By Derek Offord, William Leatherbarrow

The heritage of rules has performed a critical position in Russia's political and social heritage. knowing its highbrow culture and how the intelligentsia have formed the kingdom is important to figuring out the Russia of at the present time. This new background examines vital highbrow and cultural currents (the Enlightenment, nationalism, nihilism, and spiritual revival) and key issues (conceptions of the West and East, the typical humans, and attitudes to capitalism and common technology) in Russian highbrow background. targeting the Golden Age of Russian notion within the mid 19th century, the members additionally glance again to its eighteenth-century origins within the flowering of tradition following the reign of Peter the nice, and ahead to the continued energy of Russia's classical highbrow culture within the Soviet and post-Soviet eras. With short biographical information of over fifty key thinkers and an intensive bibliography, this publication presents a clean, complete review of Russian highbrow historical past.

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Nor did peasants receive their land allocations free of charge. They had to make ‘redemption payments’, an arrangement which saddled them with debt. Peasants did not receive their land allocations, moreover, as individuals or families. Ownership was vested in the peasant commune (mir or obshchina), which meant that it continued to be in strips in open fields rather than in the form of consolidated holdings. It remained subject to communal decisions about times of sowing and harvesting, and also in some cases to periodic repartitioning in accordance with changes in family size.

40 responses In the light of the foregoing, it ought to be easy to see why there were conservative thinkers in eighteenth-, nineteenth- and early twentiethcentury Russia. They were the intellectuals who respected strong institutions, welcomed social control and deplored ideological dissidence. Two of them, Feofan Prokopovich and Uvarov, appeared in passing in the last section. Others will appear later in this book (notably in chapter 5). 42 In theory, it is also not difficult to imagine why there were people in Russia who, on the one hand, wanted to tinker with the regime (liberals) or, on the other, sought to overthrow it (radicals).

Perhaps their most striking achievement in this regard was to turn to their advantage the hierarchy of the Russian Orthodox Church. The church–state tension which figures so prominently in the history of other European countries is barely discernible in Russia. The closest the country came to it was Alexis Mikhailovich’s dispute with Patriarch Nikon in the 1660s, which ended with the consignment of the patriarch to an island in the White Sea and, in effect, the transfer of the church’s ideological resources to the secular authority.

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