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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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The dissolution of communist power and the disintergration of Soviet Union mark one of the most important periods in Russian history, a turning point at least as important as 1917. The choices facing the country raise once again in the starkest possible form the eternal question: What is Russia?
The debate over this question is simultaneously a debate over Russia's peculiarities and universalities. From modernization, the question of Russian Identity has been central. The philosophical debate over Russia's distinctive identity peaked in the second half of the 19th century when Slavophiles and Westernizers presented starkly contrasting versions of Russia's future, and this old debate has once again been resurrected.
At the time of the crisis of statehood, the business of rebuilding Russia can be divided into large tasks: state-building and nation-building. The first involves the establishment of governmental authority and the development of political institutions. The second entails the fostering of a cohesive national identity. The first task, the basic foundation of Russian government had began to take shape. Considerably less progress had been achieved, however, in developing a cohesive Russian national identity.
Russian identity once again questioned, its unique position as the 'balance holder' between the universality and particularity was stressed. The dispute in quest for russian identity has several characters in long history: In the debate over 'what is Russia?' the concepts of nation-building is be confused with these of state-building. The concepts of modernization, development and civilization, tradition etc in the Russian context are in the dichotomous generalization. In seeking identity, ideologies are characterized by simplification and imperial messianism.
Russia presents a peculiar type of modernity and faces distinctive civilizational choices which incorporate elements of Bolshevism as well as elements of prerevolutionary life (sobornost', midcult etc). Therefore, in quest for russian identity, there is a point to be considered: Russian identity is not a simple combination of the West and East, tradition and modernity which together are generating a new tradition, but related with, conjugation' of these concepts. 'Cultural conjugation', which is not ontologic but functional, is not just generating a new one (the third head of the two-headed eagle) but in the making newly as coexistence.
The debate over this question is simultaneously a debate over Russia's peculiarities and universalities. From modernization, the question of Russian Identity has been central. The philosophical debate over Russia's distinctive identity peaked in the second half of the 19th century when Slavophiles and Westernizers presented starkly contrasting versions of Russia's future, and this old debate has once again been resurrected.
At the time of the crisis of statehood, the business of rebuilding Russia can be divided into large tasks: state-building and nation-building. The first involves the establishment of governmental authority and the development of political institutions. The second entails the fostering of a cohesive national identity. The first task, the basic foundation of Russian government had began to take shape. Considerably less progress had been achieved, however, in developing a cohesive Russian national identity.
Russian identity once again questioned, its unique position as the 'balance holder' between the universality and particularity was stressed. The dispute in quest for russian identity has several characters in long history: In the debate over 'what is Russia?' the concepts of nation-building is be confused with these of state-building. The concepts of modernization, development and civilization, tradition etc in the Russian context are in the dichotomous generalization. In seeking identity, ideologies are characterized by simplification and imperial messianism.
Russia presents a peculiar type of modernity and faces distinctive civilizational choices which incorporate elements of Bolshevism as well as elements of prerevolutionary life (sobornost', midcult etc). Therefore, in quest for russian identity, there is a point to be considered: Russian identity is not a simple combination of the West and East, tradition and modernity which together are generating a new tradition, but related with, conjugation' of these concepts. 'Cultural conjugation', which is not ontologic but functional, is not just generating a new one (the third head of the two-headed eagle) but in the making newly as coexistence.
목차
Ⅰ. 서론
Ⅱ. 러시아 정체성 위기의 성격
Ⅲ. 러시아 정체성의 모색논쟁
Ⅳ. 러시아 정체성 모색논쟁의 특징
Ⅴ. 결론
참고문헌
Abstract
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UCI(KEPA) : I410-ECN-0101-2009-309-018903307