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Although criticized at one time for its highly tendentious spirit, Dostoevsky's Demons (1871-1872) has proven to be a novel of great polemical vitality. Originally inspired by a minor conspiratorial episode of the late 1860s, well after Dostoevsky's death (1881) the work continued to earn both acclaim and contempt for its scathing caricature of revolutionists driven by destructive, anarchic aims. The text of Demons assumed new meaning in Russian literary culture following the Bolshevik triumph of 1917, when the reestablishment and expansion of centralized state power inevitably revived interest in the radical populist tendencies of Russia's past, in particular the anarchist thought of Dostoevsky's legendary contemporary, Mikhail Bakunin (1814-1876). Confronting Dostoevsky's 'Demons' is the first book to explore the life of Dostoevsky's novel in light of disputes and controversies over Bakunin's troubling legacy in Russia. Contrary to the traditional view, which assumes the obsolescence of Demons throughout much of the Communist period (1917-1991), this book demonstrates that the potential resurgence of Bakuninist thought actually encouraged reassessments of Dostoevsky's novel. By exploring the different ideas and critical strategies that motivated opposing interpretations of the novel in post-revolutionary Russia, Confronting Dostoevsky's 'Demons' reveals how the potential resurrection of Bakunin's anti-authoritarian ethos fostered the return of a politically reactionary novel to the canon of Russian classics.
In the Russian winter of 1878 a shy, aristocratic young woman named Vera Zasulich walked into the office of the governor of St. Petersburg, pulled a revolver from underneath her shawl, and shot General Fedor Trepov point blank. "Revenge!," she cried, for the governor's brutal treatment of a political prisoner. Her trial for murder later that year became Russia's "trial of the century," closely followed by people all across Europe and America. On the day of the trial, huge crowds packed the courtroom. The cream of Russian society, attired in the finery of the day, arrived to witness the theatrical testimony and deliberations in the case of the young angel of vengeance. After the trial, Vera became a celebrated martyr for all social classes in Russia and became the public face of a burgeoning revolutionary fervor. Dostoyevsky (who attended the trial), Turgenev, Engels, and even Oscar Wilde all wrote about her extraordinary case. Her astonishing acquittal was celebrated across Europe, crowds filled the streets and the decision marked the changing face of Russia. After fleeing to Switzerland, Vera Zasulich became Russia's most famous "terroristka," inspiring a whole generation of Russian and European revolutionaries to embrace violence and martyrdom. Her influence led to a series of acts that collectively became part of "the age of assassinations." In the now-forgotten story of Russia's most notorious terrorist, Ana Siljak captures Vera's extraordinary life story--from privileged child of nobility to revolutionary conspirator, from assassin to martyr to socialist icon and saint-- while colorfully evoking the drama of one of the world's most closely watched trials and a Russia where political celebrities held sway.
The First Socialist Schism chronicles the conflicts in the International Working Men’s Association (the First International, 1864–1877), which represents an important milestone in the history of political ideas and socialist theory. In defending their autonomy, federations in the International became aware of what separated them from the social democratic movement that relied on the establishment of national labor parties and the conquest of political power. This can be seen as a decisive moment in the history of political ideas: the split between centralist party politics and the federalist grassroots movement. The separate movements in the International—which would later develop into social democracy, communism, and anarchism—found their greatest advocates in Mikhail Bakunin and Karl Marx. However, the significance of this alleged clash of titans is largely a modern invention. It was not the rivalry between two arch-enemies or a personal vendetta based on mutual resentment that made the conflict between Bakunin and Marx so important but rather that it heralded the first socialist schism between parliamentary party politics aiming to conquer political power and social-revolutionary concepts. Instead of focusing exclusively on what Marx and Bakunin said, many other contributions to this debate are examined, making this the first reconstruction of a dispute that gripped the entire organization. This book also provides the first detailed account of the International’s Congress of The Hague (September, 1872); including the background, the sequence of events, and international reaction. The book sets new standards when it comes to source material, taking into account documents from numerous archives and libraries that have previously gone unnoticed or were completely unknown.
The years following the attacks of September 11, 2001 have seen the publication of a wide range of scientific analyses of terrorism. Literary studies seem to lag curiously behind this general shift of academic interest. The present volume sets out to fill this gap. It does so in the conviction that the study of literature has much to offer to the transdisciplinary investigation of terror, not only with respect to the present post-9/11 situation but also with respect to earlier historical contexts. Literary texts are media of cultural self-reflection, and as such they have always played a crucial role in the discursive response to terror, both contributing to and resisting dominant conceptions of the causes, motivations, dynamics, and aftermath of terrorist violence. By bringing together experts from various fields and by combining case studies of works from diverse periods and national literatures, the volume Literature and Terrorism chooses a diachronic and comparative perspective. It is interested in the specific cultural work performed by narrative and dramatic literature in the face of terrorism, focusing on literature's ambivalent relationship to other, competing modes of discourse.
This study concentrates on The Devils, but also places this novel in the total context of Dostoevsky’s work. Also considered is the life and work of T.N. Granovsky, who is satirised along with Turgenev in the novel, and thus offers a useful basis on which to delineate the contours of Dostoevsky’s thought. First published in 1991, the book begins from the belief that his "genius embodies much of what is typical of Russian life: his boundless vitality, his extremism, his lack of empiricism and economy. To understand Dostoevsky is therefore somehow to understand Russia." The author concludes that Dostoevsky badly misunderstood Western liberalism, but grappled very well with the psychology of the radical terrorist. This is explained with reference to his intellectual revolution, which is seen as consisting of six stages from his early works of the 1840s.
Since the 1970s I have pursued three separate but overlapping and sometimes simultaneous careers: (1) philosopher / writer / teacher / historian of the long nineteenth century, 1789-1914; (2) editor / translator / photographer / publisher / biographer / encyclopedist; (3) cataloging librarian / rare books and special collections librarian / historian of medicine. Somehow these three vocations have garnered me some acclaim, even an entry in Who's Who in America. Each of them has resulted in some published or presented works. Because these works have been scattered in a wide variety of venues, some of which have gone out of print or have otherwise become generally unavailable - and of course with the oral presentations being gone as soon as they are given - I have thought it wise to select, epitomize, and bring them together in one place - here. Thus, what follows in these volumes is what I consider to be the most important of my shorter works. All translations are my own unless otherwise indicated.
While Dostoevsky’s relation to religion is well-trod ground, there exists no comprehensive study of Dostoevsky and Catholicism. Elizabeth Blake’s ambitious and learned Dostoevsky and the Catholic Underground fills this glaring omission in the scholarship. Previous commentators have traced a wide-ranging hostility in Dostoevsky’s understanding of Catholicism to his Slavophilism. Blake depicts a far more nuanced picture. Her close reading demonstrates that he is repelled and fascinated by Catholicism in all its medieval, Reformation, and modern manifestations. Dostoevsky saw in Catholicism not just an inspirational source for the Grand Inquisitor but a political force, an ideological wellspring, a unique mode of intellectual inquiry, and a source of cultural production. Blake’s insightful textual analysis is accompanied by an equally penetrating analysis of nineteenth-century European revolutionary history, from Paris to Siberia, that undoubtedly influenced the evolution of Dostoevsky’s thought.