The unity of spiritual values of russian nations as the common platform for the construction of russian identity

Journal of Environmental Treatment Techniques

2019, Volume 7, Issue 4, Pages: 542-547

J. Environ. Treat. Tech.

ISSN: 2309-1185

Journal web link: http://www.jett.dormaj.com

The Unity of Spiritual Values of Russian Nations

as the Common Platform for the Construction of

Russian Identity

Irina G. Paliy *, Julia F. Kosintseva , Nadezhda P. Klushinа , Tatiana N. Dukhina , Irina

V. Lipchanskaya ⁵

Rostov State University of Economics, Department of Philosophy and Cultural Studies, Rostov-on-Don, Russia.

Coressponding author e-mail: filosofiya327@yandex.ru

North Caucasus Federal University, Department of Social Technologies, Stavropol, Russia. E-mail:

ju.f.kosintseva@yandex.ru

North Caucasus Federal University, Department of Social Technologies, Stavropol, Russia. E-mail: klnp13@mail.ru

Stavropol State Agrarian University, Department of Pedagogy, Psychology and Sociology, Stavropol, Russia. E-mail:

tatyana.dukhina@mail.ru

Rostov State University of Economics, Department of Philosophy and Cultural Studies, Rostov-on-Don, Russia. E-mail:

lipiv@list.ru

Received: 19/05/2019

Accepted: 27/08/2019

Published: 29/08/2019

Abstract

Purpose of the study: In this study we consider the problem of search for consolidating values of Russian society in conditions of

deep socio-cultural split. The absence of common spiritual guidelines system is accompanied by development and reproduction of

social anomie that threatens spiritual security of Russian society and may lead the country to disintegration. In this regard, there rises

a problem of Russian identity formation in order to integrate the society on the basis of common spiritual values. Methodology: The

methodological basis of this study is provided by civilizational approach to identify the system of spiritual values that will become the

basis for construction of Russian identity. Geopolitical approach is methodologically significant to study the specificity of Russian

identity. This approach also has some grounds for consolidation of Russian society. According to geopolitical approach the citizens'

views on the status of the country in international community and its role in international politics are the basis of Russian identity.

Results: We conclude that the basis for the modern Russian identity formation in its national and state dimension should be not only

an appeal to the heroic past of the country, but also to the pride of the present and clear idea of the future. The modern system of

spiritual values capable of consolidating the Russian society should be, first of all, based on the values of citizenship, justice, and

welfare of the population. Applications of this study: The results show that overcoming the socio-cultural split of the Russian society

is quite a complex process, which involves rethinking the cultural imperatives of state's political system functioning, formation of trust

in political institutions, transformation of the citizens' ideas about the state, revival of national history, and understanding of the

country's role in the modern world. Novelty/Originality of this study: The increased attention to the problem of Russian identity

construction takes place due to the serious challenges of the present, including preservation of national sovereignty and integrity of the

country, ensuring its spiritual security, overcoming the prolonged crisis of the Russian economy, formation of new political and civil

institutions. To actualize the search for spiritual integrators able to become a powerful resource for consolidation of the modern Russian

society we need to understand that development of the country is possible only on the basis of clear collective understanding of its past,

present and future.

Keywords: Spiritual values, Russian identity, Sociocultural split, Civilizational approach, Geopolitical approach, Civic culture, Social

trauma, National state identity

antagonistic, value systems, over the last decades (3, 7, 10, 13,

Introduction

The actualization of the problem of the construction of

15, 21, 33). The absence of all-Russian system of spiritual

reference points is accompanied by development and

reproduction of the state of social anomie which aggravates the

spiritual and moral crisis that can lead to the split in society.

The spiritual and moral crisis leads to the devaluation of

traditional values, relativization of social standards, growth of

Russian identity is caused by the search for an idea that would

be able to consolidate society which has been developing

solely in the context of a sociocultural split resulting from

prolonged social transit and the presence of various, often

Journal of Environmental Treatment Techniques

2019, Volume 7, Issue 4, Pages: 542-547

social phobias, loss of the vision of the future, deepened sense

of mutual stangeness. Such a state of society comes laden with

grave risks associated with the difficulties of construction of

All-Russian identity both at the personal level and at the social

level. The comprehension of this fact makes politicians,

researchers, public figures turn to the search for integrators

able to consolidate modern Russian society and become the

basis for the construction of Russian identity. Spiritual vacuum

that has formed in Russian society was the result of prolonged

destructive processes in the spiritual and cultural life of the

country (22,27,28). The comprehension of the depth and social

significance of this problem requires a search for new

approaches to solving problems of development of common

cultural norms and senses which can become the basis for the

construction of all-Russian identity.

scope of this approach, Russian identity is based on the

concept of “national identity” that includes its specific features

as “an arche of Russian history, its goal and sense, special type

of personality and its corresponding special aspects of

sociopolitical order, cultural and civilizational identity, and,

ultimately, social consciousness, which should be

representative of all of the above” (31). As can be seen from

the above, from the perspective of civilizational approach,

Russian identity is based on the idea of the national unity

which is a spiritual bond of the Russian nation in its past,

present and future.

The academic discourse on the topic of specific character

of Russian identity has made it possible to develop a

geopolitical approach which suggests its grounds for the

consolidation of Russian society. The representatives of this

approach associate specific character of Russian identity

primarily with citizens' visions of the status of their country

and its role in world politics. Considering the geopolitical

aspect of Russian identity, researchers point out that the latter

is based on the people's perception of its affiliation with a

specific geographic and political space, in the context of which

national selfconsciousness, mindset, historical memory,

political myths and cultural symbols are formed (14). From

this perspective, not only territorial and political space, but

also a number of cultural signs, characterizing the uniqueness

of the country, its history and spiritual priorities, serve as the

basis for spiritual unity of Russian society.

Research Methodology

Several methodological approaches suggesting various

grounds for Russian identity have formed in academic

literature. Civilizational approach to the comprehension of

specific character of Russian identity is implemented in the

discourse of Westerners and Slavophiles about the future of

Russia. In the XIX century, Russian philosophical thought

becomes that form of ideological and cultural reflection

through which intellectuals tried to designate the vector of

development of the country.

P.Y. Chaadaev (1991), was one of the first thinkers who

turned to the analysis of cultural and civilizational peculiarities

of Russia (5). His ideas created a new paradigm in the study of

specific character of Russian identity which determined the

direction of further development of this topic in the

philosophical discourse. Based on the ideas of P.Y. Chaadaev

A number of authors, analyzing the structure of Russian

identity from the perspective of geopolitical approach, pay

special attention to its spiritual and mental grounds, which

include geopolitical codes, images and values (16). These are

the factors that have always defined the vector of political

development of the country. According to researchers, rooted

archetypes of the past, preserving and conveying memories of

political history of the country, form the basis of the modern

geopolitical reference points of the Russian Federation (29,

(

1991), Slavophils distinguish Orthodox Christian world view,

community, Ioannes personality type, domination of “truth”

over law as cultural and civilizational grounds for Russian

identity (18,19). According to their approach, Russian society

is a unified and balanced “composite personality” which lies

at the heart of spiritual unity that is based on the values of

Orthodoxy. This is what defines a special path of development

of Russia and its global problem. I.V. Kireevskiy (2007),

matched the high potential of spiritual development of the

Russian people against the spiritual decline of the West,

believing that the prevalence of material values over spiritual

values in Western civilization inevitably leads to a loss of faith,

growth of individualistic tendencies and, accordingly, to the

atomization of society (19). Based on the basic principles of

Orthodox dogma — love, national unity, free spirit, pursuit of

0).

This position is developed in papers of A.A. Kara-Murza

1998), who pays attention to the dualist nature of Russian

(

identity as a whole (17). Moreover, its dualism is manifested

in a complex synthesis of civilizational and geopolitical

identity. It is these types of identity and their dynamics that

define the specific character of political history of Russia.

According to the researcher, Russia experienced its “hours of

triumph” exactly when its civilizational (European) identity

and geopolitical (Eurasian) problems turned out to be

harmonized – for example, in the course of implementation of

the European cultural “mission” with regard to own Russian

East” (17). Thanks to the balance of these identities, Russia

has for centuries secured itself a leading role in the Eurasian

space, including among foreign nations who recognized its

cultural and political authority in the world order. In contrast,

the reduction or loss of leadership of Russia in the international

community were due either to a misalignment of its

civilizational and geopolitical problems, or by the attempts at

their artificial, declarative synthesizing (17).

creativity

— Russia can lay a new foundation for

enlightenment which defines the future of the country.

The modern authors which stick to this approach within

the meaning of spiritual unity of Russian nations point out that

it is the national unity has always served as the basis of Russian

identity in its various incarnations (patriarchal, faith-based,

secular) (24). This is evidenced by the entire Russian history:

the community was the basis of integration in pagan Rus, the

Church was the basis of integration in Orthodox Russia, the

party was the basis of integration in Soviet Russia since it

really “represented all social groups and categories, all

nationalities and all territorial entities. The accommodation of

interests, the search for compromises and the resolution

suppression of conflicts — coordinating all parts of the state

system — occurred inside this cathedral” (17). Within the

In general, the approaches towards the specific character

of Russian identity that have formed in the academic discourse

to date, are complementary in terms of methodology, since

they do not ignore the problem of formation of spiritual

reference points which are able to consolidate Russian society

that is split nowadays (6,35,38,39). What is more, both sacral

Journal of Environmental Treatment Techniques

2019, Volume 7, Issue 4, Pages: 542-547

meanings and political history of the country are quite

reasonably suggested to be used as spiritual integrators within

the scope of these approaches.

spiritual integrators capable of becoming a powerful resource

for the consolidation of modern Russian society.

The concept of spiritual values in Russian mindset is

intimately connected with morality and ethics, the essence of

which is embodied to the maximum extent in Orthodox

dogma. In Russian history, Orthodoxy with its system of

norms, traditions and symbols has for a fairly long time

exercised the function of identification marker which

consolidated people on a common spiritual basis. However,

modern Russian society is not distinguished by either

monoconfessional or monoethnic traditions; quite the

opposite, Russian identity is being developed in a multicultural

environment, bound by the intensification of migration flows,

total ethnic self-determination. In such a situation, the revival

of Orthodoxy as a spiritual basis of Russian identity does not

seem possible (29).

Results

Overcoming the sociocultural split in Russian society

seems to be a rather complex process which requires

reconsideration of cultural imperatives of functioning of

political system, construction of the culture of trust to political

institutions, the transformation of citizens' visions of the state,

revival of national history and understanding the role of the

country in the contemporary world. It has been established that

periods of social transit are accompanied by the clash of

values, or, according to the vivid expression of Maximilian

Weber, “axiological politheism”, often resulted in the clash of

identities. If the balance of identities is maintained by the

normative order in a stable society, then the state of prolonged

crisis provokes their conflict.

Having taken the road of radical transformations at the end

of the ХХ century, the country is still in a state of severe

sociocultural crisis, which is manifested, in particular, in the

split of Russian identity. The collapse of the Soviet Union was

followed by a fundamental change in the vector of

sociocultural and political development of the country,

collapse of former social institutions responsible for the

processes of socialization and reproduction of spiritual values.

Disintegration of the Soviet Union which was unique in its

ideological set course led to the dissipation of such a unique

social ideological construct as “Soviet people” which served

as a spiritual bond of multi-ethnic Russia.

Despite the fact that “peaceful image” of a Soviet man was

greatly confabulated, this construct has nevertheless

effectually stabilized the mindset and behavior of people. And

if in the Soviet period of Russian history the unity of spiritual

values was ensured by the dominating ideology which

constructed social reality in continuum (the past, the present,

the future), explained it, determined the place and role of man

in society, mobilized the population for the solution of major

problems, then currently Russia exists as an amorphous

assembly of people united only territorially, but having a

vague idea of the past, the present, and the future of the

country.

Analyzing the modern split of Russian society, researchers

point out that modern identity crisis is manifested not so much

in the fact that “the monistic perception of self-identity has

been lost and pluralism has prevailed, but rather in the fact that

there is no pluralism in terms of harmonious attitudes, while

prevailing fragments of self-comprehension not related to each

other, predominate” (11,12). In such a situation, it becomes

necessary to put together the separated elements of Russian

identity on the basis of the common transparent system of

spiritual values shared by the majority of citizens of the

country.

Today, one of the vectors of the process of the search for

spiritual integrators for Russian society consists in an appeal

on some “higher” values which are often perceived as rather

abstract. These values are mainly associated with “heroic” past

of people, which in the absence of other integrators becomes

“

the only form of self -identification that is comprehensible to

mass consciousness” (8).

In the context of the modern crisis of Russian identity, it is

the history that “becomes a particular existential space in

which a personality finds its identity, the essence of its

existence, the basis for merger with community” (8). It is the

view of the past that forms the view of the future explaining

the essence of the ongoing processes to mass consciousness.

This is due to the fact that the heroic past of the country

appears to be more attractive than its present, which makes

people look for spiritual support exclusively in chapters of

Russian history.

The second vector is focused on the search for ideological

basis for the construction of all-Russian identity. Assessing the

state of modern ideological space of modern Russian society,

researchers point out that it is “mosaic and fragmented, which

is due to <…> the absence of social control mechanisms and

formation of social interests, the marginalization of part of the

community-minded population and the closeness of the elite in

relation to the social well-being of the population” (38).

Ideological situation that has been formed in the country

results from

deep disruption of internal social

communication, construction of absolutely inconsistent and

conflicting images of Russia.

It is important to emphasize that the present attempts at

construction of Russian identity on the basis of the formulation

of the common ideology are purely pragmatic in nature and are

aimed either at legitimizing the existing political regime or at

justifying the political ambitions of a particular personality or

group.

In the process of construction of a new ideology, political

actors appeal on historical events of national history,

highlighting the necessary key points and at the same time

giving their assessments of particular historical events. In

other words, historical events are selectively used in the

process of the well-targeted construction of Russian identity,

having both positive and negative effects on development of

the community. Such insinuations are analyzed in academic

literature in the terms “chosen common trauma” and “chosen

common glory” (37).

Particular attention to the topic of the Russian identity is

due to serious challenges of the modern era, which include the

preservation of national sovereignty and integrity of the

country, overcoming the prolonged crisis state of the Russian

economy, formation of new political and civil institutions etc.

(

36). The comprehension of the fact that development of the

society is only possible on the basis of a clear collective vision

of one’s past, present and future, it actualizes the search for

Journal of Environmental Treatment Techniques

2019, Volume 7, Issue 4, Pages: 542-547

This activity results in the “simultaneous existence of

several different real historical events of national history,

sometimes antagonistic in their assessments, having their own

periodization, their own heroes and enemies, and, as a result,

their own view of the patterns of historical development of

modern Russia” (8).

The purposeful activities of the institutes that are

responsible for the processes of socialization of the younger

generation, for the “return” of historical images and symbols

that make it possible to create a comprehensive view of the

national history as both heroic and dramatic process, “in which

a modern person can find substantiation and justification for

their own existence both as a personality and as a citizen”, into

mass consciousness, into consciousness of young people,

seems to be the most constructive in the formation of the

unified system of spiritual values which are able to consolidate

Russian society (8).

that wellbeing is not a particular value for the population of

economically developed countries, but for Russia which met

with a number of political and economic disasters in the ХХ

century, the quality of life and the living standards of people

should become the most important value and problem.

At present, there is a growing comprehension of the fact

that the idea of social well-being is a universal panhuman

value that is “inseparable from the life-purpose orientations of

every person who always wants to live peacefully, safely and

happily. It is really ensured by the social orientation of the

economy and politics of the state, the observance of the rights

and freedoms of citizens, fundamental change of attitude

towards the social sphere of society, all its social structures,

material and spiritual well-being of the popular majority” (25).

Discussion

There is no understanding of the modern split of Russian

The implementation of this vector is possible only through

the joint efforts of academic community and political leaders

of the country. The construction of Russian identity should

become the primary objective of state historical politics of

which should be implemented in concert with the state youth

policy. Researchers point out that “the competent youth policy

making, management of youth outreach, education of civic

consciousness and patriotism as integral personal qualities

through the medium of educational institutions and media can

only be effective when it is based on the comprehension of

peculiarities of mindset of modern young people, specific

character of their attitude towards themselves and towards

others” (26).

At the same time, in our opinion, there is a need to develop

civic culture, which, according to the classical authors of the

modern political ideas, is able to “unite modernity with

tradition” (2 ). Civic culture is “an organic unity of political,

legal, moral, aesthetic and cultural values which serve as a

basis for the person's perception of civil rights and obligations

to the society and the state, forming a cultural image of a

citizen together with other traits” (20). From this perspective,

civic culture includes political and legal knowledge as well as

moral values (duty, responsibility, dignity, conscience,

patriotism, humanity) which are used as a basis for building up

the relationship between a person, society, and state. The

formation of a personality with a legal political competency

and moral responsibility, realizing its affiliation with a

particular society and state, is only possible in the space of

civic culture.

identity outside the context of social trauma and sociocultural

crisis caused by the processes of post-Soviet transformations

which had a negative impact on all spheres of Russian society.

In this respect, the concepts of “social trauma” (32) and

“

sociocultural crisis” (8) seem to be the most effective for the

comprehension of the causes for the upset of a unique identity

of Russia.

According to P. Sztompka (2001), social traumas caused

by negative consequences of social transformations destroy

collectively shared senses and symbols and radicalize local

identities, provoking the outbursts of intergroup hatred,

conflicts and wars (Sztompka, 2001). This creates an extensive

space for the growth of separatist and nationalistic sentiment

posing a threat to the integrity of the state (32).

Sociocultural crisis of the society is manifested in the

deformation and devaluation of the former system of values,

norms, traditions, beliefs, that is, in the destruction of the

former national cultural identity and ambiguity of the present

national cultural identity. Researchers describe this situation

as “identity crisis” which is manifested in the “destructive

tendency towards the breakdown of axiological, conceptual

and symbolical foundation of social relations, accompanied

with the appearance of a variety of substitutional identities”

(

9 ). This “substitution” results in the territorial fragmentation

of the Russian political and cultural space.

A number of authors place an emphasis on both the

processes of “deglorification of Russian history from within”

which have begun in the 90s, and “the challenge of national

histories from outside destroying traditional beliefs and

confessions of the Russians” as possible causes of the collapse

of unique national state identity of the country (42).

A unique situation has developed at present: the existence

of a state the population of which is characterized by fuzzy

identity. Researchers point out that “most people of the

country recognize themselves as citizens of Russia at the level

of political and ideological constructs, whereas identification

is fairly irregular-shaped and multivariate at the level of

everyday mass consciousness” (1). This is due to the

contradictory nature of the processes occurring in society. In

addition, the violation of the unified national identity is due to

a deep social stratification of Russian society, not only for

economic but also for other reasons: ideological, political,

generational, regional.

In addition, one should breathe new life into such value of

Russian culture as justice, not only in theory, but also in

practice. We can agree with the authors' position that “justice

as a reference point of politics and life implies not only

equality in a number of economic and legal matters, but also a

worthy reward for feats, and punishment for crimes. Honesty

of the judicial system, elaborated and adequate law, the

presence of means of social mobility for the hard-working and

talented. If justice serves as a real value which is followed by

power, then everyone will consider it their duty to display this

quality in those situations about which they must estimate”

(

41).

The living standards or the well-being, both material and

social, of Russian citizens, can become yet another value that

is able to consolidate our society. Even Aristotle wrote that

happiness cannot exist without economic security. It is likely

Recently, the discourse on the national state dimension of

Russian identity has gained wide popularity. A number of

Journal of Environmental Treatment Techniques

2019, Volume 7, Issue 4, Pages: 542-547

researchers define national state identity as “a result of

construction” of sociopolitical senses and their internalization

into social consciousness” (4). Within this meaning, the

national identity is constructed purely within the scope of such

political institution as a state that fully commands all the

resources for the consolidation of society on the ground of

common goals, interests or values.

Certain researchers emphasize the significance of

historical memory in the construction of national state identity

which shall mean “a set of visions of the past of political

community, of historical events which are important for

citizens and for their perception of their own political

solidarity which mainly serves as an object of construction

carried out by political and intellectual elites” (34).

At the same time, researchers point out that “in the process

of implementation of the projects of national construction in

Russia, it has become clear that the national identity results not

only from its construction by the subjects with nominal power

capital, but also from sociocultural inclination of individuals

towards perception of imposed views of imagined

communities as a basis of this identity” (23). Within the scope

of this approach, identity which forms national self-

consciousness is intrinsically associated with national history

and culture of the people.

In addition, some authors point out that it is the “civil

identity based on the identification of an individual with their

fellow citizens, responsibility for the fortunes of a country”

that serves as the basis for the formation of a stable national

solidarity in Russian society (30).

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Conclusions

Particular attention to the problem of construction of the

Russian identity is due to serious challenges of the modern era,

which include the preservation of national sovereignty and

integrity of the country, provision of its spiritual security,

overcoming prolonged crisis state of the Russian economy,

formation of new political and civil institutions in society. The

comprehension of the fact that development of the country is

only possible on the basis of a clear collective vision of one’s

past, present and future, it actualizes the search for spiritual

integrators capable of becoming a powerful resource for the

consolidation of modern Russian society.

It appears that the modern system of spiritual values which

are able to consolidate Russian society must be primarily based

on the values of civic consciousness, justice and well-being of

the population. Moreover, not only a look back on the

country's heroic past, but also a pride for the present as well as

a clear view of the future should become the basis for the

construction of modern Russian identity in its national state

dimension.

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