The author argues that the decline of philosophical thought and research in Russia is over. He describes the state of present-day philosophy in Russia, its background, and prospects for development citing concrete examples and little known facts.Any survey of the state of the philosophy in post-Communist Russia is a complicated task requiring accuracy and completness. Whether I succeed in this task remains to be seen, although I shall be content if I manage to present (...) a clear picture. It will of course be subjective and reflect my interests and preferences, remaining in this sense quite incomplete. But I aim to present a concise survey, identifying the most important trends, personalities, and topics of discussion. (shrink)

This article introduces the main developments in studies on Chinese philosophy in Russia since the 1990s. At the backstage of upsurge of interest in cultural studies scholars tended to approach the Chinese philosophy from the angle of compatibility of modernization with continuity of tradition. Attention to the links between philosophy and civilization of China has made the impact to the work on encyclopedic-type reference books in Chinese philosophy. Along with studies in philosophy of Contemporary (...) Confucianism scholars has debated on general problems of Confucian influences upon the development of China. The concluding section attempts to sum up the results and to outline forthcoming tasks of Russian studies in Chinese philosophy. (shrink)

This article introduces the main developments in studies on Chinese philosophy in Russia since the 1990s.At the backstage of upsurge of interest in cultural studies scholars tended to approach the Chinese philosophy from the angle of compatibility of modernization with continuity of tradition. Attention to the links between philosophy and civilization of China has made the impact to the work on encyclopedic-type reference books in Chinese philosophy. Along with studies in philosophy of Contemporary Confucianism (...) scholars has debated on general problems of Confucian influences upon the development of China. The concluding section attempts to sum up the results and to outline forthcoming tasks of Russian studies in Chinese philosophy. (shrink)

This article examines the transformation of Dante’s image in post-Soviet scholarship. The author shows how Russian philologists Vladimir Bibikhin, Olga Sedakova, and Georgii Chistiakov introduced a new image of Dante to post-Soviet readers in fresh translations of his work, scholarly writings, and lecture courses that revealed previously obscured philosophical and theological dimensions of his texts. The post-Soviet reader came into contact with a more complex image of Dante than previously portrayed in official Soviet (...) literary scholarship: Dante the philosopher, the Christian humanist, the spiritual guide who calls upon individuals to embark upon a difficult but crucial existential journey. The author also shows how the unstable and transitional decade of the 1990s was a time of a particularly active study of Dante’s philosophical and poetic anthropology. Dante’s main themes (personal salvation, activism, living in tradition) resonated profoundly with intellectuals during the late Soviet and early post-Soviet years, which were marked by a special soteriological attitude and a belief that individuals and society not only can but must change. (shrink)

The paper highlights the key perspectives on mysticism typical for Soviet and Post-Soviet religious studies. Recognizing the vagueness of the ”mystical’, Soviet scholars interpreted it as a belief in ”communication’ with ”supernatural powers’. Furthermore, ”mysticism’ was thought of as a multicomponent entity composed of mystical experiences, mystical beliefs, and ”mysticism’ as a ”false ideology’. Such an understanding resulted from their epistemological settings, i.e. the reflection theory of dialectical materialism. In this light, mystical experiences and beliefs were (...) distorted ”reflections’ of objective reality in the human mind caused by factors both of an individual and a social nature. This understanding still defines the academic interpretations of the ”mystical’ in Russia today. (shrink)

Il'in's classic work is the most impassioned and cogent work by a Russian jurist on the rule of law. The product of nearly four decades of labor, which could not be published in the former Soviet Union, this revised edition places the work in the context of developments since its first English translation in 2013. The text is accompanied by one of Il'in's early and influential articles on law and power, a bibliography devoted to his life and work, and (...) informed introductory essays about his contribution to the rule of law dialogue, the origins and transformations of the concept of legal consciousness and the fascinating history of his treatise on that subject. x, 403 pp. Ivan Aleksandrovich Il'in (Доктор государственных наук) [1883-1954], sometime professor, Moscow Lomonosov State University, is one of the most widely-read legal philosophers of the twentieth century in post-Soviet Russia. William E. Butler is the John Edward Fowler Distinguished Professor of Law, Penn State Dickinson Law; Emeritus Professor of Comparative Law, University College London; and author of numerous works on post-Soviet legal systems, including Russian Law and Legal Institutions (3d ed.; 2021). Philip T. Grier, who has written extensively on Hegel and Il'in and translated Il'in's principal treatise on Hegelianism, is the Emeritus Thomas Bowman Professor of Philosophy and Religion at Dickinson College, Carlisle, Pennsylvania. Paul Robinson is a professor at the University of Ottawa. (shrink)

With the destruction of the Soviet Union and the fall of the Communist Party, Russia in the past few years has experienced a philosophical revolution unparalleled in suddenness and scope. Among the salient features of this revolution are the displacement of Marxism from its former, virtually monopolistic status to a distinctly subordinate and widely scorned position; the rediscovery of Russia’s pre-Marxist and anti-Marxist philosophers, in particular the religious thinkers of the past two centuries; increasing interest in Western (...) philosophical traditions that were neglected or condemned during the Soviet period; and special attention to the philosophy of culture, with particular reference to the role of philosophy in the national culture of Russia. In all of these new directions, a recurring and controversial theme is the widely perceived need for a new “Russian idea,” or something to “fill the ideological vacuum” left by the demise of Russian Marxism. (shrink)

Heidegger is one of the most original and important thinkers in the history of Western philosophy, but his philosophical project is difficult to grasp and appreciate. Formulating his quest as the r...

This is an examination of two essays on minimal religion by Mikhail Epstein, assessing the usefulness of the term 'minimal religion' for the analysis of religion in contemporary Russia.

In a comment to Richard Rorty, Andrzej Walicki underscored the contextual difference between philosophy in a society like the USA and in post-communist countries. Citizens of democratic societies live best with a sense of contingency, situational embeddedness, plural rationalities, and relative truth. In East/Central Europe (ECE), the demand is for epistemological and moral certainty. Walicki did not say how philosophers in ECE are meeting this demand. How do philosophers in post-communist societies respond to the demand for ‘objective (...) and universal standards’ when the prevailing sense is that they have as great a need for clear horizons as the cultures to which they are called on to contribute foundations? In this setting, many philosophers seek to go beyond reflection to ‘reflexivity’—to ascertain the socio-cultural and moral prerequisites of “philosophizing.”. (shrink)

Philosophy in Russia covers its subject broadly and in detail from the eighteenth century to Lenin and beyond into the post-Stalin period. It offers a continuous history of the development of philosophical thought in Russia, and portraits of individual and influential thinkers. The author devotes careful analysis to radicals such as Bakunin, Herzen, Chernyshevsky and Lavrov, and to the Marxists such as Plekhanov and Lenin. He also discusses the thought of writers such as Kireevsky, Leontiev and (...) Solovyev, and examines the philosophically relevant ideas of Dostoevsky and Tolstoy. He also discusses Russian thinkers in exile, such as Berdyaev, Frank, N. O. Lossky and Shestov.For historical reasons philosophical thought in Russia has tended to become socially or politically committed thought. To what extent genuine philosophical thought has proved to be compatible with the monopoly enjoyed by Marxism-Leninism in the fields of education and publishing is a crucial question discussed in this authoritative study. (shrink)

The article examines the question of the correlation of the phenomena “Russian philoso­phy” and “philosophy in Russia”. The author believes that these phenomena are not iden­tical to each other, and Russian philosophy, being an important fragment of intellectual subculture, was often created outside of Russia. This phenomenon became especially prominent in the twentieth century, when Russian dissidents who were exiled abroad, working in the West, continued to be the largest Russian philosophers. On the other hand, within (...) Russia itself (the Moscow Kingdom, the Russian Empire, the short “democratic republic”, the USSR, post-Soviet Russia), not only Russians in language and culture phi­losophized and continue to philosophize. The author notes that Russian literature and philosophical journalism played an exceptional role in domestic philosophizing. It was they who most often made philosophy, as knowledge objectively tending to universality, a nationally colored Russian philosophy. (shrink)

In this article the authors discuss psychological counselling as it emerges as a gendered profession in the transitional economy of Russia. Based on qualitative, semi-structured interviews with 23 female and three male practising counsellors, the article analyses their perceptions of their profession, focusing in particular on two key issues: their reasons for entry into the profession; and their expectations of their work as a profession. The authors argue that both female and male counsellors’ perceptions of their entry into this (...) profession revealed highly gendered stances, and furthermore, that these were strongly imbricated in the legacies of Soviet employment policies and gender ideology. (shrink)

China, the most populous country in the world after India with 1.4 billion people, shares a 4200 km (2600 mi) border with Russia, the country with the world’s largest geographical territory, roughl...

The author examines, historically and theoretically, issues related to the state and current tendencies of post-Soviet Russian philosophy. The accent falls on the meta-philosophical question, what is philosophy?, or as the Russians often say, what is philosophizing?. In the Russian case, this question has presently to be handled in a cultural context ridden with a sense of discontinuity following the Soviet collapse. The author sketches some concepts intended to shed light on the nature of the (...) relation between a philosophical culture and the wider socio-cultural context in which it is embedded. The model is applied to the case of post-Soviet philosophy in order to see if and to what extent the logic of Soviet philosophizing and its place in the Soviet socio-cultural order has affected current philosophical tendencies in Russia, above all at the meta-philosophical level. The author concludes with a summary and commentary of the views of A.S. Akhiezer. (shrink)

The article examines features of the post-Soviet period of social transformation and state building of Belarus in the context of the comparative analysis of the Soviet (communist) and Western (capitalist) development systems conducted by the famous Russian philosopher and sociologist Alexander Zinoviev. The author pays attention to the reasons of the collapse of the USSR, according to A.A. Zinoviev, as well as to the search by the post-Soviet countries, including the Republic of Belarus, for their (...) own ways out of the current crisis. The author states that the most important task of gaining state sovereignty is associated not only with social and economic processes but also with the field of national self-consciousness and the specifics of the formation of national and cultural identity. This cause is related, among other things, with the national philosophy as a stable basis of intellectual cultural creation, the evolutionary formation of worldview and cultural values of people. The author demonstrates a tolerant nature of this process in Belarus which made it possible to avoid acute social conflicts in the country and to avoid the opposition of the Belarusian model of development and culture to the traditions and achievements of neighboring countries and the world civilizational process as a whole. Also the author demonstrates contemporary achievements of the Republic of Belarus in the sphere of socio-economic and scientific-technological development as the basis for further modernization of the country in new geopolitical conditions. The conceptual views of A.A. Zinoviev are multifaceted, they have contributed and continue to play an important role in science, culture, social development, socio-political practice. Zinoviev’s works are very valuable since they are still actual and serve as a good theoretical, ideological, and methodological basis in assessing modernity, including understanding socio-political processes that have developed today in the post-Soviet space, around Russia and Belarus, in relations between the West and the East. (shrink)

The article examines features of the post-Soviet period of social transformation and state building of Belarus in the context of the comparative analysis of the Soviet (communist) and Western (capitalist) development systems conducted by the famous Russian philosopher and sociologist Alexander Zinoviev. The author pays attention to the reasons of the collapse of the USSR, according to A.A. Zinoviev, as well as to the search by the post-Soviet countries, including the Republic of Belarus, for their (...) own ways out of the current crisis. The author states that the most important task of gaining state sovereignty is associated not only with social and economic processes but also with the field of national self-consciousness and the specifics of the formation of national and cultural identity. This cause is related, among other things, with the national philosophy as a stable basis of intellectual cultural creation, the evolutionary formation of worldview and cultural values of people. The author demonstrates a tolerant nature of this process in Belarus which made it possible to avoid acute social conflicts in the country and to avoid the opposition of the Belarusian model of development and culture to the traditions and achievements of neighboring countries and the world civilizational process as a whole. Also the author demonstrates contemporary achievements of the Republic of Belarus in the sphere of socio-economic and scientific-technological development as the basis for further modernization of the country in new geopolitical conditions. The conceptual views of A.A. Zinoviev are multifaceted, they have contributed and continue to play an important role in science, culture, social development, socio-political practice. Zinoviev’s works are very valuable since they are still actual and serve as a good theoretical, ideological, and methodological basis in assessing modernity, including understanding socio-political processes that have developed today in the post-Soviet space, around Russia and Belarus, in relations between the West and the East. (shrink)

Based on materials collected during a fieldwork in Barnaul (Siberia, Russia) in 2001–2004, the article explores two provincial academic discourses that are focused on issues of Russian national identity. Ethnohistories of trauma address Russia’s current problems through the constant re-writing of the country’s past in order to demonstrate the non-Russian character of its national and state institutions. In the second discourse, ethno-vitalism, the struggle over constructing and interpreting the nation’s memory of the past is replaced with a similar (...) struggle over constructing and interpreting perceptions of the nation’s current experience. Produced by professional intelligentsia, these frameworks and discourses provide a useful link to understanding imaginary constructions of the national belonging in a situation where more positive ways of inventing traditions and imagining communities are unavailable or discredited. (shrink)

This article discusses the reception of Nietzsche’s philosophy within the USSR. It covers the four phases of Soviet Nietzscheanism between 1920 and 1980, paying specific attention to the Soviet Nietzsche studies of the Stalin epoch. By making use of publications and archive materials, this article reconstructs the historical and logical formation of Nietzsche’s negative image in post-revolutionary Russia that characterized him as an ideologist of imperialism and National Socialism. In addition to this, this article examines (...) the facts impeding the process of Nietzsche’s de-nazification in Russia. (shrink)

The very occurrence of post-Soviet Russia necessarily dictates the need to study ideological foundations of its existence. What are they? How did they influence and continue to influence the social well-being of the country: do they corrupt or contribute to the unity of society; do they strengthen Russians in pondering over the historical path of the country's development, or, on the contrary, bring confusion into the souls of people and prophesy trouble? The purpose of the paper is (...) to study the language of everyday life as a kind of mirror reflecting the social well-being of the post-Soviet Russian Federation. The authors conclude that this social value is associated with the prosperity of both individuals and society as a whole, but of primary importance is the preservation of cultural and civilizational identity, sovereignty of the country, and solidarity. In modern conditions, cohesion seems to be the first step to social well-being of the country. (shrink)

Berichte zur Wissenschaftsgeschichte, Volume 44, Issue 4, Page 414-432, December 2021.

The notion of ‘philosophical culture’ can be defined as the totality of conditions of philosophical thought and theory. Among these conditions is an awareness of the historical background of the philosophical culture in question. This awareness, which plays an important cognitive and normative role, often takes the form of a relatively independent discipline: history of philosophy. Over the last decade, Russian historians of philosophy have been attempting to make the repressed past accessible to contemporary philosophy, often modifying (...) their earlier, Soviet work. This can be illustrated with a survey of late Soviet and post-Soviet literature on the Russian philosopher, Vladimir Solov’ëv. (shrink)

The present article asks what lessons the empirical case of institutional change in post-Soviet Russia yields for the recent research on ideas and institutions. Its main point is that in post-Soviet Russia a clash between imported foreground ideas and deep domestic background ideas led to an ideational division among the elite of the country that became a main obstacle to the provision of coherent economic reforms. This story stands in some contrast to much of (...) the newer literature on ideas and institutions, which tends to see critical junctures as leading from one equilibrium to another. I argue that tensions between imported foreground ideas and deep domestic backgrounds are likely to occur in other cases of far-reaching processes of institutional change based on Western ideas but taking place beyond the realm of Western, industrialized countries. Therefore, I argue, some general lessons on the interplay between ideas and institutions might be drawn from this case study. (shrink)

The notion of ‘philosophical culture’ can be defined as the totality of conditions of philosophical thought and theory. Among these conditions is an awareness of the historical background of the philosophical culture in question. This awareness, which plays an important cognitive and normative role, often takes the form of a relatively independent discipline: history of philosophy. Over the last decade, Russian historians of philosophy have been attempting to make the repressed past accessible to contemporary philosophy, often modifying (...) their earlier, Soviet work. This can be illustrated with a survey of late Soviet and post-Soviet literature on the Russian philosopher, Vladimir Solov’ëv. (shrink)

This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the term ‘minimal religion’ for the analysis of religion in contemporary Russia.

Russian is presently in a transition stage between the old centrally administered command economy and a market economy. The result is uncertainty and instability. In such a situation there is both little room and little concern for business ethics. The objective conditions for this include distortions in the systems of supply and exchange, political instability, and judicial ineffectiveness. The subjective conditions include the breakdown of morality under the communist system, and the wide acceptance of “wild” capitalism as a necessary stage (...) in the development of a capitalist market system. (shrink)

Russian is presently in a transition stage between the old centrally administered command economy and a market economy. The result is uncertainty and instability. In such a situation there is both little room and little concern for business ethics. The objective conditions for this include distortions in the systems of supply and exchange, political instability, and judicial ineffectiveness. The subjective conditions include the breakdown of morality under the communist system, and the wide acceptance of “wild” capitalism as a necessary stage (...) in the development of a capitalist market system. (shrink)

This article, based on interviews conducted in 2019 with Latvian and Estonian citizens ethnically defining themselves as “Baltic Germans”, aims to analyse the way this self-identification is shaped by the experience of the Soviet and post-Soviet periods, and by the ideological polarisation between East and West. Studying this hybrid ethnic belonging allows taking a look at individual life paths through a transnational lens and paying attention to all forms of mobility that play a role in its construction. (...) By integrating the interviewees’ migratory experience, their discourses on other ethnic groups, and their perception of Germany, Latvia, Estonia, Russia and the USSR, this article intends to apprehend “Baltic Germanness” as a transnationally and trans-ethnically shaped category, to which the interviewees resort in order to make sense of their lives outside the framework of the nation-state. (shrink)

The present article deals with different Marxist theories on the Soviet experience, which emerged in post-Soviet Russophone Marxist or neo-Marxist scholarship (concurrently with some reference to Marxist traditions in other former Eastern Bloc countries). The article demonstrates that these theories – if we leave the remaining ‘Marxist-Leninists’ of the classical Soviet type aside and focus on critical, post-Soviet Marxism – may be classified as either ‘fundamentally rejectionist’ or ‘Thermidorian’. The former, in line with the (...) seminal criticisms of K. Kautsky and other early opponents of Lenin, reject the socialist nature of the October 1917 Revolution outright. The latter mostly define the Revolution as at least socialist-oriented, but further bifurcate into different varieties of the ‘state capitalism’ thesis with a number of theorists defining Stalinist societies as special varieties of post-revolutionary industrialism essentially different from orthodox capitalism. Most critical post-Soviet Marxists agree, however, that the main vector of Soviet-type regimes’ evolution indeed pointed towards increased class stratification. However, it should be remembered that Soviet-type bureaucracy was a class-in-the-making rather than a class-in-itself or a class-for-itself, and this point is further elaborated in the works of those theorists who prioritise the differences rather than similarities between Soviet-type industrialism and orthodox capitalism. (shrink)

This article is devoted to theexploration of some trends in gender studies incontemporary Russia and is based on ourresearch and teaching in the field over thecourse of seven years. The main concepts ofgender research – gender, feminism,women's subjectivity – were introduced to theRussian public early in 1990s; Russian genderstudies began to develop as a whole due to theapplication of Western concepts and theories.The article examines the growth of genderstudies over the last 10 years, contextualdifferences as well as theoretical approachesin (...) Russian gender studies as these have arisenin the context of the `Russia – West'dichotomy. (shrink)

In this essay, I assess Stalin’s ideas and concepts about nationalities, their ‘manipulability’ and their legacies. I do this by briefly reconstructing their theoretical and political roots in both Tsarist and socialist traditions. Special attention will be paid to the discovery of a positive correlation between economic development and the growth of nationalism among ‘backward’ peasant peoples, which went against the grain of previous socialist beliefs, and to the appearance of a theory according to which socialism would naturally produce a (...) superior national-popular society. After discussing the evolution of these ideas and concepts, their practical applications, and the reaction they generated up to 1953, I will focus on the Soviet post-Stalinist theories and practices, and their results, also by taking into consideration the development in Soviet times and after 1991, of new, hybrid variants of Russian nationalism, as well as of Eurasian trends. (shrink)

The collective historical amnesia that reigns in contemporary Russia demands an explanation. In the first part of my article I will analyze the mechanisms that suppress historical memory. I will focus my attention on two historical representations of critical relevance for this matter. First, I will discuss the Western-oriented ideology of the post-Soviet intelligentsia. Second, I will analyze the functioning of the myth of the "Great Patriotic War." In the second part of my paper I will address (...) the influence of historical amnesia on contemporary Russian society. Deep distortions in moral judgments and social relations resulting from suppressed memory will be studied through an analysis of contemporary Russian fiction, especially fantasy. Finally, I will consider Russian Gothic society, which originates in historical amnesia. (shrink)

Attempting to apply the logic of conflict analysis developed by Thucydides to the chaotic spasms and clashes triggered by the collapse of the Soviet Union might appear inappropriate to many classical scholars, and entirely artificial to most Eurasian security experts. However, the two strategic landscapes, though separated by a period of some 2400 years, share a number of common features, and the ideas of the ancient strategic analyst may prove helpful for discovering structure in the chaotic violence of more (...) recent times. The notion of the ‘strategic dilemma’—one that Thucydides never used but is credited with inventing—lies at the centre of this investigation, which seeks to test the applicability of the notion in three distinctive settings: in a bipolar confrontation; in conflict manipulation by a third party; and in secessionist conflicts. The article suggests that, as an instrument of political analysis, the security dilemma tends to overpredict conflicts and essentially comes out as a trap of self-fulfilling ‘worst-case’ expectations, so that nowadays—much as in ancient Greece—whenever a security dilemma determines a political decision, disaster follows. (shrink)

In the summer of 1925, a debutant writer, Aleksandr Beliaev, published a ‘scientific-fantastic story’, which depicted the travails of a severed human head living in a laboratory, supported by special machinery. Just a few months later, a young medical researcher, Sergei Briukhonenko, succeeded in reviving the severed head of a dog, using a special apparatus he had devised to keep the head alive. This paper examines the relationship between the literary and the scientific experiments with severed heads in post-revolutionary (...) Russia, which reflected the anxieties about death, revival, and survival in the aftermath of the 1914–1923 ‘reign of death’ in that country. It contrasts the anguished ethical questions raised by the story with the public fascination for ‘science that conquers death’. (shrink)

This book explores the richness of contemporary philosophical reflection in Eastern and Central Europe. Philosophers from Poland, Russia, the Czech Republic, and the United States discuss the status of democracy, nationalism, language, economics, education, women, and philosophy itself in the aftermath of communism. Fresh ideas are combined with renewed traditions as poignant problems are confronted.

The focus of the study is the problem of “entry” or “penetration” of pre-revolutionary philosophy into Soviet philosophy. On the example of the oeuvre of E.K. Gertsyk, the au­thor of “Memoirs” on the philosophers and writers of the religious and philosophical re­vival at the turn of the 19th–20th centuries, the translator of the works of F. Nietzsche, J. Huysmans, F. von Baader and others, the thinker who created her own version of the philosophy of life, it (...) is shown how a representative of the culture of the Silver Age managed to reconcile with the Soviet reality. The article traces Gertsyk’s creative evolu­tion from the philosophy of the phenomenon, presented in her dissertation essay on the problem of the real world in the Kant’s philosophy (1904), to the philosophy of life; her interpretation of Kant’s epistemology is considered; the concept of a path (a key one in Gertsyk’s work) was analyzed on the basis of works written in the early Soviet years (the hagiographic treatise “On the Ways” (1917–1918), the essay “Edgar Poe” (1918–1927)); the influences of decisive importance for Gertsyk’s philosophical searches are considered (I. Kant, F. Nietzsche, L. Shestov, N. Berdyaev, V. Ivanov, A. Bergson and etc). The article focuses on the transitional stage of Gertsyk’s oeuvre, when there was an increase in religiosity and apocalyptic moods in her mindset, which in the 1930s was replaced by a departure from Christianity as a stronghold of the old culture and old values, justification and apologia for the new social reality, demonstrated by Gertsyk in the well-known letters “from there”, i.e. from the Soviet Russia, published on the pages of the Parisian journal “Sovremennye zapiski” and caused a mixed reaction in the emigrant community. The article shows what ideological attitudes allowed the par­ticipant of the decadent meetings and the interlocutor of Russian religious philosophers to accept the Soviet reality. (shrink)

This article deals with women-centred prose texts of the 1990s and 2000s in Russia written by women, and focuses especially on generation narratives. By this term the author means fictional texts that explore generational relations within families, from the perspective of repressed experiences, feelings and attitudes in the Soviet period. The selected texts are interpreted as narrating and conceptualizing the consequences of patriarchal ideology for relations between mothers and daughters and for reconstructing connections between Soviet and (...) class='Hi'>post-Soviet by revisiting and remembering especially the gaps and discontinuities between (female) generations. The cases discussed are Liudmila Petrushevskaia’s ‘povest’ Vremia noch [The Time: Night] (1991), Liudmila Ulitskaia’s novel Medeia i ee deti [Medea and her Children] (1996) and Elena Chizhova’s novel Vremia zhenshchin [The Time of Women] (2009). These novels reflect on the one hand the woman-centredness and novelty of representation in women’s prose writing in the post-Soviet period. On the other hand, the author suggests that they reflect the diverse methods of representing the Soviet era and experience through generation narratives. The texts reassess the past through intimate, tactile memories and perceptions, and their narration through generational plots draws attention to the process of working through, which needs to be done in contemporary Russia. The narratives touch upon the untold stories of those who suffered in silence or hid the family secrets from the officials, in order to save the family. The narration delves into the different layers of experience and memory, conceptualizing them in the form of multiple narrative perspectives constructing different generations and traditions. In this way they convey the ‘secrets’ hidden in the midst of everyday life routines and give voice to the often silent resistance of women towards patriarchal and repressive ideology. The new women’s prose of the 1980s–90s and the subsequent trend of women-centred narratives and generation narratives employ conceptual metaphors of reassessing, revisiting and remembering the cultural, experiential, and emotional aspects of the past, Soviet lives. (shrink)

The 1990s are marked by a change of major landmarks in the cultural-historical self-awareness of the peoples of Russia, Europe, and perhaps the entire world. Not long ago at all, "post-Soviet" social science was celebrating its liberation from the "formation" dogma in favor of a civilizational approach. This meant, first, a way out of the socialist ghetto, which had been shut off from the rest of the world and had defended this isolation with the thesis of an (...) "irreconcilable struggle between two worlds," two lifestyles, and so forth. (shrink)

The 1990s are marked by a change of major landmarks in the cultural-historical self-awareness of the peoples of Russia, Europe, and perhaps the entire world. Not long ago at all, "post-Soviet" social science was celebrating its liberation from the "formation" dogma in favor of a civilizational approach. This meant, first, a way out of the socialist ghetto, which had been shut off from the rest of the world and had defended this isolation with the thesis of an (...) "irreconcilable struggle between two worlds," two lifestyles, and so forth. (shrink)