or “dialectical materialism” was primarily constructed by Engels or accorded with the main thrust of Marx’s intellectual efforts. George Lichtheim and Shlomo Avineri, distinguished scholars who have written about Marx, see Engels as having given a rigid cast to Marxist theory in order to make it seem more scientific, thus implicitly denying the creative role of human imagination and labor that had been emphasized by Marx. On the other hand, some works, such as those by J. D. Hunley and Manfred Steger, emphasize the fundamental points of agreement between Marx and Engels. The controversy remains unresolved and facts point to both convergence and divergence: Marx and Engels coauthored some major essays, including The Communist Manifesto, and Engels made an explicit effort to give Marxism the character of a set of scientific laws of purportedly general validity. The well-known laws of the dialectic, which became the touchstones of philosophical orthodoxy in Soviet Marxism-Leninism, were drawn directly from Engels’s writings. See also: DIALECTICAL MATERIALISM; MARXISM
BIBLIOGRAPHY
Carver, Terrell. (1989). Friedrich Engels: His Life and Thought. London: Macmillan. Hunley, J. D. (1991). The Life and Thought of Friedrich En-gels: A Reinterpretation. New Haven, CT: Yale University Press. Steger, Manfred B., and Carver, Terrell, eds. (1999). En-gels after Marx. University Park: Pennsylvania State University Press.
The Enlightenment is traditionally defined as an intellectual movement characterized by religious skepticism, secularism, and liberal values, rooted in a belief in the power of human reason liberated from the constraints of blind faith and arbitrary authority, and opposed by the retrograde anti-Enlightenment. Originated with the French philosophes, especially Charles de Secondant Montesquieu (1689-1755), Denis Diderot (1713-1784), Fran?ois Marie Arouet de Voltaire (1684-1778), and Jean-Jacques Rousseau (1712-1778), the Enlightenment quickly spread through Europe and the American colonies. It reached Russia in the mid-eighteenth century, peaking during the reign of Catherine II (1762-1796) and becoming one of the most important components of the country’s Westernization and modernization.
The impact of the Enlightenment in Russia is generally described in terms of its reception and accommodation of the ideas of the philosophes. These ideas spurred new scientific and secular approaches to culture and government that laid the foundation of Russia’s modern intellectual and political culture. In addition to greater intellectual exchange with Europe, the Enlightenment brought Russia institutions of science and scholarship, arts and theater, the print revolution, and new forms of sociability, such as learned and charitable societies, clubs, and Masonic lodges. The Enlightenment created a new generation of Russian scientists, scholars, and men of letters (i.e., Mikhail Lomonosov, Nikolai Novikov, Alexander Radishchev, and Nikolai Karamzin). The Enlightenment also brought about an intense secularization that significantly diminished the role of religion and theology and transformed the monarchy into an enlightened absolutism.
The actual impact of the Enlightenment in Russia was limited and inconsistent, however. While the writings of the philosophes were widely translated and read, Russian audiences were more interested in their novels than in their philosophical or political treatises. Policy makers preferred German cameralism and political science. Catherine’s self-proclaimed adherence to the principles of the philosophes was rather patchy, which prompted widespread accusations that she had created the image of philosopher on the throne to dupe the European public. The progress of science, education, and literature as well as the formation of the public sphere owed more to government tutelage than independent initiative. Most Russian champions of Enlightenment were profoundly religious. Thus, criticism of the Orthodox Church was virtually nonexistent; anticlerical statements were directed primarily against Catholicism, the old foe of Russian Orthodoxy. Some of the new forms of sociability, such as Masonic lodges, served as venues not only for liberal discussion, but also for the exerENSERFMENT cises in occultism, alchemy, and criticism of the philosophes. The Enlightenment in Russia was preoccupied with superficial cultural forms rather than content.
The traditional picture outlined above needs to be revised in light of new studies of the European Enlightenment since the 1970s. Enlightenment is no longer identified as a uniform school of thought dominated by the philosophes. Instead it is understood as a complex phenomenon, a series of debates at the core of which lay the process of discovery and proactive and critical involvement of the individual in both private and public life. This concept softens the binary divides between the secular and the religious, the realms of private initiative and established public authority, and, in many cases, the conventional antithesis between Enlightenment and anti- Enlightenment.
One may interpret the Enlightenment in Russia more comprehensively and less exclusively as a process of discovering contemporary European culture and adapting it to Russian realities that produced a uniquely Russian national Enlightenment. An analysis of enlightened despotism need not be preoccupied with the balance between Enlightenment and despotism and can focus instead on the reformer’s own understanding of the best interests of the nation. For example, it was political, demographic, and economic considerations rather than an anticlerical ideology that drove Catherine’s policy of secularization. There is no need to limit discussions of the public debate to evaluations of whether or not it conformed to the standards of religious skepticism. Contemporary discussions of the difference between true and false Enlightenment demonstrate that religious education and faith, along with patriotism, were viewed as the key elements of true Enlightenment, while religious toleration was touted as a traditional Orthodox value. Instead of emphasizing the dichotomy between adoption of cultural institutions and reception of ideas, twenty-first century scholarship looks at institutions as the infrastructure of Enlightenment that created economic, social, and political mechanisms crucial for the spread of ideas. See also: CATHERINE II; FREEMASONRY; ORTHODOXY
BIBLIOGRAPHY
De Madariaga, Isabel. (1999). Politics and Culture in Eighteenth-Century Russia: Collected Essays. New York: Longman. Dixon, Simon. (1999). The Modernisation of Russia, 1676-1825. Cambridge, UK: Cambridge University Press. Gross, Anthony Glenn, ed. (1983). Russia and the West in the Eighteenth Century. Newtonville, MA: Oriental Research Partners. Smith, Douglas. (1999). Working the Rough Stone: Freemasonry and Society in Eighteenth- Century Russia. DeKalb: Northern Illinois University Press. Wirtschafter, Elise Kimerling. (2003). The Play of Ideas in Russian Enlightenment Theater. DeKalb: Northern Illinois University Press.
Enserfment refers to the broad historical process that made the free Russian peasantry into serfs, abasing them further into near-slaves, then emancipating them from their slavelike status and finally freeing them so that they could move and conduct their lives with the same rights as other free men in the Russian Empire. This process took place over the course of nearly five hundred years, between the 1450s and 1906. Almost certainly en-serfment would not have occurred had not 10 percent of the population been slaves. Also, it could not have reached the depths of human abasement had not the service state been present to legislate and enforce it.
The homeland of the Great Russians, the land between the Volga and the Oka (the so-called Volga-Oka mesopotamia), is a very poor place. There are almost no natural resources of any kind (gold, silver, copper, iron, building stone, coal), the three-inch-thick podzol soil is not hospitable to agriculture, as is the climate (excessive precipitation and a short growing season). Until the Slavs moved into the area in the eleventh through the thirteenth centuries, the indigenous Finns and Balts were sparsely settled and lived neolithic lives hunting and fishing. This area could not support a dense population, and any prolonged catastrophe reduced the population further, creating the perception of a labor shortage. The protracted civil war over the Moscow throne between 1425 and 1453 created a labor shortage perception.
At the time the population was free (with the exception of the slaves), with everyone able to move about as they wished. Because population
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densities were so low and agriculture was extensive (peasants cleared land by the slash-and-burn process, farmed it for three years, exhausted its fertility, and moved on to another plot), land ownership was not prized. Government officials and military personnel made their livings by collecting taxes and fees (which can be levied from a semi-sedentary population) and looting in warfare, not by trying to collect rent from lands tilled by settled farmers. Monasteries were different: In about 1350 they had moved out of towns (because of the Black Death, inter
