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Russian Philosophy :
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All-humanity
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All-humanity
F. Dostoevskii, in attempting to define the essence of his world outlook, wrote: ‘What is the spiritual strength of Russian nationhood if not the final push towards universality and all-humanity?’ ‘the Russian heart is possibly the most destined for the universal all-human-brotherly union out of all the hearts of nations.’
The all-humanity proclaimed by Dostoevskii was to again become popular. During the Soviet period V. Kozhinov and E. Troitskii developed the idea of all-humanity as the essence of the Russian national consciousness, referring to Dostoevskii and... Lenin. Today they have been joined (without the references to Lenin) by many other literary figures, professors and ideologists. Admittedly, some of them in referring to Dostoevskii have got themselves tangled up in the concepts of all-humanity and common-humanity which the writer distinguished (‘common-man’ is the Western ‘nobody,’ the ant from the anthill; a Russian is ‘all-man’ on the model of, and similarity to, Christ the ‘all-man’).
A. Gulyga totally admits to Dostoevskii’s correctness in stating that ‘The National Russian idea is, when all is said and done, simply universal all-human unification. In his opinion ‘The Russian idea unifies humanity in its eternal striving to consolidate peace and justice in the world. This is universal sobornost' – the authentic collective without which humanity today would not survive.’ V. Aksyuchits, in referring to Dostoevskii, also announces ‘universalism’ and the ‘all-humanity of the Russian idea,’ not, however, taking into account the fact that other nation-cultures want to remain under their own ‘ideas,’ that following the experiences of history they do not believe in either Russian or Soviet ‘universalism.’ The National Bolshevik A. Dugin states with all gravity: ‘The Revolution was understood nationally, patriotically. The new society, the new order was to be Russian – national and universal at the same time, just like the ideal of Russian man, the All-man of Dostoevskii. It was in this way that ‘internationalism’ was understood for a long time by Russian revolutionaries – not as a cosmopolitan mixture but as the triumph of Russian spiritual all-humanity.’ V. Rasputin writes that ‘In our tolerance towards others, crowned by Dostoevskii with the glory of all-humanity, we forget about ourselves.’
Adherents of Russian all-humanity (and there are many) reject at the same time the idea of globalization. And yet is all-humanity not a Russian romantic version of ‘globalization?’ Romantic, inasmuch as it demands belief in the redeeming role of the ‘Russian idea’.
The idea of globalization is not a new phenomenon. It is opposite being isolation. ‘Western’ globalization is based on the linking of the world by the exchange of information, people, goods, and finance in the name of the mutual understanding of the diversity of human existence. Russian globalization (all-humanity) – is ‘united’ isolation in belief and world outlook in the name of the future salvation of humanity.
Andrzej de Lazari (Guy Russel Torr) |
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| Books
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