Download Culture and Power in Revolutionary Russia: The by Christopher Read PDF

By Christopher Read

This ebook indicates that the increase of the intelligentsia happened in advance of is generally idea, and that through 1922, instead of 1932, the underlying rules of the hot Soviet government's rules in the direction of tradition had already emerged, "proto-Stalinism" being more and more vital. numerous assets were used, together with Proletkul't, Moscow collage and the rabfaky and the works of assorted members akin to Bagdanov, Lunacharsky, Andreev, Berdiaev and Chagall. Christopher learn has written "Religion, Revolution and the Russian Intelligentsia" and has produced a video "The Decline of Tsarism".

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Additional info for Culture and Power in Revolutionary Russia: The Intelligentsia and the Transition from Tsarism to Communism

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The possibilities for political organisation were, of course, unprecedented. But the new opportunities in this sphere were much more dramatic than those presented to the rest of the intelligentsia and the two areas should not be confused. Most members of the intelligentsia were not fulltime politicians and were only involved in politics as a secondary activity. This me an that, for the majority of the intelligentsia, the revolutionary year of 1917 and the early months of the Soviet government were more of an interlude than a phase in which significant cultural changes took place.

41 According to the information he presents, this had been confined to a tiny minority in the 1890s but had developed rapidly after 1905 and reached a peak around 1912. In the 1890s, he says, distrust of workers' newspapers and immersion in the gutter press were characteristic of most of the working class. 42 There were some exceptions. ,43 Kleinbort suggests that at this time it was the workers in more established factories who enjoyed a high level of culture, pointing to the Morozov factory in Tver' as an example.

Works of art, literature, philosophy and so on are produced by gifted individuals. The cult of the individual genius was, in fact, at one of its high points in late nineteenth-century Europe. Its central figure was Friedrich Nietzsche, whose unashamed espousal of the greater worth of the talented person over the apparently less talented was enormously inftuential over a wide range of philosophies from violent anarchists, through socialists to liberals, conservatives and, ultimately, fascists. The Nietzschean image of cultural life was that of lonely geniuses conversing with one another from the mountain tops while the herd remained, unenlightened and uncomprehending, in the valleys below, a prey to the 'weakening' inftuences of love and compassion, dispensed by Christians, socialists and women alike, which prevented them from scaling the heights.

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