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Y . 2 I -I69II+-S y . 2 I -I69II+-S FfcSg? a ef’ rn pqijtiCAL '2 O ' Moscow Slavophilism 1840— 1865: a Study in Social Change and Intellectual Development Michael John Hughes 1991 Thesis presented Tor the PKD. examination at the University of London (London School of Economics). UMI Number: U048307 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Disscrrlation Publishing UMI U048307 Published by ProQuest LLC 2014. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Thesis Abstract Title of thesis: Moscow Slavophilism 1840-1865: a Study in Social Change and Intellectual Development The thesis Is concerned with the social and political thought of the Moscow Slavophiles, a small group of writers and thinkers active in Russia during the middle decades of the 19th century. The existing literature has made little attempt to relate the Slavophiles' Ideas to social and economic changes taking place In Russia, Instead preferring to take a biographical or textual approach. Where attention has been given to the Importance of wider social and economic factors, the treatment has usually been brief and discursive. This thesis tries to overcome the problem by devoting more attention to social and economic Issues than has been customary In previous considerations of Slavophilism. Chapters 2 and 3 develop a detailed social biography of members of the Slavophile circle, casting doubt on the conventional view that they were representatives of the 'middle' provincial gentry, frightened by the prospect of economic change. In reality, they understood that economic change could offer benefits as well as costs. Several members of the circle reorganised farming practices on their landed estates to take advantage of the commercial opportunities given by technical and economic changes In agriculture. Chapters 4-7 examine the development of Slavophile social ancd political thought, arguing that it evolved In response to changes In the social, economic and political envlrornent. Before 1855, at a timee when the Thesis Abstract 3. repressive Government of Nicholas 1 was unwilling to countenance publicly the prospect of reform, Slavophile political ideas were expressed via the medium of bizarre historical and sociological theories. However, after Nicholas' death, when the new Government began to actively consider the possibility of emancipating the serfs, Slavophile ideas began to be expressed in a more mundane form. At the same time, the contradictions between the populist elements in their thought and their interests as members of the wealthy gentry became more apparent. This contradiction became even clearer after 1861, and eventually helped fragment the earlier unity of the circle. Chapter 7 examines a somewhat different theme; namely, the relationship between early Slavophilism and Panslavism. By examining Slavophile Journals of the 1850's, the thesis casts doubt on the idea that there is a clear theoretical and historical distinction between Slavophilism and Panslavism. Panslavism appealed to those grouped around Slavophile journals because it seemed to offer Russia an opportunity to find new allies in the international system at a time when its fortunes were at a low ebb. Contents Chapter 1; Introduction. 5. Chapter 2: Independent Gentlemen, 35. Chapter 3: The Foundations of Independence: the Rise of the Pomeshchik. 88. Chapter 4: Slavophile Thought During the Reign of Nicholas 1. 162. Chapter 5: The Development of Slavophile Reformism. 236. Chapter 6: The Fate of Reformism: Slavophilism after the Emancipation. 300. Chapter 7: The Slavophiles and International Relations. 338. Chapter 8: Conclusion. 374. Bibliography 386. * But now, 0 Lord, all this is done, and time has healed the wound* (St. Augustine) Chapter 1 5. Introduction The 'Slavophile Idea' has been an enduring feature of Russian culture from the early 19th century through to the present day. Whilst the forms of its expression have changed radically with the passage of time, a central core has always remained intact: namely, a belief in the existence of a distinctive 'Russian soul' irusskaia dusha) which distinguishes the country and its inhabitants from all other members of the human race. In its most extreme guise, the doctrine has become the basis for the national chauvinism visible in generations of writers ranging from Ivan Aksakov to Valentin Rasputin. However, in its more liberal variant, derived, perhaps, from the ideas of the German historian Johann von Herder, the doctrine has inspired a more generous-spirited view of foreign cultures, in which every nation has the potential to make a positive contribution to the development of human civilisation. The greatest problem faced by the student is the need to distinguish between the different phases and aspects of the 'Slavophile idea*. A number of historians have argued that changes in the doctrine can best be understood by means of a chronological examination. Alexander Yanov, for example, believes that a liberal conception of russkaia dusha always tends to give way to a more nationalistic form, a pattern he believes can be discerned in both the 19th and 20th-centuries. ' By contrast, the Soviet historian K. N. Lornunov has claimed that this type of analysis is misleading, arguing that changes in the Slavophile idea have not simply been the product of some form of ill-defined intellectual decay, whereby the liberal elements are continually squeezed out by the chauvinistic.^ Instead, he correctly points out that every generation of thinkers works Introduction 6. within a distinctive social, economic and intellectual framework, each writer interpreting the basic concept of russkaia dusha to meet the demands of his own age. Consequently, a serious examination of the subject cannot confine itself to a study of ideas but must also examine the historical context in which they were expressed and developed. The central focus of this thesis will be on the development of so- called 'classical Slavophilism' - the intellectual movement which had its origins in the Moscow salons of the 1830's and 1840's. It will also examine the way in which Slavophile ideas developed in the fifteen years or so following the end of the 'Remarkable Decade' of the 1840's, during which time Russian literature and culture witnessed the emergence of some of its finest talents. This time scale, which takes us through until approximately 1865, is somewhat unusual; most historians have concentrated on the development of Slavophilism under Nicholas 1, or, at best, continued their study up to the emancipation of the serfs in 1861. The decision to continue the examination beyond this point has not been taken casually; one of the central arguments of this thesis is that Slavophilism was above all a dynamic doctrine, the development and evolution of which responded to changes in the wider social and political enviroment. The challenges of emancipation and the years which followed it brought about marked changes in the ideas of the Slavophiles - a feature of their thinking which has been neglected by intellectual historians. As a result, there has been a tendency to consider early Slavophilism as a static corpus of ideas, susceptible to a straightforward process of description and analysis. The truth, however, is more complex and demands a new approach which seeks to understand Slavophilism as a social as well as an intellectual phenomonen. The names of the thinkers studied in this thesis are well known to all Introduction ?" students of Russian history. Alexei Khomiakov (1804-1860) has often been regarded as the founder of Slavophilism. Both contemporaries and historians have gone to great lengths to show that he was a 'born' Slavophile, whose convictions never wavered between youth and old age, The same was true of Peter Kireevsky (1808-1856), whose name is best remembered as a collector of folk-tales and songs. By contrast, his brother Ivan Kireevsky (1806-1856), often regarded as the philosopher of the circle, only became a Slavophile after a long process of personal and intellectual anguish, resulting in a dramatic sea-change in his views during the 1830*s. The intellectual evolution of the two most prominent younger members of the circle - Konstantin Aksakov (1816-1860) and lury Saroarin (1818-1877) - also followed a tortuous process. However, by the mid-1840's they identified almost completely with the Slavophile views of their elders. Three other names must also be mentioned here, since they will occur frequently throughout this thesis. Alexander Koshelev (1806-1883) only began to take an active part in the Slavophile circle in the late 1840*s, although he had been a close friend of the Kireevsky brothers since the early 1820* s. He played a vital role in the development of Slavophilism during the years following the death of Nicholas 1 and helped determine the circle's attitudes towards emancipation. The same was true of Prince Vladimir Cherkassky (1824-1878) who co-operated closely with the Slavophiles during the era of reform whilst rejecting many of their social and religbus ideals. Ivan Aksakov (1823-86), the brother of Konstantin, is a particularly difficult figure to assess. During the 1840*s he was critical of many Slavophile ideas, and refused to accept the label as a description of his own views. However, in the course of the 1850*s and 1860*s he began to cooperate actively with the other members of the circle Introduction 8, and played an important role in acquainting the public with their views.
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