‘Classical’, ‘True’ Slavophiles and Slavophilism as Depicted, Interpreted and Perceived in Works by Russian Émigrés (In the 1920s)
Abstract
The article is concerned with the consideration, perception and interpretation by first-wave Russian émigrés (in the 1920s) of Slavophilism as well as ‘classical’ and ‘true’ Slavophiles and their heritage. This study is aimed at providing an insight in the historical conditions in which Russian émigrés found themselves, namely the philosophical, historical and political views of those who wrote about Slavophiles as well as the reasons Slavophiles’ heritage attracted their interest. The article uses a method first and foremost requiring that detailed consideration be given to the spiritual and religious perspectives from which Slavophiles were viewed. The relationship between Slavophilism and Eurasianism has been established. Particular attention has been paid to Slavophiles’ works published in Russian and foreign languages in European countries. Also analyzed is the chronology of publications on Slavophiles produced by Russian émigrés, including chronological peaks predominantly associated with anniversary dates. The authors have determined the major areas of activities carried out by Russian émigrés to familiarize the audiences in the host countries with Russian Orthodoxy and Slavophiles as non-clerical Russian Orthodox thinkers, and have revealed the reasons behind the interest in Slavophiles’ heritage. The authors have come to the conclusion that first-wave Russian émigrés in the 1920s continued the traditions of the 19th century and the early 20th century in almost every respect. As before, the spiritual and political views of the writers played a significant role in the study of Slavophilism. At the same time, under the influence of the tragic events of the civil war and the new situation in Europe and across the globe, the connection between works in emigration and pre-revolutionary studies led to the emergence of some new perspectives in emigration that revised the previous understanding of Slavophilism. When these publications are compared with the Soviet historiography of Slavophilism of the 1920s, the latter appears to be of no scientific interest.
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References
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