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This book explores the major paradoxes of Russian literature as a
manifestation of both tragic and ironic contradictions of human
nature and national character. Russian literature, from Pushkin and
Gogol to Chekhov, Nabokov and to postmodernist writers, is studied
as a holistic text that plays on the reversal of such opposites as
being and nothingness, reality and simulation, and rationality and
absurdity. The glorification of Mother Russia exposes her character
as a witch; a little man is transformed into a Christ figure;
consistent rationality betrays its inherent madness, and extreme
verbosity produces the effect of silence. The greatest Russian
writers were masters of spiritual selfaEURO"denial and artistic
selfaEURO"destruction, which explains many paradoxes and
unpredictable twists of Russian history up to our time.
This book explores the major paradoxes of Russian literature as a
manifestation of both tragic and ironic contradictions of human
nature and national character. Russian literature, from Pushkin and
Gogol to Chekhov, Nabokov and to postmodernist writers, is studied
as a holistic text that plays on the reversal of such opposites as
being and nothingness, reality and simulation, and rationality and
absurdity. The glorification of Mother Russia exposes her character
as a witch; a little man is transformed into a Christ figure;
consistent rationality betrays its inherent madness, and extreme
verbosity produces the effect of silence. The greatest Russian
writers were masters of spiritual self-denial and artistic
self-destruction, which explains many paradoxes and unpredictable
twists of Russian history up to our time.
This groundbreaking work by one of the worldâs foremost
theoreticians of Russian literature, culture, and thought gives for
the first time an extensive and detailed examination of the
development of Russian thought during the late Soviet period.
Countering the traditional view of an intellectual wilderness under
the Soviet regime, Mikhail Epstein offers a systematic account of
Russian thought in the second half of the 20th century. In doing
so, he provides new insights into previously ignored areas such as
Russian liberalism, personalism, structuralism, neoârationalism,
and culturology. Epstein shows how Russian philosophy and culture
has long been trapped in an intellectual prison of its own making
as it sought to create its own utopia. However, he demonstrates
that it is time to reappraise Russian philosophical thought and
cultural theory, now freed from the bonds of totalitarianism. We
are left with not only a new and exciting interpretation of Russian
thought, but also an opportunity to rethink our own intellectual
heritage.
This groundbreaking work by one of the world's foremost
theoreticians of Russian literature, culture, and thought gives for
the first time an extensive and detailed examination of the
development of Russian thought during the late Soviet period.
Countering the traditional view of an intellectual wilderness under
the Soviet regime, Mikhail Epstein offers a systematic account of
Russian thought in the second half of the 20th century. In doing
so, he provides new insights into previously ignored areas such as
Russian liberalism, personalism, structuralism, neo-rationalism,
and culturology. Epstein shows how Russian philosophy and culture
has long been trapped in an intellectual prison of its own making
as it sought to create its own utopia. However, he demonstrates
that it is time to reappraise Russian philosophical thought and
cultural theory, now freed from the bonds of totalitarianism. We
are left with not only a new and exciting interpretation of Russian
thought, but also an opportunity to rethink our own intellectual
heritage.
This groundbreaking work by one of the world's foremost
theoreticians of culture and scholars of Russian philosophy gives
for the first time a systematic examination of the development of
Russian philosophy during the late Soviet period. Countering the
traditional view of an intellectual wilderness under the Soviet
regime, Mikhail Epstein provides a comprehensive account of Russian
thought of the second half of the 20th century that is highly
sophisticated without losing clarity. It provides new insights into
previously mostly ignored areas such as late-Soviet Russian
nationalism and Eurasianism, religious thought, cosmism and
esoterism, and postmodernism and conceptualism. Epstein shows how
Russian philosophy has long been trapped in an intellectual prison
of its own making as it sought to create its own utopia. However,
he demonstrates that it is time to reappraise Russian thought, now
freed from the bonds of Soviet totalitarianism and ideocracy but
nevertheless dangerously engaged into new nationalist aspirations
and metaphysical radicalism. We are left with not only a new and
exciting interpretation of recent Russian intellectual history, but
also the opportunity to rethink our own philosophical heritage.
This groundbreaking work by one of the world's foremost
theoreticians of culture and scholars of Russian philosophy gives
for the first time a systematic examination of the development of
Russian philosophy during the late Soviet period. Countering the
traditional view of an intellectual wilderness under the Soviet
regime, Mikhail Epstein provides a comprehensive account of Russian
thought of the second half of the 20th century that is highly
sophisticated without losing clarity. It provides new insights into
previously mostly ignored areas such as late-Soviet Russian
nationalism and Eurasianism, religious thought, cosmism and
esoterism, and postmodernism and conceptualism. Epstein shows how
Russian philosophy has long been trapped in an intellectual prison
of its own making as it sought to create its own utopia. However,
he demonstrates that it is time to reappraise Russian thought, now
freed from the bonds of Soviet totalitarianism and ideocracy but
nevertheless dangerously engaged into new nationalist aspirations
and metaphysical radicalism. We are left with not only a new and
exciting interpretation of recent Russian intellectual history, but
also the opportunity to rethink our own philosophical heritage.
In his famous classification of the sciences, Francis Bacon not
only catalogued those branches of knowledge that already existed in
his time, but also anticipated the new disciplines he believed
would emerge in the future: the "desirable sciences." Mikhail
Epstein echoes, in part, Bacon's vision and outlines the
"desirable" disciplines and methodologies that may emerge in the
humanities in response to the new realities of the twenty-first
century. Are the humanities a purely scholarly field, or should
they have some active, constructive supplement? We know that
technology serves as the practical extension of the natural
sciences, and politics as the extension of the social sciences.
Both technology and politics are designed to transform what their
respective disciplines study objectively.
The Transformative Humanities: A Manifesto addresses the question:
Is there any activity in the humanities that would correspond to
the transformative status of technology and politics? It argues
that we need a practical branch of the humanities which functions
similarly to technology and politics, but is specific to the
cultural domain.
Despite its key role in the intellectual shaping of state
socialism, Communist ideas are often dismissed as mere propaganda
or as a rhetorical exercise aimed at advancing socialist
intellectuals on their way to power. By drawing attention to
unknown and unexplored areas, trends and ways of thinking under
socialism, the volume examines Eastern Europe and Russian histories
of intellectual movements inspired - negatively as well as
positively - by Communist arguments and dogmas. Through an
interdisciplinary dialogue, the collection demonstrates how various
bodies of theoretical knowledge (philosophical, social, political,
aesthetic, even theological) were used not only to justify dominant
political views, but also to frame oppositional and nonofficial
discourses and practices. The examination of the underlying
structures of Communism as an intellectual project provides
convincing evidence for questioning a dominant approach that
routinely frames the post-Communist intellectual development as a
"revival" or, at least, as a "return" of the repressed intellectual
traditions. As the book shows, the logic of a radical break,
suggested by this approach, is in contradiction with historical
evidence: a significant number of philosophical, theoretical and
ideological debates in post-Communist world are in fact the logical
continuation of intellectual conversations and confrontations
initiated long before 1989.
ta kn a - cobmectn tpy cate Cep e p enena o o a oco a M xa a te na.
to ne pocto bo na a o ecka abto o pa , no n k o e camo o ta
nctbenno o, y e o, ctpactno o, my te no o, o ct no o, kp cno o,
meta ecko o bo pacta - noct .
In his famous classification of the sciences, Francis Bacon not
only catalogued those branches of knowledge that already existed in
his time, but also anticipated the new disciplines he believed
would emerge in the future: the "desirable sciences." Mikhail
Epstein echoes, in part, Bacon's vision and outlines the
"desirable" disciplines and methodologies that may emerge in the
humanities in response to the new realities of the twenty-first
century. Are the humanities a purely scholarly field, or should
they have some active, constructive supplement? We know that
technology serves as the practical extension of the natural
sciences, and politics as the extension of the social sciences.
Both technology and politics are designed to transform what their
respective disciplines study objectively. The Transformative
Humanities: A Manifesto addresses the question: Is there any
activity in the humanities that would correspond to the
transformative status of technology and politics? It argues that we
need a practical branch of the humanities which functions similarly
to technology and politics, but is specific to the cultural domain.
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