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Susanna Rabow-Edling examines the first theory of the Russian nation, formulated by the Slavophiles in the second quarter of the nineteenth century, and its relationship to the West. Using cultural nationalism as a tool for understanding Slavophile thinking, she argues that a Russian national identity was not shaped in opposition to Europe in order to separate Russia from the West. Rather, it originated as an attempt to counter the feeling of cultural backwardness among Russian intellectuals by making it possible for Russian culture to assume a leading role in the universal progress of humanity. This reinterpretation of Slavophile ideas about the Russian nation offers a more complex image of the role of Europe and the West in shaping a Russian national identity.
This book covers virtually all the significant Russian thinkers from the age of Catherine the Great Down to the eve of the 1905 Revolution.
Covering two centuries of Russian history, this book shows how a sense of honor has affected Russia's foreign policy decision-making.
An intriguing "intellectual portrait" of a generation of Soviet reformers, this book is also a fascinating case study of how ideas can change the course of history. In most analyses of the Cold War's end the ideological aspects of Gorbachev's "new thinking" are treated largely as incidental to the broader considerations of power—as gloss on what was essentially a retreat forced by crisis and decline. Robert English makes a major contribution by demonstrating that Gorbachev's foreign policy was in fact the result of an intellectual revolution. English analyzes the rise of a liberal policy-academic elite and its impact on the Cold War's end. English worked in the archives of the USSR Foreign Ministry and also gained access to the restricted collections of leading foreign-policy institutes. He also conducted nearly 400 interviews with Soviet intellectuals and policy makers—from Khrushchev- and Brezhnev-era Politburo members to Perestroika-era notables such as Eduard Shevardnadze and Gorbachev himself. English traces the rise of a "Westernizing" worldview from the post-Stalin years, through a group of liberals in the late1960s–70s, to a circle of close advisers who spurred Gorbachev's most radical reforms.
Throughout most of Russian history, two views of who the Russians are have dominated the minds of Russian intellectuals. Westerners assumed that Russia was part of the West, whilst Slavophiles saw Russia as part of a Slavic civilization. At present, it is Eurasianism that has emerged as the paradigm that has made attempts to place Russia in a broad civilizational context and it has recently become the only viable doctrine that is able to provide the very ideological justification for Russia’s existence as a multiethnic state. Eurasians assert that Russia is a civilization in its own right, a unique blend of Slavic and non-Slavic, mostly Turkic, people. While it is one of the important ideological trends in present-day Russia, Eurasianism, with its origins among Russian emigrants in the 1920s, has a long history. Placing Eurasianism in a broad context, this book covers the origins of Eurasianism, dwells on Eurasianism’s major philosophical paradigms, and places Eurasianism in the context of the development of Polish and Turkish thought. The final part deals with the modern modification of Eurasianism. The book is of great relevance to those who are interested in Russian/European and Asian history area studies.
Although primarily known as an eminent historian of Russia, Nicholas Riasanovsky has been a longtime student of European Romanticism. In this book, Riasanovsky offers a refreshing and appealing new interpretation of Romanticism's goals and influence. He searches for the origins of the dazzling vision that made the great early Romantic poets in England and Germany--Wordsworth, Coleridge, Novalis, and Friedrich Schlegel--look at the world in a new way. He stresses that Romanticism was produced only by Western Christian civilization, with its unique view of humankind's relationship to God. The Romantic's frantic and heroic striving after unreachable goals mirrors Christian beliefs in human inability to adequately address God, speak to God, or praise God. Further, Riasanovsky argues that Romantic thought had important political implications, playing a key role in the rise of nationalism in Europe. Offering a historical examination of an area often limited to literary analysis, this book gracefully makes a larger historical statement about the nature and centrality of European Romanticism.
Many Americans and Europeans have for centuries viewed Russia as a despotic country in which people are inclined to accept suffering and oppression. What are the origins of this stereotype of Russia as a society fundamentally apart from nations in the West, and how accurate is it? In the first book devoted to answering these questions, Marshall T. Poe traces the roots of today's perception of Russia and its people to the eyewitness descriptions of sixteenth- and seventeenth-century European travelers. His fascinating account—the most complete review of early modern European writings about Russia ever undertaken—explores how the image of "Russian tyranny" took hold in the popular imagination and eventually became the basis for the notion of "Oriental Despotism" first set forth by Montesquieu. Poe, the preeminent scholar of these valuable primary sources, carefully assesses their reliability. He argues convincingly that although the foreigners exaggerated the degree of Russian "slavery," they accurately described their encounters and correctly concluded that the political culture of Muscovite autocracy was unlike that of European kingship. With his findings, Poe challenges the notion that all Europeans projected their own fantasies onto Russia. Instead, his evidence suggests that many early travelers produced, in essence, reliable ethnographies, not works of exotic "Orientalism."
This is the first of two companion volumes which examine language use and language attitudes in eighteenth- and nineteenth-century Russia, focusing on the transitional period from the Enlightenment to the age of Pushkin.