A Herzen Reader

In earlier research, Zimmerman writes of Herzen: "I discovered that personal relations were far more important in determining political position than was pure ideol­ogy." Judith E. Zimmerman, "Herzen, Herwegh, Marx," in Imperial Russia 1700-1917: State, Society, Opposition; Essays in Honor of Marc Raeff, ed. E. Mendelsohn and M. Shatz (DeKalb: Northern Illinois University Press, i988), 298.

Zimmerman, Midpassage, xii, xv, 222, 225.

See Abbott Gleason, Young Russia: The Genesis of Russian Radicalism in the 1860s (New York: Viking, i980), 84. Citations are pulled almost entirely from secondary sources. For example, the references to The Bell are all sourced from Bazileva's i949 monograph, and there are no citations in the chapter directly from Herzen's works.

K. N. Lomunov, "A. I. Gertsen v londonskii period ego zhizni," in Alexander Her- zen and European Culture, ed. Monica Partridge (Nottingham: Astra, ^84), i.

See N. O. Lossky, History of Russian Philosophy (New York: International Universi­ties Press, i95i), 57.

Zernov writes: "Herzen was the only leader of the intelligentsia who was more an agnostic than a dogmatic atheist and for this reason he remained on the fringe of the movement. He was never accepted whole-heartedly as their teacher by its more radical members." Nicolas Zernov, The Russian Religious Renaissance of the Twentieth Century (New York: Harper and Row, ^63), 20.

See V. V. Zen'kovskii, Istoriia russkoi filosofii (Paris: YMCA, i948), 278, 285-86.

"Herzen was not the first Russian political emigre . . . but Herzen was the first to look on emigration as a base from which one could try to influence intellectual and political developments at home." S. V. Utechin, Russian Political Thought: A Concise His­tory (London: J.M. Dent, ^63), H7, H9.

For example, Herzen believed that action was necessary to realize social goals, and that this presupposes the existence of freedom of will and action. However, the positivists that Herzen so admired tended to regard human freedom as an illusion, a chimera which has no basis in scientific observation or knowledge.

Frederick C. Copleston, Philosophy in Russia (Notre Dame, Ind.: University of Notre Dame Press, i986), i-5, 93-99.

Andrzej Walicki, A History of Russian Thought from the Enlightenment to Marxism (i973; Stanford, Calif.: Stanford University Press, i979), П5-34, i62-80.

The notion of Herzen either as a liminal or transitionary figure is expressed by a number of scholars. Offord writes that "the emigre Herzen occupied political space somewhere between the liberals . . . and the militant young thinkers." Derek Offord, Nineteenth-Century Russia: Opposition to Autocracy (London: Pearson, 1999), 54. Scha- piro points out that although Herzen's positions of the 1850s are "reminiscent of the Slavophiles," Herzen was a Western-oriented, rationalist, revolutionary atheist, all of which was anathema to the Slavophiles. Leonard Schapiro, Rationalism and National­ism in Russian Nineteenth-Century Political Thought (New Haven, Conn.: Yale University Press, 1967), 82-83.

Andrzej Walicki, The Slavophile Controversy: History of a Conservative Utopia in Nineteenth-Century Russian Thought (1964; Oxford: Clarendon, 1975), 173, 580.

See Russkaia intelligentsia: Istoriia i sud'ba, compiled by T. B. Kniazevskaia (Mos­cow: Nauka, 1999); Rossiia 2, no. 10 (1999) (Russkaia intelligentsiia i zapadnyi intel- lektualizm: Istoriia i tipologiia); Russian Intelligentsia, ed. Richard Pipes (New York: Columbia University Press, 1961); and Marc Raeff, Origins of the Russian Intelligentsia (New York: Harcourt Brace and World, 1966).

See V. G. Belinskii, "Vzgliad na russkiu literaturu 1847 goda," in Sobranie sochi­nenii, vol. 8 (Moscow: Khudozhestvennaia literatura, 1982), 381.

See Lev. A. Plotkin, "Gertsen-belletrist," in O russkoi literature: A. I. Gertsen, I. S. Nikitin, D. I. Pisarev (Leningrad: Khudozhestvennaia literatura, 1986), 7-55.

See Ivan G. Pekhtelev, Gertsen-literaturnyi kritik (Moscow: Prosveshchenie, 1967).

See Leonid S. Radek, Gertsen i Turgenev: Literaturno-esteticheskaia polemika (Kishinev: Shtinnitsa, 1984).