In ‘the Paradise of Friends’: Boris Poplavskii’s Novel, Homeward from Heaven, in the Light of Alexandre Kojève’s Seminar on Hegel
The article focuses on the legacy of Alexandre Kojève's interpretation of the Phenomenology of the Spirit by Hegel in the novel Homeward from Heaven by Boris Poplavskii, Russian émigré poet and writer who attended Kojève's seminar at the École pratique des hautes études in 1934–35 while writing his final narrative. This enables us to reconfigure the well-known notion of the ‘unnoticed generation’, which claims the cultural isolation of young émigrés in interwar Paris.
The article focuses on three Russian students of Alexandre Kojève’s seminar on Hegel at the École pratique des hautes études in Paris, 1933-1939. If these personalities are of interest per se, the point is also to find out why the seminar, which was attended by young French intellectuals (Lacan, Merleau-Ponty, Bataille, Queneau and others), seems to have been generally ignored by Russian émigré milieus. A thorough analysis of the intellectual background of these Russian students (a philosopher, a journalist and a poet) helps to clarify their personal motivation in joining the seminar as well as to enhance a better understanding of the reasons of its “unnoticedness”.
A particular attention is paid to an article that Kojève published in 1929 in the newspaper of the Eurasian movement. Approving here the repressive politics of the Bolshevist government against the philosophy, Kojève lays the foundations of a dialectics of Terror that he will further develop at his lectures.
The early years of Soviet rule signaled the arrival of a new Utopian era where it seemed as if even the most outlandish avant-garde projects might be realized. Many avant-garde artists contributed to the construction of this brave new world which quickly degenerated into a nightmarish dystopia. Ironically, many avant-garde poets and painters emigrated from the soviet Russia in the early twenties just at a time when the range of possibilities still seemed enticing. Among the artists who turned their backs on such seeming opportunity was Ilia Zdanevich (Iliazd), Alexander Guinger, Boris Poplavsky, and Serge Charchoune. Thus was born, mainly in Paris, the Russian avant-garde art in exile, a phenomenon which allows the present day observer a fascinating analytical perspective in which the concept of Utopia may be placed at the very centre of our reflections. For if the avant-garde longed for a radical transformation of life, society and art, did it make sense to continue or even to start (as in the case of Poplavsky) such avant-garde developments so far removed from the country where these transformations were supposedly taking place? For example, the invention of transrational language was purely a utopian project, but why print this new language in the Cyrillic alphabet (as Iliazd did in 1923) rendering it inaccessible to the French Dadaists unless read aloud? Kruchenykh declared that Zaum could provide “a universal poetic language born organically”, but this very language produced in a foreign linguistic environment couldn’t help but loose its utopian aura, leaving it at best a pure artifice. The abrupt end of the “heroic times” of Russian avant-garde poetry in Paris demonstrates that the young émigrés had yet to elaborate their own alternatives, both to the art of their Russian predecessors as well to the new leftist ideology of art.
This paper recounts how the initial influence of Hegelian ideas in Russian during the 1830s and 40s acted as the catalyst for a complex process of personal and philosophical development, which eventually transformed the youthful members of Moscow's philosophical circles into the leaders of Russia's 'liberation movement.' Focusing in particular on Vissarion Belinsky, Mikhail Bakunin, and Alexander Herzen, the paper traces their tortuous personal development from 'the crisis of the beautiful soul' to the notorious phase of 'reconciliation with reality' and, finally, to the distinct historical self-consciousness that would prove decisive for their role in Russian history. Ultimately, the story of early Russian Hegelianism offers us a poignant perspective on the interaction between philosophy and life and on the emergence of a unique type of social identity.
The article deals with the Greek tradition about the movement of Amphilochus and Calhas with their companions across Anatolia to Cilicia and Syria after the fall of Troy which is traditionally regarded as a part of the story of Mopsos and his march to the East. The authors show that this tradition was originally independent from the legends of Mopsos, and that it has a historical parallel to Achaean component of the Sea peoples’ migration under Ramesses III. In the authors’ view, the legends about cooperation of the «Amphilochus – Calhas group» with the «Mopsos group» in Cilicia are also connected on the basis of their general motives (contrary to their fictional and contradictory details in Greek tradition) with the real interactions between various migrant groups of the 12th century BC in Cilicia.
The work is written on the material of the various publications of the Upper Kolyma Yukaghir legends about Yukaghir national hero Khalandin. The historical basis of the legends was, apparently, the chain of real events of the third quarter of the 17th century. The texts of this cycle report that the hero Khalandin fought against the invasions of foreigners (Koryaks) upon the upper Kolyma Yukaghirs and achieved their cessation. A number of legends also contain another motive - that Halandin himself raided other foreigners (Evens) for the purpose of robbery. At the same time, in the legends recorded at the end of the 20th century, this motive is often accompanied by statements that reciter and Halandin himself are not very fond of such raids (in particular, showing that Hlkandin himself is ashamed of doing this to a certain extent). An analysis of historical traditions allows us to think that these moments are characteristic of a late time. The change in the models of the relationship of historical traditions to the foreigners-Evens was affected by changes in the Yukaghirs' perception of Evens as Yukaghirs changed their enmity with the Evens to a symbiosis with them. Some general cultural and anthropological models of perception of foreigners by the Yukaghirs and changes in these models, including its consequences for the modifications of the epic tradition, are revealed.
In the collection of articles based on reports read at the round table "Language (s) of ancient Egyptian culture: the problems of translatability", held in 2017, presents works relating to different periods of the history of Ancient Egypt. They touch upon a variety of issues related to the issues of various Egyptological disciplines: history, philology, religious studies, art history, and cultural studies. The articles are devoted to the specificity of the embodiment and dialogue of verbal and non-verbal languages of ancient Egyptian culture.
Aristotle’s neat compartmentalization notwithstanding (Poetics, ch. 9), historians and playwrights have both been laying claim to representations of the past – arguably since Antiquity, but certainly since the Renaissance. At a time when narratology challenges historiographers to differentiate their “emplotments” (White) from literary inventions, this thirteen-essay collection takes a fresh look at the production of historico-political knowledge in literature and the intricacies of reality and fiction.
Written by experts who teach in Germany, Austria, Russia, and the United States, the articles provide a thorough interpretation of early modern drama (with a view to classical times and the 19th century) as an ideological platform that is as open to royal self-fashioning and soteriology as it is to travestying and subverting the means and ends of historical interpretation. The comparative analysis of metapoetic and historiosophic aspects also sheds light on drama as a transnational phenomenon, demonstrating the importance of the cultural net that links the multifaceted textual examples from France, Russia, England, Italy, and the Netherlands.