Alexei Khomiakov (1804-1860), a great Russian thinker, one of the founders of the Slavophile school of thought, nowadays might be seen as one of the precursors of critical thought on the dangers of modern political ideas. The pathologies that Khomiakov attributes to Catholicism and Protestantism - authoritarianism, individualism, and fragmentation - are today the fundamental characteristics of modern states, of the societies in which we live, and to a large extent, of the alternatives that are brought forth in an attempt to counter them. Khomiakov’s works therefore might help us take on the challenge of rescuing Christian thought from modern colonization and offer a true alternative, a space for love and truth, the living experience of the church. This book serves as a step on the path toward recovering the church’s reflection on its own identity as sobornost’, as the community that is the living body of Christ, and can be the next step forward toward recovering the capacity for thought from within the church.

This volume brings together the religious and philosophical writings of the founders of Russian religious philosophy, Aleksei Khomiakov and Ivan Kireevsky. Both began their intellectual careers in the literary world of the 1820s. The texts collected here make the philosophical concepts of Sobornost (community, universality, wholeness, ecumenicity) and integral knowledge, available to western readers. Based on the primacy of the heart, the spiritual wholeness of the human being and the cognitive will, integral knowing moves beyond rationality to union with the object of knowledge in knowing. This book provides an introduction to Russian religious philosophy, and a profound, meditative text for anyone concerned with human and spiritual unity. Also included are two responses to Slavophile ideas by the prominent Russian philosophers Pavel Florensky and Nikolai Berdiaev.

Focusing on life and work after the author's release in 1935 from a Soviet labor camp, his story is told chronologically, and begins with his difficulties finding a job in the Russian provinces. This memoir may be most valuable for what it reveals about Russian society and economy and the indomitable creativity with which ordinary people sustained both their lives.

Nineteenth- and twentieth-century Russian religious intellectuals devoted a great deal of attention to the concept of agape, or Divine Love, arguing that the Christian church is a reflection of the triune, self-sacrificing God and his love for all of creation. On account of their deliberations, these intellectuals played a key role in mediating between the Orthodox Church and modern society. Their quest for dialogue between the 'mystery of the sacred' and the 'ordinary of everyday life' remains relevant for Western societies today. In God as Love Johannes Oravecz presents a comprehensive summation of twenty-five prominent Russian religious thinkers and their thought on the concept of agape, showing in detail how they broke new ground in their various affirmations of the truth that God is love. No other book in any language treats this topic with such breadth and depth.

This volume introduces readers to an age-old question that has perplexed both Russians and Westerners. Is Russia the eastern flank of Europe? Or is it really the heartland of another civilization? In exploring this question, the authors present a sweeping survey of cultural, religious, political, and economic developments in Russia, especially over the nineteenth and twentieth centuries. Based on the inter-disciplinary Russian studies program at Dickinson College, this splendid collection will complement many curricula. The text features highlight boxes and selected illustrations. Each chapter ends with a glossary, study questions, and a reading list.

Recording Russia examines scenes of listening to "the people" across a variety of texts by Russian writers and European travelers to Russia. Gabriella Safran challenges readings of these works that essentialize Russia as a singular place where communication between the classes is consistently fraught, arguing instead that, as in the West, the sense of separation or connection between intellectuals and those they interviewed or observed is as much about technology and performance as politics and emotions. Nineteenth-century writers belonged to a distinctive media generation using new communication technologies—not bells, but mechanically produced paper, cataloguing systems, telegraphy, and stenography. Russian writers and European observers of Russia in this era described themselves and their characters as trying hard to listen to and record the laboring and emerging middle classes. They depicted scenes of listening as contests where one listener bests another; at times the contest is between two sides of the same person. They sometimes described Russia as an ideal testing ground for listening because of its extreme cold and silence. As the mid-century generation witnessed the social changes of the 1860s and 1870s, their listening scenes revealed increasing skepticism about the idea that anyone could accurately identify or record the unadulterated "voice of the people." Bringing together intellectual history and literary analysis and drawing on ideas from linguistic anthropology and sound and media studies, Recording Russia looks at how writers, folklorists, and linguists such as Turgenev, Dostoevsky, and Vladimir Dahl, as well as foreign visitors, thought about the possibilities and meanings of listening to and repeating other people's words.

If Dostoevsky claimed that all Russian writers of his day "came out from Gogol's 'Overcoat,'" then Edith W. Clowes boldly expands his dramatic image to describe the emergence of Russian philosophy out from under the "overcoat" of Russian literature. In Fiction's Overcoat, Clowes responds to the view, commonly held by Western European and North American thinkers, that Russian culture has no philosophical tradition. If that is true, she asks, why do readers everywhere turn to the classics of Russian literature, at least in part because Russian writers so famously engage universal questions, because they are so "philosophical"? Her answer to this question is a lively and comprehensive volume that details the origins, submergence, and re-emergence of a rich and vital Russian philosophical tradition.During the late nineteenth and early twentieth centuries, Russian philosophy emerged in conversation with narrative fiction, radical journalism, and speculative theology, developing a distinct cultural discourse with its own claim to authority and truth. Leading Russian thinkers—Berdiaev, Losev, Rozanov, Shestov, and Solovyov—made philosophy the primary forum in which Russians debated metaphysical, aesthetic, and ethical questions as well as issues of individual and national identity. That debate was tragically truncated by the events of 1917 and the rise of the Soviet empire. Today, after seventy years of enforced silence, this particularly Russian philosophical culture has resurfaced. Fiction's Overcoat serves as a welcome guide to its complexities and nuances.Historians and cultural critics will find in Clowes's book the story of the increasing refinement and diversification of Russian cultural discourse, philosophers will find an alternative to the Western philosophical tradition, and students of literature will enjoy the opportunity to rethink the great Russian novelists—particularly Dostoevsky, Pasternak, and Platonov—as important voices in the process of shaping and sustaining a new philosophy and ensuring its survival into our own age.

Explores sacred community, and how it functioned (or sometimes did not) in Russian Orthodoxy before the fateful historic events of the 1917 Russian Revolution.