Suchergebnisse

Intro -- Slavophile Thought and the Politics of Cultural Nationalism -- Contents -- Acknowledgments -- Introduction -- 1. A Dual Crisis of Identity -- 2. The Problem of Imitation -- 3. Conceptions of the Nation -- 4. The Russian Enlightenment and the Westernizers -- 5. The Slavophile Notion of a Russian Enlightenment -- 6. Cultural Nationalism as a Project for Social Change -- 7. The Slavophile Project for Social Change -- Conclusion -- Notes -- Bibliography -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- K -- L -- M -- N -- O -- P -- R -- S -- T -- U -- V -- W -- Y -- Z.

Susanna Rabow-Edling, from the Institute for Russian and Eurasian Studies, Uppsala University, reviews Glenn Diesen's book, Russian Conservatism: Managing Change under Permanent Revolution (Rowman & Littlefield, 2021).

Abstract This article investigates the link between nationalism and liberalism in Russia by looking at the way the leading spokesman of early Russian liberalism, Boris Chicherin, combined liberal ideas with notions of nation‐building and the idea of the nation as a modernising phenomenon. The article argues that the young Chicherin, at least in the formative years of the 1850s, had an instrumental approach to liberalism. Liberalism served a specific purpose – to integrate the people and shape a community of active citizens so that Russia could modernise. Chicherin was concerned with the formation of a modern nation‐state rather than the establishment of popular rule or political rights. In this sense, his thinking fits well into what, in the context of the Ottoman Empire, has been called modernist nationalism.

AbstractThis article challenges the common distinction between a Western and an Eastern type of nationalism with regard to Russian nationalism. Analysing the civic nationalism of the Decembrists and the cultural nationalism of the Slavophiles, it argues that the type of nationalism that appears in a specific country has more to do with timing than with place or social conditions. The article also suggests that intellectual thought should be studied in an international rather than a national context and that the world of ideas has to be granted a considerable degree of autonomy from socioeconomic conditions.

Long live the constitution! Long live the republic! Long live the people! Perish the nobility and the rank of the czar!Nationalism in the East has long been considered to be different from nationalism in the West. Although Hans Kohn's famous dichotomy has been challenged, it still determines the way most people look at Eastern nationalism. Nationalism in the East is seen as authoritarian, ethnic and cultural in contrast to the democratic, civic and political nationalism of the West. According to the common view, Western nationalism is based on modern liberal, constitutional ideas, which makes it democratic, while Eastern nationalism is based on cultural belonging, which makes it conservative or regressive and hostile to foreign influence.

Introduction -- A dual crisis of identity -- The problem of imitation -- Conceptions of the nation -- The Russian enlightenment and the Westernisers -- The Slavophile notion of a Russian enlightenment -- Cultural nationalism as a project for social change -- The Slavophile project for social change -- Conclusion

For nearly a century, the contrast between a cultural and a political form of nationalism has been upheld. In the early twentieth century, Fredrich Meinecke made a distinction between the political nation, orStaatsnation, based on a common political history and a shared constitution, and the cultural nation,Kulturnation, based on a shared cultural heritage. The most important distinction between the two is that while membership in the former is voluntary, membership in the cultural nation is a matter not of choice, but of common objective identity. Meinecke maintained that political nationalism derived from the spirit of 1789,i.e. from the idea of the self-determination and sovereignty of the nation. Cultural nationalism, in contrast, was a striving for national individuality, characteristic of anti-Enlightenment German thought.