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20 results

  • Philosophy, Ideology, and Policy in the Soviet Union
  • George L. Kline
  • Journal: The Review of Politics / Volume 26 / Issue 2 / April 1964
  • Published online by Cambridge University Press: 05 August 2009, pp. 174-190
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    On Marx's characteristic — although not wholly consistent—view, an ideology is a false theory (or, in his own words, a form of “false consciousness”) of a special kind, namely, one that serves to mask or “rationalize” the unpleasant realities of a given socioeconomic system. Lenin drastically expanded the sense of the term, making ideology equivalent to theory, whether rational or “rationalizing,” and to knowledge, whether adequate or inadequate. Leninists regard all knowledge as “superstructurally” determined by socioeconomic relationships, and thus, in “class society,” partisan to the interests of a given class.

  • 6 - RUSSIAN RELIGIOUS THOUGHT
  • Edited by Ninian Smart, John Clayton, Patrick Sherry, Steven T. Katz
  • Book: Nineteenth-Century Religious Thought in the West
  • Published online: 06 January 2010
  • Print publication: 11 July 1985, pp 179-230
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    Summary

    Introduction

    Two of the seven religious thinkers considered in this chapter – Dostoevsky and Tolstoy – are known primarily as novelists. In this they are emblematic of a more general phenomenon of Russian culture over the past two centuries. On the one hand, many of the major Russian literary figures have been preoccupied with religious questions; on the other hand, a number of the major Russian religious thinkers have been gifted, if minor, poets or novelists.

    This fusion of the literary and speculative appears to be related to the distinctively non-academic character of Russian religious thought. Most of the thinkers discussed in the other chapters of the present work – from Kant, Schelling, and Hegel, to Royce, James, and Dilthey – were lifelong university professors. There were, to be sure, in nineteenth-century Russian universities and divinity schools professors who taught theology and philosophy of religion. But most of them were compliant followers of one or another West European, Patristic, or Russian master rather than original thinkers. Of the seven religious thinkers here discussed, only Solovyov was a university professor, and that only briefly. In Russia the powerful and original religious thinkers all stood – at least until the end of the nineteenth century – outside the academy.

    Compared to their Western European counterparts, Russian thinkers tended to encounter more pervasive resistance and even repression from political and ecclesiastical authorities, based on charges of heterodoxy or the ‘subversion of faith and morals’. But such harrassment was not unknown in the West, as we are reminded by the case of Fichte. Despite their difficulties with the authorities, none of the nineteenth-century religious thinkers here discussed went into exile.

  • Mary-Barbara Kauffman Zeldin, 1922-1981
  • George L. Kline
  • Journal: Slavic Review / Volume 40 / Issue 3 / Fall 1981
  • Published online by Cambridge University Press: 27 January 2017, p. 524
  • Print publication: Fall 1981
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  • Religion, National Character, and the “Rediscovery of Russian Roots”
  • George L. Kline
  • Journal: Slavic Review / Volume 32 / Issue 1 / March 1973
  • Published online by Cambridge University Press: 27 January 2017, pp. 29-40
  • Print publication: March 1973
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