Translated material
Logos and Ratio
V.V. KOLEVOV. Russian mentality in language and in the text. - St. Petersburg: St. Petersburg Oriental Studies, 2007. - 640 p.
The circulation is 1000 copies. ISBN 978-5-85803-339-4
The book is a fundamental study of Russian mentality in the categories of language. It shows the deep changes in the language as an expression of feelings, thoughts and will of a Russian person; Various aspects of Russian mentality were investigated (in the final chapters - in comparison with the mentality of the English, German, French, etc.), based on Russian classical texts (including philosophical content).
The release of the book is dedicated to 2007, which was declared the year of the Russian language.
The reader is offered excerpts from the seventh chapter of the book.
Chapter 7: Logos and Ratio
People and nation. - The national question. - People in statehood. - The people are in nationality. - The people are in humanity. - Russophobia. - A look from the outside. - Oppositions. - Labor and leisure. - Immersion in Ratio. - Destruction of unity. - Cognition. - The crest that Moskal. - Russian Frenchman. - Anglo -Saxon type. - Word and faith. - Word and thought. - Logic and rhetoric. - Me and you. - Article. - the doubling of the existing. - grammatical categories - Russian and Jew - Russian Jew - Jewish question - anti -Semitism - Jews and Judaism - "universal values". - Rus' is in a stream of time.
National question
"The national question in Russia is a question about the ideal goal. This is a question, as Vladimir Soloviev wrote, not about existence, but a decent existence ." V. Solovyov called on the Russians to set an example for the peoples and "to" produce a completely conscious and free act of national self -denial "and on the basis of the community of faith - Christianity - to achieve the" spiritual liberation of Russia ".
Which soon happened (albeit under other banners), and what came of it is known. Led to the collapse of great statehood ("empire"), the loss of national originality and to the weakening of all faith.
True, Solovyov clarified: not nationality , but nationalism , not a thing, but an idea, but in this case, are not Russian, but not Russians “show an example”: the great people who harmoniously combined nationality, faith and their own statehood in one social education have never had nationalism (rather, on the contrary, the mutation of this feeling in front of the different tribe of the peoples that were part of the “empire”). “Nationalism is the last refuge of a scoundrel ,” no suitable subject, who achieves personal or group goals by attempt on nationality (modern greyhounds have perverted this statement of the poet). Even Solzhenitsyn admits that Russia has already allowed national self -denial twice: in the calling of the Varangians and in the reforms of Peter I. And the XX century, whom Soloviev did not see?
Russian philosophers spoke about the "two nationalisms"-patriotic and impressive and aggressive-plug. Denying the second, you should not renounce the first, equally ideal. “Our ancestors were not renounced from nationality,” wrote Konstantin Aksakov, but from the lust of dominance and command over each other. ” “The national exclusivity is not only alien to, but also hated by the Russian people.“ The Russians have no national egoism ”is Dostoevsky. There is a spiritual power necessary for social creativity,“ there is no strength of creativity and reality of the folk spirit without national self -awareness ” - this is Astafiev. The diversity of folk representations given to humanity, determines the direction of the action. It is imbued with the belief that some things are saving, the other - that one faith is saving, the third - that faith is dead , and the fourth - that the religious idea is the most powerful instrument of political life - strength ... "[Ibid.].
The people in statehood ("thing"), the people in nationality ("word"), the people in humanity ("idea") are different categories.
People in statehood
Nikolai Berdyaev, in its entirety, expressed the Russian understanding of the national in history. "The formation of historical nationality is the struggle against the original chaotic darkness, there is a discharge of a face, an image from a faceless and unlimited nature. This is a good process of the emergence of differentiation and inequalities in historical reality, where everything is specifically", and thereby "history has been introduced into nature." Nationality is a face that forms the face of society and the larva of the state. "National is my own depth and depth of any, deeper layer than our social shells, in which the Russian, French, English, German, connecting the present with a distant past, uniting a nobleman and a peasant, industrialist and worker is found" [ibid.]. This is a mystical organism, mystical personality, nouman, and not the phenomenon of the historical process - the "sum of all generations", ethnic nature.
“In the great historical draft between Europe and Asia, as a result of more than a thousand-year-old continuous and always very bloody struggle on the Great Plain, accessible to any invasion, it was the Russian people who was established ... It was not without reason that we were simply given our own national existence” [Solonevich]. "The totality of the main features of the Russian nation includes its relatively long existence, great vitality, remarkable persistence, the outstanding readiness of its representatives to make sacrifices in the name of the survival and self -preservation of the nation, as well as the extraordinary territorial, demographic, political, social and cultural development during its historical life" [Sorokin]. At one time, the Old Believers did not go to change the external forms of the Christian ritual, believing that the “altitude faith” deprives the ancestors of posthumous salvation (they are people of the “old faith”). Do not change the memory of the ancestors - that’s what the hard -fingered Russians are on bonfires. Today is the same choice: to change your nation - to betray the ancestors.
"The French and German peoples are primarily people; Russian pre -revolutionary, mainly peasant, people are also the earth . I think that special spirituality, I want to say - humanity of Russian nature is only the opposite side of the naturalness of the Russian people, its deep connectedness with the earth. The obviousness of this thought is striking in the eye already externally: in Europe, in particular in all advanced countries, the face of the Earth is much more determined to a much greater extent determined The civilized efforts of human mind and will than the pristine elements of nature. This ennoblement of the Earth is preserved as a dominant of a national character and now, and why, the modern philosopher replies to this, showing "how differently the people of the West and the people of Russia understand." For the Frenchman, the Earth is something solid and resisting, requiring manifestations of will - “these are dreams of power and freedom,” the hierarchy of causal relationships as the basis of rational; For Russian, the Earth is not dry, but softness and all -intention, generosity and openness. The Earth makes the final number of elements endless, it gives rise to, it is a lively " cheese of the land of Russian folk songs." The land is not conquered, but guarded. The earth opens with tears, defenselessness, suppleness. She appeals to the irrational in man. The earth is the mother -nurse, she is asking for forgiveness, she is saved, saving herself. The highest degree of renunciation of its national is the groundlessness, which, correctly claimed by Berdyaev, also "can be a national-Russian line." This is a paradox, if groundlessness is reflected in a word, or antinomy - if in an idea, or dialectics - if in business.
This is national in the state. As for society, different interpretations are possible here. Society - from the community or, as Berdyaev believed, from societies, to a certain extent secret. In any case, the highest society (every elite ) is definitely connected with Freemasonry: “In Freemasonry, the formation of a Russian cultural soul occurred, it gave an ascetic discipline of the spirit, it developed a moral ideal of personality. Orthodoxy was, of course, a deeper influence on the souls of Russian people, but the cultural souls of the Petrovsky era were formed and opposed to the despotism Obscurantism "[Berdyaev]. Apparently, there was a belief of Western historians from here that there are no social classes in Russia, and there are more influential castes that are part of a certain hierarchy of social forces.
The people are in nationality
The national manifests itself in twin - in the form of a national feeling (born among all representatives of the nation) and in the form of national consciousness (as a self -awareness of an educated layer). The second correlates with foreign national characteristics and is manifested in the international intelligentsia, and therefore the corresponding layer extinguishes the national feeling in its own interests. However, a decrease in the national feeling of Russians is also explained by the abundance of foreigners in Russian society. Since the Russian people are a “sovereign nation”, which is common for the realist, the double concepts of their concepts into nationalism and patriotism (national and state as a single) try to averaging with one thing in the general establishment of Western nominalism - wanting the second to score the first. The history of psychology shows that nationalism always flashes into a year of national trials - so starting with the Mongol yoke; The pressure of consciousness on senses, patriotism of nationalism and others in the same way brings the "year of tests", and this is fraught with new complications (examples - in the 20th century), and this is a serious warning.
But calls to rational logic, to the ideal - to the nation, to universal, etc. They are repeated: "... it's time, it is already not to turn to the people, but to the nation, that is, go from surface to depths, from quantity to quality ... The empirical people should be subordinate to the nation, its tasks in the world ...", etc. [Berdyaev].
As a people in relation to the nation, there is a connection of natural ("things") with the ideal, so the homeland with the Fatherland relate, giving out the unbearable integrity of the natural ( homeland ) with the perfect ( Fatherland ), i.e., in other words, national and patriotic. All conversations about the "people of the God" and other elaborations of the inflamed intellectual consciousness darken the crystal clarity of these relations, each member of which is vital and cannot be removed without the destruction of the integrity of the "folk spirit". "To have a homeland is happiness, and you can only have it with love" - the words of Ivan Ilyin note this side of the matter; The Fatherland does not need love, give him the job. Here is the "question: what does the word homeland and the word of the Fatherland mean, - what is the difference between them? The answer: the homeland is the place where we were born, the fatherland is the Motherland, I am conscious with me" - this is the "spiritual homeland" [Prishvin].
The people are in humanity
“Providence created us too great to be egoists,” Chaadaev wrote. “It put us outside the interests of nationalities and entrusted us with the interests of mankind” “and bear this severity to the end, unless, of course, we want to remain a great people. For the Russian consciousness, not the “imaginary principle of nationalities” is the main thing - it is produced from the “popular”, because “advanced Slavic people should finally understand that the time of innocent game in the Slavic philology has passed and that there is nothing more absurd and more harmful, f nominal, how to put the ideal of all folk aspirations of the imaginary principle of nationality. Nationality is not a universal principle, but there is a historical, local A fact that has an undoubted right, as all real and harmless facts, for general recognition. The extreme opinion is that it is recognized: “The principle of nationality is incompatible with the principle of the social revolution, and it should be sacrificed to the latter,” since “intellectual progress seeks to destroy dominance over a person of unconscious feelings, habits, traditional ideas, inherited predispositions - therefore, he seeks to destroy national characteristics ” [Tkachev].
In all cases, alienation from the idea of nationalism is associated with social problems of the hostel, i.e. The natural -giving way is replaced by the socio -ideal, the homeland, who, as you know, is not at all native land, but the abstract idea of a universal fraternity - anyway, any, Christian, or communist, or globalist. "In the abstract unity of mankind, the being of nations is canceled - humanity is not in nations and through nation and nation in humanity and through mankind. Humanity is a distraction from all stages of a particular individual being. In the universality of the nation and humanity - the members of a single cosmic hierarchy ... There is no specific person, but only an abstract person as a class, there is no specific humanity, but only a specific humanity, but only a specific humanity, but only a specific humanity, but only a specific humanity, but only a specific humanity, but only a specific humanity, but only a specific humanity, but only a specific humanity, but only a specific humanity Abstract humanity, distraction from all organic, living, individual ... ”[Berdyaev].
Such an understanding of humanity in human, understanding completely nominalistic, is completely unacceptable for Russian mentality. It is impossible in the presentation of a realist, for whom the ideal and real merges in unity, suggest each other and fill each other with the energy of action and understanding. The Russian idea of the ratio of national and universal is deeply expressed by Dostoevsky, who repeated: "No, then only humanity will live full life, when every people will develop on its own and bring from itself a total of a particularly developed side." This is not a single statement, but a Russian point of view. "I firmly adhere to the point of view that every nation is unique in its own way and that this is good . This uniqueness is due to natural data , but at the same time there is a fishing of God here. Every star has its own form; every butterfly has its own magnificence of colors; even the mountains are silent in their own pico gymn Ceeping "[Ilyin].
Human as a common is not the average from the sum of all national and, of course, there is something inherent only to the most aggressive nation, there is no: human - in humanity.
It seems that this thesis is unacceptable for many who only revere their nation for the perfect one.
Having read the translation of the book of Hayden White Methastoria [2002] with great satisfaction, I discovered the similarity of the ideas of the California professor with my own, however, in other terms of the presented. Instead of my following, “Image is the concept - the symbol“ Concept White offers functionally and meaningfully “metaphor - metonymy - synecdokh - irony”, thereby narrowing the philosophical field of the problem to the level of aesthetic poetics. However, the analysis of historical works undertaken with the help of these concepts disperses their meaningful meaning with an unexpectedly productive force.
The first antinomy: Church and the state.
It has long been noticed: if the imperious power is on the side of the state, and the church is suppressed, then the people are depleted by spiritual energy and morality degrades; If, on the contrary, the Church usurps power, then the people degrade political will, so that a complete victory of a particular side, up to universality, can lead to a stop of a peaceful process of development with the possible death of the nation. The state is the same as in the case of the unity of spirit and body: in a healthy body - a healthy mind , and the people are flourishing - because both forces are united by this national idea. Of course, the foregoing refers to the ratio of "Church and the state" in their ideal form, transformed in accordance with the nature of the time; Thus (extreme case) army hazing developed in connection with the abolition of the Institute of Party Commissarry in the army, and "Strength of Solomi Plaim."
The second antinomy is the people and the nation.
The idea of a nation arises in society as a conscious principle that controls different peoples as part of a common state. In this sense, only the Russians represent the nation, while the Russians , like other ethnic groups - the people . The need to serve local peoples and the peoples of the empire prevented the development of the Russian people into a nation. But in this case, the French or English nation also includes all the multilingual peoples and nationality, which became part of the traditional state, and the French and the British themselves are peoples who are born in accordance with the laws of nature.
A curious conclusion: “America and Russia are presented as the possibility of developing new types of states in the future ... In the best case, they can talk about the possibilities of future development based on a logical continuation of trends that are already distinguishable in an integral process ... to the world state, which portends their implemented integration” [White]. The United States stand at the level of metonymy, Russia is at the level of irony, in addition, Russia passed the crucible of the "preliminary experience of socialism", but the United States did not. Hence the conclusion: Russia as the state is fraught with new ones to a greater extent than the United States.