novel Fathers and Sons in 1862, where he described the conflict between two generations. Historian Philip Pomper wrote: the “Nihilist denied not only traditional roles of women but also the family, private property, religion, art-in a word, all traditional aspects of culture and society.” According to Pom-per the doctrinal bases of Russian nihilism were materialism, utilitarianism, and scientism. The most famous writers and literary critics, who more or less shared nihilistic ideas, were Nikolai Cherny-shevsky, Nikolai Dobrolubov, and Dmitry Pisarev.
Populism became the ideology of a large segment of the Russian intelligentsia in the 1870s-1880s. This was a reaction to the nihilist’s rationalistic elitism on one side, and the continuation of the ideas of the Slavophiles on the other. Populists had great sympathy for the suffering peasant masses and, like Slavophiles, they believed in the uniqueness of the Russian peasant commune and saw in it the germ of the future socialist society. They created the movement “Going to the people.” The many admirers of this movement lived among peasants, attempting to educate them and spread their ideas about a future just society. Peasants usually looked suspiciously at these intelligent agitators from the cities and sometimes physically attacked them.
When “Going to the people” failed, Russian populists rejected this tactic and instead created several secret societies to struggle against the government. One of these groups of Russian radical intelligentsia, Zemlya i Volya, was established in Petersburg in 1876. In 1878 this organization split into two parts. Extreme members founded the new group Narodnaya Volya that chose political terror as their primary tactic. In 1881 members of Nar-odnaya Volya assassinated Tsar Alexander II. Moderate members of Zemlya i Volya founded Chernyi Peredel, which continued anti-government agitation. The most noted member of Chernyi Peredel was the future Marxist Georgy Plekhanov. Marxism and other socialist movements became popular in Russia in the 1890s with the development of industry and the rise in the number of industrial workers. The first Marxist and socialist groups in Russia were composed almost entirely of intellectuals. The writings of Karl Marx and the other ideologists of socialism were too complicated for comprehension by barely literate workers. The Russian radical intelligentsia took on the mission of spreading these socialist ideas among the proletariat. Their motivation was similar to their radical predecessors of the 1860s: the search for social justice and dreams about equality for all members of society. But unlike in earlier times, these political groups transformed into large political parties with well-formed programs of political struggle against the government. Among these political parties were the Russian Social-Democratic Party that split in 1903 into the Bolsheviks and Mensheviks, the Socialist Revolutionaries, various anarchist groups, etc. These political parties used a variety of methods to struggle against the government: from political agitation and propaganda to terror, organization of political strikes, and attempts to overthrow the government. Members of these parties were from disparate sections of society, but Russian radical intelligentsia led all of these groups.
These political movements had support in their struggle with the existing regime from the movements of national minorities in the Russian empire. The best representatives of the Ukrainian and Polish intelligentsia were persecuted by the tsarist regime for expression of their national feelings and calling for the independence of their nations. Thus the celebrated Ukrainian poet and artist Taras Shevchenko was sent by order of Tsar Nicolas I to a ten-year term in a labor battalion in Siberia “under the strictest supervision” and was forbidden to write and sketch. Use of the Ukrainian language was forbidden several times in the Russian empire. Russian governments severely suppressed Polish uprisings and sent thousands of people who participated in them to exile in Siberia.
Jews were the most oppressed group in the Russian empire. Their restriction to the Pale of Settlement, the “percentage norm” (i.e., limitation on numbers admitted) in Russian universities and gymnasiums for Jewish students, and the policy of state anti-Semitism made the life of the Jewish intelligentsia miserable in the empire. Revolutionary and nationalist moods were widely spread among the Jewish intelligentsia. Thus Jews comprised a
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percentage of revolutionaries far higher than the proportion of Jews in the Russian population.
Conservatives in the Russian intelligentsia always opposed Russian radicals and revolutionaries. Russian conservatives did not create their political parties until the beginning of the twentieth century. They usually supported the Russian monarchy and government, and expressed their ideas in philosophical and literary works, and in the Russian conservative press. Among them were famous thinkers (Konstantin Leontiev), writers (Feodor Dostoyevsky), and publicists (Mikhail Katkov, Vasily Shulgin). All of them warned Russian society about the danger of the socialists’ ideas and the impending revolution. Their ideas were shared by a significant part of the Russian intelligentsia.
After the first Russian revolution in 1905 the volume of essays Vekhi (Landmarks, 1909) argued against the revolutionary inclinations of the Russian intelligentsia. Among the authors was a group of famous Russian religious philosophers and publicists (philosophers Nicolai Berdiaev, Sergei Bulgakov, publicist Peter Struve, and others). Some of the authors of this book were former socialists and Marxists who were greatly disillusioned after the first Russian revolution. Vekhi was one of the most famous books in Russia in the early 1900s, it was reprinted five times during its first year.
The Liberal movement appeared comparatively late among the Russian intelligentsia, on the eve of the First Russian Revolution of 1905. During the First Russian Revolution, Russian liberals created the Constitutional Democratic Party (Cadets), with the goal of transforming the absolute monarchy into a constitutional monarchy. The ideas of liberalism were not widely spread among the Russian population; thus the Constitutional Democratic Party never had a large influence on political events in the country. The Constitutional Democratic Party was often called the party of Russian intelligentsia, because they dominated the party, although intelligentsia led most political parties and movements in Russia.
The Russian intelligentsia was responsible for what is arguably the greatest achievement of Russian culture: Russian literature. The majority of Russian writers, artists, scholars, and scientists lived a quiet everyday life and pursued their aesthetic, scholarly, and scientific tasks. The apolitical Russian intelligentsia believed that literature and art should have only aesthetic goals. These ideas were shared by many celebrated writers, poets, and artists of the Silver Age of the Russian culture (at the beginning of the twentieth century).
A large part of the intelligentsia greeted the February revolution as an attempt at the liberalization of the country. Many of them favored the provisional government. However, at the time of the October revolution only an insignificant minority of the Russian intelligentsia supported the Bolsheviks.
THE INTELLIGENTSIA IN THE SOVIET UNION
The Russian intelligentsia felt responsible for the future of the country, and some of them had the na?ve illusion that they could persuade the Bolshevik leaders to stop terror. However, such attempts by the Russian writers Maxim Gorky and Vladimir Korolenko, who appealed personally to the Bolshevik leader Vladimir Lenin, were unsuccessful. Bolsheviks did not forgive the counter-revolutionary mood of the intelligentsia and soon began repression against it. One of the first victims was the famous poet of the Silver Age of Russian culture Nikolai Gumilev. In 1921 he was accused of conspiracy against the Soviet regime and was executed. Many of the intelligentsia emigrated from Russia after the October revolution. The elite of the Russian intelligentsia, including famous philosophers (among them was an author of Vekhi, Nicolai Berdiaev) and writers, were expelled from the country by the order of the Bolshevik leaders in the fall of 1922.
The Bolsheviks attempted to spread Marxist ideology among the entire population and to control the development of culture in the Soviet Union. They declared war on illiteracy. Thousands of new schools were opened in the Soviet Union, and education became obligatory. The children of peasants and workers received the right to enter technical schools and universities. In contrast members of formerly rich bourgeois families were deprived of many rights, and the Soviet universities were very reluctant to accept them. The educational system in the Soviet Union was under the absolute control of the Communist Party, and communist ideology was the core of the educational curriculum.
The majority of the new Soviet intelligentsia consisted of technically trained personnel who, according to Richard Pipes, had “. . . mere nodding acquaintance with the liberal arts, once considered the essence of a higher education.” Thus Pipes characterized these people as semi-intelligentsia or “white collar.” However, people educated in this
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way were most devoted to the political system. They did not know any other ideology beside the Communist. The Soviet government exterminated all other sources of knowledge except the apolitical and pro-Soviet. Many
