Lesley Chamberlain has been pondering the enigma of Russia for over thirty years. She finds that during the last two centuries Russian intellectuals have asked two fundamental questions: 'what makes a good man?' and 'what is the right way to live?' In their attempts to answer them, Chamberlain shows how these thinkers neglected the role of the individual, prioritizing instead the need to end injustice and autocracy. It was not until the ever of the revolution of 1917 that Russian philosophers came to grips with individualism, only for this endeavor to be fragmented and forced underground by the totalitarian century that followed. The end of Communism and the rediscovery of that semi-concealed world have allowed us to see a continuous Russian philosophical tradition far removed from the crude notion of Western reason introduced by Lenin. The deeper Russian tradition with its affinities to poetry and theology emerges in radical ideas about ethics and knowledge.
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Lesley Chamberlain studied German and Russsian in Exeter and Oxford, then worked as a journalist in Moscow before settling in London to write and teach. The topics of her numerous books range from food to philosophy. Chamberlain is a regular contributor to newpapers and journals in Britain and the United States, including The Times and The Times Literary Supplement (both of London). She has received wide acclaim for her biography of Nietzsche, Nietzsche in Turin.
Delving fearlessly into her complex and understudied subject, Chamberlain provides a useful synthesis of 200 years of thought by nearly 40 Russian philosophers. Her philosopher-by-philosopher account portrays an important, if flawed, theoretical geography that has earned its place in the philosophical tradition, despite Russia's inferiority complex stemming from Nicholas I's closing of all philosophy departments in universities in 1826. Russian thinkers defined themselves against a Western perspective—Hegelian knowledge, Cartesian individualism, Adam Smith's political economy—that, in their view, simply could not comprehend the culture and society of Russia. Among these thinkers, Lenin is the most influential, and the book's argument can't help turning on his 1908 treatise, Materialism and Empirio–criticism. Yet in trying to provide a balanced view of all relevant figures, Chamberlain misses an opportunity to make Lenin's devastating philosophy the book's compelling center. The progression toward totalitarianism is subtle but clear in hindsight, a result of Russia's precarious position on the physical and moral outskirts of the Western world: Russian disdain for the West, its sense of being morally superior, always contained the shadow of a fear that Russia was the inferior place. This useful reference and historical corrective should inspire further study into a neglected but rich intellectual landscape. (July)
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