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By Dmitry Shlapentokh

All through so much of Russian background, perspectives of who the Russians are have ruled the minds of Russian intellectuals. Westerners assumed that Russia was once a part of the West, while Slavophiles observed Russia as a part of a Slavic civilization. at the moment, it really is Eurasianism that has emerged because the paradigm that has made makes an attempt to put Russia in a vast civilizational context and it has lately develop into the one attainable doctrine that's in a position to give you the very ideological justification for Russia's lifestyles as a multiethnic nation. Eurasians assert that Russia is a civilization in its personal correct, a distinct mix of Slavic and non-Slavic, commonly Turkic, humans. whereas it's one of many very important ideological developments in present-day Russia, Eurasianism, with its origins between Russian emigrants within the Nineteen Twenties, has an extended heritage. putting Eurasianism in a wide context, this e-book covers the origins of Eurasianism, dwells on Eurasianism's significant philosophical paradigms, and locations Eurasianism within the context of the advance of Polish and Turkish concept. the ultimate half offers with the fashionable amendment of Eurasianism. The publication is of serious relevance to those that have an interest in Russian/European and Asian background sector stories.

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Extra resources for Russia Between East and West: Scholarly Debates on Eurasianism (International Studies in Sociology and Social Anthropology)

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Trubetskoi, a friend of Vladimir Soloviev, took again the theme of the Russian struggle with the Mongol world. From adolescence, Trubetskoi had been interested in mythology and Caucasian and paleo-Siberian folklore. His orientalistic tendencies appeared in his youth: he compared the paleo-Asian and Finno-Ugrian languages, connected old Slavs more to the Orient than to the West, and in 1905 created the Zyrianic Society, which aimed to preserve the Zyrian language. In 1907 he wrote a work on kamchadals languages and met with paleo-Siberian anthropologists.

Soloviev retook for his own use Kireevskii’s thesis, from a Schellingian origin, according to which Western philosophy came to its definitive crisis with Schopenhauer and Hartmann. Nevertheless he embodied a double rupture with Slavophiles because he did not depreciate Western thought but on the contrary called for a synthesis of Orient and West, of religion and science. He tried to dig foundations of personalist ethics and estheticism based on relations between art and religion. He also developed an eschatological religious philosophy, uniting orthodoxy and neoplatonism and calling for ecumenism of all Christian churches.

He tried to dig foundations of personalist ethics and estheticism based on relations between art and religion. He also developed an eschatological religious philosophy, uniting orthodoxy and neoplatonism and calling for ecumenism of all Christian churches. Russia had to give up religious and political nationalism and accomplish the mission that neither Constantine nor Charlemagne could achieve: it embodied a third strength between a rationalistic West and an impersonal Orient. Around the concept of vseedinstvo, his philosophy of religious and cultural synthesis, but also the man and the universe synthesis, he provoked a deep interest for the Eurasianists in their search for an original unit, a totality that would form the cosmos and humanity.

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