History of the development of the Russian intelligentsia. History of the Russian intelligentsia

Russian private philanthropy is alive and continues to develop dynamically, despite economic turmoil. At the same time, as evidenced by numerous interviews conducted by the SKOLKOVO Center for Wealth Management and Philanthropy with owners of large capital, their families and representatives of family offices, today almost every interviewed businessman and his family are in search of the most effective ways donations, pursuing various goals.

According to various sources, in 2014 the number of private charitable foundations established richest families Russia, exceeded 40, and the total volume of donations from individuals increased from $214 million in 2012 to $555 million in 2014. This figure is likely to increase this year as well. But will the emerging interest of large capital owners in philanthropy be sustainable and long-term, or is it just an emotional reaction to foreign success stories? The outcome can be predicted. After all, as you know, everything new is well forgotten old. So it’s only fair to look into the past to understand where Russian private philanthropy is heading now.

Beginnings

At different stages of history, philanthropy in Russia had its own characteristics: the motives for charity, its mechanisms, as well as state policy in relation to socially oriented activities changed. Its implementation and horizon of influence differed - from almsgiving, which has a short-term effect, to institutional philanthropy with long-term goals.

Russian philanthropy at the turn of the 19th and 20th centuries was characterized by a variety of forms of charitable organizations. At that time, there were approximately 500 of them in Moscow alone, despite the fact that traditionally important role played in this area Orthodox Church. By the beginning of the last century, there were about 48,370 Russian Orthodox churches, many of which had their own charitable parish institutions.

By that time, philanthropy was already an integral part of our culture, which was reflected even in Russian speech. In the 19th century, Russians often addressed each other in expressions such as “ your Majesty", "father-breadwinner", "protector", "merciful patron", which cannot be found in modern vocabulary. IN late XIX century, local governments - zemstvos - began to actively engage in charity, building schools, hospitals, feeding stations for the poor and housing for the homeless.

On new level Charity in Russia was brought to the fore by members of the royal family, who tried to instill in society a love of charity, demonstrating by personal example the importance of social activities. By dictating the fashion for philanthropy, representatives of the imperial family stimulated interest in this area richest people of that time - nobles and merchants. After all, it was the era of the rapid flourishing of entrepreneurship in the 19th century that is considered the peak of the development of philanthropy in Russia - its golden age.

The most popular destinations Charitable activities at that time included support for culture and art, education, the church and the army. Thus, at the end of the 19th century, 75% of funds allocated for charity belonged to private individuals. If at the beginning of the Golden Age the main donors were representatives of the aristocracy, such as Dmitry Golitsyn and Nikolai Sheremetev, then by the beginning of the 20th century entrepreneurs came to the forefront, whose names are heard to this day: the Tretyakovs, Bakhrushins, Mamontovs, Botkins, Prokhorovs, Morozovs, Shchukins.
The analogy with pre-revolutionary merchants, representing the golden age of Russian philanthropy, suggests itself.
and today's businessmen. They also represent the first generation of capitalists who had to build their business in conditions of newly emerging, not yet established market relations. According to UBS, just like in the last century, today the majority of private capital in Russia - 92% - is still in the hands of the first generation of owners. At the same time, many wealthy Russian businessmen and their families are thinking about increasing their charitable activities, make it more institutional. According to the Coutts Million Dollar Donors Report, by 2014 donations from Russian private wealth owners accounted for more than half of all donations – over $1 million. The number of charitable foundations they have established continues to grow, and they play a key role in reviving the culture of voluntary donations and charity in Russia.

The golden age of Russian philanthropy was cut short by the October Revolution of 1917, which was followed by the nationalization of all funds of charitable organizations and their subsequent abolition. However, for a short time, faced with the inevitable need to solve acute social problems, the state had to take on this responsibility.

The largest state philanthropic institutions of the Soviet era were considered the People's Commissariat of State Charity and the People's Commissariat social security(1918), to which all powers in the field of public care were transferred, the Red Cross and Red Crescent Society (1923), which trained nurses to provide assistance to victims, as well as the Children's Fund. Lenin (1987), who was involved in supporting children.

Private charity in Soviet time existed, taking the form of alms, direct assistance to those in need, various types social work and volunteering. Although the Patriotic War formally returned the tradition of private voluntary donation, all funds collected during these years went to state accounts, going to defense needs.

At the same time, for more than 70 years of Soviet times, our society did not know institutional philanthropy. First charities in Russia it was possible to form only with the beginning of Gorbachev’s perestroika. However, the truly pre-revolutionary tradition of charity began to be revived after the collapse of the USSR, in the new Russia.

Trending

A well-known impetus for the development of Russian philanthropy as a structured form of activity was given by the adoption of several federal laws regulating this area. The renaissance of Russian philanthropy took place at this time both at the corporate level - within the framework of programs social responsibility, and on a personal level, when ordinary people and entrepreneurs, together with family members, turned into philanthropists and volunteers, actively participating in philanthropic activities.

Today, this process—just judging by the amount of donations—has gained quite noticeable momentum. At the same time, according to data obtained during a study of owners of private capital in Russia for 2015, conducted by the SKOLKOVO Center for Wealth Management and Philanthropy, these days this activity most often takes the form of direct donation.

However, today, in the conditions of certain economic and political upheavals, it is natural to wonder how private charity will develop in Russia in the future. In order to build a reliable picture for the future, the historical tradition of Russian charity should be considered in terms of the most important global trends in this area. There are five of them.

Firstly, this is a strategic vision, which is expressed in the desire to make its charitable activities more systematic, taking into account the chosen mission and goals, which gives it maximum sustainability.

Secondly, cooperation in charity is widespread. It involves distribution best practices within communities of the third (non-profit) sector, as well as the implementation of partnership projects with other philanthropic organizations and the state.

Thirdly, abandoning the reactive approach to solutions social problems in favor of trying, having found the root cause, to direct charitable activities to eliminate them.

Fourthly, the increasing spread of innovative philanthropic mechanisms, including social impact investments, venture philanthropy, social bonds, etc. Essentially, they are all aimed at solving social problems through the use of various financial instruments, as well as non-material support.

Fifthly, the involvement of the new generation in philanthropy, which is often considered in the context of succession planning. This trend is especially relevant for Russia, where the second generation of heirs to patriarchs in wealthy families is growing up. A study of owners of private capital in Russia in 2015 showed that the majority Russian businessmen(66%) discuss topics of charity and philanthropy with their children. The children of almost every tenth (12%) are involved in their own charity project. Thus, many respondents interviewed during the study noted the importance of participation in the charitable practice of the heirs of the family patriarch, which is associated with positive influence on the formation of personality and accumulation of life experience in the younger generation.

Thus, there is every reason to believe that Russian private charity will continue to develop dynamically, relying on long-standing traditions and modern global experience. Today's Russian philanthropists have ample opportunities to develop and strengthen philanthropy aimed at achieving real and lasting changes both within the country and in the world. Their implementation will help restore Russian charity to the status of the most important cultural component for society and revive the era of the golden age of philanthropy in a new modern vision.

Goals:

• Contributing to the formation of students’ knowledge about the history of the revival of patronage and charity in Russia and in its individual regions.
• Introducing to the cultural, spiritual values ​​and creativity of one’s people.
• Development of students' communication skills, ability to public speaking, to the manifestation of individual judgments.

Decor: book exhibition, statements famous people, portraits of famous philanthropists, computer presentation.

Invited guests: representatives of charitable foundations, heads of organizations and enterprises involved in charity and patronage.

PROGRESS OF THE EVENT

Teacher's opening remarks:(Annex 1 . Slides 1, 2)

It's not easy to be kind
kindness does not depend on height,
Kindness does not depend on color,
Kindness is not a carrot, not a candy.
Kindness does not age over the years,
Kindness will warm you from the cold.
If kindness is like the sun shining,
Adults and children rejoice.

(Annex 1 . Slide 3) Dear guys, dear guests! Today we will talk about patronage. It is customary in the Russian press to talk about patrons of the arts either well or nothing. Perhaps it is time to admit that culture today lives not only by the concerns of the state, that the phenomenon of “philanthropy” in Russia has become a reality of our time and it would be reckless not to notice it. What does it represent? It's a difficult question. I don’t know a definite answer to this. It is known that every phenomenon is known through comparison. In our case, an important role in the revival of charity and patronage at the turn of the 20th-21st centuries was played by the traditions laid down at the turn of the 19th-20th centuries by the patrons of the “Golden Age” of Russian charity - the Tretyakovs, Morozovs, Shchukins, Soldatenkovs, Mamonotovs, Bakhrushins and other Russian merchants, factory owners, bankers, entrepreneurs... We will begin our conversation today with the reasons for the emergence of philanthropy and get acquainted with some of them.

Presenter 1: The eighteenth and early nineteenth centuries were marked by the charitable deeds of major representatives of enlightened noble philanthropy. Vivid examples of charitable institutions of this time are the Golitsyn hospital, the first city hospital, the Sheremetevsky house, the Mariinsky hospital, etc. I will once again emphasize one of the characteristic features of Russian entrepreneurship, its certain historical tradition: barely having arisen, it naturally and for a long time associated itself with charity. The union of entrepreneurship and charity can be convincingly traced in the example of many famous merchant dynasties. Such a union was hardly accidental. Entrepreneurs, of course, were interested in qualified workers capable of mastering new equipment, the latest technologies in an increasingly competitive environment. It is no coincidence that donors allocated huge amounts of money primarily for education. And especially professional ones.
There were other reasons explaining the emergence of hereditary benefactors. It is safe to say that some of the most significant among those already mentioned are reasons of a religious nature, dictated by the long traditions of mercy and charity in Rus', and the awareness of the need to help others.
A true philanthropist (from the point of view of domestic traditions), a true philanthropist does not need advertising as compensation, which today allows him to more than reimburse his costs. It is significant in this regard that Savva Timofeevich Morozov promised all-round assistance to the founders of the Art Theater on the condition that his name should not be mentioned in newspapers. There are well-known cases when patrons of the arts, by vocation, refused the nobility. One of the representatives of this remarkable dynasty of “professional philanthropists,” Alexei Petrovich Bakhrushin (1853-1904), a bibliophile and collector of works of art, bequeathed in 1901. his collections to the Historical Museum, according to the “formular list” compiled in the same year by the merchant council, he was not in the service and has no distinctions. Presumably, the amount of P.G. Shelaputin (with his funds a gynecological institute, a men's gymnasium, 3 vocational schools, a women's teacher's seminary, and a home for the elderly were created) exceeded 5 million rubles, but it was impossible to take into account all the donations, since he hid this area of ​​life even from loved ones. The retrospective of charity, mercy, and philanthropy is long in time, rich in the most striking examples, and allows us to identify the obvious continuity of good deeds, the origins and trends of domestic philanthropy. ( Annex 1 . Slide 4)
But even against the rich background of patronage in Russia, the end of the nineteenth and beginning of the twentieth centuries can rightly be called its “golden age,” sometimes its true heyday. And this time was associated mainly with the activities of eminent merchant dynasties, which provided “hereditary benefactors.” Only in Moscow did they carry out such major undertakings in the field of culture, education, medicine, the most various areas science, which can be rightfully stated: this was a qualitatively new stage of charity.

S.I. Mamontov. Savva Ivanovich’s patronage of the arts was of a special kind: he invited his artist friends to Abramtsevo, often together with their families, conveniently placing them in the main house and outbuildings. All those who came, under the leadership of the owner, went into nature, to sketches. All this is very far from the usual examples of charity, when a philanthropist limits himself to donating a certain amount for a good deed. Mamontov acquired many of the works of members of the circle himself, and found customers for others.
One of the first artists to come to Mamontov in Abramtsevo was V.D. Polenov. He was connected with Mamontov by spiritual closeness: a passion for antiquity, music, theater. Vasnetsov was also in Abramtsevo; it was to him that the artist owed his knowledge of ancient Russian art. The warmth of the father's home, artist V.A. Serov will find it in Abramtsevo. Savva Ivanovich Mamontov was the only conflict-free patron of Vrubel’s art. For a very needy artist, he needed not only an appreciation of his creativity, but also material support. And Mamontov helped widely, ordering and buying works by Vrubel. So Vrubel commissioned the design of the outbuilding on Sadovo-Spasskaya. In 1896, the artist, commissioned by Mamontov, completed a grandiose panel for the All-Russian Exhibition in Nizhny Novgorod: “Mikula Selyaninovich” and “Princess Dream”. The portrait of S.I. is well known. Mamontova. The Mamontov art circle was a unique association. The Mamontov Private Opera is also well known.
It can be said quite definitely that if all the achievements of Mamontov’s Private Opera were limited only to the fact that it formed Chaliapin, the genius of the opera stage, then this would be quite enough for the highest assessment of the activities of Mamontov and his theater.

Presenter 3:(Annex 1 . Slide 6) M.K. Tenisheva(1867-1928) Maria Klavdievna was an extraordinary person, the owner of encyclopedic knowledge in art, an honorary member of the first union of artists in Russia. The scale of her social activities, in which enlightenment was the leading principle, is striking: she created the School of Craft Students (near Bryansk), opened several elementary public schools, organized drawing schools together with Repin, opened courses for teacher training, and even created a real one in the Smolensk region. analogue of Abramtsev near Moscow - Talashkino. Roerich called Tenisheva “a creator and a collector.” And this is true and this fully applies to Russian patrons of the golden age. Tenisheva not only allocated money extremely wisely and nobly for the purpose of reviving Russian culture, but she herself, with her talent, knowledge and skills, made a significant contribution to the study and development of the best traditions of Russian culture.

Presenter 4: (Annex 1 . Slide 7) P.M. Tretiak ov (1832-1898). V.V. Stasov, an outstanding Russian critic, in his obituary on Tretyakov’s death, wrote: “Tretyakov died famous not only throughout Russia, but also throughout Europe. Whether a person comes to Moscow from Arkhangelsk or from Astrakhan, from Crimea, from the Caucasus or from Amur, he immediately sets himself a day and hour when he needs to go to Lavrushinsky Lane and look with delight, tenderness and gratitude at that entire row of treasures, which were accumulated by this amazing man throughout his life.” Tretyakov’s feat was no less highly appreciated by the artists themselves, with whom he was associated primarily in the field of collecting. In the phenomenon of P.M. Tretyakov is impressed by his fidelity to the goal. Such an idea - to lay the foundation for a public, accessible repository of art - did not arise among any of his contemporaries, although private collectors existed before Tretyakov, but they acquired paintings, sculpture, dishes, crystal, etc. First of all, for themselves, for their private collections, and few could see works of art that belonged to collectors. What is also striking about Tretyakov’s phenomenon is that he did not have any special artistic education, nevertheless, he recognized talented artists earlier than others. Before many others, he realized the invaluable artistic merits of the icon-painting masterpieces of Ancient Rus'.
There are and will always be patrons of the arts of different calibers, collectors of different calibers. But only a few remained in history: Nikolai Petrovich Likhachev, Ilya Semenovich Ostroukhov, Stepan Pavlovich Ryabushinsky, etc. There have always been few true patrons of the arts. Even if our country is revived, there will never be many patrons of the arts. All famous collectors and patrons of art were people of deep faith and the goal of each of them was to serve people.

Presenter 1:(Annex 1 . Slide 8) Elena Pavlovna, before the adoption of Orthodoxy, Princess Frederica Charlotte Maria of Württemberg. At the age of 15, she was elected by the Dowager Empress Maria Feodorovna, also a representative of the House of Württemberg, as the wife of Grand Duke Mikhail Pavlovich, the fourth son of Emperor Paul I. She converted to Orthodoxy and was granted the title of Grand Duchess as Elena Pavlovna (1823). On February 8 (21), 1824, she was married according to the Greek-Eastern Orthodox rite with Grand Duke Mikhail Pavlovich. In her charitable activities she showed not only high spiritual qualities, but also organizational and administrative talent. She had encyclopedic knowledge, was well educated, and gifted with a subtle sense of grace. She loved to talk with prominent scientists and artists. All her life she showed great interest in art and patronized Russian artists, musicians, and writers. According to Senator A.F. Koni, “it gave her true joy to “tie the wings” of a beginning talent and support an already developed talent. Emperor Nicholas I called her le savant de famille"the mind of our family." She showed herself as a philanthropist: she gave funds to the artist Ivanov to transport the painting “The Appearance of Christ to the People” to Russia, and patronized K. P. Bryullov, I. K. Aivazovsky, Anton Rubinstein. Having supported the idea of ​​​​establishing the Russian Musical Society and Conservatory, she financed this project by making large donations, including proceeds from the sale of diamonds that personally belonged to her. The conservatory's primary classes opened in her palace in 1858. She contributed to the posthumous publication of the collected works of N.V. Gogol. She was interested in the activities of the university, the Academy of Sciences, and the Free Economic Society. In 1853-1856 she was one of the founders of the Holy Cross community of sisters of mercy with dressing stations and mobile hospitals - the community charter was approved on October 25, 1854. For the cross that the sisters were to wear, Elena Pavlovna chose St. Andrew's ribbon. On the cross there were inscriptions: “Take My yoke upon you” and “You, O God, are my strength.” “...if today the Red Cross covers the world, it is thanks to the example set during the war in Crimea by Her Imperial Highness Grand Duchess Elena Pavlovna...”
Founder International Committee Red Cross Henri Dunant, from a letter to the Russian Red Cross Society (1896) She issued an appeal to all Russian women not bound by family responsibilities, calling for help for the sick and wounded. The premises of the Mikhailovsky Castle were made available to the community for storage of things and medicines; the Grand Duchess financed its activities. In the fight against the views of society, which did not approve of this kind of activity by women, the Grand Duchess went to hospitals every day and bandaged bleeding wounds with her own hands. Her main concern was to give the community that highly religious character, which, inspiring the sisters, would strengthen them to fight all physical and moral suffering.

Presenter 2:(Annex 1 . Slide 9) Alexander Ludvigovich Born into the family of a court banker, founder of the banking house Stieglitz and Co., Baron Ludwig von Stieglitz and Amalia Angelica Christine Gottschalk. After graduating from the University of Dorpat, in 1840 A.L. Stieglitz entered the civil service in the Russian Ministry of Finance, as a member of the Manufacture Council. In 1843, after the death of his father, as the only son, he inherited everything huge fortune, as well as the affairs of his banking house, and took the position of court banker. Stieglitz's charitable activities, which were a continuation of the good endeavors of his father, concerned most of all the needs of education and the interests of his subordinates. The young owner of the company generously rewarded and provided for the future of all his employees, and no one was forgotten, including the artel workers and watchmen. During the Crimean War (1853-1856), he made two large donations (5,000 rubles each) for the needs of the Russian army: in 1853 - in favor of the Chesme military almshouse and in 1855 - in favor of naval officials who had lost their property in the Sevastopol . In 1858, simultaneously with a donation for the construction of a monument to Emperor Nicholas I in the exchange hall, Stieglitz contributed a significant amount for the maintenance of students in educational institutions of the capital in memory of the late emperor, and in 1859, also for the needs of education, he donated capital to commemorate the coming of age of the heir Tsarevich. Stieglitz’s most important donation, the most valuable for Russia, which alone could have immortalized his name, was the establishment at his expense in St. Petersburg of a central school of technical drawing for persons of both sexes, along with a rich art and industrial museum and a well-equipped library. This school was the favorite brainchild of Stieglitz, an ardent admirer of art in general. Having donated 1,000,000 rubles for the initial establishment of the school, he continued to subsidize it subsequently. Until the last day of his life, he was his honorary trustee and after his death bequeathed to him a very large sum, thanks to which the school could receive the broadest and most beneficial development. The will left by Stieglitz generally represents an example of caring for the institutions he created and the persons who were in any more or less close relationship with him. It is interesting to note that, being a completely independent person, whose capital was readily accepted in all countries, Stieglitz placed his enormous fortune almost exclusively in Russian funds and, in response to the skeptical remark of one financier about the imprudence of such trust in Russian finance, he once remarked: “My father and I have made all fortune in Russia; if she turns out to be insolvent, then I am ready to lose all my fortune along with her.”

Teacher's word:(Annex 1 . Slide 10) We owe all the wealth that our museums own, the very progressive movement of museum affairs in Russia, searches, discoveries to them - enthusiasts, collectors, patrons of the arts. There were no government programs or plans in sight. Each collector was devoted to his own range of hobbies, collecting evidence of bygone times that he liked, works of artists, systematizing them as best he could, sometimes researching and publishing them. But the consequences of this spontaneous activity ultimately turned out to be enormous: after all, all museum funds pre-revolutionary Russia were composed not so much of individual objects, but rather of collections, carefully selected. Collections of private individuals - many and different collections - were not similar to each other, the selection sometimes became not strict, and then professionals had the right to call the hobby amateurism. However, the presence of collections that mutually complemented each other made it possible to form funds of museum values ​​in a complete and diverse manner, reflecting in all subtleties the idea of ​​Russian society about certain periods and phenomena in Russian and Western culture.
A special study can be devoted to the intuition of a born collector. But the fact that our most prominent collectors possessed this quality does not require proof. There is no other way to explain how they assessed and collected those monuments of art that received recognition only years and decades later.
Only thanks to the unique visionary gift of famous Russian collectors, our museums have a unique composition of exhibits - works of art of world significance not only of modern times, but also of older centuries. One of these prominent representatives of our time is Alisher Usmanov, a businessman who bought works of art by M. Rostropovich and G. Vishnevskaya. The collection was purchased in its entirety, and the new owner returned it to Russia. The fate of the collection collected by Mstislav Rostropovich and Galina Vishnevskaya has been determined: more than four hundred paintings and works of decorative and applied art will go to Strelna, to the Konstantinovsky Palace, a ceremonial state residence, which has so far been deprived of its own art collection.

Teacher's word: All of the above proves that patronage was not an episode, the activity of a few educated capitalists, it covered a wide variety of environments and was great in essence, in the scale of what was done. The domestic bourgeoisie really had a noticeable influence on the culture of Russia and its spiritual life.
When characterizing the “golden age” of philanthropy in Russia, it should be noted that donations from philanthropists, in particular those from Moscow, were often the main source of development of entire sectors of the urban economy (for example, healthcare).
Patronage in Russia at the end of the nineteenth and beginning of the twentieth centuries was an essential, noticeable aspect of the spiritual life of society; in most cases it was associated with those sectors of the social economy that did not generate profit and therefore had nothing to do with commerce; the sheer number of philanthropists in Russia at the turn of two centuries, the inheritance of good deeds by representatives of the same family, the easily visible altruism of philanthropists, the surprisingly high degree of personal, direct participation of domestic philanthropists in the transformation of one or another sphere of life - all this together allows us to draw some conclusions.
Firstly, among the features that determine the uniqueness of the domestic bourgeoisie, one of the main and almost typical was charity in one form or another and on a scale.
Secondly, the personal qualities of the patrons of the arts of the “golden age” known to us, the range of their leading interests and spiritual needs, the general level of education and upbringing, give reason to assert that we are dealing with genuine intellectuals. They are distinguished by receptivity to intellectual values, interest in history, aesthetic sense, the ability to admire the beauty of nature, understand the character and individuality of another person, enter into his position, and, having understood the other person, help him, possessing the skills of a well-mannered person, etc.
Thirdly, surveying the scale of what was done by philanthropists and collectors in Russia at the turn of the century, tracing the very mechanism of this amazing charity, taking into account their real impact on all spheres of life, we come to one fundamental conclusion - domestic philanthropists in Russia of the “golden era” are a qualitatively new formation , it simply has no analogue in the history of civilization, in the experience of other countries.
The old patrons and collectors had an eye, and this is probably the most important thing - these people had their own opinion and the courage to defend it. Only a person who has his own opinion deserves to be called a philanthropist, otherwise he is a sponsor who gives money and believes that others will use it correctly. So the right to be a patron of the arts must be earned; money cannot buy it.

Teacher's word: Can every millionaire be a patron of art? Today, rich people have appeared in Russia again. I don’t know whether they are rich enough to create art galleries, but still, in my opinion, there is a material basis for the revival of widespread charity. A person who gives money is not yet a philanthropist. But the best of modern entrepreneurs understand that charity is an indispensable companion to a solid business. They begin to create galleries, relying on their consultants.

(Annex 1 . Slide 11) Our city may be small, but people with big and kind hearts live here. A special place in the spectrum of extensive activities is occupied by the Rukhiyat Foundation for Spiritual Revival (Almetyevsk, RT), created ten years ago to preserve national cultural traditions, identify and support talented people. And today our guest is the executive director of Rukhiyat, Flyura Shaikhutdinova, who will talk about the activities of the Foundation.

(Speech by the Director of the Foundation using a video of the activities of the Rukhiyat Foundation).

Final word: (Annex 1 . Slide 12) A special order “Patron of Russia” has been established in our state. This order is awarded to state and public figures of Russia and foreign countries for philanthropic, charitable, economic, scientific and social activities that have significantly improved the living conditions of people and the economy of the Russian state.
Patrons are not born, they are made. And I think that today’s patrons and collectors should strive, first of all, to spend effort and money on restoring what their predecessors created a hundred years ago. ( Annex 1 . Slide 13)

It’s not at all easy to be kind,
Kindness does not depend on height,
Kindness brings people joy
And in return it does not require a reward.

: concern for the fate of one’s fatherland (civil responsibility); desire for social criticism, to fight against what hinders national development (the role of a bearer of social conscience); the ability to morally empathize with the “humiliated and offended” (a sense of moral involvement).

Thanks to a group of Russian philosophers " silver age", authors of the acclaimed collection “Milestones. Collection of articles about the Russian intelligentsia(1909), the intelligentsia began to be defined primarily through the opposition official state authority. At the same time, the concepts of “educated class” and “intelligentsia” were partially separated - not every educated person could be classified as an intelligentsia, but only those who criticized"backward" government. A critical attitude towards the tsarist government predetermined the sympathy of the Russian intelligentsia for liberal and socialist ideas.

The Russian intelligentsia, understood as a set of intellectuals opposed to the authorities, found itself rather isolated in pre-revolutionary Russia social group. Not only the official authorities looked at intellectuals with suspicion, but also “ ordinary people", who did not distinguish intellectuals from " gentlemen" The contrast between the claim to messianism and isolation from the people led to the cultivation among Russian intellectuals of a constant repentance And self-flagellation.

I started this book a long time ago, after first revolution 5 - 6 years, When intelligentsia, who considered herself revolutionary, - she actually took some actual part in organizing the first revolution, - in the seventh and eighth years she began to abruptly leave right. Then appeared cadet collection " Milestones"and a whole series of other works that indicated and proved that the intelligentsia with working class and in general the revolution is not on the way. I had a desire to give a figure of what, in my opinion, is a typical intellectual. I knew them personally and in quite a large number, but, in addition, I knew this intellectual historically, literary, I knew him as type not only our country, but also France and England. This type of individualist, a person of necessarily average intellectual abilities, devoid of any bright qualities, is found in literature throughout the 19th century. We had this guy too. The man is a member of the revolutionary mug, then entered bourgeois statehood as her protector. You probably don't need to be reminded that the intelligentsia who live in emigration abroad , slanderes the Union of Soviets, organizes conspiracies and generally engages in villainy, this intelligentsia mostly consists of the Samgins. Many of the people who are now slandering us in the most cynical way were people whom I was not the only one who considered very respectable... You never know there were people who turned around and for whom social revolution organically unacceptable. They considered themselves a supra-class group. This turned out to be wrong, because as soon as what happened happened, they immediately turned their backs to one class and their faces to the other. What else can I say? I wanted to portray such an intellectual in the person of Samgin average cost, who goes through a whole series of moods, looking for the most independent place in life, where he would be comfortable both financially and internally.

Ratings and opinions

Literature

• Miliukov P. N. From the history of the Russian intelligentsia. Collection of articles and sketches. - St. Petersburg, 1902.
• Lunacharsky A. V. Rec.: P. N. Milyukov. From the history of the Russian intelligentsia // Education. 1903. No. 2.
• Milestones. Collection of articles about the Russian intelligentsia (1909).
• Struve P. Intelligentsia and revolution // Milestones. Collection of articles about the Russian intelligentsia. M., 1909.
• Milyukov P. N. Intelligentsia and historical tradition // Intelligentsia in Russia. - St. Petersburg, 1910
• Intelligentsia in Russia: Collection of articles. - St. Petersburg, 1910. - 258 p.
• Letter N. P. Ogareva T. N. Granovsky , 1850 // Links [: collection] M. - L., 1932. - T. I. - P. 101.
• Leikina-Svirskaya V. R. Intelligentsia in Russia in the second half of the 19th century. - M.: Mysl, 1971.
• Milestones. From the depth. M.: Pravda Publishing House, 1991.
• Davydov Yu. N. Clarification of the concept of “intelligentsia” // Where is Russia going? Alternatives for social development. 1: International Symposium December 17-19, 1993 / Edited by. ed.

The fate of the Russian intelligentsia abroad

Introduction

1.2 Cultural centers of the Russian foreign community

2. Life and activities of representatives of the Russian intelligentsia abroad

2.1 Military intelligentsia

2.2 Literary and artistic figures

2.3 Technical intelligentsia

2.4 Cultural mission of the Russian Abroad

Conclusion

Bibliography

Introduction

The concept of intelligentsia comes from the word intelligens, which means “understanding”, “thinking”, “reasonable”. In modern developed countries The concept of “intelligentsia” is used quite rarely. In the West, the term “intellectuals” is more popular, which denotes people professionally engaged in intellectual (mental) activity, who, as a rule, do not claim to be the bearers of “highest ideals.”

In Russia, the intelligentsia was not treated so one-sidedly. According to academician N.N. Moiseev, “an intellectual is always a seeker, not confined to his narrow profession or purely group interests. An intelligent person tends to think about the fate of his people in comparison with universal human values. He is able to go beyond the narrow horizons of philistine or professional limitations.”¹

Becoming students medical academy, we will have to join the ranks of Russian intellectuals. Thus, we have a responsibility for the future of Russia.

We are lucky or unlucky, but we live in difficult times. Changes political system states, political views and economic conditions change, and a “revaluation of values” occurs.

How to succeed in this difficult world, how to find your place, and not crumble into dust in the merciless millstones of reality?

You can find answers to these questions by tracing the fates of people who lived during difficult, “turning-point” periods of our history.

The purpose of my work is to comprehend the place of a creative personality on the steep turns of history.

Because the creative activity necessarily presupposes a critical attitude towards prevailing opinions; intellectuals have always acted as bearers of “critical potential.”

It was the intellectuals who created new ideological doctrines (republicanism, nationalism, socialism) and propagated them, thereby ensuring the constant renewal of the system of social values.

For the same reason, the intelligentsia was the first to come under attack during revolutions.

This is how a significant part of the Russian intelligentsia ended up abroad at the beginning of the twentieth century.

1. Formation of centers of Russian emigration

1.1 Reasons for leaving abroad and the main directions of emigrant flows

Russians who found themselves outside the former borders after 1919 Russian Empire, were refugees in the full sense of the word. The main reason Their escape was a military defeat and the associated threat of captivity and reprisals, as well as hunger, deprivation, and the danger looming over life and freedom as a result of the prevailing political circumstances.

Unconditional rejection of the Soviet regime, and in most cases, the revolution itself, and the hope of returning home after the fall of the hated system were inherent in all refugees. This influenced their behavior and creative activity, awakening, despite all political differences, a sense of unity, belonging to a “society in exile”, awaiting the opportunity to return. However, the Soviet regime showed no signs of collapse, and hopes of a return began to fade. Soon, however, they became emigrants in the full sense of the word. A Russian emigrant is a person who refused to recognize the Bolshevik regime that had established itself in his homeland. For most of them, the refusal became irrevocable after the RSFSR decree of 1921, confirmed and supplemented in 1924, depriving them of citizenship and turning them into stateless persons or stateless persons (this French word was included as an official term in the documents of the League of Nations).

The peculiarities of emigration also determined the uniqueness of various groups of emigrants in their new places of residence. With the exception of a few who left Russia during 1917, and a few (mostly residents of St. Petersburg) who left immediately after the Bolshevik seizure of power in October 1917, emigration from Russia was a direct consequence of the course and results of the civil war. Military personnel who were defeated by the Red Army and went abroad or were evacuated by sea made up the main contingent of the first wave of refugees. They were followed by their loved ones and other civilians who managed to join them. In a number of cases, crossing the border or evacuation by sea was a temporary and necessary moment to regroup forces before a new battle with the Soviet regime and receive help from the allies.

It is possible to trace three main routes of Russian emigration abroad. The most important area was the Black Sea coast (Novorossiysk, Crimea, Odessa, Georgia). Therefore, Constantinople (Istanbul) became the first significant settlement point for emigrants. Many refugees were in dire physical and moral condition and were temporarily housed in former military camps and hospitals. Since the Turkish authorities and the Allied commissions, which provided the main material assistance, did not intend to forever shoulder the burden of maintaining the refugees, they were interested in their further relocation to where they could find work and firmly settle. It should be noted that in Istanbul and on nearby islands there has been an accumulation of a large number of refugees from Russia. The refugees themselves created voluntary societies to help women, children and the sick. They founded hospitals, nurseries and orphanages, collected donations from wealthy compatriots and the Russian foreign administration (diplomatic missions, Red Cross branches), as well as from foreign philanthropists or simply from sympathizers.

Most of the Russians, who by the will of fate ended up in Istanbul, found shelter in the newly created Kingdom of Serbs, Croats and Slovenes (KHS), the future Yugoslavia. Existing vacancies were filled by technical specialists from the former White Army, civilian refugees with experience in scientific and administrative work. The proximity of languages ​​and common religion contributed to the rapid assimilation of Russians. Here we only note that Yugoslavia, especially Belgrade, has become a significant cultural center Russian Abroad, although not as versatile and creatively active as Paris, Berlin or Prague.

The second route of Russian refugees ran northwest of the Black Sea. It was formed as a result of the general chaos that reigned in this region during a period of turbulent political events. In the revived Poland and East Germany, many Russian prisoners of war were concentrated (from the First World War and the Soviet-Polish War and the accompanying conflicts of various Ukrainian regimes with Germany). Most of them returned to their homeland, but many chose to remain in territory not controlled by the Soviets and became emigrant refugees. The core of the Russian Abroad in this region, therefore, consisted of prisoners of war camps. At first there were only men of military age, but later they were joined by women and children - those who managed to reunite with their husbands, fathers, and sons. Taking advantage of the confusion at the border, many refugees crossed the border into Poland, and from there headed further to Germany. The Soviet authorities gave permission to leave those who owned property or lived in the territory that was transferred to the newly formed nation states. Subsequently, after briefly living in the mentioned states as representatives of the Russian ethnic minority, these people also became part of the Russian Abroad. The most ambitious and active intellectuals and specialists, young people who sought to complete their education, did not stay long among this national minority, moving either to the capitals of these states or to the countries of Central and Western Europe.

The last important refugee route from Soviet Russia ran on Far East- to the Manchurian city of Harbin. Harbin, from its very foundation in 1898, was a Russian city, the administrative and economic center of the Russian Chinese-Eastern railway, from there some of the emigrants then moved to the USA and Australia.

Thus, after the October Revolution, during Civil War Over one and a half million people left Russia. Mainly people of intellectual work.

In 1922, on the instructions of V. Lenin, preparations began for the deportation of representatives of the old Russian intelligentsia abroad.

The real reason for the expulsion of the intelligentsia was the lack of confidence among the leaders of the Soviet state in their ability to retain power after the end of the Civil War. Having replaced the policy of war communism with a new economic course and allowing in the economic sphere market relations and private property, the Bolshevik leadership understood that the revival of petty-bourgeois relations would inevitably cause a surge in political demands for freedom of speech, and this posed a direct threat to power until the change social order. That's why party leadership, first of all V.I. Lenin, decided to accompany the forced temporary retreat in the economy with a policy of “tightening the screws” and mercilessly suppressing any opposition speeches. The operation to expel the intelligentsia became integral part measures to prevent and eradicate social movement and dissent in the country.

The idea for this action began to mature among the Bolshevik leaders in the winter of 1922, when they were faced with mass strikes by university teaching staff and a revival of the social movement among the intelligentsia. In the article “On the significance of militant materialism,” completed on March 12, 1922, V.I. Lenin openly formulated the idea of ​​expelling representatives intellectual elite countries.

In the summer of 1922, up to 200 people were arrested in Russian cities. - economists, mathematicians, philosophers, historians, etc. Among those arrested were stars of the first magnitude not only in domestic but also in world science - philosophers N. Berdyaev, S. Frank, N. Lossky, etc.; rectors of Moscow and St. Petersburg universities: zoologist M. Novikov, philosopher L. Karsavin, mathematician V.V. Stratonov, sociologist P. Sorokin, historians A. Kiesewetter, A. Bogolepov and others. The decision to expel was made without trial.

In total, about 10 million Russians found themselves outside the boundaries of the USSR formed in 1922. In addition to refugees and emigrants, these were Russians who lived in the territories of Finland, Estonia, Latvia, Lithuania, Poland, Bessarabia that seceded from Russia, employees of the CER and their families.

In emigration, difficulties immediately arose with the structure of life. Most Russians found themselves in dire straits. Diamonds sewn into the lining of a coat were most often just “emigrant folklore”, which later successfully moved onto the pages of Soviet “revelatory” fiction. Of course, there were diamonds, and auntie’s necklaces, and pendants, but they did not determine the general tone of the everyday life of the emigration. The most accurate words to describe the first years of life in emigration would, perhaps, be poverty, squalor, and lack of rights.

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