Enlightenment, Impact of

ENLIGHTENMENT, IMPACT OF

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), François 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 exercises 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.

Olga Tsapina