Russia, Poland, and universal regeneration : studies on Russian and Polish thought of the romantic epoch
Author(s)
Bibliographic Information
Russia, Poland, and universal regeneration : studies on Russian and Polish thought of the romantic epoch
University of Notre Dame Press, c1991
Available at 4 libraries
  Aomori
  Iwate
  Miyagi
  Akita
  Yamagata
  Fukushima
  Ibaraki
  Tochigi
  Gunma
  Saitama
  Chiba
  Tokyo
  Kanagawa
  Niigata
  Toyama
  Ishikawa
  Fukui
  Yamanashi
  Nagano
  Gifu
  Shizuoka
  Aichi
  Mie
  Shiga
  Kyoto
  Osaka
  Hyogo
  Nara
  Wakayama
  Tottori
  Shimane
  Okayama
  Hiroshima
  Yamaguchi
  Tokushima
  Kagawa
  Ehime
  Kochi
  Fukuoka
  Saga
  Nagasaki
  Kumamoto
  Oita
  Miyazaki
  Kagoshima
  Okinawa
  Korea
  China
  Thailand
  United Kingdom
  Germany
  Switzerland
  France
  Belgium
  Netherlands
  Sweden
  Norway
  United States of America
Note
Includes bibliographical references (p. 185-221) and index
Description and Table of Contents
Description
Andrzej Walicki here examines the relations between Polish and Russian thinkers in the 1840s, analyzing these relations in a broad comparative perspective against the background of the main currents of European throughout of that time. The book demonstrates that despite the scarcity of documentation, the intellectual encounters between Adam Mickiewicz or August Cieszkowski, on the one side, and Alexander Herzen or the Russian Slavophiles, on the other, should not be treated as a matter of marginal importance. The book begins by interpreting the Russian socialism of Alexander Herzen as a response to Polish revolutionary Slavophilism and national messianism. It discloses the great impact of Adam Mickiewicz on Herzen's thought. The importance of Adam Cieszkowski's influence on Herzen's early philosophical writings is examined next. Walicki analyzes the ideas of both thinkers, comparing and contrasting them with the post-Hegelian philosophy and French utopian socialism of their contemporaries.
A comparative analysis of Mickiewicz's religious messianism and Russian Slavophilism leads to the conclusion that despite some striking similarities Mickiewicz's messianism represented a style of thought that was structurally different from the Slavophile's conservative romanticism. Walicki concludes by discussing Adam Gurowski - a Polish nationalist turned into Pan-Slavist and, later into an ideologist of American Manifest Destiny - to demonstrate the usually unacknowledged importance of the Russophile trend in Polish Romantic thought.
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