根纳季-希曼诺夫和他未实现的 "苏维埃国家东正教化 "梦想

Yu. V. Pushchaev
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引用次数: 0

摘要

根纳季-米哈伊洛维奇-希曼诺夫(Gennady Mikhailovich Shimanov,1937-2014 年)是苏联和后苏联时期一位相对不为大众所知的思想家、东正教宣传家和持不同政见者,本文深入探讨了他的生平和事业。本书概述了他的生平和创作历程,强调了他在持不同政见者和人权运动中的非典型地位,而这一运动主要倾向于自由主义。总体而言,希曼诺夫的信仰围绕着苏联时期的东正教、基督教社会主义和俄罗斯民族主义。文章重点介绍了希马诺夫在 20 世纪 70 年代的历史学预测,即苏联国家将转变为东正教神权国家,以及当时持不同政见者文献中的后续辩论。与当时不同的是,希马诺夫坚信即使持不同政见者也必须保持对苏维埃国家的忠诚。文章还谈到了希曼诺夫在苏联解体后的创作及其特点,尤其是在苏联解体后,他的期望完全落空,或朝着相反的方向实现。不过,希曼诺夫的其他成功观点和预测也得到了认可。例如,关于如果选择自由主义方法作为摆脱苏联时代历史僵局的出路,国家和社会将经历不利后果的预测。文章还指出了希马诺夫意识形态中的弱点,尤其是在后苏联时期:痛苦的反犹太主义、对基督教理解的过度社会解释以及意识形态参与。同时,文章也肯定了其思想的积极方面,即他对民族和家庭问题的关注,这些问题对俄罗斯人民的未来产生了重大影响。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Gennady Shimanov and His Unfulfilled Dream of “Orthodoxizing the Soviet State”
The article delves into the life and endeavors of Gennady Mikhailovich Shimanov (1937–2014), a relatively unknown to the wide audience yet a profoundly intriguing thinker, Orthodox publicist and dissident of the Soviet and post‑Soviet eras. It provides an overview of his biography and creative journey, highlighting his atypical position within the dissident and human rights movement, which predominantly leaned towards liberalism. In general, Shimanov’s beliefs revolved around practicing Orthodoxy during the Soviet era, Christian socialism, and Russian nationalism. The article focuses on Shimanov’s historiosophical prediction in the 1970s, suggesting the transformation of the Soviet state into an Orthodox theocracy, and the subsequent debates within the dissident literature of that time. Unusual for that period was Shimanov’s conviction in the necessity of maintaining loyalty to the Soviet state even on the part of dissidents. The article also touches upon Shimanov’s post‑Soviet creative works and their character, notably after the collapse of the USSR when his expectations starkly failed to fulfill, or fulfilled in the opposite direction. Nevertheless, other successful ideas and predictions by Shimanov are acknowledged. For example, those regarding the detrimental consequences that the country and society would experience if the liberal approach was chosen as the way out of the historical impasse of the Soviet era. The article also notes weaknesses in Shimanov’s ideologies, particularly evident in the post‑Soviet years: painful antisemitism, excessive social interpretation in understanding of Christianity, and ideological engagement. Simultaneously, the article acknowledges positive aspects of his ideas, namely his focus on national and family issues that heavily impacted the future of the Russian people.
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