108. Billington 1968, 19.
109. Walicki 1989, 192.
110. Leatherbarrow and Offord 1987, 65. On the problem of translating sobornosf, see Christoff 1961, 139ff.
111. Arsen’ev 1959, 66–109.
112. Solzhenitsyn 1991 (1990), 101.
113. Leatherbarrow and Offord 1987, 94. For the Russian original, see Khomiakov 1955, 182. See Riasanovsky 1955 for a detailed study of sobornost’ in Khomiakov’s works.
114. For a useful review of the contentious literature on the genesis and development of the commune in Russia, see Shanin 1985, 78–81. For more on the psychology of communal life, see 215–24 herein.
115. Kireevskii 1984, 226.
116. Walicki 1989, 256.
117. Aksakov, 1861–80, vol. 1, 291–92, as translated in Walicki 1989, 256–57.
118. See Ivanov 1971–79, vol. 2, 219.
119. Aksakov 1861–80, vol. 1, 629 (mistakenly paginated as 229).
120. Young 1979, 139; cf. 154–56.
121. Solov’ev 1966–69, vol. 3, 113; Billington 1968, 468. See Mochul’skii 1951, 179, for further examples of Solov’ev’s contradictory ideas on freedom.
122. Solzhenitsyn 1976, 136.
123. See, for example, Ivanov 1969, 131.
124. Cf. Walicki 1989, 197–99.
125. Stein suggests that the idealized collective was, for Khomiakov, maternal in nature (1976, 428). This is consonant with the general psychoanalytic findings on the attitude of the individual to the collective in Russia and elsewhere (see chap. 9).
126. Kireevskii 1984, 122.
127. Translated in Leatherbarrow and Offord 1987, 147 from Gertsen 1954–65, vol. 7, 333.
128. Gertsen 1954–65, vol. 7, 113/243.
129. Ibid., 322–23.
130. See especially Venturi 1960.
131. For example: “Bless you, prison, for having been in my life!” See Solzhenitsyn 1975a, 610, 611, 617; 1974, 598, 599.
132. Ulam 1976, 29. Pomper (1970, 102) refers to Chernyshevsky’s “almost pathological self-subordination to his wife.”
133. Blanchard 1984, 58.
134. Ibid., 58.
135. See Pipes 1989, 103–121.
136. Billington 1968, 394.
137. Fedotov 1942, 29.
138. Szamuely 1974, 152.
139. As quoted by Gorodetzky 1973, 89.
140. Gorodetzky 1973, 90 is quoting socialist thinker Petr L. Lavrov.
141. Fedotov 1942, 33.
142. Wortman 1967, 7.
143. Ibid., 8.
144. Ibid., 54.
145. Terrorists could be masochistic as well as sadistic, for their aggressive acts were often impractical and self-defeating. Thus Dmitrii Karakazov, who made an attempt on the life of Tsar Alexander in 1866, is characterized by Pomper (1970, 91) as “a miserable and suicidal person, one of those who place their self-destructive impulse in the service of some larger cause.”
146. Vekhi 1909, 20; Fedotov 1954 (1938), 4; Hubbs 1988, 230.
147. Szamuely 1974, 160, 161; cf. Masaryk 1955–67, vol. 2, 108.
148. Dunham 1960, 482; cf. 476 on self-laceration.
149. Berlin 1979, 125.
150. Ibid., 168; cf. Chances 1978 (16) on Belinsky’s praise of humility (smirenie) and self-renunciation (samootrechenie) during this period.
151. Merezhkovskii 1914, vol. 15, 173.
152. Ibid., 61.
153. Ibid., 147. Nikitenko himself speaks of the “servile spirit” of Russians (“nashemu kholopskomu dukhu”—ibid., 154).
154. Ibid., 146.
155. Ibid., 178.
156. Ibid., 66.
157. See discussion on 93–94, on the essentials of “moral masochism.”
158. The story is in the collection Black on White (Gippius 1908), 95–105.
159. As quoted by Merezhkovskii 1914, vol. 15, 60.
160. Ibid., 174, italics added.
161. E.g., Toporov 1987, 220; Ivanov 1909, 331.
162. Merezhkovskii 1914, vol. 15, 175–76.
163. Ibid., 178.
164. Rozanov 1990b, 414.
165. Ibid., 100–102.
166. Rozanov 1990a, 253.
167. Rozanov 1990b, 351. Gor’kii was quite right to speak of Rozanov’s slavishness before God (“rabstvo pered bogom Vashe”—1978 [1912], 306).
168. E.g., Berdiaev 1990, 38–39.
169. Cf. Crone 1978, 28–30.
170. Rozanov 1990b, 106.
171. Fedorov 1906–13; 1928–29. For a clear treatment of Fedorov’s life and work, see Young 1979. For new information on Fedorov’s biography, see Semenova 1990 (who unfortunately disregards most Western research on Fedorov).
172. Fedorov 1928–29, part I, 5.
173. E.g., Fedorov 1906–13, vol. 2, 205.
174. Fedorov 1928–29, part I, 34. See also Wiles (1965, 133–34) on Fedorov’s devaluation of mothers.
175. As quoted by Young 1979, 67.
176. Ibid., 75.
177. Ivanov 1909, 361.
178. Berdyaev 1944 (1939), 48.
179. Ibid., 27.
180. Ibid., 138.
181. Berdiaev 1971 (1946), 81.
182. Ibid., 13.
183. Ibid., 145, 255.
184. Berdiaev 1991, 15.
185. Berdiaev 1990, 13.
186. Berdiaev 1991, 14.
187. Ibid., 59. Many have noticed the prevalence and importance of words with the root -rod- in the Russian language (e.g., Likhachev 1987, vol. 2, 421–22), although no one has considered this word-nest from a psychoanalytic angle. As will be seen repeatedly in this book (particularly in connection with the discussion of Dostoevsky’s maternal collective, below, 241–42), Russians like to exploit the maternal suggestiveness of -rod- words.
188. Berdiaev 1991, 56. This statement is repeated on the next page as well.
189. Berdiaev 1990, 12.
190. Russian original and English translation in Markov and Sparks 1967, 510–11.
191. Grossman 1973, 176 (cf. 90 herein). Actually, the metaphor of Russia as bride and Russia’s leader as groom is quite ancient (although it is not nearly as commonplace as the related imagery of Russia as mother and its leader as father). See, for example: Uspenskii 1988, 117–18; Hubbs 1988, 187–90.
192. Lenin 1958–65, vol. 26, 107. I wish to thank my colleague Yuri Druzhnikov for bringing Lenin’s article to my attention.
193. Lenin 1958–65, vol. 26, 107.
194. Ibid., 108.
195. Ibid.
196. Custine 1989, 608, italics added.
197. Kennan 1971, 124; cf. Tucker 1991, 38.
198. Ibid., 131, italics added.
199. See Brun-Zejmis 1991. This author’s idea that Russian messianism is a compensation for feelings of national inferiority is psychoanalytic in essence (one is reminded of the work of Adler and Kohut in particular).
200. Altaev 1977 (1969), 131, italics added.
201. Evtushenko 1988, 13.
202. Excerpts of Evtushenko (1988) were translated for Time magazine by Antonina Bouis (Yevtushenko 1988).
203. Yevtushenko 1988, 31.
204. Custine 1989, 474–75; 1843, vol. 4, 49.
205. Yevtushenko 1988, 31.
206. As quoted from the Western digest version of Nezavisimaia gazeta, vol. 1, issue 20–21, July 1992, p. 1.
207. Literaturnaia gazeta, no. 41, 7 October 1992, p. 1. In the poem Voznesenskii compares Russia to the famous poet Marina Tsvetaeva, who committed suicide.
208. Grafova 1991, 6.
209. Solzhenitsyn 1991, 4–5; for the original, see Solzhenitsyn 1990, 3.