By Peter Duncan
This can be the 1st publication in English for part a century to envision the complexities of Russian messianism, either as a complete and in its interplay with Communism. Peter Duncan considers its Orthodox roots and specializes in Russia's geopolitical event and scenario to provide an explanation for the persistence of this phenomenon.
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Additional info for Russian Messianism: Third Rome, Holy Revolution, Communism and After (Routledge Advances in European Politics)
I shall deal now with those versions which accepted the tsarist system: the pan-Slavists, the pochvenniki and Dostoevsky, Leontev, Fyodorov and Vladimir Solovyov. Dostoevsky occupies a central position. I consider in the next chapter the revolutionaries, the narodniks and Marxists. From Slavophilism to pan-Slavism The Slavophils had never been revolutionaries, and the more relaxed political environment enabled them to play a larger public role than hitherto. 1 This important Slavophil document appealed for a “return” to the situation which, Aksakov alleged, existed before Peter I, with the government tolerating freedom of opinion.
Catherine II (1762–96) tried to use the developing national consciousness for the benefit of the State. Presenting the government as serving national aspirations, she emphasized native Russian virtues and sponsored the development of Russian culture. An enthusiast for the Enlightenment, her expansion of the Empire into Poland and the Crimea had nothing to do with any messianism. The French Revolution, however, dismayed her and she reacted with internal repression. The reign of Alexander I (1801–25) similarly began with reform but developed into reaction.
He spent twelve days in prison and the Tsar personally rebuked him. In the same month, Ivan Aksakov was briefly arrested for political criticism in his letters. In spite of the latter’s dissociation from pan-Slavism, Nicholas marked his file with the comment that pan-Slavists sought to encourage rebellion against Russia’s allies to the disadvantage of Russia. 52 Even the dynastic wing of the supporters of official narodnost’ suffered from the events of 1848–1849. Uvarov had been more favourably disposed towards pan-Slav feeling than the Emperor had.
Russian Messianism: Third Rome, Holy Revolution, Communism and After (Routledge Advances in European Politics) by Peter Duncan