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 instances, it used to be lay intellectuals, disillusioned with simplistic positivism and materialism, who tailored Russian orthodoxy to trendy existence. Their principles reverberated, not just in faith and philosophy, yet in artwork, literature, portray, theater and movie. Banned through the Soviet executive in 1922, the writings of the non secular renaissance have been rediscovered within the Brezhnev period via a brand new new release of Soviet intellectuals upset with Marxism. Circulating from hand at hand in unlawful typewritten versions (samizdat), they exerted an evergrowing effect on Soviet society, from the very best all the way down to traditional humans. less than the recent coverage of glasnost, the govt. itself is at present reprinting their works. the choices integrated during this quantity replicate the profundity and breadth in their idea and are provided in English for the 1st time. the popularity of the common desire and importance of religious values and beliefs united this differently heterogeneous team and bears witness to the range in their method of the elemental problems with the human situation. The centrality of those lay intellectuals' matters transcends the specifics of the old state of affairs in early twentieth century Russia and makes their writings suitable 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 precise projects of Philosophy; SERGEI DIAGHILEV, advanced Questions; VASILLY V. ROZANOV, On Sweetest Jesus and the sour culmination of the realm; NIKOLAI BERDIAEV, Socialism as faith; SERGEI BULGAKOV, An pressing activity; VIACHISLAV IVANOV, predicament of Individualism, GEORGII CHULKOV, On Mystical Anarchism; DMITRI S. MEREZHKOVSKY, Revolution and faith, The Jewish query As a Russian query; GEORGII FLOROVSKY, on the planet of Quests and Wanderings; PAVEL NOVGORODTSEV, The Essence of the Russian Orthodox awareness; PETR STRUVE, The Intelligentsia and the nationwide Face; ANDREI BELY, Revolution and tradition; ALEKSANDR BLOK, Catiline; EVGENY TRUBETSKOI, The Bolshevist Utopia and the spiritual circulate.
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Extra info for A Revolution of the Spirit: Crisis of Value in Russia, 1890-1924
His pleas for understanding the West and his contacts with the papacy brought charges of anti-Russian activity, and made him personally aware of the importance of freedom and liberalism. By divorcing religion from conservatism, he made religion and metaphysics intellectually respectable for the Russian intelligentsia. The ideal of total integration for which Solovyov worked was based on the moral regeneration of mankind. He argued that modern malaise, loneliness, aggression, even poverty could be overcome only when the implications of the Incarnationof God becoming manwere fully realized.
Actually this was not the case. The intelligentsia engaged in philosophical polemics, and the artists and scholars attempted to devise practical solutions to the crises Russian society faced. In this volume we have chosen articles, by philosophers, writers, jurists, and theologians, that assess the political and cultural crisis in Russia and argue that reorientation of thought along spiritual and religious lines is the precondition of effective action. Their common concerns and profound analyses offer a slice of the cultural history of late nineteenth- and early twentieth-century Russia.
The self-realization of each person, freely expressed, resulted in the actualization of the whole, which would inevitably become perfect for it was such in essence. The first drafts of Solovyov's plan envisaged Russia, its government, and its Church as three manifestations of God's grand design. This was by no means tantamount to the acceptance of the status quo in Russia; on the contrary, it meant change in conformity with his ideals. Solovyov considered the tsar primarily a Christian monarch who was the first hope for establishing God's grand design.
A Revolution of the Spirit: Crisis of Value in Russia, 1890-1924 by Bernice Glatzer-Rosenthal, Martha Bohachevsky-Chomiak