S-Space College of Humanities (인문대학) Institute for Russian, East European & Eurasian Studies (러시아문화권연구소) 러시아연구 (Russian Studies) 러시아연구 Volume 06 (1996)
알렉산드르 헤르 연구 -러시아 민족주의와의 관계를 중심으로-
A. Herzen and Russian Nationalism
- Issue Date
- 서울대학교 러시아연구소
- 러시아연구, Vol.6, pp. 139-166
- A. I. Herzen is an intelligentsia of a noble family. He had begun his intellectual activity on the westernism. After later forty, though preserving his earlier westernism he began to swing into the populism. Presumably, the circumstances which affected his transformation of thought are the modernization of Russia, the emancipation of serf, the failure in adapting for the culture of West, and the shock from experience in 1848, and etc.. In 60’s, toward the time of his transformation to populism, he was attacked by the young radical men for ‘superfluous men' whom they regarded as one of the gentry liberals of 40’s.
He was surely a westernizer. But it is able to see something in P. V. Annenkov’s words that Herzen had begun to comprehend slavophilism through his early controversing with slavophilists in Moscow. He stuck to his aristocratic tasters during his exilic life in the West, and exposed his feel a repulsion toward secular civil culture of bourgeoisie. Therefore, although he envied the western culture
preserving the aroma as like a ‘рейнвейна(Rhenish wine}’he had a gloomy and pessimistic view for the future of the West. In the chaos of this thought, for the hope of future society, it came up to him that Russian peasant were not dyed in the western secular culture. For him, therefore communal life of peasants is the hope of future society and the spring of the new socialist culture. In the his ideal transformation, some scholars trace out a seed of the intense russian nationalism,
though Herzen plaied up the critical pose to the nationalism.
Herzen had regarded the nationalism as harmfulness in the early controversy with slavophilists, and he had gave expression to his stubborn rejection toward russian nationalism facing with the Polish question in early 60’s. And yet, he regarded the peasant commune of Russia as the ‘samobytnost’ contrasting it with the western society, and would search out the hope of the future society in the russian
peasants and the peasant commune. Then, this position is the original nationalistic feeling of the third world that E. Gellner made an analysis.