Discourse on a Russian “Sonderweg”: European models in Russian disguise

This article examines (on the basis of Russian history) the development of the concept of a “special path” in societies that have experienced problems with their self-identity. Western European intellectuals who needed an “other” in the construction and definition of their own cultural and geographical space in the course of the seventeenth and eighteenth centuries played an important role in shaping the understanding of a Russian “special path.” The “Russian chaos” they postulated was contrasted to “Western” rationalism and order and Eastern “slavery” was seen as a counter position to the “Western” demands regarding human dignity. With the coming of an era of nationalism in Russia, many of these ideas were adopted by Russian intellectuals and laid a foundation for their own work toward the formation of a national identity. Orthodoxy (as opposed to Catholicism and Protestantism), autocracy (as opposed to parliamentarianism), Narodnost’ (“national spirit”) and communal traditionalism (in contrast to capitalism, private property and individualism) were seen as the only alternatives to the modern West. The Russian “Westernizers” were captivated by the idea of a “special path” as much as the “Slavophiles” and saw this path through the prism of uniquely refracted concepts of “Orthodoxy, autocracy and Narodnost’”. The author considers the concept of the ‘special path’ not only as a means of forming group identity, but also as a type of social search within the boundaries of the dominant paradigm. Russian intellectuals claiming Russian ‘uniqueness’ today, as two centuries ago, are doing so, to a very considerable degree, as a result of western intellectualism.     

Russian Eurasianism – Historiosophy and Ideology

I attempt to answer thequestion about the place of Eurasianism in theRussian intellectual tradition. I reconstructits historiosophical assumptions as well thepolitical ideology following from them. I sharethe opinion of certain historians thatEurasianism is interesting for a variety ofreasons, but I disagree with those who see init nothing more than a synthesis of standardideas often found in the history of Russianthought. Eurasianism's originality includes itsacknowledgment of the positive contribution ofthe Mongols to the history of the Russianstate, the radicalism of its critique of theWest, the innovativeness of its theory ofrevolution, as well as the absence, unusual forRussian thinkers of the period, of aneschatological sensitivity.     

Rosa Luxemburg, “The Russian Revolution”

The essay concerns the highly controversial pamphlet of Rosa Luxemburg The Russian Revolution (1918/1922), in which Luxemburg criticizes Lenin’s post-revolutionary policies, in particular his dissolution of the Constituent Assembly, an elected body. The essay reviews the history of the text’s publication and the intense debate, which continues to this day, over whether or not Luxemburg changed her mind on its central critique. At stake in the argument is not only Luxemburg’s evaluation of Lenin’s actions but also the correct weighting to be given to the two components in the central Marxist–Leninist dialectic of revolution: spontaneity and consciousness. In elaborating this point the essay brings in examples from the writings of Lukács and Stalin, and also discusses the dialectic’s centrality in socialist realism.     

Russian nationalism and the “Yanov thesis”

The Russian New Right: Right‐Wing Ideologies in the Contemporary USSR by Alexander Yanov, Berkeley, California, Institute of International Studies of the University of California, 1978, 188 pp., $4.50.     

Tataryn,Myroslaw I., Augustine and Russian Orthodoxy: Russian Orthodox Theologians and Augustine of Hippo – A Twentieth Century Dialogue

Studies in East European Thought -     

Soul: What does it mean for Russian children?

'Soul' is one of the fundamental categories of our consciousness. What does it mean for a child? Russian children from an urban area (n = 148) were interviewed to answer this question. The data shows that children understand soul as an internal phenomenon, which is responsible for the social, emotional and moral life of a person. Children believe that the soul has primacy over the body, serves to control and guide human behaviour and performs such functions as emotions, thinking, memory and wishes. Children communicate animistic, ethical and psychological meanings to the concept of soul. Comparative data obtained in four age groups of children (5-6, 6-7, 7-8, 9-10 year olds) are discussed.     

A Motivational Analysis of Russian Presidents, 1994–2018

This article analyzes the motivations of the three presidents of Russia since the end of the Soviet Union: Boris Yeltsin, Vladimir Putin, and Dmitry Medvedev. Imagery for the achievement, affiliation, and power motives was scored from the texts of annual presidential addresses to the Federal Assembly from 1994 through 2018. Although there were fluctuations from president to president, and from year to year within each term, the Russian presidents overall tended to be higher in achievement than power. This contrasts with many political leaders from other countries and suggests modification in previous conclusions about the problems of high achievement motivation in politics. The scores of each president are related to the events and policies of that president's term of office. The third term of Vladimir Putin is particularly interesting, because his achievement scores were lower, and power and affiliation scores higher, than in his previous terms. These changes seem to fit with his changes in foreign and domestic policies from his earlier terms.     

The semantics of personality in Russian “subjective sociology”

The article is devoted to the “subjective method” and the role of value preferences, as underscored in Russian proto-sociology, developed by the populists in discussions with the “ethical Marxism,” on the one hand, and with positivists, on the other. The main issue—how was the apologia of individual in these studies connected to the ideals of social development?—leads to the question, whether such ideals could be based on an inborn moral law or “universal good” in the spirit of empirical-positivist theories. Is the use of ethical categories in scientific knowledge admissible in principle, and if so, to what degree? How should the measure of subjectivity in historical or sociological studies be “regulated,” and are there universally binding solutions to these problems?     

Vladimir Solov'ëv as `A Mirror of the Russian Counter-Revolution'

In this narrative analysis oftwo Soviet dissertations in philosophy Idiscuss the role of Solov'ëv as one of themajor characters in the Soviet academicnarration of Russian philosophy: I show how theauthors (Turenko and Spirov) cope with thenecessity of criticizing Solov'ëv from theMarxist position and protect him from Westernscholars as the latter attempted to reviseRussian philosophy. I also discuss the way inwhich this requirement both to criticize andprotect is represented in the dissertations inwhich the strong Marxist posture and loyalty tocommunist doctrine corresponded to the authors'belief that Solov'ëv was a greatphilosopher who made mistakes, although hisphilosophy remains a part of Russia's culturalheritage. The main conclusion is that in spiteof their vision of the world as split into thecommunist and bourgeois camps, both authors tryto avoid straightforward Manichean assessmentsand, in 60s and 70s, were keen to find as manypositive elements in Solov'ëv's philosophyas possible.     

Pëtr Chaadaev and the Rise of Modern Russian Philosophy

I present and argue for twotheses: the first concerns the degree to whichChaadaev's thought represents a breakthrough inthe development of Russian social philosophyand the second concerns the Hegelian characterof this thinking. I also show that Chaadaev'stheory retained an open character closely tiedto the crisis character of the social realityof his time and that it depended for itsjustification on the further course of thehistorical process, which is impossible topredict. All this leads to an interpretation ofChaadaev's view according to which the standardopposition of Chaadaev's two best-known texts,The Philosophical Letters, with theirpredominantly pessimistic picture of Russia,and the Apology of a Madman, whichrefutes this evaluation, is rejected.     

What does integration mean? social insertion of Russian immigrants in Israel

This article is an effort to refine current understanding of social integration in the context of repatriate migration. The empirical basis for this analysis is a recent survey in a national sample of post-1990 Russian Jewish immigrants to Israel that examined the pace and determinants of their integration and acculturation. The proposed analytical framework in based on the four main indicators of integration among educated first-genaration immigrants: (a) the improving command of the host language and emerging bilingualism; (b) skilled occupation in the mainstream economy; (c) diversification of immigrants’ informal networks to include members of the host society; and (d) shifts in the cultural and media consumption from coethnic (i.e., Russian-based) to the mainstream (i.e., Hebrew/English-based) products. The study helps to sketch social profiles of the immigrants prone to social integration versus separatism; it also taps into the issue of cultural contact between the newcomers and non-immigrant Israelis measured on both sides of theencounter.     

The Rise of Russian Neo-Kantianism: Vvedenskij's Early ‘Critical Philosophy’

This essay is a study of Vvedenskij's works starting from his 1888 dissertation up to the turn of the century. I attempt to show that although his explicit aim was to update Kant's philosophy of science in light of developments in physics in the 19th century, Vvedenskij departed considerably from Kant's position with respect to both first philosophy and reflection on the achievements of the natural sciences. Vvedenskij's increasing concern with practical philosophy in the 1890s led him to correct a perceived anomaly in Kant's position by postulating a time in itself, an unrecognized consequence of which would be to undermine the apodicticity of mathematics.     

The Russian Orthodox Church in Western Europe: one or many?

This article analyses the way Russian Orthodox communities, primarily in Western Europe, cope with the ecclesiological challenge of de-territorialisation and increased individual mobility in the modern world. It focuses on the developments within the three parallel Russian Orthodox jurisdictions in Western Europe, especially since the fall of the Iron Curtain. These developments can primarily be summarised in the context of two dilemmas. First, there is the question whether the ‘temporary’ solutions that were put in place as a result of the Soviet regime’s hostility towards the Russian Orthodox Church should come to an end in the new ‘free’ circumstances since 1990. Second, there is the question of how to reconcile Russian traditions and allegiances with the religious needs of local converts to Orthodoxy. The main developments include the conflict in the UK since the death of Metropolitan Anthony (Bloom) of Sourozh in 2003, the reunification of the Russian Orthodox Church with the Russian Orthodox Church Outside of Russia in 2007 and, most importantly, the developments in the Archdiocese of Orthodox Parishes of Russian Tradition in Western Europe (Exarchate of the Patriarchate of Constantinople) since the turn of the millennium. The French debate on the future of Russian Orthodoxy in Western Europe is the most pertinent one and provides a key to understanding the challenges posed to Orthodox ecclesiology in the West.     

Hegel’s political philosophy and the social imaginary of early Russian realism

This article considers aspects of the social imaginary underlying early Russian realist thought and narrative by exploring two canonical novels from the 1840s, Ivan Gon?arov’s Obyknovennaja istorija and Aleksandr Gercen’s Kto vinovat?, in light of Vissarion Belinskij’s activist reception of Hegel’s political philosophy. The Russian texts are read symptomatically against their western counterparts as illustrating the intriguing transformations that dominant European models of narrative and sociality undergo as they migrate to Russia.     

Cognitive structure of writing disorders in Russian: what would Luria say?

Acquired disorders of writing in the Russian language have been reported for more than a century. The study of these disorders reflects the history of Russian neuropsychology and is dominated by the syndrome approach most notably by the writings of Luria. Indeed, our understanding of acquired dysgraphia in Russian speakers is conceptualized according to the classical approach in Modern Russia. In this review, we describe the classical approach and compare it to the cognitive neuropsychological models of writing disorders that are developed to explain dysgraphia in English and in other Western European languages. We argue that the basic theoretical assumptions of the two approaches - cognitive and classical or syndrome approach - share similarities. It is therefore proposed that identification of acquired cases of dysgraphia in Russian could potentially benefit from taking the cognitive neuropsychological perspective. We also conclude that adopting elements of the syndrome approach would substantially enrich the understanding of acquired dysgraphia since these offer an insight into processes not described in the cognitive neuropsychological approach.     

What the Russian symbolists heard in the “music of revolution”: philosophical implications

The article is dedicated to the philosophical reaction by several Russian symbolists to the revolution of 1917. It demonstrates the “re-grouping” of Silver Age symbolism, which laid bare the underlying differences in its value foundations. The article considers this refracted unity in the ideational world of symbolism, in the journalistic writings of Vjacheslav Ivanov, Alexander Blok, Andrej Bely, and Maximilian Voloshin.