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       #Post#: 7--------------------------------------------------
       Behind these exercises in symbolic 
   DIR By: jebin khatun
       Date: August 29, 2023, 5:37 am
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       Seeing Russia in a student role made the country appear as a
       junior partner in the European power concert. From the
       Pan-Slavic vision of Russia as an originary "cultural-historical
       type" to the reinvention of the country as an autonomous world
       within classical Eurasianism, the struggle with this double
       dilemma has always shaped the discourses of the Russian
       intelligentsia on the nation and international positioning
       throughout the 19th and 20th centuries. geography was an
       aspiration shared by generations of nationalist thinkers: to
       question the dominant Eurocentric perspective and to insist on
       the status of Russia as an autonomous civilization, fully
       sovereign and, at the very least, on a par with any other great
       European power.
       The current ideologues close to the Kremlin draw on this
       reservoir of metaphors, meanings, images, and tropes. Yet
       today's opponents of Europe ignore the fact that their 19th
       century predecessors, while amassing ample evidence of the
       imminent demise of the West, were thereby positioning themselves
       in a lively debate within Europe. In fact, his Telegram Number
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       intellectual constructs were largely
       products of the European spirit. In his cultural-historical
       study The Icon and the Axe , James Billington noted a
       "significant phenomenon" that has perennially marked Russian
       intellectual history: the figure of the "Western prophet who
       looks to Russia for the realization of ideas that in the West
       itself they do not find the attention they deserve.
       [img]
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       Throughout the 19th century, among these "Western prophets" were
       European mystics, romantics, utopians, reactionaries, and
       conservative Christians such as Francois-René de Chateaubriand
       in France, Joseph-Marie de Maistre in Piedmont-Sardinia, Juan
       Donoso Cortés in Spain, and Karl Wilhelm Friedrich Schlegel in
       Germany. In the course of their lively intellectual dialogue
       with their Russian godbrothers, they provided them with abundant
       apocalyptic illustrations of European decadence. The dynamic of
       this debate was recognized and commented on as early as the
       1850s. «Where (...) did we get the idea or, rather, this
       melodramatic verbiage that the West is a decrepit old man who
       has already taken everything we could of life, whose life is
       ending, etc.?». It was the.
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