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THE RUSSIA-WEST DILEMMA. TYPICAL ATTITUDES OF INTELLIGENTSIA TOWARDS PEASANTS IN THE 19th CENTURY

100%
Abassy M.
Slavia Orientalis
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2008
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vol. 57
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issue 1
23-46
EN
The Russian intelligentsia of the 19th century emerged as a result of Russo-Western confrontation. Dilemmas connected with the process of self-identication, of Russia as a country and of the intelligentsia as a new social group, focused in the intelligentsia's attitude towards peasants. The Decembrists wanted to give the way to the values that later were defined by Peter Chaadaev as fundamental for the Western culture: law, justice, obligation and order. Their heritage included an important question: how to make a peasant free avoiding bloodshed. In the occidentalists' thought masses were used as a tool in the process of individuation, understood as breaking the traditional, collective and, at the same time, patriarchal social model. Herzen's theory of 'Russian socialism' was an answer to the question posed by decembrism. The theory included the most clandestine dreams of the Russian intelligentsia: the desire to be free, the wish to regain roots and to find justification for undertaking the mission 'to save' Europe. Slavophiles created a utopia to prove that it was possible to combine freedom with the mentality of the Russian peasant. Besides, the thinkers portrayed the masses as a storehouse for Christian virtues and used it as a tool to negatively define the West. In the second half of the 19th century the intelligentsia differentiated. The most powerful utopia about the Russian peasant was created by Fyodor Dostoevsky. The writer-prophet portrayed the peasants as the opposite to the revolutionary intelligentsia. He did not notice, however, that they both were two sides of the same coin - a force forwarded against the stratum of nobility as the land owners and cultivators of culture. Moreover, they were characterized by the same features: hatred of European culture, inability to create real welfare, justice conceived as the collective sharing of goods, and lack of responsibility. The revolutions of 1905 and 1917 were the end of the intelligentsia which reflected the 'split' in its own Russian culture. In an effort to absorb both its own and foreign cultural elements it existed on the border of two systems and did not belong to neither of them.
2
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GREGORY PALAMAS ’ ONTOLOGY AS THEORETICAL FOUNDATION OF AXIOLOGICAL ASPECTS OF THE PHILOSOPHY OF „ALL-UNITY “

88%
Kletskova I., Lyahchylin A.
Konštantínove listy
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2016
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vol. 9
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issue 1
210 – 214
EN
The influence of hesychastic traditions on the Russian culture can be found in cultural practices since the 15th century. In the 19th century, the tradition of hesychasm determined semantic coordinates of ontological aspects of the philosophy of „All-Unity“. This strategy is aimed at creation of unity which would have ontological basis. The idea of distinction of divine essence and divine energy offered by Gregory Palamas is the theoretical basis for the concept of the three divine Hypostases‘ and Sophia’s correlation developed by V. S. Solovyov. The special ontological status of Sophia, its energies’ nature, not only promotes creating harmonious and complete vision of life, but also gives to this life a special value status.
3

OBRAZ RUSKA A RUSKEJ KULTÚRY V SLOVENSKEJ SPOLOČNOSTI NA KONCI 19. A NA ZAČIATKU 20. STOROČIA (ČASOPIS HLAS A JEHO GENERAČNÍ SPOLUPÚTNICI)

75%
Hučková D.
Slavica Slovaca
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2013
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vol. 48
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issue 2
192 - 203
EN
Personal experience with Russian culture and Russia is a separate theme in literary works by the authors known as the „generation of the Hlas“ (according to a periodical in which they published). Several authors belonged to this generation were active between roughly the 1890s and the 1910s, such as Vavro Šrobár, Dušan Makovický, Albert Škarvan, Bohdan Pavlů, Jozef Gregor-Tajovský, as well as Janko Jesenský who was not directly affiliated with it but was their peer. At the beginning, contacts of these writers with Russian philosophy and literature were mediated, and often inspiring. Later on, they showed personal experience from Russia in their works. This experience brought equivocal results: in some cases, it strengthened belief in Russia whereas in other cases, it made them rethink their original attitudes or it cast doubts on their original opinions about Russia.
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