Download A Revolution of the Spirit: Crisis of Value in Russia, by Bernice Glatzer-Rosenthal, Martha Bohachevsky-Chomiak PDF

By Bernice Glatzer-Rosenthal, Martha Bohachevsky-Chomiak

The religious revival that's sweeping the Soviet Union this day had its genesis within the spiritual 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 trendy existence. Their rules reverberated, not just in faith and philosophy, yet in paintings, literature, portray, theater and movie. 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 at hand in unlawful typewritten variations (samizdat), they exerted an evergrowing effect on Soviet society, from the very best right down to traditional humans. less than the hot coverage of glasnost, the govt itself is presently reprinting their works. the decisions integrated during this quantity mirror the profundity and breadth in their inspiration and are awarded in English for the 1st time. the popularity of the common desire and value of non secular values and beliefs united this differently heterogeneous staff and bears witness to the range in their method of the fundamental problems with the human . The centrality of those lay intellectuals' matters transcends the specifics of the ancient scenario in early twentieth century Russia and makes their writings correct to the common human situation. so as of visual appeal, the decisions 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 end result of the realm; NIKOLAI BERDIAEV, Socialism as faith; SERGEI BULGAKOV, An pressing job; VIACHISLAV IVANOV, difficulty of Individualism, GEORGII CHULKOV, On Mystical Anarchism; DMITRI S. MEREZHKOVSKY, Revolution and faith, The Jewish query As a Russian query; GEORGII FLOROVSKY, on this planet of Quests and Wanderings; PAVEL NOVGORODTSEV, The Essence of the Russian Orthodox recognition; PETR STRUVE, The Intelligentsia and the nationwide Face; ANDREI BELY, Revolution and tradition; ALEKSANDR BLOK, Catiline; EVGENY TRUBETSKOI, The Bolshevist Utopia and the spiritual flow.

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Insisting on the importance of law and ethics in achieving an orderly and just transition to modernity, they emphasized self-discipline and a sense of responsibility for one's actions. As time went on, they became more and more deeply Christian. The second group was influenced by Nietzsche, Ibsen, Wagner, French symbolists, and contemporary modernists. In contrast to the first, their primary concerns were art, self-expression, and personal freedom, especially sexual freedom; once they became politicized (after 1905), they expounded various schemes of anarchism.

The God-builders attempted to combat the growing influence of the God-seekers by creating a rival ideology, a socialist religion, based on the premiss that God is created by humanity to express its own aspirations. The leading God-builders were Anatole Lunacharsky, future Bolshevik Commissar of Enlightenment, and Maxim Gorky, the famous writer. Even the more scientifically minded Aleksandr Bogdanov was convinced, due partly to idealists (especially Nikolai Berdiaev, with whom he debated at the turn of the century) and the symbolists, of the need for myths that inspire action.

19 The book became required reading among the young who were becoming disillusioned with simplistic positivism. In this new book Solovyov tried to present a system that would permit modern Page 14 man to experience God. He stressed the inevitability of moral choice: amorality was possible only for animals. Only man had the freedom to be good or to be immoral. The consciousness of good and evil was inherent in mankind and not dependent on religious upbringing, Solovyov maintained. Progress was based on moral freedom, which could be gained only by laborious and slow experience.

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