of V.V. Rozanov’s reflections and comments practically during the whole period of his publicistic activity from the end of the 1880-ies till 1918. At the same time his opinions differed diametrically, - from acceptance to denial. It would be too easy to interpret this fact as the thinker’s “paradoxism” and “changeability” especially because outwardly contradictory opinions can be found in the texts of one and the same period, while the key characteristics are repeated in the texts dated dozens years apart and for the outward look could seem to give different evaluations to the described phenomenon. The author of the article tries to show, on the one hand, the internal unity not only of the characteristics, but also of certain evaluations that may seem to sound oppositely, and on the other hand, to reveal the grounds of Rozanov’s understanding of Slavophilism, while paying special attention to the multiplicity of meanings that he attributed to this notion. Taking into account this multiplicity, it would be correct to say that, on the one hand, Rozanow was very far from most Slavophil themes and subjects, and on the other hand, he referred most of the authors in his circle and practically himself to Slavophils, interpreting Slavophilism in this case as one of the two parts of dichotomy (with “Westernization”).
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Konovalov, Andrei Anatol'evich, Anzhela Arikovna Zhurtova, and Zalim Arsenovich Kugotov. "Doctrinal grounds of ideology of Slavophiles: European intellectual tradition and its Russian modification." Genesis: исторические исследования, no. 4 (April 2020): 59–70. http://dx.doi.org/10.25136/2409-868x.2020.4.32726.
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The subject of this research is the conceptual grounds of Slavophilic ideology that formed under the influence of European sociopolitical thought of the late XVIII – early XIX centuries, and undergone substantial transformation in the process of adaptation to the Russian sociocultural reality. The article analyzes such concepts as nation, collective subject, national spirit (Volksgeist), special path (Sonderweg), etc., which were partially borrowed by Slavophiles from intellectual production of the German national romanticism, and gained further development having become the theoretical framework for studying different problems of Russian society and the state. Methodology is based on the comparative and historical-genetic methods, which allowed determining and examining the elements of similarity between the ideas of European and sociopolitical thought and Slavophilic conceptual ground, as well as their modification within the Russian intellectual environment. The main conclusion consists in the thesis that Slavophilism cannot be unequivocally attributed to liberal or conservative ideology. It combined the principles and postulates of both philosophical systems that acquired new synthesized content within the framework of Russian intellectual space. Slavophilic attitude toward Russian society, which marked the defining meaning of spiritual beginning of social life, also drastically differed from the national patriotism in the context of the theory of official nationalism, with its vividly expressed statist principle.
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Shirokova, M. A. "Slavophiles on the European Enlightenment and the Reforms of Peter the Great as Causes of the Transformation of Russian Cultural Identity and Historical Memory." Izvestiya of Altai State University, no. 5(121) (November 19, 2021): 41–46. http://dx.doi.org/10.14258/izvasu(2021)5-06.
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The author addresses the problems of the correlation between the national and the global (universal) in the cultural identity of Russia, as well as the interaction of tradition and modernization in the development of all spheres of Russian society. The article presents the position of the founders of the ideology of Slavophilism — A.S. Khomyakov, I.V. Kireevsky and J. F. Samarin. In the conditions of Russian autocracy in the middle of the 19th century Slavophiles demonstrated double civil courage, opposing their point of view to the state conservatism and state modernization. The attitude of Slavophile thinkers to the reforms of Peter the Great as a turning point in the history of Russian society and state, as well as in the formation of national selfconsciousness is shown. There were disagreements between Slavophiles in assessing the state of pre-Petrine Russia. However, the most important negative consequence of Peter's reforms and uncritical borrowing of the Western enlightenment was seen by all Slavophile authors as a split in Russia's cultural identity: the separation of educated society from the people and separation of the state from society. The Slavophiles associated the bridging of this gap with two factors. Firstly, with a revival of the Russian Enlightenment based on a synthesis of the national spiritual tradition and the universal achievements of Western civilization. Secondly, with the implementation of social and political reforms “from above”, first of all — with the abolition of serfdom.
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Demin, Vadim A. "Yu. F. Samarin’s Views on Popular Representation in the Context of Slavophil and Liberal Political Thought in Russia." Almanac “Essays on Conservatism” 54 (May 20, 2019): 102–9. http://dx.doi.org/10.24030/24092517-2019-0-2-102-109.
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In the article the author analyzes the views of Yu. F. Samarin, – one of the leaders of Slavophil trend, on the popular representation, comparing his views with those of other Slavophiles and moderate Westerners on this problem, thus making up for certain deficiency in Russian political science. The article shows the evolution of Slavophiles’ views on the issue of popular representation: from the appeal for organizing local self-administration without forming at that representative power at the national State level, and to the initiatives to organize the representative power that could serve as counterweight to the reforms of Alexander II, and to the subsequent idea of recreating the specific Russian historic institution – Zemsky Sobor. However, Yu. F. Samarin turned out to be the most conservative one among Slavophilism ideologists regarding the popular representation. He was almost the only one who considered Russian monarchy of the 19th century to be in full compliance with the principle of nationality while retaining solid unity with the people. Accordingly Samarin was a consistent defender of absolute autocracy and did not consider it necessary to supplement it with representative institutions.
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Starzyńska-Kościuszko, Ewa. "Bronisław Ferdynand Trentowski vs. panslawizm rosyjski." Przegląd Wschodnioeuropejski 12, no. 1 (September 24, 2021): 319–30. http://dx.doi.org/10.31648/pw.6478.
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In the article I recreate and analyze the attitude of Bronisław Ferdynand Trentowski (1808-1869), one of the leading Polish representatives of “national philosophy”, participant of November Uprising and political emigrant, towards Russian Pan-Slavism. In opposition to Pan-Slavism, Trentowski introduced the idea of the Slavic Reich. Originally he based it on values specific to Western culture (occidentalism), and later on the conservative-catholic idea of Poland as the “Christ of Nations”. Combination of these two doctrines (Russian pan-Slavism and Polish messianism) offers an insight into historical premises of Polish and Russian national identities. The reconstruction of Trentowski’s position is proceeded by synthetic characteristics of Slavophilia and Pan-Slavism in Russia.
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Solovyov, Kirill A. "The Political Doctrine of Feodor Samarin." Almanac “Essays on Conservatism” 54 (May 20, 2019): 391–98. http://dx.doi.org/10.24030/24092517-2019-0-2-391-398.
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The article is devoted to the political views of F.D. Samarin, his conception of the political system in Russia before 1905, constitutional reforms of 1905–1906 and Stolypin’s reforms. The author demonstrates how Samarin tried to adopt the Slavophile doctrine to the situation of the beginning of the 20th century. At that he had to carry on polemics both with the opponents of the Slavophilism and its supporters. On the one hand, this fact stresses Slavophilism diversity and its inner heterogeneity. On the other hand, it shows the nature of the Slavophile doctrine itself that resembled more the historiographic approach to researching the past than a well-structured political conception. Giving meaningful political content to Slavophile ideas depended fully on every single representative of the Slavophile intellectual heritage.
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Senko, Natalia A. "SPIRITUAL AND ACADEMIC THEISM AND SLAVOPHILIA: FORMATION AND COMPARISON OF RELIGIOUS AND PHILOSOPHICAL VIEWS." Study of Religion, no. 3 (2018): 95–103. http://dx.doi.org/10.22250/2072-8662.2018.3.95-103.
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Grebenshchikov, Alexander E. "Admiral A.S. Shishkov: the Forerunner of the Slavophiles." Almanac “Essays on Conservatism” 54 (May 20, 2019): 137–46. http://dx.doi.org/10.24030/24092517-2019-0-2-137-146.
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The Slavophile trend of Russian socio-political thought was formed in the middle of the 19th century. The Slavophiles A. Khomiakov, brothers Kireevsky and Aksakovy, Ju. F. Samarin believed that Russia had differed fundamentally from the West, so the European path of development was disastrous for it. Admiral A.S. Shishkov was among those who anticipated these ideas. In the article the author examines the similarities and differences in the views of the admiral and the Slavophiles and reviews the main events of A.S. Shishkov’s life.
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BARAN, Zoya. "SLAVIC IDEA IN OLGERD BOCHKOVSKYI’S INTERPRETATION." Problems of slavonic studies, no. 68 (2019): 116–25. http://dx.doi.org/10.30970/sls.2019.68.3084.
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Background: Slavic idea, which was based on the idea of the ethnic, linguistic-cultural and historical affinity of the Slavs, was intensified at the beginning of the twentieth century in conditions of political enslavement of the majority of Slavic peoples. It became an integral part of such concepts as Austro-Slavism, Illirism-Yugoslavism, Russian imperial Pan-Slavism, and neo-Slavism. In the interwar period, the ideas of Slavic unity aroused interest in almost all Slavic states and became the subject of discussion on the pages of the special periodicals. The Ukrainian intellectual O. Bochkovskii outlined his point of view. Purpose: The purpose of the article is to analyze the interpretation of O. Bochkovsky (in 1916, investigating so-called non-historical nations, distinguishing three phases in the process of their national revival: national awakening, economic emancipation, politicization of the movement), the idea of Slavic unity in all its manifestations at various stages of historical development . Results: O. Bochkowski believed that in the process of national revival, the desire of small Slavic peoples to rally on the grounds of belonging to the Slavs played a positive role: in uniting, the peoples hoped to stand in the struggle for their own existence, seeking support from the most numerous and strongest people. Therefore, among the Balkan and Austrian Slavs, Slavophilism was often identified with Russophilism. O. Bochkovsky criticized the philosophy of Slavophilism for lack of concrete measures in the program to solve the most important - the national problem in Russia. In Pan-Slavophilism, he identified two opposite directions: Pan-Russianism and Austro-Slavism. Pan-Russianism (Russian political Pan-Slavism) was used by the official Russian authorities outside the Russian Empire (in Austria-Hungary, the Balkans) to mask their imperialist goals. Austro-Slavism regarded as a typical manifestation of the Slavophilism of the enslaved Slavic peoples, who began on the path of rebirth. O. Bochkovsky considered contradictory statements of the new course of Neo-Slavism: taking the principle of national self-determination and independence of the Slavic peoples, Neo-Slavism neglected the national movement of the Ukrainian people. Scientist called the First World War, which actualized the national question, a signal for the enslaved peoples, a process that initiated the formation of future interethnic relations. Evaluating the difficulties of the process of national consolidation of Yugoslavia after the end of the World War, the scientist assessed Illrimism as a consonant ideology, believing that Serbo-Croatian dualism was primarily due to cultural differences. He positively appreciated the formation of the "Kingdom of Serbia, Croats and Slovenes" and expressed regret over the degeneration of Illirism-Yugo-Slavism in Pan-Serbian central-ism. The scholar explained the formation and effective functioning of the Czechoslovak state in the absence of the Czech-Slovak antagonism. O. Bochkovsky assessed negatively appearance in the 1920-th a new Russian ideology – Eurasianism. O. Bochkovsky acknowledged for every nation the right to independence and the formation of their own state. He considered Pan-Slavism to be utopia, since after the First World War, there was an urgent need to protect the Slavs, and the isolation of a single Slavic people, which could have become a leader for the whole of the Slavic region, would constitute a threat to the independence of the weak Slavic peoples . More he considered the creation of political unions within continents, such as Pan-Europe, Pan-Asia, Pan-Africa, Pan-Amerika. Key words: Austro-Slavism, O. Bochkovsky, illirism, Eurasianism, neoslavism, Pan-Slavism, slavophilia, Yugoslavism.
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Andreev, N. Ju, and V. P. Kanishhev. "Basic values of the slavophil’ concept of right." Russian Journal of Legal Studies 2, no. 4 (December 15, 2015): 20–27. http://dx.doi.org/10.17816/rjls18071.
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There is qualification of slavophil’ concept of right’ basic values in this article. With an analyzing different slavophils’ views, authors come to conclusion that these thinkers preferred Russian nation community, responsible government, that efforts to find common purpose, and Orthodox as summation of moral imperative.
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Popov, Edward A. "The Genesis and Formation of Russian Nationalism in Conservative Tradition: the Role of Yu. F. Samarin." Almanac “Essays on Conservatism” 54 (May 20, 2019): 83–92. http://dx.doi.org/10.24030/24092517-2019-0-2-83-92.
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The present article has the goal of analyzing the inter-relations of Russian pre-revolutionary conservatism and Russian nationalism at the early stages. The author of the article is mostly interested in the contribution of Slavophils to the formation of Russian nationalism, and in particular, the contribution of the prominent theorist and practitioner of Slavophilism Yuri Fedorovich Samarin (1819–1876). How potent were the nationalistic or imperial components in conservative ideology? How complex were their contradictions, or on the contrary, their symbiosis? What was the contribution of the Slavophils and personally Samarin in the formation of Russian nationalism in its soilborne (“pochvenny”), conservative version?
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Michelson, Patrick Lally. "Illiberal Russia and the Varieties of Slavophilism." Soviet and Post-Soviet Review 38, no. 1 (2011): 63–72. http://dx.doi.org/10.1163/187633211x564166.
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AbstractAs evidenced by the essays and articles collected in Slavophile Empire: Imperial Russia's Illiberal Path, few scholars have more thoroughly or provocatively explored the ideological, legal, and cultural dilemmas that shaped the course of modern Russian history than Laura Engelstein. While acknowledging the importance of her contribution to this field of study, the present review seeks to demonstrate that Slavophile Empire commonly relies on notions about the Enlightenment and modernity that recent scholarship has shown to be contested, even untenable. Moreover, there is good historical evidence to suggest that the anti-liberal consensus that took shape in Russian public opinion in the last decades of the old regime emanated from an array of sources, not just "the Slavophile paradigm," and that Slavophilism itself was a contingent, multivalent phenomenon that encompassed and expressed a variety of intellectual positions.
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Teslya, Andrey. "The Place of Slavophilism in the Typology of Conservatism." Stasis 10, no. 2 (January 20, 2021): 13–40. http://dx.doi.org/10.33280/2310-3817-2020-10-2-13-40.
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In the history of political thought, Russian Slavophilism of the period from 1840s till 1880s has two established traditions of interpretation: as a variant of conservative ideology and as one form of Russian liberalism of the 1840s, along with Westernism (in this case, the later history of Slavophilism, i.e. the period between 1860s and 1880s, is viewed as a departure from initially liberal stances. Beginning with the framework of Andrzej Walicki, the article attempts to demonstrate the underpinnings of this peculiar duality of evaluations. Slavophilism is understood as liberal conservatism; the article also uncovers the structural conditions, on which the liberal component of Slavophile views are based. Special attention is given to the analysis of processes, which led to the dominance of the interpretation, according to which Russian Slavophilism is a conservative ideology, where the liberal component is defined as situational. The reason for such a reading are rooted in the peculiar position of Russian liberalism in the late XIX century, when the nationalism agenda was interpreted as entirely pertaining to the conservative side of the political spectrum.
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Teslya, Andrey. "The Place of Slavophilism in the Typology of Conservatism." Stasis 10, no. 2 (January 20, 2021): 13–40. http://dx.doi.org/10.33280/2310-3817-21-10-2-13-40.
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In the history of political thought, Russian Slavophilism of the period from 1840s till 1880s has two established traditions of interpretation: as a variant of conservative ideology and as one form of Russian liberalism of the 1840s, along with Westernism (in this case, the later history of Slavophilism, i.e. the period between 1860s and 1880s, is viewed as a departure from initially liberal stances. Beginning with the framework of Andrzej Walicki, the article attempts to demonstrate the underpinnings of this peculiar duality of evaluations. Slavophilism is understood as liberal conservatism; the article also uncovers the structural conditions, on which the liberal component of Slavophile views are based. Special attention is given to the analysis of processes, which led to the dominance of the interpretation, according to which Russian Slavophilism is a conservative ideology, where the liberal component is defined as situational. The reason for such a reading are rooted in the peculiar position of Russian liberalism in the late XIX century, when the nationalism agenda was interpreted as entirely pertaining to the conservative side of the political spectrum.
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Shchipkov, Vasiliy A. "Attitude to the Categories of the Religious and the Secular in the Works of the Slavophiles (Kireevsky, Khomyakov, Samarin)." Almanac “Essays on Conservatism” 54 (May 20, 2019): 219–34. http://dx.doi.org/10.24030/24092517-2019-0-2-219-234.
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The author analyses the main works of I.V. Kireevsky, A.S. Khomyakov and Yu. F. Samarin that touch upon the problems of religion and secularism (religious, secular). The author summarizes the common approaches of the three Slavophiles to this issue. The Slavophil methodology attributed the origins of the secularization process to the specifics of Western Christianity, which had finally formed at the time of the Great Schism. The Slavophiles paid attention to the religious nature of modern secular anti-religious ideologies, which though denying religion and their own religious origin, still could not offer any worthy alternative. All three philosophers defended Christian ontology, therefore they did not consider secularism in a humanistic and positivistic sense, as something which was opposite to religion or was an area beyond all religions.
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Taroutina, Maria. "The Poetics and Aesthetics of Otherness." Experiment 25, no. 1 (September 30, 2019): 53–67. http://dx.doi.org/10.1163/2211730x-12341329.
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Abstract Although traditionally associated with the ascendance of National Romanticism, Slavic folklore, and the Neo-Russian style in painting, architecture, and the decorative arts, the Abramtsevo artistic circle was also privy to the inception and production of a number of manifestly Orientalist works, such as Vasilii Polenov’s Christ and the Adulteress (1888), Mikhail Vrubel’s ceramic sculptures of The Assyrian, The Egyptian Girl, The Pharaoh, and The Libyan Lion (1890s), and the costumes and set designs for the theatrical productions Judith (1878, 1898), Joseph (1880, 1881, 1887, 1889), The Black Turban (1884, 1887, 1889), King Saul (1890), and To the Caucasus (1891). In addition, a series of hybrid works that fused elements of the exotic with national thematic and stylistic content, such as Viktor Vasnetsov’s Underwater Kingdom (1884) and Mikhail Vrubel’s Princess Volkhova (1898), were likewise produced under the auspices of Savva Mamontov and the Abramtsevo community, thus blurring the boundaries between native and foreign, local and global, self and other, and Slavophilia and Orientalia. The present article posits that an understanding of the romanticized, Neo-Russian artistic and theatrical productions, and the nationalist polemics of the Abramtsevo artistic circle is necessarily incomplete without a detailed examination of the various Orientalist crosscurrents which informed and structured many of the group’s artworks throughout the 1880s and 1890s—a narrative that has been largely left out of scholarly accounts of the movement.
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Logvinova, Irina V. "Yu.F. Samarin, M.P. Pogodin, S.P. Shevyryov and the Ideas of Nationality." Almanac “Essays on Conservatism” 54 (May 20, 2019): 68–73. http://dx.doi.org/10.24030/24092517-2019-0-2-68-73.
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. In the article the author analyzes the contribution of the three prominent representatives of Slavophilism, – Yu. F. Samarin, M.P. Pogodin and S.P. Shevyryov, – to the development of the concept of “narodnost” (nationality). Special attention is paid to the development of the nationality concept in science and the role of this factor in the historic development of Russia. Reflecting upon the idea of popular principles, the Slavophils arrived at the conclusion that nationality (“narodnost”) was not only the condition of successful development of the state, but also the condition of the successful progress of the science.
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Заложных, Юлия Сергеевна. "DEVELOPMENT OF SLAVO-PHILIC CONCEPTS OF NATIONAL STATEHOOD AND POWER IN PUBLIC THOUGHT OF MODERN RUSSIA." Вестник Тверского государственного университета. Серия: Философия, no. 2(56) (August 17, 2021): 161–69. http://dx.doi.org/10.26456/vtphilos/2021.2.161.
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Анализируются социально-философские воззрения славянофилов, касающиеся проблемы национальной государственности и принципов организации власти, с целью выявления их существования и актуальности в современном российском обществе. Соотнося идеи славянофилов с публичной дискуссией последних десятилетий, автор определил славянофильские представления, наиболее востребованные сегодня и те из них, которые подверглись трансформации в соответствии с реалиями времени. Кроме этого, в статье перечислены представители российского научного сообщества, политики, общественные деятели, культурно-творческая элита, являющиеся сторонниками славянофильскопочвеннического направления в современной России. The article analyzes the socio-philosophical views of the Slavophiles concerning the problem of national statehood and the principles of organizing power, in order to identify their existence and relevance in modern Russian society. Comparing the ideas of the Slavophiles with the public discussion of recent decades, the author identified the Slavophil ideas that are most in demand today and those that have undergone transformation in accordance with the realities of the time. In addition, the article lists representatives of the Russian scientific community, politicians, public figures, cultural and creative elite who are supporters of the Slavophilsoil trend in modern Russia.
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Bocharov, A. B. "Russian philosophy and the formation of the Russian national and cultural canon: problems and prospects ([Review on:] Malinov A.V. Research and articles on Russian philosophy. Saint Petersburg: RHGA, 2020, 608 p.)." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 181–90. http://dx.doi.org/10.17588/2076-9210.2021.1.181-190.
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This work is devoted to the analysis of the book by A.V. Malinov “Research and Articles on Russian Philosophy”. The main subject-content and thematic-subject lines of the book are revealed: philosophy of Slavophiles; historical, cultural and philosophical contexts of V.S. Solovyov and V.V. Rozanov; professional philosophy in Russia. Points to the variety of genres published in a collection of articles and materials of historical and philosophical articles, teaching materials (lectures and paragraphs from the textbooks), archival materials, methodological reflections. The author considers the interpretations of A.S. Khomyakov, the Slavophil ideas of O.F. Miller, the evolution of ideas about the common Slavic language, the attitude of V.S. Solovyov with N.I. Kareyev and St. Petersburg Slavophiles (including the polemic of V.S. Soloviev with the Slavophiles in the last work of the Russian philosopher – “Three Conversations”), V.V. Rozanov with the Slavophiles and V.I. Lamansky, features of V.V. Rozanov, the philosophical heritage of A.I. Vvedensky and the controversy caused by him, the place of L.P. Karsavin in the tradition of teaching the philosophy of history at St. Petersburg University, the specifics and historical path traversed by university philosophy in Russia, the modernization of the methods of modern historical and philosophical research, etc. The author notes the author's appeal to little-studied representatives of Russian philosophy, original interpretations of biographical and historical-philosophical plots, the use of the expressive possibilities of the Russian language, enriching the interpretive possibilities of the historiography of Russian philosophy. The conclusion is made about the preservation of the “Russian canon” in the research of Russian philosophy, about its heuristic possibilities. The author's intention is explained and the value of research of this kind, serving the purpose of reinterpreting the ideas of Russian philosophy, solving the problem of preserving the values and meanings of Russian culture in the modern historical and cultural context, is indicated.
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Kovalov, Yevhen. "Mental Map of Hryhoriy Galagan: Territorial and Ethnonational Structuring in Ukrainian Nobleman’s World View (mid-1830s — mid-1860s)." Kyiv Historical Studies 13, no. 2 (December 21, 2021): 102–10. http://dx.doi.org/10.28925/2524-0757.2021.213.
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The article examines the spatial structures and related images of ethno-national communities in the world view of Hryhoriy Pavlovych Galagan (1819–1888), a representative of the Ukrainian local nobility and a prominent public figure. The research methodology includes the achievements of modern humanitarian geography, first of all the method of mental mapping, which allows to study the spatial structures in the world view of the individual, taking into account his socio-cultural environment. The research is based on ego-documents — diaries and correspondence from the Galagan family archive. Special attention is paid to toponymes and ethnonymes in these texts. It is shown that the spatial representations of Hryhoriy Galagan were a complex system that developed under the influence of the socio-cultural sphere in which he lived. Thus, humanitarian geography is represented as a discursive practice due to social and political interests. The article deals, in particular, with such spatial constructs as “Little Russia”, “Ukraine”, “Russia”, “Rus”, “Europe”, as well as related communities — “Little Russia people”, “Russian people”, “Europeans”. Galagan’s spatial and ethno-national ideas are shown as a very dynamic system that was constantly changing under the influence of socio-political and ideological movements, such as the Polish uprisings of 1830–1831 and 1863–1864, the rise of Slavophilia and Ukrainophilia. Attention is paid to the importance of travel for the development of the system of spatial and ethno-national structures. In addition, the conditionality of this system with ideas about history is proved. The issues raised in this article will contribute to further in-depth research in cultural anthropology, as well as be useful to historians working in the biographical genre.
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Koprowski, Piotr. "The Ideas of Russian Slavophiles and Occidentalists as Reflected in Fyodor Dostoyevsky’s Discourse on Freedom." Tekstualia 4, no. 67 (November 25, 2021): 13–28. http://dx.doi.org/10.5604/01.3001.0015.5263.
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When developing ideological concepts and creating literary characters, Dostoyevsky drew from, among others, the ideas of the then most important trends in the Russian thought: Slavophilic and Occidental, as refl ected, among other examples, in his discourse on freedom. The condemnation of certain aspects of Western European civilization, present in the writer’s work – often articulated by the Slavophiles – expresses his aversion to negative freedom and excessive individualism, which undercut the roots of the social organism. Dostoyevsky’s affi nity with the Slavophiles is also refl ected in his positive attitude towards the Russian people and fascination with the unspoiled Christianity and community which they preserved. The formation of Dostoyevsky’s views was also infl uenced by the Occidentalists. The need to maintain the personality ideal, as the Occidentalists understood it, was extremely important to him. The writer glorifi ed the values that cemented the Orthodox community, without negating the knowledge and experience gained in the course of the 200-year Europeanization of the upper classes of the Russian society. He considered Occidentalism to be a phenomenon “leaning towards” specifi c social realities from which it drew its strength. The writer envisaged a harmonious coexistence of freedom and love, their unity. In his opinion, this unity could not be an expression of excess, egoism, pride, moral and moral promiscuity, exaggerated individualism and rationalism. He equated genuine freedom with commitment to God and to the well-being of the humankind.
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Maslin, Mikhail A., and Alena A. Volkonskaya. "Russian Conservative Romanticism Concept of Andrzej Walicki." Almanac “Essays on Conservatism” 58 (August 1, 2020): 450–55. http://dx.doi.org/10.24030/24092517-2020-0-2-450-455.
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The present article gives a review of the book “In the Circle of Conservative Utopia. Structure and Metamorphoses of Russian Slavophilism” by the world-known historian of Russian thought and member of the Polish Academy of Sciences Andrzej Walicki, that was published in Russian translation one year before the death of its author. The book is based on the original author’s conception of Russian conservatism reflecting the national peculiarities of Russian philosophy in the 18th and 19th centuries. According to Walicki, the essence of conservatism consists not in the legitimism and protection of the existing social and state order, but in the certain worldview and thinking style that oppose liberalism and rationalistic philosophy of the Enlightenment represented as various concepts of conservative philosophic romanticism. Those concepts were reflected in the ideas of the Slavophils A. Grigoriev, V. Odoevsky, K. Leontiev, A. Herzen, V. Soloviev and others.
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Badalian, Dmitrii A. "Yu. F. Samarin, Slavophiles and the Struggle against “German Party” in 1840s-1870s." Almanac “Essays on Conservatism” 54 (May 20, 2019): 41–67. http://dx.doi.org/10.24030/24092517-2019-0-2-41-67.
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Slavophile Yu. F. Samarin was the first public figure who entered into continued opposition to the “German party”, which in this article is viewed as pro-Baltic (Ostseen) group in the court, government and public circles. The party included natives of the Baltic governorates, foreigners and some high rank Russian officials supporting their ideas.The instrument of their influence and power was considered to be the Third Section of His Imperial Majesty’s Own Chancellery (The Third Department). Samarin’s opposition to the “German party” was closely connected with the three series of his works: “Letter from Riga” manuscript (1848), articles on the situation in the Baltic governorates published in “Moskva” journal (1867) and the six issues of his book “ Remote Areas of Russia” (1868-1876). In the present article Samarin’s activity is viewed in the context of the opposition of the “German party” and the Slavophiles and polemics and discussions in Russian press in 1860-s.
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Ulyanova, Lyubov V., and Boris V. Mezhuev. "Russian Conservatism and Popular Representation." Almanac “Essays on Conservatism” 42 (December 3, 2018): 167–77. http://dx.doi.org/10.24030/24092517-2018-0-4-167-177.
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The article is devoted to the issue of Russian conservatism and popular representation and analyzes the new historiography of social thought in the end of the 19th and beginning of the 20th centuries on the basis of a number of monographs and materials of well-known specialists in late Slavophilism published by the “Russian Idea” internet site over the period of several years. The authors differentiate the protective conservatism (in the spirit of K.P. Pobedonostsev and his work “The Great Lie of Our Time”) that denied the positive role of any representation, and the social conservatism that saw the popular representation in the form of Zemsky Sobor as an integral part of political life and panacea against revolution. The authors prove the thesis that moderate conservative and Slavophiles’ recipes of social and political system modernization, based on the principles of power and society mutual trust, much better suited the goals of Russian state system evolutionary modernization than the reactionary protective conservatism on the one hand, and western liberal parliamentarism, on the other hand.
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Malinov, Alexey, and Victor Kupriyanov. "A Russian Slavophile in a Quest for Europe: The Images of Russia and Europe in V. Lamansky’s book State Secrets of Venice." Sotsiologicheskoe Obozrenie / Russian Sociological Review 18, no. 3 (2019): 260–85. http://dx.doi.org/10.17323/1728-192x-2019-3-260-285.
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The main focus of the article is a detailed reconstruction of the reception of State Secrets of Venice, the main historiosophical work by V. Lamansky. The article also provides comments on State Secrets received from Russian and foreign researchers. On the basis of the review written by A. Budilovich, the article gives a detailed exposition of Lamansky’s work. It is shown that although Lamansky’s work is formally aimed at the reconstruction of the history of political assassination in Venice in the XV–XVIII centuries, it emphasizes the new elucidation of the Eastern Question as reduced to the problem of Russian and European relations. The facts given in the work are only valuable as a means of the illustration of the idea of the profound controversy between the Romano-Germanic and Greek-Slavic worlds. On this point, the authors demonstrated the continuity between the historisophy of the early Slavophiles (firstly A. Khomiakov) and Lamansky’s historical methodology. It is shown that both early- and later-Slavophiles considered the historical problematics as based on the actual cultural situation. The article proves that Lamansky’s State Secrets of Venice is rather of the political type; it strives to give a moral conviction of European politics, that is, to show Europe in its own true image. In this regard, the authors consider State Secrets of Venice as a work which more fully expresses the later-Slavophile conception of Europe. The article also shows Lamansky’s relation to pan-slavism. It is noted that Lamansky regarded Austro-slavism negatively; he understood it as an attempt to drive Slavs apart and to turn them against Russia, which, in his opinion, is the only true defender of Slavic interests.
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Shcherbakov, Vitaliy. "Influence of orthodox theological thought on the philosophy of the early Slavophiles on the example of the letter of hegumen Anthony (Bochkov) to I.V. Kireyevsky." Tambov University Review. Series: Humanities, no. 187 (2020): 120–28. http://dx.doi.org/10.20310/1810-0201-2020-25-187-120-128.
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In the first half of the 19th century, two religious and philosophical movements, diametrically opposite in their views, emerged in Russia, later called “Westernizers” and “Slavophiles”. Both worldviews, based on the foundations of the Western Christian and Eastern Christian under-standing of the structure of church and state, public relations, the influence of tradition on the his-torical choice of the state development vector, led to heated discussions between their founders, and subsequently their supporters. In support of the representatives of the philosophical and social thought of the “Westernizers” “Slavophiles” on theological issues, as well as the reviewing of particular articles, both Catholic and Orthodox clergymen were involved. We reveal the influence of the Orthodox theological thought of the 19th century on the religious philosophy development of one of the founders of “Slavophilism” in terms of posing and solving the problem of historical tradition. The relevance of the study is due to the increased interest in the issue of the spiritual life of society and church-state relations. The work contains for the first time introduced into scientific circulation a handwritten letter from hegumen Anthony (Bochkov) to I.V. Kireyevsky from the funds of the Russian State Library with author’s comments and explanations. The problems of religious and philosophical thought of this period are revealed, that is the influence of Roman (pagan) philosophy on the formation and development of Western theology, opposing the development paths of Russia and Europe, recognition of the negative influence of ritualism on the formation of a true Orthodox worldview, understanding of Peter I reforms as a “Russian reformation”. The analysis of the epistolary source made it possible to reveal the direct impact of the arguments of hegumen Anthony on the views of I.V. Kireyevsky, reflected in his works.
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Darenskiy, Vitaliy Yu. "The Agonal Principle of Russian Consciousness in the Concept of M.O. Koyalovich." Almanac “Essays on Conservatism” 58 (October 1, 2020): 160–74. http://dx.doi.org/10.24030/24092517-2020-0-3-160-174.
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he article shows that M.O. Koyalovich demonstrated an amazing independence of thinking and thus made valuable synthesis formulations of Slavophil ideologies. He was the first to turn to the material of the history of Russian historical science with a specific approach showing the consistent maturing of Russian historical consciousness. This approach allowed M.O. Koyalovich to define the constitutive principle of Russian historical consciousness, - the principle of agonality, i.e. the struggle against the imposition of foreign views on Russian history. M.O. Koyalovich carries out the substantiation of his theory at three levels of the material analysis –the struggle of the southern Russian people against the Catholic Union; general definitions of Russian consciousness in the spirit of classic Slavophils; and the analysis of the history of Russian historical science. On the basis of Russian classical historiography texts Koyalovich showed the process of Russian historical consciousness formation in response to its suppression by foreign influences, which makes this analysis especially relevant nowadays. All this allows us to consider the scientific heritage of M.O. Koyalovich extremely valuable and requiring study already at the secondary school level.
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Mondry, H. "A semiotic interpretation of national typology: the English, the Boers and ... the Russians (Ivan Goncharov’s Frigate Pallas)." Literator 12, no. 1 (May 6, 1991): 71–81. http://dx.doi.org/10.4102/lit.v12i1.750.
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This article examines the text of renowned nineteenth century Russian travellers notes, The Frigate Pallada, by Ivan Goncharov, the author of Oblomov. Using the teachings of Victor Shklovsky, Yurij Tynianov and Yurij Lotman on the role of the genre of travellers notes in the history of Russian literature, the author examines the chapter on the Cape Province. She demonstrates that in his descriptions of the two nations of the Cape Province - the English and the Boers - Goncharov is applying that which is known to him - his own cultural model of the Russian society of the mid-nineteenth century. In his examination of differences between the English and the Boers Goncharov applies the ideological dichotomy between the Slavophiles and the Westernisers. Goncharov, by "inverting" the "dual model of Russian culture" (Lotman & Uspensky, 1984a) draws comparisons between the Russians of the Oblomov Slavophile type on the one hand, and the English on the other hand as the model for the improvement of the industry of the economically backward Russian nation. To Goncharov the Boers resemble the Oblomov, old world side of dichotomy, which by inversions of the dual model can fluctuate between "the good" and "the bad" categories.
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Marey, Maria D. "“I Don’t See Any Reason for Changing My Opinion”: F.D. Samarin About Zemsky Sobor and the Concept of Representation." Almanac “Essays on Conservatism” 54 (May 20, 2019): 399–411. http://dx.doi.org/10.24030/24092517-2019-0-2-399-411.
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The present article is devoted to the study of political views of one of the representatives of late Slavophilism – F.D. Samarin. The author mainly focuses on Samarin’s attitude to the idea of Zemsky Sobor that was very popular in Russian public circles in the beginning of the 20th century, and on his views on the possibility of the introduction in Russia of a representative body, even if only of deliberative nature. That issue was very important for Samarin as Slavophile, as he’d accumulated great experience of practical work in Zemstva. The author shows the sources of Samarin’s skepticism regarding the concept of representation and turns to the analysis of his own reformative ideas that he offered as alternatives to constitutional reforms and introduction of a new law-making deliberative body. The author pays special attention to Samarin’s attitude to the autocratic monarchy and his belief that the monarch could grant various freedoms to his subjects (freedom of religion, freedom of press, freedom form administrative and police despotism) while still remaining autocratic and not restricting his power by adopting constitution and formation of the Parliament.
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Laruelle, Marlène. "Mythe aryen et référent linguistique indo-européen dans la Russie du XIXe siècle." Historiographia Linguistica 32, no. 1-2 (June 8, 2005): 61–85. http://dx.doi.org/10.1075/hl.32.2.04lar.
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Summary Like the other European countries, Russia of the 19th century experienced much of the same scholarly discourse concerning the Aryan idea. The Russian Aryan myth distinguishes itself from the German and French versions by the absence of racialism and its Orthodox anchoring, this way offering the possibility of a certain ‘decentralization’ in the face of the Western experience of Aryanism. This difference often permits Slavophile intellectual circles at the periphery of the classic university life to develop a genealogical discourse concerning nationhood and the legitimization of the imperial expansion of Russia in Asia and the Far East. As a result, the Aryan reference blossomed in the historical and archaeological arguments for the justification of the supposed national continuity and statehood between the ancient Scythian world and contemporary Russia. The proximity between the Slavic and the Indo-Iranian languages, of the Oriental branch of the Indo-European family, would naturally constitute, for the Slavophiles, a scientific argument in favour of the Aryan assertion of Russia : the competition between the Germanic peoples and the Slaves for the most ancient antiquity is then transposed into the notion of language.
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Shaposhnikov, L. E. "Philosophical and pedagogical views of T. I. Filippov." Vestnik of Minin University 9, no. 1 (March 11, 2021): 10. http://dx.doi.org/10.26795/2307-1281-2021-9-1-10.
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Introduction. The paper analyses the ideas of T.I. Fillipov, a representative of the Slavophil school of thought. Fillipov’s commitment to the Slavophil doctrine formed the distinctive features of his philosophical and pedagogical beliefs. The present paper is aimed at examining these features and revealing Fillipov’s role in the cultural and educational development of Russia.Materials and Methods. The original works by T. I. Fillipov serve as the material of the present study. For achieving the research goal, a number of traditional methods were used: analysis, interpretation, generalization, description, the comparative method. Besides, the historico-logical method proved to be particularly important for embracing the meaning of Filllipov’s activity to the Russian philosophy and enlightenment.Results. The key ideas of T. I. Fillipov were identified. In the field of religion the scholar proposed to renovate the principles of sobornost as a means to overcome the faith crisis. He was also a proponent of the traditional values in education and culture. To preserve these, T. I. Fillipov suggested to enhance the national orientation in education and undertake measures to safeguard the folk culture. The present paper also makes a special emphasis on the scholar’s attention to the still relevant problem of the relationship between Russia and the Slavophilism. Discussion and Conclusion. The contribution made by T. I. Fillipov to the Russian philosophy and pedagogy is acknowledged. The scholar’s ideas concerning the unique role of the orthodox Christianity, Russia’s mission in the world history, the value of the country’s folk culture remain acute today. T. I. Fillipov’s belief in the pedagogical value of the humanitarian disciplines shaping citizens’ patriotism is also very up to date. It is evident that Fillipov’s works – both published and archives - are worth further studying.
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Martin, Alexander M. "The Family Model of Society and Russian National Identity in Sergei N. Glinka's Russian Messenger (1808-1812)." Slavic Review 57, no. 1 (1998): 28–49. http://dx.doi.org/10.2307/2502051.
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It was long accepted throughout the European world that a father's authority over his children should be unchallengeable and that the authority of monarchs and noble lords was absolute because they, too, were “fathers” to their subjects. A profound shift in this thinking occurred during the eighteenth century, however, as increasingly critical attitudes toward paternal authoritarianism subverted the patriarchal ideology that undergirded the old regime. Recent scholarship has even linked the outbreak of the American and French Revolutions to these changing beliefs about the nature of the family. These ideas had a powerful impact among Russia's westernized upper class and drove conservatives to search for a less harshly authoritarian justification for the old regime. Much soul-searching went into their attempt to reconcile autocracy and serfdom with the respect for human dignity and the delicate moral sensibilité that were increasingly expected of any cultivated European. Slavophilism, which glorified the common people and emphasized the duties of monarch and nobility, represented one outcome of this quest. The anguished process by which proto-Slavophile beliefs evolved out of the noble culture of the Catherinian age is strikingly apparent in the turbulent biography of the poet, playwright, journalist, and amateur historian Sergei Nikolaevich Glinka.
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Trubetskoi, S. N. "A Disappointed Slavophile." Russian Studies in Philosophy 46, no. 4 (April 2008): 45–75. http://dx.doi.org/10.2753/rsp1061-1967460404.
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Gasparov, Boris. "La linguistique slavophile." Histoire Épistémologie Langage 17, no. 2 (1995): 125–45. http://dx.doi.org/10.3406/hel.1995.2415.
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Meleschuk, A. A. "Transformation of East Slavic Messianism from the philosophy of Rus’ to the early Slavophiles." Науково-теоретичний альманах "Грані" 21, no. 12 (February 4, 2019): 26–33. http://dx.doi.org/10.15421/1718161.
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The emergence of the historiosophical concept of the Messianism of the Eastern Slavs in the works of Illarion, Nestor, as well as the subsequent transformation by the Orthodox clergy of the Moscow principality, and later by the Russian Slavophiles, is investigated. The study found that thinkers of Kievan Rus’ created a universal concept of «Holy Rus’» for integration into the historical tradition of Christian states. The historiosophical concepts of Illarion and Nestor were created to unite the society of Kievan Rus’, providing a universal alternative to tribal identity. On the other hand, at the international level, it integrated Rus’ into the community of Christian states. The transformation of the messianism of Kievan Rus’ in the Moscow principality was studied. Due to the conquest of the territory of Kievan Rus by the Mongol-Tatars in the middle of the XIII century, Kiev lost the significance of the geopolitical center of Russia. Moscow principality, on the contrary, being on the outskirts, is preserved, and after the collapse of the Golden Horde it becomes a new geopolitical center. Moscow needed its own ideology. The Moscow Orthodox clergy created the concept of «Moscow is the third Rome», which has lost its universality and integrativeness, becoming the historiosophical cause of Moscow’s civilizational mission as a defender of Orthodoxy. It is shown that during the time of Peter the Great, the church concept «Moscow is the third Rome» becomes the foundation of the state ideology of the Russian Empire. Therefore, the universal concept of «Rus’» is replaced by the narrow concept of «Russia». Thus, the transformation of the historiosophical concepts of Kievan Rus’ makes the Russian empire the heir of all of Rus’, its culture, history, mythology and ideology. Although before that, the Moscow principality was the periphery of Ancient Rus’. The transformation of the historiosophy of Kievan Rus’ removed the Ukrainians and Belarusians, who are territorially and culturally descendants of Rus’. Demonstrated as Slavophiles I. Kireevsky, A. Khomyakov, K. Aksakov developed the idea of historical peculiarities of Moscow and Russia. They created a complex and holistic concept - the «Russian idea» and rejected universalism and integrativity. Later, the Slavophilic historiosophy became the basis for the myths of the «elder brother», Rus’ as the «cradle of three fraternal peoples», opposing Great Russia and Little Russia. These distortions of history and historiosophy need to be analyzed and corrected in order to create the ideology of modern Ukraine.
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Sudakov, Mikhail Alexandrovich. "Portrait of the landowner and Slavophil V.A. Panov." Samara Journal of Science 6, no. 2 (June 1, 2017): 140–44. http://dx.doi.org/10.17816/snv201762210.
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The purpose of this paper is to analyze V.A. Panovs activities. He was one of the early representatives of Slavophilism. His biography is of great interest in the context of the Russian social thought history. The author characterizes V.A. Panovs main activities in scientific, editorial and publishing fields. The author also shows his cooperation with N.V. Gogol. It is shown that the most important aspect of V.A. Panovs activities was his work on two editions of the Slavophil anthology The Moscow literary and scientific collection. This edition brought together almost all prominent representatives of this social thought and caused a considerable resonance. The authors use of the Ulyanovsk Region state archive materials helped to portray the personality of the landowner Panov in his family history. The copies of charters, studied by the author, show that the consolidation of the economic positions of the Panovs family in the Volga region dates back to the 17th century. This process was associated with the active participation of V.A. Panovs ancestors in the fighting on the side of the Tsardom of Muscovy against the Polish Prince Vladislav during the Russo-Turkish war 1672-1681. V.A. Panov owned lands in three provinces (Simbirsk province, Penza province, and Nizhny Novgorod province). A notable fact of his economic activity was his participation in the holding of a special land survey.
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Schastlivtseva, E. A., and M. A. Barkholenko. "The Views of P.I. Novgorodtsev on the Moral Philosophy of V.S. Solovyov." Humanities and Social Sciences. Bulletin of the Financial University 12, no. 1 (February 9, 2022): 16–21. http://dx.doi.org/10.26794/2226-7867-2022-12-1-16-21.
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The article purpose is to reveal the content and philosophical background of the discussion of the 80s‑90s concerning the late Slavophiles, in which, apparently, V. Solovyov also participated. The research is based on a general analytical approach and hermeneutical understanding of the text, taking into account modern discussions in the field of Russian history and philosophy of law. We revealed the reasons for Solovyov’s criticism of the ideas of Slavophiles and his transition to the camp of late Slavophiles and Westerners. Further, we noted the ideological problems of the correlation of the political views of Westerners and late Slavophiles, which had a considerable impact on the socio-political situation in the country by the beginning of the twentieth century.
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Smirnova, Zinaida V. "The Debates about Slavophilism." Soviet Studies in Philosophy 27, no. 3 (December 1988): 35–62. http://dx.doi.org/10.2753/rsp1061-1967270335.
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Shyp, N. A. "Ukrainian modus of Slavophilism." Rukopisna ta knižkova spadŝina Ukraïni, no. 21 (March 14, 2018): 233–64. http://dx.doi.org/10.15407/rksu.21.233.
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ROULEAU, François. "Solov’ev, slavophile ou occidentaliste ?" Cahiers du monde russe 42, no. 42/1 (January 1, 2001): 169–74. http://dx.doi.org/10.4000/monderusse.3906.
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Filler, André. "Laura Engelstein, Slavophile Empire." Cahiers du monde russe 51, no. 51/4 (November 25, 2010): 843–45. http://dx.doi.org/10.4000/monderusse.7465.
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Skorokhodova, Svetlana Igorevna. "N.V. Ustryalov's philosophical dispute with Slavophiles in the light of modern events." Политика и Общество, no. 1 (January 2022): 21–29. http://dx.doi.org/10.7256/2454-0684.2022.1.35111.
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The object of the research is the actual problems of Russian philosophical thought related to the issues of power and society, the spiritual and historical basis of national existence, in the context of modernity. The article attempts to reveal the meaning of the philosophical polemics of N.V. Ustryalov, the leader of the smenovekhovstvo, and Slavophiles, in which, according to the author of the article, these topics are most acutely raised. The main triad in Ustryalov's political ontology is distinguished (power, nationality, religion, which should be based on a creative idea) and compared with the well-known triad of Slavophiles (Orthodoxy-nationality-autocracy). It is shown that Ustryalov, in the "power-people" bundle, gives priority to power, mystifying and psychologizing it, whereas, according to Slavophiles, state power is a manifestation of the people's will, whose mind is in churches and universities. It is argued that the main disagreement between Ustryalov and the Slavophiles was how they treated Orthodoxy. Ustryalov believed that not only religion, but also philosophy can become the spiritual basis of society's life, but only if it carries a creative beginning. He was close to the principle of religious tolerance. The Slavophiles believed that power should be based on the spiritual foundation that develops historically: without relying on it, it is impossible to resist the new-fangled ideas that are masterfully introduced into people's consciousness. The article concludes that Ustryalov, seeing Romanticism in the political doctrine of the Slavophiles, was not free from it himself. He did not fully think through the idea of national policy, which is especially relevant in modern times.
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Cierniak, Urszula, and Alicja Bańczyk. "Słowiańszczyzna w ideach rosyjskich jezuitów w dziewiętnastowiecznej Francji." Kultura Słowian Rocznik Komisji Kultury Słowian PAU 17 (2021): 61–90. http://dx.doi.org/10.4467/25439561ksr.21.004.14415.
Full textAbstract:
Gdy sięgamy po historię rosyjskiej literatury i myśli społecznej w dziewiętnastym wieku, jawi się nam ona w postaci dwóch nurtów: okcydentalistycznego i słowianofilskiego. Rosyjscy katolicy, jak dotąd, byli uznawani za przedstawicieli pierwszego z nich z uwagi na ich pozytywny stosunek do Europy Zachodniej i jej religii. W centrum uwagi niniejszego artykułu znaleźli się czterej emigranci żyjący na stałe we Francji i należący do zakonu jezuitów – Iwan Gagarin, Iwan Martynow, Jewgienij Bałabin oraz Paweł Pierling. Postrzeganie przez nich kwestii Słowian i Słowiańszczyzny oraz jej problemów religijnych pozwala umiejscowić ich idee względem poglądów słowianofilów i okcydentalistów. Rosyjscy katolicy nie negują ani wpływów na Rosję innych kultur słowiańskich i szeroko pojętego prawosławia, ani dorobku kulturowego zachodniej Europy. Staroruska przeszłość jest powodem do dumy i przekonania o wartości narodowej kultury Rosji. Z kolei w przeciwieństwie do słowianofilów proponują oni Rosji zostanie potęgą katolicką i wypełnienie wielkiej misji cywilizacyjnej wobec Zachodu. Artykuł mówi o rosyjskim katolicyzmie jako o trzeciej drodze w rosyjskiej kulturze badanego okresu, która ma wiele punktów stycznych z obu wymienionymi nurtami, jednakże z żadnym z nich w pełni się nie pokrywa. Slavicity in the Ideas of Russian Jesuits in 19th Century France When analysing Russian literature and social thought of the nineteenth century, it can be easily observed that the works can manifest one of two tendencies prevalent in those times: Occidental or Slavophil one. Russian Catholics have been so far recognised as the representatives of the former because of their positive attitude towards Western Europe and its religion. The focus of this article is on the four immigrants permanently living in France, members of the Jesuit Order – Ivan Gagarin, Ivan Martynov, Yevgeniy Balabin and Paweł Pierling. Their perception of Slavic matters, the Slavs and their religious problems allows them to locate their ideas in relation to the views of Slavophiles and Occidentalists. Russian Catholics do not deny the influence of other Slavic cultures and broadly understood Orthodoxy on Russia, or the cultural heritage of Western Europe – the Old Russian past is a reason for pride and belief in the significant importance of Russia’s national culture. Contrary to the Slavophiles, they propose that Russia should become Catholic power to fulfil a great civilisational mission towards the West. The article discusses Russian Catholicism as the third trend in the Russian culture of the analysed period, which is closely related to the aforementioned tendencies but it does not fully overlap with any of them.