Template:Westernizers and Slavophiles

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To Russia, in its hunger for civilization, the West seemed “the land of miracles.…” —Thomas Garrigue Masaryk, The Spirit of Russia. (1919) Russia’s love-hate relationship with the United States and the West has given rise to two schools of thought: Westernizers (зáпадничество) and Slavophiles (Славянофильство). Beginning in the second half of the 19th century, both can be regarded as Russian patriots, although they have historically held opposing views on Russia’s position in the world. Both groups, recognizing Russia’s backwardness, sought to borrow from the West in order to modernize. Historically Russian Westernizers sought to borrow from the West to modernize. They felt Russia would benefit from Western enlightenment, rationalism, rule of law, technology, manufacturing, and the growth of a middle class. Among the Westernizers were political reformers, liberals, and socialists. Slavophiles also sought to borrow from the West, but they were determined to protect and preserve Russia’s unique cultural values and traditions. A more collective group, they rejected individualism and regarded the Church, rather than the state, as Russia’s leading historical and moral force. Slavophiles were admirers of agricultural life and were critical of urban development and industrialization. Slavophiles sought to preserve the mir (agricultural village communes, see Chapter 3, Collective vs. Individualist) in order to prevent the growth of a Russian working class (proletariat). They opposed socialism as alien to Russia and preferred Russian mysticism to Western rationalism. Among the Slavophiles were philosophical conservatives, nationalists, and the Church. The controversy between Westernizers and Slavophiles has flared up throughout Russian history. These two schools of thought divided Russian socialism between Marxists and Populists, Russian Marxists between Mensheviks and Bolsheviks, and Bolsheviks between opponents and followers of Stalin. The controversy has been between those who believed in Europe and those who believed in Russia. Today the conflict continues between supporters and opponents of reform, modernizers and traditionalists, internationalists and nationalists. Today’s conservative Russians who seek to preserve Russia’s faith and harmony are ideological descendants of the Slavophiles. For them, the moral basis of society takes priority over individual rights and material progress, a view held today by many Russians, noncommunist as well as communist. As Aleksandr Solzhenitsyn (1918 – 2008) said from his self-imposed seclusion in Vermont, 15 years after his forced exile from the Soviet Union: There is technical progress [in the West], but this is not the same thing as the progress of humanity...In Western civilization—which used to be called Western-Christian, but now might better be called Western-Pagan—along with the development of intellectual life and science there has been a loss of the serious moral basis of society. During these 300 years of Western civilization, there has been a sweeping away of duties and an expansion of rights … the only thing we have been developing is rights, rights, rights, at the expense of duty. This school of thought has given Russia a superiority complex toward the West in things ethereal and an inferiority complex in matters material. The West is seen as spiritually impoverished and decadent, and Russia as morally rich and virtuous.