This book discusses Marx’s relations with Russia, which have always been ambivalent. In his youth, and indeed a good way into the 1860s, Marx might even be called a “Russophobe.” Around 1870, however, his views on Russia undergo a change; he becomes acquainted with a new kind of Russian radical and revolutionary movement and begins to study Russian. It becomes clear that Marx begins to feel that Russia is some kind of a “touchstone” for his theories. Offering a new and original interpretation of Marx’s theoretical development, Marx’s Russian Moment analyzes the following themes: Marx’s concept of ideology (as developed in the German Ideology) and its fortunes in Russia; Marx’s encounter with Bakunin and Russian nihilism; Marx’s and Engels’s studies of primitive societies; Engels’s views of the developmental perspectives of small Slavic nations; and Marx’s views on Finland, the Russian Grand Duchy. Considering these topics as “case studies,” Oittinen argues that Marx’s encounter with Russia substantially influenced Marx’s (and Engels’s) views not just on current political and economic matters but also on a philosophical and methodological level.

This book focuses on the extent to which Soviet scholars and cultural theoreticians were able to act autonomously during the Stalin era. The authors question how we should consider certain intellectual achievements which took place despite the pressure of Stalinism, and how best to recognise and describe such achievements. The chapters in this book offer suggestions for new interpretations on Soviet philosophy of science and humanities, linguistics, philosophy, musicology, literature and mathematics from the point of view of general cultural theory. In this way, they challenge the received image of the Stalin-era humanities which reduces them into mere propaganda. Intended for scholars of Russian and Soviet studies, this book will dispel many received views about the character of Stalinism and Soviet culture.

For the first time, this book presents to Western readers a current in the late Soviet philosophy of the 1960s and 1970s known as the 'activity approach'. It had to some degree a counterpart in so-called cultural-historical psychology, but whilst the work of Vygotsky and Leontyev was received in the West decades ago, its sibling in philosophy has remained virtually unnoticed. Started by Evald Ilyenkov in the early '60s, the activity approach soon became an intellectual mode, leading to several different interpretations of human activity and challenging Marx and Lenin.

Levant and Oittinen provide a window into the subterranean tradition of 'creative' Soviet Marxism, which developed on the margins of the Soviet academe and remains largely outside Western contemporary theory. With his 'activity approach', E.V. Ilyenkov, Soviet Marxism's principal figure in the post-Stalin period, makes a substantial contribution toward an anti-reductionist Marxist theory of the subject, which will be of interest to contemporary theorists who seek to avoid economic and cultural reductionism as well as the malaise of postmodern relativism.