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The article analyses the ways in which the Russian philosopher Nikolai Berdiaev understood Russian space and geography, beginning with the texts that he wrote during the First World War and ending with his book The Russian Idea (1946). It was characteristic of Berdiaev to extensively recycle passages from his own texts, not least those that put forth the claim that there was a correspondence between Russia's vast and wide-open spaces and the "Russian soul." However, the article argues that Berdiaev's seemingly similar phrases had different meanings in different contexts. In the 1910s, his perspective was predominantly critical, if speculative, positing that the acquisition of large territories had prevented the Russian "self-organization" in thought and culture. After the 1917 revolutions and his own emigration in 1922, by contrast, Berdiaev gradually became more essentialist in his approach to Russian space, seeing the vast territories as perfectly matching the strivings and quests of the Russian people. The article contextualises Berdiaev's understanding of space both in relation to nineteenth-century traditions of interpreting Russian geography and to the political upheavals that took place during his lifetime.

The article analyses the ways in which the Russian philosopher Nikolai Berdiaev understood Russian space and geography, beginning with the texts that he wrote during the First World War and ending with his book The Russian Idea (1946). It was characteristic of Berdiaev to extensively recycle passages from his own texts, not least those that put forth the claim that there was a correspondence between Russia's vast and wide-open spaces and the "Russian soul." However, the article argues that Berdiaev's seemingly similar phrases had different meanings in different contexts. In the 1910s, his perspective was predominantly critical, if speculative, positing that the acquisition of large territories had prevented the Russian "self-organization" in thought and culture. After the 1917 revolutions and his own emigration in 1922, by contrast, Berdiaev gradually became more essentialist in his approach to Russian space, seeing the vast territories as perfectly matching the strivings and quests of the Russian people. The article contextualises Berdiaev's understanding of space both in relation to nineteenth-century traditions of interpreting Russian geography and to the political upheavals that took place during his lifetime.

Cet article propose une analyse comparative de deux théories du bolchevisme élaborées par Marcel Mauss et Nikolaï Berdiaev. Les deux auteurs ont fondé les mêmes dichotomies théoriques qui sont devenus paradigmatiques, à savoir objet/sujet ; nécessaire/accidentel ; national/non- ou inter-, ou anti-national ; traditionnel/non traditionnel ; volontaire/non volontaire. Mais tandis que Berdiaev insistait sur le premier terme de chaque opposition théorique, chez Mauss prédominaient les jugements mettant l'accent sur le second terme.

Pt. 1. Contexts -- Russia abroad -- Writing Russian history -- Pt. 2. Readings -- Georgii Fedotov and The saints of ancient Russia -- Georgii Florovskii and The ways of Russian theology -- Nikolai Berdiaev and The Russian idea -- Vasilii Zenkovskii and The history of Russian philosophy

Cover -- Half Title -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- About the Editor and the Contributors -- Preface -- George L. Kline: An Appreciation -- I. Overview -- 1. The Return of Russian Philosophy -- II. The Nineteenth Century Revisited -- 2. Interpretations and Uses of Slavophilism in Recent Russian Thought -- 3. Toward the New Millennium: Ideas of Resurrection in Fedorov and Solov' ev -- III. The Silver Age in Postcommunist Perspective -- 4. Russian Philosophers of the Silver Age as Critics of Marxism -- 5. The Philosophy of Freedom of Nikolai Berdiaev

Preliminary Material /K. J. Mjør -- Introduction /K. J. Mjør -- Chapter One. Russia Abroad /K. J. Mjør -- Chapter Two. Writing Russian History /K. J. Mjør -- Chapter Three. Georgii Fedotov And The Saints Of Ancient Russia /K. J. Mjør -- Chapter Four. Georgii Florovskii And The Ways Of Russian Theology /K. J. Mjør -- Chapter Five. Nikolai Berdiaev And The Russian Idea /K. J. Mjør -- Chapter Six. Vasilii Zenkovskii And The History Of Russian Philosophy /K. J. Mjør -- Concluding Remarks /K. J. Mjør -- Bibliography /K. J. Mjør -- Index /K. J. Mjør.

Since the collapse of the Soviet Union, fantasy novels have boomed in Russia. They depict a medieval world that stands out in positive contrast with the present, which is seen as dismal and unstable. Now, in two works reminiscent of Nikolai Berdiaev, Evgenii Vodolazkin and Vladimir Sorokin, two renowned authors in the field of serious narrative prose, abscond with the reader into a dazzling world located in a fictional Middle Ages. The fictional world of the past serves as the mirror for a literary analysis of the political-ideological conflicts of the present. Adapted from the source document.

A boundary is not that at which something stops, but…that from which something begins its presencing.—Martin Heidegger,Poetry, Language, ThoughtPersonhood is a living contradiction—between private and social, form and content, finite and infinite, freedom and fate. Personhood would be lost if the boundaries and the forms that contain it were to disappear, if it were to dissolve into cosmic infinity. But personhood would not be the image and likeness of God if it did not accommodate within itself infinite content.—Nikolai Berdiaev,Filosofiia svobodnogo dukhaThe aesthetic…is the first stirrings …of the body's long, inarticulate rebellion against the tyranny of the theoretical.—Terry Eagleton,The Ideology of the Aesthetic

By tracing a pattern through Fedor Dostoevskii's early stories–especially The Double, "The Landlady," andNetochka Nezvanova–in which characters are bound to each other as interacting aspects of a larger personality, Yuri Corrigan explores the problem of individual identity. Entering into debate with classical studies of the self in Dostoevskii from Mikhail Bakhtin to Nikolai Berdiaev, Corrigan explores how the active suppression of memory and interiority in Dostoevskii's early characters gives rise to the mechanism of intersecting selves, in which the inner architecture of one personality is extended throughout numerous consciousnesses. Through an analysis of these relationships, Corrigan examines how Dostoevskii synthesizes two traditions of doubling in his early writing–the "cognitive" dualism of self-consciousness and the "psychic" dualism of the unconscious–to form a tripartite model of personality that will be important for his later novels.

Nineteenth-century Russian writers often displayed an existential quality that is significant not only because it was apparently indigenous but because it was one of the first features of Russian thought to influence the West. There is no accepted label for this trait—Geoffrey Clive uses the term "intuitive existentialism," while Marc Raeff speaks simply of a "more or less existentialist" philosophic temperament —but, by any name, its influence on the development of existential thought in the West is undeniable. Nietzsche, Sartre, and Camus each acknowledged the importance of Dostoevskii in relation to their own thought, while many religious existentialists, and even the atheistic Heidegger, have found their concerns partly anticipated in a work such as Tolstoi's Death of Ivan Ilich. Similarly, if less frequently, Vladimir Solov'ev, Konstantin Leont'ev, Lev Shestov, V. V. Rozanov, and especially Nikolai Berdiaev have attracted the attention of specialists on existentialism.

La «nouvelle» Russie à la recherche de ses «anciens» émigrés.
Jutta Scherrer. [137-145].
A travers l'exemple de la redécouverte du philosophe russe Nikolaï Berdiaev par un public étonnamment large et divers, cet article essaie de caractériser l'atmosphère de réévaluation et de revalorisation du «passé russe» (celui d'avant la Révolution de 1917) actuellement en cours en ex-Union soviétique. Au début de la perestroïka, la glasnost rendait à la société russe la connaissance légitime d'une culture longtemps évacuée de la conscience collective historique : celle de l'émigration et avant tout celle de la «première vague». Aujourd'hui, dans l'ex-URSS, les débats idéologiques et politiques nient non seulement la légitimité politique de la période soviétique mais aussi le fait qu'il ait existé une culture soviétique propre. Eltsine, soutenu par des représentants de la hiérarchie de l'Eglise orthodoxe, a réhabilité récemment tous les émigrés (sans distinction aucune), nommés désormais «compatriotes- afin de tirer un trait définitif sur le débat des dissidents-émigrés de l'époque brejnevienne quant aux «deux cultures» : l'une vraie et authentique, celle de la Russie, l'autre, fausse et mensongère, celle de l'Union soviétique.