By Bernice Glatzer-Rosenthal, Martha Bohachevsky-Chomiak
The non secular revival that's sweeping the Soviet Union this day had its genesis within the non secular renaissance of the early twentieth century. In either situations, it was once lay intellectuals, disappointed with simplistic positivism and materialism, who tailored Russian orthodoxy to fashionable existence. Their principles reverberated, not just in faith and philosophy, yet in artwork, literature, portray, theater and picture. Banned by means of the Soviet executive in 1922, the writings of the non secular renaissance have been rediscovered within the Brezhnev period through a brand new new release of Soviet intellectuals dissatisfied with Marxism. Circulating from hand handy in unlawful typewritten versions (samizdat), they exerted an evergrowing impact on Soviet society, from the very best all the way down to usual humans. lower than the hot coverage of glasnost, the govt itself is at the moment reprinting their works. the decisions incorporated during this quantity replicate the profundity and breadth in their concept and are awarded in English for the 1st time. the popularity of the common desire and value of religious values and beliefs united this differently heterogeneous workforce and bears witness to the variety in their method of the elemental problems with the human . The centrality of those lay intellectuals' matters transcends the specifics of the historic scenario in early twentieth century Russia and makes their writings correct to the common human . so as of visual appeal, the choices are: VLADIMIR SOLOVYOV, The Enemy from the East, The Russian nationwide perfect; NIKOLAI GROT, at the actual projects of Philosophy; SERGEI DIAGHILEV, complicated Questions; VASILLY V. ROZANOV, On Sweetest Jesus and the sour culmination of the area; NIKOLAI BERDIAEV, Socialism as faith; SERGEI BULGAKOV, An pressing job; VIACHISLAV IVANOV, obstacle of Individualism, GEORGII CHULKOV, On Mystical Anarchism; DMITRI S. MEREZHKOVSKY, Revolution and faith, The Jewish query As a Russian query; GEORGII FLOROVSKY, on the earth of Quests and Wanderings; PAVEL NOVGORODTSEV, The Essence of the Russian Orthodox attention; PETR STRUVE, The Intelligentsia and the nationwide Face; ANDREI BELY, Revolution and tradition; ALEKSANDR BLOK, Catiline; EVGENY TRUBETSKOI, The Bolshevist Utopia and the spiritual circulation.
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Additional info for A Revolution of the Spirit: Crisis of Value in Russia, 1890-1924
Of the original three-volume study, only the first volume, devoted to the history of theocracy in ancient times, was written. It was published, in part in Pravoslavnoe obozrenie (The Orthodox Review), and then, in 1885, as a separate book, in Russian in the Southern Slav part of the Austro-Hungarian monarchy. Because of censorship restrictions, lack of funds, and the diminishing enthusiasm of the author, the ideas that were to form the basis of the subsequent volumes were presented briefly in two books first published in Paris in French and later translated into Russian: The Russian Idea (L' Idée russe) in 1888 and Russia and the Universal Church (La Russie et l'église universelle) in 1889.
The beginning date, 1890, must, of course, be loosely construed to mark the onset of the reorientation in some aspects of European thought of which the Russians were also part. The closing date, 1924, should be equally loosely construed to mark the end of the spiritual and philosophical quests of the earlier period. Their chief proponents were no longer in the country, their institutions had been shut down, and the Bolsheviks were embarked on a militant anti-religious campaign. Many opponents of BolshevismMerezhkovsky, Struve, and Trubetskoi, for examplehad emigrated soon after the Revolution.
In the spring of 1921, however, the New Economic Policy (NEP) was instituted. NEP legalized small-scale capitalism (all private trade was illegal during the Civil War), in order to provide incentives for production. The Bolsheviks feared that the revival of capitalism might also lead to a strengthening of the very bourgeois values and attitudes that they had hoped would die out, values and attitudes that could undermine Bolshevik power, particularly since the peasants, whom they regarded as a potentially hostile class, were benefitting more from NEP than the proletarians.