Rannoto evrazijstvo i bălgarskite mu săsedi: (po)mislimostta na drug(ija)
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Bulgarian |
| Veröffentlicht: |
Sofija
Akat. Izdat. "Prof. Marin Drinov"
2012
|
| Ausgabe: | 1. izd. |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | PST: Early Eurasianism and its Bulgarian Neighbours. - In kyrill. Schr., bulg. - Zsfassung in engl. Sprache |
| Beschreibung: | 385 S. |
| ISBN: | 9789543225545 |
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Datensatz im Suchindex
| _version_ | 1806960890272022528 |
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| adam_text |
СЪДЪРЖАНИЕ
Предговор
ЗА ТАЗИ КНИГА И НЕЙНИТЕ ПРИЯТЕЛИ
-
ПРО ЭТУ КНИГУ И ЕЕ ДРУЗЬЕЙ
/ 9
Уводна глава
ЗА
РУСКО-БЪЛГАРСКОТО НЕРАЗБИРАНЕ ПРЕДИ И СЕГА /
19
0.1.
О русско-болгарском непонимании (Из наблюдений над литературой эмиграции
„первой волны" в Болгарии и дальше)
/19
0.2.
Межкультурное общение или дело чрезвычайное?
/ 36
0.3.
Общуване
между
култури
или „бобчевщина"?
/ 53
Първа
глава
БЪЛГАРИЯ И БАЛКАНИТЕ
У ЕВРАЗИЙЦИТЕ
/ 69
1.1.
Уводни думи /
69
1.2.
Евразийството
според предговора към първия
евразийски
сборник
„Исход
к Востоку"
/ 73
1.3.
Николай Трубецкой и Пьотр Савицки
/ 79
1.4.
Николай Трубецкой и Георги Флоровски
/ 85
1.5.
Статиите
на Н. С. Трубецкой в „Исход к Востоку"
/ 92
1.5.1.
„Об истинном и ложном национализме."
/ 92
1.5.2.
„Верхи и низы русской культуры (Этническая основа русской
культуры)."
/ 95
1.5.3.
Етика
или наука?
/ 98
1.6.
Брошурата
на Георги Флоровски
„Достоевски
и Европа"
(1922) / 98
1.7.
България и българите
в труда на Георги Вернадски „Начертание русской
истории"
(1927)/99
1.8.
Изводи/
102
Втора глава
БЪЛГАРСКИТЕ ОТЗИВИ
ЗА
РАННИТЕ
ЕВРАЗИЙСКИ
ТЕКСТОВЕ /
103
2.1.
„Европа и
човечеството",
„Исход к Востоку" и
„Вечните спътници"
на
Дмитрий Мережковски:
Отзивите в „Развигор" и във „Везни"
/106
2.1.1.
Литературен
лист „Развигор" за „Европа и
човечеството"
на Николай
Трубецкой и за
„Вечните спътници"
на Дмитрий Мережковски
/ 106
2.1.2.
Отзивите
за „Исход к Востоку" и
„Вечните спътници"
в списание
„Везни".
/107
2.2.
Отзивът
за „Европа и человечество" в
,
Духовна
култура"
/112
2.3.
Е. Д. Грим. „Културни" и „некултурни"
народи
/116
РАННОТО
ЕВРАЗИЙСТВО И
БЪЛГАРСКИТЕ МУ СЪСЕДИ
2.4.
Отзивът
за „Исход к Востоку" в „Славянски глас"
/118
2.5.
Отзивите
на Стефан
Младенов
/121
2.6.
Отстъп
I:
Брошурата
на Г. Флоровски
„Достоевски
и Европа"
като
руско-българ-
ско произведение
/ 127
2.7.
Отстъп
II:
Константин
Гълъбов
за
„Залеза
на Запада" на Освалд Шпенглер
/144
2.8.
Изводи
/ 147
2.9.
Преводът
на
книгата
на Трубецкой
-
непредвиден
епилог
на
критическата
и рецепция от
нейните български съвременници
/149
Тр ета глава
БЪЛГАРСКИТЕ „СЪСЕДИ"
НА ЕВРАЗИЙСТВОТО
/151
3.1.
Увод/
151
3.2.
Европеизацията лишава българската култура от единство, от собствен смисъл
и съдържание
/ 159
3.3.
Българската критика
на европоцентризма
е критиката
на
гръко-
центризма
/181
3.4.
Вместо заключение към главата
/ 189
Kapitel Drei
BULGARIEN? EUROPA?
EURASIEN?
DAS SELBSTVERSTÄNDNIS DES BULGAREN
AUF DER SUCHE NACH SEINER KULTURELLEN IDENTITÄT IN DER ERSTEN
HÄLFTE DES
XX
JH. / 191
3.1. Einleitung/ 191
3.2. Die Europäisierung nimmt der bulgarischen Kultur ihre Einheit, ihren Eigensinn
und ihren Inhalt / 200
3.3. Die bulgarische Kritik des Eurozentrismus ist eine Kritik des Gräcozentrismus / 223
3.4. Anstelle einer Schlussfolgerung / 232
Заключителна
глава
ПЕРСОНАЛИЗМЪТ И БЪЛГАРСКИЯТ ИДЕНТИЧНОСТЕН РАЗКАЗ
МЕЖДУ
ДВЕТЕ
СВЕТОВНИ ВОЙНИ (ПРЕДВАРИТЕЛНО ПРОУЧВАНЕ КАТО ЗАКЛЮЧЕНИЕ КЪМ
КНИГАТА)
/ 235
4.1.
Увод
/ 235
4.2.
Персонализмът
/235
4.3.
Контекстът
/ 238
4.4.
Рецепцията
/ 242
4.5.
Разговорът със себе си
/ 261
4.6.
Другият
/ 264
4.7.
Случайни срещи
с
Другия
/268
4.8.
Заключение
/ 272
4.9.
Епилог
/ 272
СЪДЪРЖАНИЕ
Concluding
Chapter
PERSONALISM
AND BULGARIAN IDENTITY DISCOURSE BETWEEN THE TWO
WORLD WARS (A PRELIMINARY EXPLORATION AS AN EPILOGUE TO THE
BOOK)
/ 275
4.1.
Introduction
/ 275
4.2.
Personalism
/ 275
4.3.
The context
/ 278
4.4.
The Response
/ 281
4.5.
Self-Talk
/ 299
4.6.
The Other
/301
4.7.
Chancing upon the Other
/304
4.8.
Conclusion
/ 308
4.9.
Epilogue
/ 309
Приложени
e
БЕЛЕЖКИ ЗА БЪЛГАРСКАТА ГОДИШНИНА НА СПИСАНИЕ
„РУССКАЯ
МЫСЛЬ"
/311
1.
Обща характеристика
/316
2.
Синтактични особености
/318
3.
Семантични особености
/320
4.
Идеологични особености
/331
5.
За рецепцията на „Руска мисъл" в България и за рецепцията на българската
култура на страниците на списанието
/352
БИБЛИОГРАФИЯ
/ 357
ПОКАЗАЛЕЦ
/ 369
РЕЗЮМЕ НА АНГЛИЙСКИ ЕЗИК
/ 379
THE THINKABILITY OF SOMEONE/THE OTHER:
EARLY EURASIANISM AND ITS BULGARIAN NEIGHBOURS
(SUMMARY)1
The Introduction, "On the Russian-Bulgarian misunderstanding, then and now",
outlines the parameters of lasting
intercultural
miscomprehension. This part of the
investigation relies chiefly on Russian
emigré
sources from the
1920s - 1930s
(used
in order to explore past
condition(s)
of this phenomenon), as well as on a thorough
analysis of a recent collection of essays and documents about the Russian emigres
in Bulgaria, issued in Sofia (in order to verify the phenomenon's present condition).
The exploration of sources shows that the expressions of mutual interest,
which have been laid out in print, become fixed in a couple of intertwined
stereotypes which
automatise
shared misunderstanding; that is, the omission and/
or underconceptualisation of some core self-identifications on each side. (For
example, Bulgarian contestations and
concrétisations
of Bulgarian 'Slavdom' have
been frequently neglected by Russian recipients; and Russian messianism has
been underconceptualised by Bulgarian recipients). While there are two possible
reciprocal perspectives of the phenomenon, I am conceptualising the Russian-
Bulgarian perspective. I focus on the Russian misconception/ denial of Bulgarian
self-identifications; a misconception invited and, so to say, sanctioned by Bulgarian
self-representations addressing the Russian recipient. Through their conduct, the
Bulgarian intellectual elite willingly played the role of an affirming audience in
regards to the Russian messianic discourse, making no attempt to evade the stance
that this discourse assigned to them
-
one of self-belittling/self-neglecting gratitude.
This is the (pseudo)communicative framework which the Bulgarian elite,
conceiving 'Eurasianism', had
-
and still have
-
the chance to break. In other
words (and speaking from a self-reflective stance), this introduction investigates the
intellectual and sketches the socio-psychological prerequisites from which this book
and its viewpoints emerge.
In Chapter One, "Bulgaria and the Balkans in the works and anticipations of
the early Eurasianists", I investigate the Russian philosophical ability for dialogism
in quite a difficult situation, both intellectual and existential. Russian philosophy had
to intellectually overcome the consequences of the catastrophe of
1917-1920,
and to
survive in an alien cultural milieu (abroad).
In this study I depart from the assumption that the inner logic of development of
this philosophy should lead to what might be briefly designated as a multipersonalistic
ontology and ethics. I set forth from the belief that, in general, cultural contact on an
The English version of this summary was kindly edited by Miss Lisa
Le Fevre.
380
РАННОТО
ЕВРАЗИЙСТВО И
БЪЛГАРСКИТЕ МУ СЪСЕДИ
every-day level might encourage an intercultural dialogism, particularly on occasions
when parties involved 'know each other', that is, they have an already established
'platonic
romance' (and such was the Russian-Bulgarian case).
Early 'Eurasianism' succeeded in both of the former targets; and achieved
neither of the latter.
N.
Trubeckoj's book Europe and the mankind
(1920)
could be rendered as a
draft of such ontology and ethics (multipersonalistic), not in itself but as a penetrating
philosophy of culture. As I have tried to show, P. Savickij's article "Europe and
Eurasia"
(1921),
which should be regarded as a book review as well, mutilates
Trubeckoj's radicalism transposing it into the trait of traditional Russian messianism
and thus constituting 'Eurasianism' as a philosophy of 'mono-personalism' (or of
monological collective
personalism,
cf. sobornost
'
(соборность)).
In this chapter I
pay attention to G. Florovskij's implicit polemics with Trubeckoj's book, and to his
involvement into an enterprise, which might be considered an attempt to manipulate
the Bulgarian understanding for/about this book (The Slavonic Association in
Bulgaria issued Florovskij's brochure Dostoyevsky and Europe, in Bulgarian)
(1922)
-
in a period preceding Florovskij's withdrawal from the group of 'Eurasianists' (A
detailed commentary on this work of Florovskij is made in the second chapter, see
below). It might be said that Savickij's overt criticism of Trubeckoj's radicalism, and
Florovskij's apology of Christian culture and civilisation, rendered by Florovskij as
European and universal at the same time, turn to be quite interoperable in depth.
The 'Eurasianists' spoke of Bulgaria and the Balkans insofar as they spoke
of nations and (their) cultures which are
1)
'small',
2)
peripheral to Europe and
3)
peripheral to Russia (but comprehended as Russia-Eurasia). However, it must be
added that Bulgaria and the Balkans were a subject neither to a Slavophil nor to a
pan-orthodox intention and reduction.
To put it otherwise, Bulgarians were not overtly included in the 'Eurasianist'
version of the 'Russian idea', although they had been in its previous versions (the pan-
slavist and the pan-orthodox). We suppose that this strongly affected the Bulgarian
attitude to 'Eurasianism'
-
a specific combination of interest and aloofness.
The main point to us has not been what 'Eurasianists' said about Bulgaria
and the Balkans but what they 'pre-saw', or pre-destined
—
implicitly and still-not-
personalising, i.e. while they constructed their basic idea of world; their basic mental
map. And the 'pre-seen* turns out to be far more substantial (both in quantity and in
quality) than the 'said'.
'Eurasianism' (as observed chiefly in Exodus to the East/Izhod
k Vostoku,
1921,
in the works already mentioned, and in G. Vernadskij's work A Draft of Russian
history,
1927)
did not recognise Bulgarians and the Balkans as (cultural/political)
agents or counteragents. They were not recognised as having personal 'self' and were
not to be rendered as a counterpart in a dialogue.
'Eurasianist' thought on Bulgaria, Bulgarians and the Balkans does not differ
in its message from the traditional Russian thought. A shift in the expression of the
SUMMARY
381
message could be observed
-
it becomes an indirect one, and it makes the message
readable only if a cooperative and concretising recipient is at disposal.
In Chapter Two, "The Bulgarian responses to the works of early Eurasianists",
I focus on these responses to Europe and the mankind and to Exodus to the East,
namely, those published in the following periodicals:
Развигор, Везни, Славянски
глас, Духовна култура.
In this chapter I also pay attention to the reception of
works which have noteworthy relation to those of the 'Eurasianists', that is:
1)
are
semantically close/similar to them (O.
Spengler,
The Decline of the West);
2)
convey
a more or less opposite culture-philosophic message
(D. Merežkovskij,
The eternal
companions);
3)
display a potential to normalise the radicalism of the 'Eurasianists"
message, either via simulation/mimicry or via promoting an antithesis (reverse idea
and/or thesis) (works by G. Florovskij
-
an 'Eurasianist' himself!
-
Ervin
Grim
and, to some extent,
Mihail
Popruženko).
I have not noticed works claiming that
'Eurasianists" messages needed radicalisation. It could be concluded therefore that
these messages were conceived as radical/new rather than as moderate/trivial. And, in
general, their radicalism was conceived selectively (as the published responses show)
and was even intentionally screened and/or filtered out (as two undertakings aimed at
promoting books which semantically modified/substitute for/conceal the message of
Europe and the mankind).
I come to some more generalisations which I deliver in the chapter's conclusion
and which I shall repeat now.
First, the examination of sources reveals the following predisposition, which may
be a tendency. The idea that European culture ought not to set the cultural standards of
other cultures (or to impose its standards upon other cultures as if universal), because
taken as a whole it does not exceed in excellence any other culture (an idea clearly
portrayed by Trubeckoj in Europe and the mankind), is downplayed for another
idea. It is downplayed for the idea that Europe is in decline (which was portrayed by
Spengler,
yet constituting roughly no more than the half of his point in the Decline
of the West). This inclination, predisposition or tendency has much in common with
the degradation of the ethical horizon which comes forth when Exodus to the East
and Europe and the mankind are compared, and might have been stimulated by this
degradation. In Chapter
2
I do not give an answer to this question but I point out a
similar filtering out of
Spengler
's
work: issues of poly-culturalism were downgraded,
obscured or contested with intellectually quite unsatisfactory arguments. I return to
this phenomenon, trying to explain the intellectual and socio-psychological factors
which precondition these obscurations, etc., in the concluding chapter of the book.
From the responses explored in Chapter
2,
I find worth mentioning here the
following (which is singled out against the context of the rest): Stefan Mladenov
(among the other Bulgarian authors whose responses I examined were Todor
Borov,
Hristo Gjaurov,
Konstantin Gulubov)
evaded the theme of the West's decline but
also the theme of the semblance of European cultural superiority, focusing instead
on the ethical core of the Trubeckoj's message
-
it is through self-cognition that the
382
РАННОТО
ЕВРАЗИЙСТВО И
БЪЛГАРСКИТЕ МУ СЪСЕДИ
personality of a culture is created and the eyes to the personal value of other (alien)
cultures are opened.
Second, the sources lack certain sensitivities and this should be viewed
critically. I did not notice, with one exception
(Konstantin
Bobčev),
sensibility to
the aesthetical implications of the 'Eurasianists" culturosophy in its Europe and the
mankind variant. (An analogical exception is exemplified by D. Kalinov's response
to Spengler's Decline of the West; I examined it in the concluding chapter). And I did
not notice a response to an idea of
Aleksandr
Herzen,
repeatedly recalled by Georgij
Florovskij:
'История
никуда не ведет'
('History brings nowhere').
I suggested a parallelism and, moreover, harmony between the low susceptibility
to the 'Eurasianists" ideas and especially to those of Trubeckoj, on the one side, and
the low susceptibility/acceptance of aesthetic modernisms instead transformed into
kinds of daring academisms, on the other. I did not elaborate on this issue.
I had enough reasons to summarise that the messages which were, one way or
another, accepted were those which reinforce a stereotype characteristic of Bulgarian-
Russian (mind the sequence) cultural interaction: the Bulgarian party entrusted
subjectivity (either its own subjectivity or any possible subjectivity) to the Russian
messianic discourse. I was able to discern indications of an analogical interaction with
what we might call a European culturising discourse (but, given the characteristics
of the texts and attitudes discussed, abstaining from specifying it as 'Orientalism').
And I had reasons in this chapter to conclude that, in brief, the reception of
'Eurasianists" works and of their major ideological neighbour from Europe,
Spengler's Decline of the West, is indicative of a considerable intellectual (with regard
to culturosophy) and communicative (on the level of
intercultural
communication)
conformism
of the Bulgarian intellectual elite.
In Chapter Three, "The Bulgarian 'neighbours' of Eurasianism", I made an
overview of Bulgarian reflections on themes, at least at first sight, analogical to
the themes of the 'Eurasianists': Bulgaria and Europe, the process of civilisation/
acculturation, self-colonisation, self-alienation of the collective agent of a local
tradition from this tradition, and self-cognition of the collective self. I attended to texts
of
Mihail
Madžarov,
Konstantin
Stojanov, Pavel Morozov, Nikolaj Rajnov,
Bogdan
Filov, Nikola Mavrodinov, Vasil Zahariev, Aleksandur Balabanov, Dimo Kjorčev,
Nikola Stanišev, Dimitur Suselov
et al.
which set forth from discussing matters of
mentality, art, historiography and philosophy of history, ethnogenesis, education,
etc., and which were published in journals like
Zlatorog,
Razvigor,
Bulgarska
misül,
Listopad, Učilišten pregled,
etc.
The overview of the sources showed that the main theme of the Bulgarian identity
discourse is not Eurocentrism but Graecocentrism (or Hellenocentrism). Texts by
Fjodor
Schmidt and
Konstantin
Stojanov
from the pre-war (First World War) period
as well as by
Bogdan
Filov (from the mid-Aate
1910s
to the early
1930s)
turned out to
be the important ones. In order to check the endurance of Schmidt's, Stojanov's and
Filov's concern, I made a brief overview of texts and initiatives from the post-
1944
summary
383
and the post-
1989
periods. Thematising of Graecocentrism in Bulgarian culturosophy,
having paused for at least twenty years, was renewed in the late
1960s
and it still goes
on. I was fortunate to be able to support the suggestion that Graecocentrism, as a
culturosophic problem, indeed is to Bulgarian thought what is Eurocentrism to the
Russian one (including 'Eurasianist'), which is the major outcome of this chapter.
Like the historical materialism earlier and probably paradoxically, the radical post¬
modern nominalism occurred to be counter-positive (inhibitive) to this theme. The
latter suggestion was only hinted at in Chapter
3,
especially in its concluding part.
From the standpoint of the above mentioned major outcome of the chapter,
such vivid Bulgarian self-identification narratives, as the narrative on the Hunnic
(Hunnoric) origin of the Bulgarians (D. Suselov,
N. Stanišev:
the "Bulgarian Horde"
society), though having a non-recent Bulgarian prototype (the ethnogenetic version
of Gavril
Krustevič:
the Bulgarians are/provene from Hunns, but Hunns and Slavs
are the same people), could be viewed as a manifestation of pseudomorphosis; as
a pseudomorphic response to the Russian 'Eurasianists" challenge. Chapter
3
has
implied this application of the famous Spenglerian concept to the scholarly production
of "Bulgarian Horde", but I am making it explicit now.
Furthermore, the survey made within Chapter
3
lead to one more important
suggestion which I again left unarticulated in this chapter. The anticipation and/
or preoccupation with its own centre of existential concern prevented Bulgarian
culturosophy from susceptibility to the disputation of Eurocentrism in Russian
thought; this being one probable reason among several possible.
One more, and related, suggestion is worth mentioning here. The 'Eurasianists"
version of the Russian idea could be viewed as a brilliant 'piracy', a pre-emptive
appropriation of symbolical capital which, potentially, pertained to another agent
but which had been left unclaimed: I have in mind the usability of the genealogical
(cultural-historical) capital of the Asian nomadic peoples within both identity
narratives, the Russian and the Bulgarian. It could be inferred that the ^Eurasianists'
substitute a traumatic memory for another one, in its turn traumatic as well, but
radically rethought (in order to surpass its
traumatism).
The memory for 'inviting
the Varangians' has been neutralised via implementing the plot of Russian-Mongol
symbiosis. In fact the very archetypal source of
traumatism
feeding the discourse
on Eurocentrism was neutralised. However, I was able to conceive what I just
delivered owing to the juxtaposition with the Bulgarian case. The Russian case, in
turn, elucidated the Bulgarian one. The Hunnic theme of Bulgarians has the same
function of neutralising a core trauma of Bulgarian cultural memory, via redirection
of attention. These suggestions are grounded in the analysis of sources performed in
Chapter
3
but after juxtaposition of the chapter's outcomes with those of Chapter
2.
1
am making them explicit just here.
In the concluding chapter,
"Personalism
and the Bulgarian identity discourse
between the two World Wars", I investigated the conditions (cultural-historical)
which made the line of argument held in this book possible. The core condition,
384
РАННОТО
ЕВРАЗИЙСТВО И
БЪЛГАРСКИТЕ МУ СЪСЕДИ
I tried to show, was the latent possibility of philosophical
personalism
within the
Bulgarian intellectual tradition, a possibility, which in its initial phase, was instigated
by the 'Eurasianists" texts and by a work by O.
Spengler: all
of them being texts
which challenged the
stereotypie
ideas of the collective culturised/culturising selves
(national, as the Russian, and super-national, as the 'European' or 'Western') during
the post-First World War crisis. In this chapter I tried to follow the threads of the
mentioned latent possibility and to grasp my own stance as one bound with these
threads
-
a continuation of this possible (hi)story. Viewed from this stance (one which
defines itself through venturing to conjoin the experience of philosophical
personalism
with the experience of producing and perceiving national identity narratives), the
main question of this book becomes as follows: Do the Other's problems exist to me,
His friend?
I approached the mentioned conditions, addressing particular historical material
(textual sources and issues which these sources seem to have posed). I attended to the
main figures (N. Berdjaev, E. Mounier, L. Karsavin), propositions and contradictions
of/within philosophical
personalism,
a self-aware philosophical current of the second
quarter of the 20th century; to the reception of
personalism
and its closest neighbour
in philosophy, the 'religious existentialism', in Bulgaria; to intellectual ventures
initiated within the Bulgarian humanities of the 1920S-1940S which anticipated,
resembled, approached
personalism
or were interoperable with it. I juxtaposed the
philosophical "tastes" (preferences and predispositions) of secular and of clerical
thought in Bulgaria. I touched upon the question of the great encounter between
personalisms which happened in the 20th c.
-
between the secular, anthropocentric and
Western one and the one which was clerical, theocentric and developed chiefly within
the Byzantine theology and philosophy. I rethought the outcomes of Chapters
2
and
3
with regard to the renewed horizon of the investigation: the attitude of the Bulgarian
identity discourse ('Who are we?') towards the most important 'foreigners', or alien
cultural selves
—
the Greek, the Russian, the 'European' (the 'Western')
—
viewing it as
an attitude sometimes conceptualised, expressed and implemented in correspondence
with the standards of
personalism
and sometimes disregarding, even not noticing
them. I pointed at the most important, in my opinion, 'Other' which the Bulgarians,
or rather the Bulgarian elite, of the period faced through their own self-cognition,
-
the (post)Byzantine tradition. I argued that a/the dialogue with 'Him/Her' could have
been a prerequisite for solving the most important (and the most deeply traumatic)
experience withheld in the Bulgarian cultural memory and identity discourse
—
the
experience of the interactions with the Hellenes/Romanoi ('Byzantines'VGreeks. I
briefly analysed the encounters with (and not the instances of passing by!) the (post)
Byzantine 'Other' and the instances of approaching
personalism;
I defined both as
'random'. In this chapter I inspected and exploited works and views of (beside the
mentioned philosophers-personalists) O.
Spengler,
L. Šestov;
Geo Milev,
D. Kalinov,
К.
Gulübov,
N.
Rajnov; S. Mladenov, B. Filov, Najden and
Marija
Šejtanovs, Dimitur
Penov,
Manjo
Stojanov, Boris Popstoimenov, Gančo Pašev
et al.
summary
385
What I explored throughout the book, were the possibilities of the following
achievement
-
to understand an alien's Theme without forgetting/neglecting one's
own. In the final chapter I arrived to the conclusion that such an achievement could
have been, and still could be, of inaugural importance for the Bulgarian collective
self. I regard this conclusion as the most important among those to which I came,
either leaving them implicit or explicating them in this chapter.
The Supplement section contains a thorough examination of the
1921
volume
of Russian thought
{Русская мысль)
journal (overwhelmingly from the standpoint
of literary criticism), in order to elucidate the immediate psychic and intellectual
context which brought 'Eurasianism' to life. The volume (the first to be issued in
exile and the only to be issued in Sofia), as well as each of its five issues, is viewed
as a textual unit which maintains composition and rhythm that are governed by the
ideological and aesthetical implications of the editorial preface in the first issue. The
section ends with an overview of the immediate Bulgarian responses to the Sofia
issues of the journal.
The book contains text in Russian (the first and the second parts of the
Introduction, which were deliberately and emphatically addressed to the Russian
reader), German (a parallel version of the third chapter) and English (a parallel
version of the concluding chapter), and, of course, in Bulgarian.
It also contains a "Preface and acknowledgements" section.
This summary deliberately contains explanations which usually find their
place in conclusions and epilogues.
25
Ранното
евразийство и. |
| any_adam_object | 1 |
| author | Ljuckanov, Jordan 1977- |
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| edition | 1. izd. |
| era | Geschichte 1920-1939 gnd |
| era_facet | Geschichte 1920-1939 |
| format | Book |
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| spelling | Ljuckanov, Jordan 1977- Verfasser (DE-588)141164441 aut Rannoto evrazijstvo i bălgarskite mu săsedi (po)mislimostta na drug(ija) Jordan Ljuckanov 1. izd. Sofija Akat. Izdat. "Prof. Marin Drinov" 2012 385 S. txt rdacontent n rdamedia nc rdacarrier PST: Early Eurasianism and its Bulgarian Neighbours. - In kyrill. Schr., bulg. - Zsfassung in engl. Sprache Geschichte 1920-1939 gnd rswk-swf Ethnogenese (DE-588)4121225-3 gnd rswk-swf Rezeption (DE-588)4049716-1 gnd rswk-swf Bulgaren (DE-588)4088623-2 gnd rswk-swf Eurasismus (DE-588)7569002-0 gnd rswk-swf Bulgarien (DE-588)4008866-2 gnd rswk-swf Eurasismus (DE-588)7569002-0 s Rezeption (DE-588)4049716-1 s Bulgarien (DE-588)4008866-2 g Geschichte 1920-1939 z DE-604 Bulgaren (DE-588)4088623-2 s Ethnogenese (DE-588)4121225-3 s Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026050684&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026050684&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Ljuckanov, Jordan 1977- Rannoto evrazijstvo i bălgarskite mu săsedi (po)mislimostta na drug(ija) Ethnogenese (DE-588)4121225-3 gnd Rezeption (DE-588)4049716-1 gnd Bulgaren (DE-588)4088623-2 gnd Eurasismus (DE-588)7569002-0 gnd |
| subject_GND | (DE-588)4121225-3 (DE-588)4049716-1 (DE-588)4088623-2 (DE-588)7569002-0 (DE-588)4008866-2 |
| title | Rannoto evrazijstvo i bălgarskite mu săsedi (po)mislimostta na drug(ija) |
| title_auth | Rannoto evrazijstvo i bălgarskite mu săsedi (po)mislimostta na drug(ija) |
| title_exact_search | Rannoto evrazijstvo i bălgarskite mu săsedi (po)mislimostta na drug(ija) |
| title_full | Rannoto evrazijstvo i bălgarskite mu săsedi (po)mislimostta na drug(ija) Jordan Ljuckanov |
| title_fullStr | Rannoto evrazijstvo i bălgarskite mu săsedi (po)mislimostta na drug(ija) Jordan Ljuckanov |
| title_full_unstemmed | Rannoto evrazijstvo i bălgarskite mu săsedi (po)mislimostta na drug(ija) Jordan Ljuckanov |
| title_short | Rannoto evrazijstvo i bălgarskite mu săsedi |
| title_sort | rannoto evrazijstvo i balgarskite mu sasedi po mislimostta na drug ija |
| title_sub | (po)mislimostta na drug(ija) |
| topic | Ethnogenese (DE-588)4121225-3 gnd Rezeption (DE-588)4049716-1 gnd Bulgaren (DE-588)4088623-2 gnd Eurasismus (DE-588)7569002-0 gnd |
| topic_facet | Ethnogenese Rezeption Bulgaren Eurasismus Bulgarien |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026050684&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026050684&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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