In the article, some problems of organization attempts of ‘spring campaign‘ to the USSR, which have been conducted by members of ‘first wave‘ monarchist emigration, are studied. A special place is given to the efforts in this trend of monarchist-legitimist members who relied on growth of monarchist sentiments in emigration and inside of USSR. On the example of activities and plans of ‘Union of Russian Royal People‘ named in honor the Grand Duchess Kira Kirillovna in Bulgaria (...) under the leadership of colonel G. I. Dementjev, attempts of search financial resources in USA, involvement into antibolshevik activities emigrant-officers in European countries are attentively examined. Undisputed interest is about project of parachute landing into USSR by aircraft designer I. I. Sikorsky that submitted to legitimist emigrant’s leaders in 1927. There is a brief review of I. I. Sikorsky biography, of his way as a constructor in Russia before the Revolution in 1917 and of period of his emigration in USA when he invented the helicopter in 1939. In conclusion the analysis of failures by organization of military resistance against of Soviet Russia as result of absence of financial resources and the decline of interest by ordinary emigrants to activities of their leaders is given. (shrink)

After the full-scale invasion of the Russian Federation into Ukraine, the flow of forced migration from Ukraine has significantly increased as people tried to protect their lives and find a safe place to live. Given that Ukraine shares the external border with the European Union, most people sought protection precisely in the Member States of the European Union. The study aims to analyze the features of the legal regulation of the provision of temporary protection in (...) the European Union and determine the reasons and conditions that led to its activation after the full-scale invasion of the Russian Federation into Ukraine on February 24, 2022. The leading method of the research was the method of systematic analysis, which helped define temporary protection as a multifaceted phenomenon and determine the reasons and conditions that led to its activation in the European Union after the full-scale invasion of the Russian Federation into Ukraine on February 24, 2022. In order to regulate the mass influx of Ukrainian displaced persons, the European Union has activated the mechanisms of temporary protection, which is an emergency mechanism introduced by a decision of the Council of the European Union. The status of a person with temporary protection provides certain rights analyzed in the article. Thus, the activation by the European Union of the Temporary Protection Directive is a justified and appropriate measure to protect the mass influx of displaced persons from Ukraine. (shrink)

Since the first phase of the formal effort to sequence the human genome, geneticists, social scientists and other scholars of race and ethnicity have warned that new genetic technologies and knowledge could have negative social effects, from biologizing racial and ethnic categories to the emergence of dangerous forms of genetic discrimination. Early on in the Human Genome Project, population geneticists like Luigi Luca Cavalli-Sforza enthusiastically advocated for the collection of DNA samples from global indigenous populations in order to track the (...) history of human ancestry, migration, and languages, while social scientists like Troy Duster insisted that the new genetics was in danger of ushering in insidious practices of eugenics. The Human Genome Diversity Project's 1991 proposal to archive human genetic variation around the world quickly came under intense scrutiny by indigenous peoples and advocacy groups who worried that such measures could exploit indigenous groups as research populations and even resurrect racist taxonomies from the nineteenth century. (shrink)

Sickle cell disease is a debilitating illness that affects quality of life and life expectancy for patients. In Cameroon, it is now possible to opt for termination of an affected pregnancy where the fetus is found to be affected by SCD. Our earlier studies found that, contrary to the views of Cameroonian physicians, a majority of parents with their children suffering from SCD would choose to abort if the fetuses were found to be affected. What have not yet been investigated (...) are the views of people suffering from/living with SCD. We used a quantitative sociological method, with administered structured questionnaires, to study the attitudes of adult patients suffering from SCD on prenatal genetic diagnosis and possible TAP. The majority of the 89 participants were urban dwellers , women , Christian and single , with a secondary/tertiary education . The majority would consider PND for SCD; almost half would reject TAP while 40.9% would consider it. Respondents who rejected TAP claimed mostly ethical reasons while those who found TAP acceptable cited fear of having an affected child and the poor quality of the affected child's health . Cameroonian patients with SCD are generally supportive of PND and a remarkably high number of patients living with SCD reported that they would consider terminating a pregnancy based on their assessment of the future well-being of the child. Research is required to investigate the burden of SCD on families and their quality of life. (shrink)

Samizdat, the underground circulation of unofficial and forbidden literature in the Soviet Union, is an example of how censorship can backfire. Ideological restrictions produced walls of monotony in libraries and bookstores, propelling readers to search for more interesting fare. Sensitive texts on religion, philosophy, human rights, and current events, as well as literary works, passed from hand to hand clandestinely from around 1960 until censorship was abolished in the late 1980s. Von Zitzewitz's study is itself interesting fare, uncovering the (...) workings of samizdat as both a distribution network, comparable to that of print culture, and a social network that developed bonds between people who shared a defined purpose outside the public space. By no means did they all think of themselves as dissenters. For many people who lived ordinary Soviet lives, it was simply that “reading samizdat increased [their] individual feeling of freedom and represented a personal act of resistance.”One merit of this book is its point-by-point comparison of the samizdat distribution network to the print-culture production chain of author-publisher-printer-shipper-bookseller-reader. Samizdat had an analogous chain, in which a text made its way from author to reader through a network of people, each performing a specific function—procuring manuscripts, housing them, typing (or photographing) multiple copies, and delivering copies to readers. There were others who served as compilers, translators, collectors, and even editors and “librarians” (although accepting this designation requires abandoning the notion of a library as a stationary physical repository).Since all participants in the network strove to hide their traces from the prying eyes of the security police, samizdat researchers are hampered by a lack of records and evidence. To help fill the information gap, von Zitzewitz (in collaboration with Memorial's Gennadii Kuzovkin) designed a sixty-three-question survey targeting former samizdat participants and posted online in 2017. Tables display statistics (from the first 122 respondents) on demographics (respondents’ gender, place and decade of birth, and education level) as well as information on which authors, genres, and subject matter were most read. Other survey questions were designed to elicit recollections that help us understand what it felt like to participate in samizdat culture, whether as an author or reader, or in some aspect of acquisition or distribution. The many quotations from the survey responses bring to life the intensity of this activity. Receiving a sought-after text with an injunction to return it (or pass it on) the next day might mean reading all through the night to get through hundreds of pages. And while it is intuitive to think of samizdat as walled off from official culture, this study argues persuasively that they were intertwined. There were plenty of gray areas and fuzzy boundaries, too. One owner of samizdat books had several of them confiscated during a KGB search of his apartment, only to find them later for sale in a bookshop.Having begun as a clandestine, makeshift response to the institution of censorship, samizdat became more sophisticated over time, evolving into an institution itself. It arguably contributed to the perestroika reforms and became unnecessary when censorship was given the heave-ho. Subsequently, samizdat activists who had managed the covert production and circulation of entire journals published full accounts of their activity and the operation of their networks. Von Zitzewitz makes good use of these sources and shows admiration for the role these men played. She notes, though, that their detailed descriptions omit names of any of the typists who gave up their leisure hours and nightly sleep for the pleasure of hammering out multiple carbon copies of forbidden literature, usually for no pay. The word typist, given its lowly connotation in both Russian and English, is unfortunate. Typists were samizdat's printing press, and without their commitment and sacrifice the whole enterprise would have collapsed. Von Zitzewitz suggests that it may never have occurred to the samizdat heavyweights to acknowledge them by name. They were just... women. On the other hand, the menial typist designation had its upside. It seems to have resulted in a shorter prison sentence for at least one of them.Von Zitzewitz argues strenuously that samizdat was first and foremost a social network. If you wanted to get hold of, say, The Gulag Archipelago, you needed to know someone with the connections to help you get it. To call samizdat a social network is, of course, to wade into comparisons with today's online social media networks. Von Zitzewitz notes parallels, but she finds that the differences overwhelm the similarities. Samizdat was a social network, but one that depended on mutual trust. (shrink)

Many political and legal philosophers compare the EU to a federal union and believe its basic laws should be subject to the standards of constitutional law, and thus find it lacking or incomplete. This book proposes a rival theory: that the substance of EU law is not constitutional, but international, and provides a close examination of the treaties and the precedents of the European courts to explore this concept further. -/- Just like international law, EU law applies primarily to (...) the relations between member states, who have democratically chosen to adapt their constitutional arrangements in order to share legislative and executive powers with their partners. The legal architecture of the European Union is thus best understood under a theory of dualism and not pluralism. -/- According to this 'internationalist' view, EU law is part of the law of nations and its distinction from domestic law is a matter of substance, not form. This arrangement is supported by a cosmopolitan theory of international justice, which we may call progressive internationalism. The EU is a union of democratic peoples, freely organizing their interdependence on the basis of principles of equality and reciprocity. Its central principles are not the principles of a constitution, but cosmopolitan principles of accountability, liberty, and fairness. -/- Presenting an 'internationalist' reading, this book proposes that the EU is a creation of the law of nations, and argues for a dualist account of its legal architecture, with EU law and domestic law allocated different institutional roles. (shrink)

This article mainly outlines and explores the art exhibitions held between China and the Soviet Union during the founding of the People's Republic of China. The author examines in detail such aspects of the topic as mutual exchanges of art exhibitions between China and the Soviet Union since the founding of the People's Republic of China. Particular attention is paid to the political background against which the evolution in Chinese art took place, as well as the (...) legacy of Soviet realist art in China in the political context and the interaction of art with politics and state-building. The author emphasizes the positive influence of art exhibitions held by the Soviet Union in China on Chinese art education and the creativity of artists. The main conclusions of this study are that the various exhibitions of Soviet art held in China provided an effective opportunity for Chinese artists to study Soviet realist oil paintings. The emergence of Soviet realism in China also served as an important reference point for the development of Chinese oil painting in the 1950s. The novelty of the study lies in the fact that the author not only analyzed the process of the acceptance and dissemination of Soviet realist art in China, but also examined the beginning and end of artistic exchange between China and the Soviet Union in conjunction with the country's social environment and the political leadership of its leaders. (shrink)

Philosophical analysis of the Soviet Union as a phenomenon is relevant in light of the approaching centennial of its formation. The significance of this event derives from the Soviet Union’s enormous scale and historically, qualitatively unique formation that included many dozens of nations and nationalities. This formation replaced the equally enormous Russian Empire but arose not due to natural development but on its ruins, by the means of a European Marxism adapted to domestic conditions. Nowhere in the (...) world have societies and states like the Soviet Union arisen spontaneously, while the Eastern European “people’s democracy” countries created after the Second World War repeatedly attempted to free themselves from the kinship and dominance of the Soviet Union and would disappear immediate with its collapse.In this article, the question of what the Soviet Union was in its project and reality is discussed in the following contexts: Marxist solutions to Russia’s agrarian question and their subsequent internationalization to create a “world union of workers and peasants” (V.I. Lenin); analysis of the principle of forced labor as the primary means of creating the “socialist working man”; the formation of the Soviet Union as a “quasi-federal” community of peoples “national in form, socialist in content”; and the forced inclusion of Eastern European peoples in the emerging “world Soviet Union” as “payment” for their liberation from fascism. This article justifies the claim that without analysis of the essential role of these ideas and phenomena, one could hardly expect to gain a holistic understanding of the nature of the Soviet Union. (shrink)

The paper aims to present the philosophical background and justification of the theory of social realism. Social realism is a representative example of a literary period in which the autonomy of literature in terms of, for example, the aesthetic value of a literary work, was brought to a negligible level given the radical demands of regime poetics of writing in accordance with politics and ideology. Socialist-realism, poetics in which party writing and educating people in the form of socialist progress (...) and without any concern about literary creation are paramount, finds its postulates in theories of the Union of Russian Proletarian Writers (RAPP) and proletarian cultural and educational organization (Proletkult). Theorists of socialist realism poetics claim that their postulates find philosophical justification in Marx’s and Engels’ texts about art. The primary subject of analysis in the article will, therefore, be the connection between the theory of social realism and the classical Marxist conception of art. Based on the analysis, it can be concluded that the theory of social realism is justified by classical Marxist aesthetics regarding historical materialism which determines art, but not in the sense of denying the autonomy of the art. (shrink)

It has been said that the Second World War saved the Russian Orthodox Church from extermination. Ever since the Revolution of 1917, the religious peoples of Russia were constantly persecuted by Soviet ideologists and politicians. Prior to Operation Barbarossa, in 1941, it seemed that the days of the Russian Orthodox Church, the largest religious institution in the Soviet Union, were numbered. However, the unique climate of the Second World War forced the Soviet government to end its war (...) against the church. The Kremlin soon saw the Church as a useful tool to help aid in the re- occupation of Eastern Europe. (shrink)

Russian Marxism was fairly late to address building its own understandings of the Russian historical process. Moreover, the Bolsheviks did not have their own historiography of “Russian history” despite the fact that, beginning in 1918, they began more and more vehemently claiming not just total ideological control but also intellectual hegemony. A confrontation between “Marxist” and “non-Marxist” understandings arose. At the same time, the real disputes within the camp of Marxist historians came down to a confrontation between (...) the versions of the historical process proposed by Georgi V. Plekhanov and Mikhail N. Pokrovskii back in the 1910s. This article broadly analyzes the disputes in the Marxist camp, from pressing political implications such as attitudes toward the state to the definition of the place of “historical facts” in theory and interpretation. We also demonstrate that it was, in fact, the understandings of Plekhanov, Leon D. Trotsky, and Pokrovskii that continue, both explicitly and implicitly, the legacy of Vasily O. Klyuchevsky’s historical schema and his understanding of the “state school,” a legacy that has remained unstudied until now. (shrink)

This paper offers an historical perspective to the discussion of the relationship between Christianity and nonhuman-human animal relationships by examining the animal protection movement in English society as it first took root in the nineteenth century. The paper argues that the Christian beliefs of many in the movement, especially the evangelical outlook of their faith, in a considerable way affected the character as well as the aims and scope of the emergent British animal welfare movement - although the church authorities (...) did not take an active part in the discussion and betterment of the conditions of animals. An explicitly Christian discourse, important in creating and sustaining the important philanthropic tradition in Britain, mobilized the movement. The paper also traces the gradual decrease of the centrality of the movement's Christian elements later in the century when evolutionary ideas as well as other developments in society shed alternative light on the relationship between human and nonhuman animals and brought about different trends in the movement. This paper sees Christianity not as a static and defining source of influence but as a rich tradition containing diverse elements that people drew upon and used to create meanings for them. The paper implicitly suggests that both a religion's doctrines in theory and the outcome of a complex interaction with the changing society in which the religion is practiced determine its potential to influence animal-human relationships. (shrink)

This volume is a comprehensive Handbook of Russian thought that provides an in-depth survey of major figures, currents, and developments in Russian intellectual history, spanning the period from the late eighteenth century to the late twentieth century. Written by a group of distinguished scholars as well as some younger ones from Russia, Europe, the United States, and Canada, this Handbook reconstructs a vibrant picture of the intellectual and cultural life in Russia and the Soviet Union during the (...) most buoyant period in the country's history. Contrary to the widespread view of Russian modernity as a product of intellectual borrowing and imitation, the essays collected in this volume reveal the creative spirit of Russian thought, which produced a range of original philosophical and social ideas, as well as great literature, art, and criticism. While rejecting reductive interpretations, the Handbook employs a unifying approach to its subject matter, presenting Russian thought in the context of the country's changing historical landscape. This Handbook will open up a new intellectual world to many readers and provide a secure base for its further exploration. (shrink)

"The king is dead. Long live the king!" In early modern Europe, the king's body was literally sovereign—and the right to rule was immediately transferrable to the next monarch in line upon the king's death. In The Royal Remains, Eric L. Santner argues that the "carnal" dimension of the structures and dynamics of sovereignty hasn't disappeared from politics. Instead, it migrated to a new location—the life of the people—where something royal continues to linger in the way we (...) obsessively track and measure the vicissitudes of our flesh. Santner demonstrates the ways in which democratic societies have continued many of the rituals and practices associated with kingship in displaced, distorted, and usually, unrecognizable forms. He proposes that those strange mental activities Freud first lumped under the category of the unconscious—which often manifest themselves in peculiar physical ways—are really the uncanny second life of these "royal remains," now animated in the body politic of modern neurotic subjects. Pairing Freud with Kafka, Carl Schmitt with Hugo von Hofmannsthal,and Ernst Kantorowicz with Rainer Maria Rilke, Santner generates brilliant readings of multiple texts and traditions of thought en route to reconsidering the sovereign imaginary. Ultimately, The Royal Remains locates much of modernity—from biopolitical controversies to modernist literary experiments—in this transition from subjecthood to secular citizenship. This major new work will make a bold and original contribution to discussions of politics, psychoanalysis, and modern art and literature. (shrink)

The history of art in Russia and China is closely intertwined in the XX century, including thanks to the creative and pedagogical activities of Russian artists who found themselves in exile. Largely thanks to them, Harbin and Shanghai became major art centers in the 1920s–1930s. This period is characterized by fruitful processes in the country's art and culture, but also political upheavals at the same time. The problem of the study is to determine the peculiarities of the perception and (...) interpretation by the emigrant masters of events from the life of the Chinese people, the atmosphere that prevailed in China. Thus, the subject of the study is the paintings and graphics of the largest emigrant artists of the specified period, and the object is the images of China of those years, conveyed in their works, and the means of implementing the idea. The main purpose of this article is to determine the range of themes and subjects that Russian emigrant artists addressed when creating images of contemporary China, as well as the specifics of their artistic embodiment. It is achieved by analyzing the historiography of this issue in Russian art criticism, as well as analyzing the creative works of such prominent representatives of the artistic intelligentsia in exile as M.A. Kichigin and his daughters, V.S. Podgursky, Ya.L. Likhonos, V.A. Asypkin. The study of the thematic component of their works shows that the masters were attracted by events from the life of ordinary people, as well as psychological portraits of residents of Chinese cities. Artistically, the artists remained committed to the Russian school, but allowed the influence of expressive features of Chinese painting. (shrink)

Benevolenski and Kortunov discuss the array of moral, ethnic, and nationalistic questions emerging after the disintegration of the Soviet Union. They suggest that the cause for the collapse was not poor economic performance, but a moral bankruptcy the people could no longer endure.

The article is devoted to the emergence and development of Yakut cinema. The object of the study is the Yakut cinema as a phenomenon of national culture. The first appearance of film installations in the Yakut region at the beginning of the XX century is considered. Attention is drawn to the process of mass cinematography in Soviet times. In parallel, the inclusion of Yakut people in the creative process of participating in the first filming at All-Union film studios (...) in the 1930s is traced. Attention is also drawn to the prominent role of the Yakutkino State Trust, which led the development of Yakut cinema. The author analyzes the reasons for the rapid development of Yakut cinema in the post-Soviet period, related to the appeal to the traditions of the Sakha people, the high level of development of theatrical art in Yakutia, artistic and aesthetic needs and spiritual demands of the audience. The article shows the role of "Sahafilm" in the history of Yakut cinema. The characteristic features of the formation of genres of journalistic cinema, the change of repertoire in the early years of Soviet cinematography and during the Great Patriotic War are revealed. The characteristic features of the post-war reconstruction of the technical equipment and training of personnel of the Yakut cinema are outlined. The genre diversity of films shot during this and subsequent times is shown, when, along with documentaries, feature films also begin to be shot. The development of Yakut cinema is traced against the background of all-Union and all-Russian processes. The formation and development of the main institutions of Yakut cinematography, the growth of the skill of its figures are examined through famous films created by them. For the first time, three stages of the development of Yakut cinema have been identified - from the very beginning to the present day: from "silent cinema" to the birth of the national film industry. (shrink)

I propose in this essay to briefly describe some of the main current stakeholders who issue guidance on the ethics of human subjects research. This will be preceded by a very brief historical introduction.Prior to World War II, as far as I have been able to ascertain, there were no international efforts to regulate human experimentation. National activities were few and far between. One exception was a Directive on Human Experimentation issued in December 1900 by the then Prussian Minister of (...) Religious, Educational and Medical Mairs. This was followed by a Circular on innovative therapy and scientific experimentation promulgated by the then Reich Minister of the Interior in February 1931. Just over five years later, in April 1936, the Bureau of the Medico-Scientific Council of the People’s Commissariat for Health of the Russian Socialist Federated Soviet Republic, the main constituent Republic of the then Union of Soviet Socialist Republics, issued an Advisory Resolution on the procedures for testing new medicinal substances and methods which may present a hazard for the health and life of patients. (shrink)

The essay discusses the question in which sense there are continuities between the pre-Soviet, the Soviet, and the post-Soviet phase of Russian culture. It discovers in the rejection of the bourgeois value system an important constant factor. Even if originally rooted in the specific orthodox Christian sensibility, it helped prepare the Soviet revolution and survived even after 1991. From the Song of Igor’s Campaign to Tolstoy’s dramas, Eisenstein’s films and his film theory, and Maxim Kantor’s iconic interpretations of the (...) late Soviet Union and its aftermath the essay tries to unveil crucial features of Russian culture. (shrink)

"The essay discusses the question in which sense there are continuities between the pre-Soviet, the Soviet, and the post-Soviet phase of Russian culture. It discovers in the rejection of the bourgeois value system an important constant factor. Even if originally rooted in the specific orthodox Christian sensibility, it helped prepare the Soviet revolution and survived even after 1991. From the Song of Igor’s Campaign to Tolstoy’s dramas, Eisenstein’s films and his film theory, and Maxim Kantor’s iconic interpretations of the (...) late Soviet Union and its aftermath the essay tries to unveil crucial features of Russian culture. Der Aufsatz diskutiert die Frage, in welchem Sinne es Kontinuitäten zwischen der vor-sowjetischen, der sowjetischen und der post-sowjetischen Phase der russischen Kultur gibt, und entdeckt in der Ablehnung des bürgerlichen Wertesystems einen wichtigen konstanten Faktor. Auch wenn sie ursprünglich in der spezifischen orthodoxen christlichen Sensibilität verwurzelt war, half sie, die sowjetische Revolution vorzubereiten, und überlebte auch noch nach 1991. Von dem Igorlied bis hin zu Tolstois Dramen, Eisensteins Filmen und Filmtheorie sowie Maxim Kantors ikonischen Interpretationen der späten Sowjetunion und ihren Nachwirkungen enthüllt der Aufsatz entscheidende Merkmale der russischen Kultur. ". (shrink)

Like almost everything in the Soviet Union, the discipline of history of science and technology altered dramatically during the social upheaval of Gorbachev’s perestroika, in some ways that were predictable, and in other ways that were not. One new direction of research that has since grown into a bourgeoning field – the social history of Russian and Soviet science – is represented by the articles in this volume. This short introduction cannot substitute for a real historiographical study, which (...) will probably appear in due course. This is rather a personal memoir about the origin and motivations behind the approach; as incomplete as a participant’s memoir can be, but with some benefits of retrospective hindsight. Ten years ago, at a time of great fluidity in minds and intellectual agendas, many developments were driven primarily by intuition and the sheer momentum of Zeitgeist; now, as things have become somewhat settled, there is time for more reflection. (shrink)

The notion of lifestyle has recently attracted the attention of various scholars as a social science concept. For thousands of years, human beings attempted to realise and manage their lifestyles, and governments have tried to influence the lifestyles of their people. Nevertheless, the definition of lifestyle and its conceptualisation is relatively new. Lifestyle means the specific method of living of an individual, group or community. Lifestyles include a set of values, behaviours, moods and tastes that can refer to the (...) interests, opinions, behaviours and behavioural orientations of an individual, group or culture. The Islamic way of life follows a grand plan of behaviour according to which all life is a movement to get closer to God. This plan, however, is dynamic and always demands adjustment. In a desirable religious life, all actions and situations can be called worship. People's lifestyles and the path they choose for themselves are deeply related to their success in life. Therefore, the present study aimed to evaluate the effect of the Islamic lifestyle on the academic success of Russian Muslim students in 2021. In total, 2000 graduate students of Kazan, Russia were studied in this research. According to the results of mean analysis in SPSS, the academic success of the students who followed the Islamic lifestyle was reported to be higher than the mean level (more than 3 out of 5). Furthermore, according to the Structural Equation Modeling in LESREL, the Islamic lifestyle has a positive significant effect on the students' academic success (p-value: 0.83; t-value: 7.92). CONTRIBUTION: Amongst the various factors that can influence students' academic success, the current research focused on the Islamic lifestyle. The findings of the present study offered a new insight into the relationship between the Islamic lifestyle and academic success in Russia. (shrink)

Language depth and complexity are comparable with the world reflected in its reality. The conceptual categories are formed by its means, allowing conceptualize ideas about the world, on the basis of which cognitive experience of man further develops. In all periods of its existence, the language is characterized by dynamism and synergy, the ability of self-development, improvement of socio-functional nature, taking care of maintaining its communicative suitability in the best condition. As a unique object of reality, as the most brilliant (...) creation of a human being, language deserves not only to be spoken, but also to get attention and be studied. Research experience proves that the language still holds many secrets and unrevealed laws of its being, development and functioning. Revealing these secrets and laws is possible on the basis of scientific and linguistic competence; the base substrate of it is communicative language competence, which itself can not get enough depth without the support of linguistic competence. Language is the most important means of formation and protection of ethnic and cultural consciousness and the identity of a man whose personal features begin to form on the base and with the help of language in early childhood. Historically, it is through the medium of the Russian language numerous peoples of Russia, the former Soviet Union, and abroad maintain and develop their culture in the broadest sense of the word connection, and it allows everyone to feel their place in the world and thus realize the dynamic integrity of mankind in the general context of space and time, rootedness in their limits, responsibility to them. Russian is the official language, and the state is obliged to develop and adopt measures linguoecological protective nature towards their language in the interests of Russian language and Russian-speaking communities abroad, and to ensure the preservation of its cultural and communicative power. The experience of Russian linguistics in formation of the theory of state language is invaluable in general sociolinguistic approach to language, based on the objective fact of ethnic, cultural and linguistic diversity of Russia. (shrink)

The aim of the present paper is to show that the fundamental transformation of Russian society that had been realized by the Soviet government since the early twenties included not only the reforms of scientific institutions or the creation of a new educational system but also a radical reevaluation of the social role of the expert knowledge. It proposes a transversal analysis of the institutional history of the Soviet science and its complex relations with the state apparatus in order (...) to show that the research policy of the twenties should be considered not only as an attempt to stimulate a “catch up growth,” but rather as an anticipation of some essential problems discussed in the contemporary social epistemology. The early Soviet government had a very particular vision of “social engineering” that was both utopian and extremely pragmatic. The Soviet Union was considered as the first truly “scientific state,” based on the idea that the historical development could be accelerated due to a party lead popular mobilization. The result of this conviction was the policy of “state-sponsored evolutionism” that created a high demand for the experts in all fields of knowledge. First, it focuses on the dualism of scientific institutions in the twenties when the “old” Academy of Sciences composed of the scientists formed under the Old Regime was disputing the role of the leading research institution with the newly created Communist Academy. This period could be described as the era of “New Scientific Policy” or some kind of “primitive accumulation” of the expert knowledge. Later it explores another dualism that existed since the creation of the Soviet Union: it consisted of the opposition between two rival projects of state building. The first one was promoted by State Planning Committee and made an emphasis on the administrative division based on economical basis, the second one was a project of People’s Commissariat of Nationalities, that proposed a creation of multiple soviet “national states” based on the principle of self-determination. Both projects required a large amount of data in various fields of knowledge and promoted a creation of new research institutions and favored the pioneering study in both central economy planning and social engineering. The aim of this article is to place the soviet experience in the comparative perspective, claiming that the communist modernization should be analyzed in the context of elaboration, in Foucault’s terms, of new “governmental technologies” which are supposed to be the products of new research institutions directly or indirectly influenced by a modern state. (shrink)

To mitigate the potentially devastating effects of the COVID-19 pandemic, it is vital to identify psychosocial and moral resources. The care, preservation, protection, and well-being of social communities are attributes of prosocial behavior that can be such a resource. The purpose of the study is to identify the features of prosocial orientation of Russian youth during the COVID-19 pandemic, as well as to identify strategies for prosocial behavior during the COVID-19 pandemic. The sample consisted of 447 people. The (...) study was conducted in May 2020 in the form of an online survey of subjects using Google Forms (“Moral Foundations Questionnaire method” and “Portrait Values Questionnaire”). The research made it possible to establish that Russians were dominated by norms of care, fairness, purity; values of benevolence-universalism, security, and self-direction. During the COVID-19 pandemic, the prosocial orientation of Russians may manifest itself in the following behavioral strategies: proactive prosocial strategy of “caring for others” (true altruism, expressed in forms of volunteering, helping a stranger, and charity despite the risk of contracting a coronavirus infection); egoistic strategy of prosocial behavior “self-care through caring for others” (volunteering based on self-development; helping a stranger to improve your own psychological well-being); conventional prosocial strategy “self-care” (self-isolation and preventive behavior). In the long run, it is necessary to identify personal and environmental resources that allowed people to effectively implement a prosocial self-isolation strategy during the COVID-19 pandemic, as well as various forms of volunteerism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:96 HISTORY OF PHILOSOPHY the other hand, he tried like Ramsay to distinguish the "all being" of God from nature; he emphasized the doctrine of final causes and of God's "excellence" as man's chief end. It is possible that Edwards's enigmatic sermon on the Trinity may have been stimulated by Ramsay's speculation on this subject, though this is a mere guess. In any case, Ramsay must have made Edwards (...) aware of Berkeley, without converting him to the kind of pluralistic metaphysics which both Ramsay and Berkeley represent. Quite apart from the historical questions of influence and contacts among philosophers, Ramsay's work is a significant event in the history of ideas; it brings to direct collision the two extremes of the Enlightenment. It brings to life in the imagination of a reader today the basic philosophical issues of the eighteenth century and it makes them relevant to those aspects of the old problems that are central issues today. HERBERTW. SCHNEIDER Claremont, Cali/ornia THE ORIGINS OF MARXISM Interest in the philosophical origins of Marxism is currently so widespread as to constitute something of an intellectual phenomenon in its own right. That it denotes a shift of attention away from Marx's own emphasis on human prax~ as the cure for useless metaphysical agonies, the authors here under review would not deny. A tendency to see Marxism as an historicalphenomenon--thus applying to it the criterion of judgment inherent in Marx's own critique of his predecessors -is common to them all.Such an approach is proper to a postrevolutionary age, though this description may seem oddly chosen in view of the continuing turmoil that surrounds us. To describe the present age as postrevolutionary is after all to say no more than was implied by those nineteenth-century writers who looked back upon the French Revolution. If our situation today is similar, it does not follow that we are about to enter calmer waters, though for all one knows the East-West antagonism may gradually come to resemble the rather undramatic tension which characterized Anglo-French relations during the earlier part of the Victorian era. The Russian Revolution might then at last appear as a closed chapter, and Marx himself as its Rousseau: the philosopher of one particular historic upheaval whose consequences have now been absorbed. Such an attitude presupposes that one is not unduly concerned with the intellectual claims of Soviet Marxism but treats it as the ideology of a society which has not yet acquired a self-critical understanding of its own myths. This would be quite in tune with Marx's own approach, though hardly with the Leninist belief that the Russian Revolution represents the start of a new epoch: that of consciousness raised to the level of global reconstruction. For to say that the Bolsheviks, like the Jacobins before them, unwittingly prepared the way for a new exploitative society is to say that the enterprise was a failure. At the same time, recognition of this fact validates the Marxian insight into the peculiar NOTES AND DISCUSSIONS 97 mechanism whereby history has hitherto managed to accomplish its real aims. Thus the critical, or "revisionist," Marxist is able to have it both ways. What prevents the writers under review from taking this easy way out is their concern with the philosophical origins of Marxism. If Marx had been content, like Weber and Pareto, to analyze the mechanism whereby society renews itself from time to time, his position would be unassailable, but by the same token he would simply be another scholar. The perennial interest of Marxism springs from that "union of theory and practice" of which Marx himself was the first and greatest exemplar. No one who has felt the spell of the Theses on Feuerbach or the Economic and Philosophic Manuscripts can fail to inquire whether these writings may not outlast the dissolution of the scholastic system constructed by Engels and the epigoni. To say this is not to range oneself on the side of romanticism in its current quasi-anarchist form, which plainly corresponds to a loss of interest in politics. It is simply to acknowledge that thinking people will go on asking... (shrink)

Karsavin's social ideas in many respects determined his relation to the Russian Revolution and the Bolshevik order. In full accord with his theory of the symphonic person, the broad and mass character of the processes that brought the Bolsheviks to power and enabled them to hold on to it was for Karsavin a sufficient reason to recognize the historical justification of the new order and to expect positive fruits from it. Of course, he never abandoned the standards of Christian (...) ethics in his evaluation of the practice of bolshevism; he was quite harsh in his denunciations of murders and persecutions. Nor did he descend to "Change of Landmarks" capitulationism, stressing more than once: "To understand the truth of what is happening does not mean to 'change landmarks' without qualification and, having lost face, to become appendages of the Communists." Although he was willing to allow, together with the "Change of Landmarks" people, that the Bolsheviks preserved Russia and its statehood from total collapse, he, in contrast to them, firmly asserted that what was needed was not submission to bolshevism but determined quests for a valid strategy to overcome it. Nonetheless, of all our religious thinkers, it was indisputably he who went further than anyone else in accepting and approving Bolshevik policy, who was inclined to believe in the fruitfulness of the Soviet experiment. This far-reaching acceptance was already clearly expressed in a short chapter on revolution that Karsavin appended to his Philosophy of History [Filosofiia istorii]. This acceptance was later intensified and actively defended in articles and public speeches, and it achieved its absolute apogee in the period of the philosopher's participation in the Eurasian movement. (shrink)

The purpose of the present article is not an excursion into the history of philosophy. It is not a story of the adventures of Immanuel Kant on Russian soil, and even less does it pretend to expound systematically the perception of Kantian philosophy by Russian metaphysics. The author's interest is strictly philosophical. Russian religious thought, insofar as it has an appetite for philosophizing, consciously enters into the life of classical European philosophy, into that living communication of minds (...) by which truth is sustained, moved, and nourished among people and nations.2 A clarification of its personal relations with the central figures of this philosophical drama will help us to understand the strictly philosophical significance of Russian metaphysics more accurately than even sometimes the most dedicated description of it in itself succeeds in doing. (shrink)

The subject of this article is the conceptual core of early Soviet cultural policy in the field of nation-building, as indicated by the well-known Stalinist formulation “socialist in content, national in form.” In addition to being well recognizable, there are several reason to address this phrase: 1) an interest in the Soviet regime’s language of self-description, which not only “conceals” real social practices from us, but also gives us access to them; 2) the opportunity to extend its descriptive power not (...) only to the culture of socialist realism but also to the nature of production in the multinational socialist space; and 3) the formulation is not as vague and empty as it may seem, despite the manipulativeness so characteristic of the language of ideology that allows one to avoid any meaningful definition through multi-stage rhetorical moves.This article describes both the logical-rhetorical effects produced by the phrase and the sociocultural problems it was attempting to respond to. The main material for the present analysis is the work of Bolshevik leaders on the nationalities question and on issues of cultural construction. Its theoretical framework is contemporary research focused on the specific features of the Soviet multinational political project. (shrink)

Ministry (sharāth/šrt) in the ot is grounded in the nature of God himself. It is grounded in the nature of God’s relationship with Israel, his people. Although the Israelites had many failures, God, with love, elected and called the Israelites—both as individuals and groups—his servants, calling them to serve and to minister to the people, who were themselves ministering, as well as to be servants to the servant people of the Lord. On this basis, this essay exegetically (...) and theologically examines the priestly vocation of the ministering people, or the royal priesthood (mamleket kohănȋm [mt]; hierateuma (lxx]) in Exodus 19:6 and its related texts (Isa 61:6). It demonstrates its theological extension to the nt priestly people basileion hierateuma (1 Pet 2:5, 9–10; cf. Rev 1:6) in order to underline its theological implication for the vocation of the church, the body of Christ, in Africa and beyond. (shrink)

This commentary offers a concise description of the structure revealed in the discourse about Russia’s invasion of Ukraine, but that also serves as a condition of the possibility for such events to happen. The points of view that this structure provides are relational, interdependent, and mutually constructed, and they are labeled as the Citizens, the Authorities, and the People. All these positions are structured in such a way that provides their subjects with a source of enjoyment. The positions can (...) be described as follows: fetishism of the Citizens, who almost invent their guilt without being held responsible; sadism of the Authorities, whose urge to make more and more atrocious decisions demand to repeatedly dismiss or shift the blame; masochism of the People, who accept their responsibility for anything without having a clear idea about the contents of decisions that were made in their name. In regards to communal guilt, it is crucial to take this level of enjoyment into account, in order to refuse sinking into emotions and avoiding using the language of guilt and shame. However, to simply switch to the language of understanding and responsibility instead is not enough. The language we need to seek is the one that would allow us to directly address the inadequacy of this distorted political arrangement—not some kind of metalanguage, but, on the contrary, a common language. (shrink)

The article is devoted to almost unknown monastery of the Russian Orthodox Church, a Holy Trinity Zosimo-Savvatievskaya Novo-Solovetskaya Krasnokholmskaya poustinia that was one of the important pilgrimage places of the royal family in the 17th century. Despite the fact that the monastery was founded in the reign of Tsar Alexei Mikhailovich, it is an important link in the historical and cultural development of our Fatherland, primarily because the extant architectural monuments of outstanding artistic qualities. That is why the (...) architectural ensemble of the monastery occupies a prominent place in the history of Russian culture. In addition, Novo-Solovetskaya poustinia is an important historical object providing data on the development of Russian spiritual and artistic culture of the late seventeenth century. The question of cultural-historical and social roles that Orthodox monasteries played in the history of Russia is still not sufficiently studied is. The modern development of the Russian state cannot be complete without the restoration of the positive legacy that has been lost in our culture and morality. In this regard, the study of development and formation of the Orthodox monastic culture may fill this gap. Historical development of the Zosimo-Savvatievskaya Novo-Solovetskaya Krasnokholmskaya poustinia, its architecture can contribute to the restoration of our historical memory, which is an important factor in the revival of our national identity. The author of the article also tells about the history of monastery in tough years of godless power and about the people, who died for their faith and who are called now the new martyrs. (shrink)

The present study analyzes metaphors of life, self, emotional states, and relationships in forty life stories that differ in their communicative situations and narrative goals. Twenty interviews were conducted with people who were seeking psychological help. Another twenty interviews were conducted with Russian celebrities for publication in popular psychology magazines. Metaphors in happy stories were more numerous and diverse than in unhappy stories. Some conceptual metaphors (e.g., “LIFE IS A CONTAINER,” “LIFE IS A JOURNEY,” and “EMOTION IS A (...) PHYSICAL IMPACT”) were found in both happy and unhappy narratives. More specific metaphors demonstrated significant differences between the two types of narratives. The metaphors of life as a “purposeful journey,” self as “alive and flexible object,” and emotional states as “internal and controlled forces” were used more often in happy narratives. This may reflect higher levels of activity, responsibility, and awareness of the authors of happy narratives. Specific for unhappy stories were metaphors “LIFE IS DEATH” and “SELF IS A DEAD OBJECT,” which may indicate a low level of personal well-being and serve as specific markers of personal unhappiness. The results of our study suggest that metaphors may help to construct the subjective reality of happy and unhappy life. By telling their life stories people are able to redefine their past experiences and future perspectives. Specific metaphors play an important part in defining subjective happiness or unhappiness. (shrink)

The history of Russian social anthropology has long been best known for the work of three, late nineteenth‐century “exile ethnographers,” each sent to the Russian Far East for their anti‐tsarist activities as students. All three men—Vladimir Bogoraz, Vladimir Iokhel'son, and Lev Shternberg—produced voluminous and celebrated works on Russian far eastern indigenous life, but it was the young Shternberg who had perhaps the most profound effect on setting the agenda for the canonic evolutionist line soon to take hold (...) in late Russian imperial and early Soviet ethnography. This essay draws on archival, library, and field research to revisit the life and work of Shternberg in order to tell the story of “group marriage” that he documented for the life of one Sakhalin Island indigenous people, Gilyaks (or Nivkhgu, Nivkhi). Documented in this way by Shternberg, the Nivkh kinship system proved a crucial “missing link” for Friedrich Engels, who had long been eager to provide evidence of primitive communism as man's natural state. For Gilyaks, the die was cast. Their role as the quintessential savages of Engels’ favor made them famous in Russian and Soviet ethnographic literature, and significantly enhanced their importance to Soviet government planners. This essay tracks that episode and its aftermaths as a pivotal moment in the history of Russian social anthropology and of evolutionist thought more broadly. (shrink)

As the first President of the Royal Academy of Arts, Joshua Reynolds played a pivotal role in shaping the course of British art in the 18th century. In these discourses, Reynolds reflects on the nature of art, the role of the artist, and the importance of aesthetic education. With insightful commentary on the works of the Old Masters and a wealth of practical advice for aspiring artists, this volume is a must-read for anyone interested in the history of art (...) or art theory. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The question of how to handle incidental findings has sparked a heated debate among neuroimaging researchers and medical ethicists, a debate whose urgency stems largely from the recent explosion in the number of imaging studies being conducted and in the sheer volume of scans being acquired. Perhaps the point of greatest controversy within this debate is whether the magnetic resonance imaging scans of all research participants should be reviewed in an active search for pathology and, moreover, whether this search should (...) be performed by a radiologist. Resistance to routine readings performed by radiologists, as opposed to selective review of those scans on which investigators have spotted a possible IF, has been fueled in part by the obvious and enormous cost — financial and logistical — of engaging radiologists to read massive numbers of scans. This cost would be especially burdensome, even prohibitive, to investigators who are not affiliated with a medical center, because of their limited access to radiologists and other medical expertise. (shrink)

After the American elections of 2016, an upset occurred with the victory of Donald Trump as the president of United States of America. From day one, he was in lime light due to his controversial polices and extremist behaviour towards Muslims and other countries of the world. Similarly, he had a very odd behaviour towards European Union and its member countries or in other words it would be accurate to say that he wanted to demolish European Union. In (...) current scenario, EU is facing multidimensional problems in the form refugee crisis from many parts of the world, Russian aggressive policies towards EU, ethnic movements in Europe, and above all critical elections in Italy, France and the Netherlands. Currently, it seems that the whole Europe is at stake and all these circumstances are leading EU towards a huge crisis. It seems that EU is facing the most difficult time period since its emergence. Critics are clearly indicating that EU could only survive with the active participation of France and Germany and that Europe needs serious changes by hearing the voice of the people and can gain its strength back by solving the major issues such as immigration problems and increased terrorism. (shrink)

We weigh the presumed benefts of routinely searching all research scans for incidental fndings against its substantial risks, including false-positive and false-negative fndings, and the possibility of triggering unnecessary, costly evaluations and perhaps harmful treatments. We argue that routinely searching for IFs may not maximize benefts and minimize risks to participants.