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"pre-Eurasianism" As A Phemenon Of Publicism F.М. Dostoyevsky

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  • Аннотация:
    В статье раскрываются причины, по которым мы можем назвать Ф. М. Достоевского идеологом "предъевразийства". По мнению авторов статьи, тождественность позиции писателя и евразийцев проявляется в следующих аспектах: отношение к реформам Петра I, к системе идеократического государства, к вопросу о взаимоотношениях интеллигенции и народа и т.д. Исходя из положений исследования, мы можем назвать писателя предшественником евразийства. The article reveals the reasons why we can call F. M. Dostoevsky an ideologist of "Pre-eurasianism". According to the authors of the article, the identity of the writer's position and Eurasians is manifested in the following aspects: attitude to the reforms of Peter the Great, to the system of the ideocratic State, to the question of the mutual relations of intellectuals and people, etc. On the assumption of the research, we can call the writer the predecessor of Eurasianism.
  Many disciples of the Eurasian idea called Dostoyevsky as one of the ideologist of the ethnopolitical current, but the disadvantage of this thesis was that Eurasians didn"t justify it properly. There is not a specific work (research) by N.N. Alekseev, N.S. Trubetskoy, P.N. Savitskiy, where the matter of impact ideas of the writer on Eurasian movement would be covered.
  
  Firstly, the Russian litterateur long before the main ideologists of Eurasianism was thinking of the reforms of Peter the Great. Dostoevsky was greatly interested in national Russian history, knew almost by heart the course by N. Karamzin, studied the books by S.M. Solovyev. Understanding of the reforms gave the possibility to understand the peculiarity of Russian civilization, its singularity and alterity with others, as the litterateur had rather negative attitude to the reformations of Peter the Great. Eurasians and Dostoevsky were brought together by the idea according to which the monolithic Russian society was dismantled into two unequal micro-social groups. The micro-society of Western-minded sensitized people - the nobility has arose, whereas the bulk of the peasant population remained in the bosom of the national culture and identity. The unity of the elites and the people was lost. The govern part of the bishops was focused on Western Europe, imitating its way of life, morals, world view of representatives of this civilization. The future of their children they did not connect with Russia: "The crowds poured in abroad and young featherbrain, who did not serve anywhere, cared a lot of their estates. There came and native our landowners with all their families and cardboard boxes. <...> Deaf and toothless old women-madams lived out their lives there and they were finally losing the use of Russian language, which, it must be said, they didn"t know before" [5, p. 87].
  
  After Dostoevsky"s death Eurasians also noticed social distance of Western-minded noble elite from the people, and this social distance was generated by the Petrine reform. Rus failed to become a European country, and most importantly - the reformations had anti-popular and pernicious character: "In a word, the process of Europeanization crushed any national unity, pit with the little holes the national body with deep gashes, breed bad blood and unexpressed enmity between all" [11, p. 266].
  
  Secondly, in the opinion of the litterateur, the process of Europeanization of Rus ideologically and theoretically was proved by Western-minded intellectuals, thus destroying the foundations of the original Russian culture. After the death of the writer N.S. Trubetskoy, literally, wrote in the spirit of Dostoyevsky: "So thus far thoґse particular intґelґlґectґuals weґre proxґiґeґs of Europeanization, they were thґe ones, bґeґlievґed in coґsmoґpoґliґtanism and "blesґsings of civilization" and exґprґessґing regret for "baґckґwaґrdness" and "sluґggґishness" of theґir peґopґle, triґed to invґolґve the peoґple to the Eґurґopґean cuґltґure, fґoґrcґibґly destroying all the ceґntґuries fґoґrmґed foundґations of tґhґeґir own oґriґgiґnal culture. ґThusґґ, they ґwere the mainґґ ґagents of theґ ґRomanceґandґGermanicsґ "[11, pp. 89-90].
  
  Many Westerners-intellectuals found the Russian culture despisable and unhued in comparison with the West-European. And only decades of learning from Europe, one might hope for big achievements in the spirit. According to the litterateur, Westerners understood that entire ethnic group cannot tempt by the spirit of the Romance and Germanic civilization and it meant that all "the failed to adapt" of the reforms for the European manners should become means (material) to achieve this "supreme" goal: construction of new Russia as part of Europe. Dostoevsky in Pushkinian speech, as it were on behalf of the Western-minded reformers, said: "Those who will beshґrews their paґst are already ours, - that is oґur foґrmґula, we will eґntґirely apґply it, whґen we seґt abouґt to praґisґe the peґople to uґs. Iґf the pґeople fґaґiґlґґ eґduґcaґtiґon, than the people will be mґadґe aґway..." [4, p. 487]. Westerners set themselves up a significant part of the Russian ethnos as "ethnographic material", which is not able to accept European mentality. The Russians are incorrigible and conservative.
  
  Thirdly, we can range the litterateur as an ideologist of "Pre-eurasianism" because in his journalism and work he vividly reflected the crisis of the legal system of Europe. Eurasians insisted that the Romance and Germanic civilization was purely a specific legal system, from which the religious elements were removed, whereas in Russia the religious ethics provided a very serious impact on legal rules. According to Dostoevsky, the right is not the only regulator of social (interpersonal) relations in Russia: "ґFor exampleґ, ґthe Russians are greatlyґ ґrelatedґґ with each otherґ ґby a sense ofґ ґkinshipґ, ґґbehind which standsґ the idea ґґґґof the Orthodox religiousґґґґґ brotherhood andґ ґґґthe thousand-year experience ofґ ґґґthe peasant communityґґ. ґThe Britishґґ, ґpassedґ ґthrough the fire ґґof the reformationґ and ґґdefarmingґґґґ ґareґґґ ґґґrelated by respect for the rights of ґanotherґ "[6, p. 230]. Representatives of Eurasianism even after the death of Dostoevsky insisted that in countries, not belonging to the European, the juridical law and morality were not so fundamentally divided. Religious axiology had quite a heavy influence upon the system of law. That is why the litterateur in his epoch-making novel "The Brothers Karamazov" insists that the state to evolve into church, because no legal norm can make a person more moral, but is only capable of causing fear of punishment. According to Dostoevsky, you must make the right segment and the religious component, in particular, therefore, he criticized the Institute of legal profession, when the lawyer is forced to protect the person of the offender. Quarterback spends all their talent and diligence to his client escaped punishment: "It seems to me that to avoid hypocrisy and keep integrity and conscience of a lawyer as difficult, generally speaking, as every man achieve paradise status" [4, p. 72]. In the ґґDostoevskyґ ґsaw ґґimmoralityґґ ґґlegal systemґґ, without solidґ ethical ґfoundationsґ rightґ ґґloses its ґґґregulatoryґ functionґ. The legal system is depersonified, according to the litterateur and Eurasians, requires a synthesis of law and religion within the framework of the general functioning of the legal system: "In General, the peoples Christian culture basic standards underlying criminal law, largely coincide with the moral standards set forth in the ten commandments" [1, p. 506].
  
  Fourthly, the Russian litterateur gives extremely close Eurasian definition system. We remind that representatives of Eurasianism have developed the doctrine of ideocracy, ideology, which must be the Foundation of this social construct. It should be noted that the writer expressed many ideocratical ideas much earlier Eurasians. According to Dostoevsky, economics does not play a decisive role in the life of ethnic groups, is rethinking the theory. Marx on forefront of tangible basis. The life of the people determines the ideology which forms the economic basis, influencing all sides of society. According to the litterateur, it is possible to speak about mental alterity between the Western and Russian. The identity of the Roman-Germanic type fully subordinated economy, ideal mamonizm. The acquisition of wealth largely determines its genesis. Dostoevsky is insisting that the material side of Genesis was not decisive for the Russian people, who increasingly lived noneconomic senses existence. The original project ideocratical State writer suggested that the reading public in the novel the Brothers Karamazov. In his view, the State should turn into a church, religious tenets and norms should guide economic, policy and culture segment. Much earlier Eurasians, the writer noted that the ideocratical State ruling party adheres to one with the common people"s world view. Precisely because of this factor, the power of the State is born to take care about the economy, certainly necessary, but it does not define the historical destiny of one or another ethnic group: "ґNations ґlive ґgreatґ ґґfeeling and ґgreatґ, all ґedinjashhejuґ and all ґґosveshhajushhejuґ ґthought, ґunityґґ ґwith the peopleґ, ґґfinally, whenґ ґpeople ґunwittinglyґ ґrecognizesґ the topґ ґpeople ґat the same timeґ, from which ґґwas born theґґ ґґnationalґ ґstrength is what ґlive ґnation and ґnot merely ґstockґ ґґspeculationґґ and ґconcernґ about the priceґ of the rubleґ [4, p. 411].
  
  Fifthly, is very similar to the Eurasian and critique litterateur liberal ideology that some Westerners thrust upon Russia as a sort of benchmark of civilization. Such ideologues Dostoevsky called "lack of personalities", i. e. the thinkers, deprived of national soil, but also a kind of "parrots", because they are only on their own repeated the basic tenets of the teachings of j.-j. Rousseau, A. Smith, J. Lock, etc. Authentic and original theory they cannot submit the collection"s aim of society. We know that A. Smith preached, according to which the State should not interfere with the system of economic relations, it should not deal with pauperizm, because through the operation of the market is "natural selection" of individuals within the social structure of society. On the contrary, an enormous proportion of their creativity of Dostoevsky is devoted to the idea of Christian compassion, which does not depend on the social status of a particular individual in the State. In addition, the writer was a sharp critic of the very foundations of liberal ideology. However, K.p. Pobedonostsev, Dostoevsky literally scoffed at the "blind faith" liberal intellectuals and constitutionalism, parliamentarism in the idea of "equality of opportunity", "rational egoism", etc. There the writer and antipatrioticheskij attitude of some representatives of the above ideology, which stated that Russia is not capable of autonomous, independent from the West, but development can only imitate. Writer finds significant alienation of the people of pro-Western liberal elites. In addition, ґґDostoevskyґ has tried to ґґґcounterґґ ґґthe liberalґґ concept of "shattered society"-the idealґ ґґof unificationґ, ґfraternalґ ґґOrthodoxґ ґcohesion ofґ ґpersonalitiesґ in a singleґ homogeneous ґґUnionґґ. ґIn his criticism ofґґ ґґthe liberalґ ґtheory of the litterateur is extremely closeґґ ґґto the Eurasianґ ґinterpretation ofґ ґthis ґґґґpolitical ideologyґґ, ґin particularґ, ґґso we ґcan assumeґ ґґthe writer ofґ ґґone of the foundersґґґ of Eurasianismґ. N. n. ґAlekseevґ notice: "ґґDespite this ґґremarkableґ ґґcultural role, ґwas in the Russianґ ґґliberalismґґ ґsomething ґґartificialґґ, ґґgreenhouseґ, ґґinsufficientґґ ґsoilґ. ґIf ґґWesternismґґґ ґґґreactionaryґґ styleґ ґwas able to ґmakeґ ґhugeґ ґґactualґ ґforce, ґwho managed toґ ґґґorganizeґ ґґthe massesґ and longґ ґґguideґ ґthe destinies ofґ ґґґthe State,ґ the ґRussian ґґliberalismґ ґhas always been something of a ґґ"literature reviewґ" and ґґanotherґ, unable to ґenter life ґand thereforeґ ґsuffered aґ ґґdecisiveґ collapse in the age ofґ ґґrevolutionґ "[1, s. 127].
  
  Thus, we can position the Dostoevsky as one of the main predecessors of the Eurasian ideology.
  
  
  References
  Alexeev n. n. Russian people and State. M.: Agraffe. 2003. 640 р.
  N. A. Berdyaev The meaning of creativity. M.: AST. 2002. 688 р.
  Dostoevskaya A. G. Memories. M.: Pravda. 1987.544 p.
  Dostoevsky, F. M. Diary writer. St. Petersburg.: Azbuka-klassika. 1999.527 p
  Dostoevsky, F. M. Pursuits and reflections. M.: Soviet Russia, 1983. 464 p.
  Kara-Murza S. G. Disassembly people. M.: The algorithm. 2008. 704 p.
  Lesevitskiy A. V. Dostoevsky as a forerunner of Eurasianism. Perm: From before 2012. 171 p.
  Lesevitskiy A. V. Eurasian in maxims "Diary writer". Dostoevsky//historical, philosophical, political and law Sciences, culturology and study of art. Questions of theory and practice. 2015. # 5-1 (55). P. 107-110.
  Lesevitskiy A. V. Eurasian concept F. М. Dostoyevsky//in the collection: Society and ethnopolitics Seventh materials of the international scientifically-practical Conference. Russian Academy of national economy and public administration under the President of the Russian Federation, Siberian Institute of management, under the scientific editorship of l. V. Savinova. 2015. P. 107-110.
  Lesevitskiy A. V. "Exodus to the East" as a civilizational development project in journalism s. Dostoevsky//Anthro. 2014 # 2 (15). P. 107-110. N. S. Trubeckoj Heritage Of Genghis Khan. M.: Agraffe. 2003. 640 р.
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