Официальная страница политика и общественного деятеля

Наталии Алексеевны Нарочницкой

Н. Нарочницкая член Комиссии, при Президенте Российской Федерации по противодействию попыткам фальсификации истории в ущерб интересам России.

Наталия Алексеевна Нарочницкая – известный ученый, общественно-политический деятель, православный идеолог, доктор исторических наук

Европейский институт демократии и сотрудничества (Париж) возглавляет Наталия Алексеевна Нарочницкая

Фонд исторической перспективы (ФИП) был создан в 2004 году Наталией Алексеевной Нарочницкой и группой ее соратников.

Информационно-аналитический портал, посвященный деятельности российского ученого, общественного деятеля Наталии Алексеевны Нарочницкой

Декабрь 2011
Пн Вт Ср Чт Пт Сб Вс
« Ноя    
  1 2 3 4
5 6 7 8 9 10 11
12 13 14 15 16 17 18
19 20 21 22 23 24 25
26 27 28 29 30 31  



. «Free individual», totally enslaved by his own pride and flesh, professes nihilism to all traditional values, narcissism for soul and hedonism for body.

The Orthodox Russia was hardly part of post-Enlightenment West European civilisation, which rested more and more on Cartesian rationalist philosophy, the ideological stock-in-trade of the French Revolution (laissez passer – laissez faire) and the Protestant ethics of incentives for labour and the attitude to wealth. Dostoyevsky’s ethics, which shook the world, was and could not be but a product of Orthodox consciousness with its primacy of moral over rational and political categories. W. Schubart analysing the difference between the West-European – «Roman- Germanic» and Russian type of conscience found very interesting analogy – the Western Prometheus individual and Russian St.John’s man.

These two types were liable to different temptations… still of the same idea of an Earthly paradise.

At the XVIII century the Orthodox Russia was still rejecting usury, and still lived more «by truth», not by positive law, where the law was still following the religeous canon because sin was regarded as crime. While the Western liberal perception of liberty dwelled mostly on the question «freedom from what?», the Orthodox Russia continued to cherish more the inner freedom inseparable from the question – «freedom to do what?».

It was the eschatological aspect of Christianity that manifested itself at its strongest in the Russian Orthodox world perception. A very honest researcher of Russian conscience S.Graham compared the West and Russia to Martha and Mary. He also concluded that even at the threshold of the XX century «the Russian Christianity was still focused on the ideal of Kingdom of God» and «the simple people were convinced that our mortal life was not the real life and the material force was not the real one» (GRAHAM 1915, 111). Many serious Western scolars concluded in their studies of Russian culture of XIX century that Russians especially simple masses did not loose yet the methaphysical links with The Other World, while they combined realism with mysticism, worshipped The Cross and valued high the experience of sufferance and repentance.

It is a purely Russian feature identifiable through the whole of the Russian society from aristocracy to peasants – despise towards meschyanstvo – the petty-bourgeois spirit including both the entrepreneur’s zeal and ideal of an average level of stability and comfortable home. A Russian tended to unconsciously reject and detest «moderateness and accuracy» as features of some «collective mediocrity, degradation of any bright individuality» (LOSSKI 1957, 50-51). This attitude was equally shared by militant liberal westernisers – like A. Herzen and by so-called slavophils and traditionalists, by Dostoyevski and L.Tolstoi. It is worth mentioning that even after 70 years of Communism there is still no term an average Russian in sociology, because he does not exist.

S.Frank asserted that «A Russian soul was wholly imbued with religiosity» (FRANK 1926). N.Berdyayev underlined that the «Russian idea» was not an idea of an affluent culture and mighty kingdom, Russian idea was an eschatological idea of the Kingdom of God» (BERDYAYEV: 1946, 144). And Saint Seraphim of Sarov in his «conversation with Motovilov» expressed the ideal for an individual with clarity – achieving the presence of the Holy Spirit in his soul. Was it a Holy Russia? This ideal was not achievable – neither a Western Christian nor a Russian Orthodox Christian could bear the wholeness of the Message. The Western man and the Orthodox man were both apostate. What was there special in each way of apostasy?

There were inevitably special ways of sin on this path. If a Western man turned his doubt into scepticism and nihilism towards God and highest values and concentrated on achieving of a better earthly life, a Russian Orthodox man – an ardent believer also produced doubt and scepticism and eventually nihilism. It was nihilism to the whole that men did on earth. It was in this sense that Berdyayev wrote: «we are all apocalyptic or nihilists» (BERDYAYEV: 1946, 131). This was also the creature of human pride that did not tolerate its own imperfection and lost all impetus for activity in the sphere of the imperfect and doomed. «The assurance in the eventual sanctification devaluated the reality with regard to any practical activity for a Russian». He was inclined to action or service «only for some absolute ideal. Once this ideal appeared dubious or fake a Russian can display an absolute indifference or turn from an exemplary law obedience to an unbridled rebellion and beast behaviour » – wrote L.Karssavin, mentioning also that the militancy of the Russian atheism was also of a religious character (KARSSAVIN 1922, 15, 70, 58-62).

If Goethe’s Faust expressed the doubts and scepticism of the Western man – Dostoyevski’s Ivan Karamazov expressed the doubts and intolerance towards earthly imperfections in a Russian proud mind. Someone noted that a West European became an atheist because of self-centreness and indifference, because his arrogance did not tolerate any supreme jury. A Russian, on the contrary, lost faith because of his intolerance to the imperfections of life, incompatible in his arrogant mind with the idea of Merciful God. He, like Ivan Karamazov rejected the loving God because of one tear of an innocent child. It is the theodice and hence the monkshood that Russian atheists have been hating most. This can explain why the militantly anti-Christian and vulgar materialistic Marxism was ardently developed on the Russian soil

Читать далее:   1 2 3 4 5 6

В архиве 22 декабря 2003

Добавить комментарий

Для отправки комментария вы должны авторизоваться.


У всех кавказских войн немусульманские режиссеры.

RSS Новости Фонда

  • Состоялась презентация книги "Дело партизана Кононова" 16.11.2011
  • «Россия и Испания: Очарование через расстояния» 31.10.2011
  • В Париже прошел вечер дебатов «Европе не избежать переустройства собственной архитектуры безопасности» 31.10.2011
  • Состоялась конференция «П.А.Столыпин и современная Россия» 30.10.2011
Rambler's Top100