ألكسندر هرتسن

(تم التحويل من ألكسندر هيرزن)
ألكسندر هرتسن
فلسفة غربية
فلسفة القرن 19
صورة لألكسندر هرتسن بريشة Nikolai Ge (1867)
الاسم الكاملألكسندر هرتسن
Alexander Herzen
ولد6 أبريل 1812
موسكو، روسيا
توفي21 يناير 1870
باريس، فرنسا
المدرسة/التقليدAgrarian collectivism
الاهتمامات الرئيسيةالسياسة الروسية، اقتصاد، class struggle
أفكار مميزةAgrarianism, Collectivism, شعبوية, الإشتراكية
التوقيعБСЭ1. Автограф. Автографы. 8.svg


ألكسندر إيڤانوڤتش هرتسن ( Alexander Ivanovich Herzen ؛ روسية: Алекса́ндр Ива́нович Ге́рцен, romanized: Aleksándr Ivánovich Gértsen؛ 6 أبريل [ن.ق. 25 مارس] 1812 – 21 يناير [ن.ق. 9 يناير] 1870) كان كاتبا ومفكراً روسيا ذي توجه غربي عرف بأبو الاشتراكية الروسية وأحد أهم رواد الشعوبية الزراعية (أساس النارودنيك والحزب الاشتراكي الثوري والترودوڤيك وحزب الشعبوي الأمريكي). عرف أنه المسؤول عن إنشاء مناخ سياسي ملائم لتحرر الأقنان في 1861. سيرته الذاتية ماضي وأفكار (المكتوبة في الفترة 1852–1870)،[1] معروفة أنها مثال جيد لهذا الصنف في الأدب الروسي.

حياته

ألكسندر هرتسن، بريشة Sergei Lvovich Levitsky, 1860

Herzen (or Gertsen) was an illegitimate son of a rich Russian landowner, Ivan Yakovlev, and Henriette Wilhelmina Luisa Haag from Stuttgart. Yakovlev gave his son the surname Herzen because he was a "child of his heart" (German Herz).[2]

He was first cousin to Count Sergei Lvovich Levitsky, considered the patriarch of Russian photography and one of Europe's most important early photographic pioneers, inventors and innovators. In 1860, Levitsky would immortalize Herzen in a famous photograph.

Herzen was born in Moscow, shortly before Napoleon's invasion of Russia and brief occupation of the city. His father, after a personal interview with Napoleon, was allowed to leave Moscow after agreeing to bear a letter from the French to the Russian emperor in St. Petersburg. His family accompanied him to the Russian lines.[3]

A year later, the family returned to Moscow and stayed there until after Herzen had completed his studies at Moscow University. In 1834, Herzen and his lifelong friend Nikolay Ogarev were arrested and tried for attending a festival where verses by Sokolovsky, that were uncomplimentary to the tsar, were sung. He was found guilty, and in 1835 banished to Vyatka, now Kirov, in north-eastern European Russia. He remained there until 1837, when the tsar's son, Grand Duke Alexander (who later became become tsar Alexander II), accompanied by the poet Zhukovsky, visited the city and intervened on his behalf. Herzen was allowed to leave Vyatka for Vladimir, where he was appointed editor of the city's official gazette.[4] In 1837, he eloped with his cousin Natalya Zakharina,[5] secretly marrying her.

In 1839 he was set free and returned to Moscow in 1840, where he met literary critic Vissarion Belinsky, who was strongly influenced by him. Upon arrival, he was appointed as secretary to Count Alexander Stroganov[6] in the ministry of the interior at St Petersburg; but due to complaining about a death caused by a police officer, was sent to Novgorod where he was a state councillor until 1842. In 1846, his father died, leaving him a large inheritance.[4]

In 1847, Alexandr emigrated with his wife, mother and children, to Italy never to return to Russia. From Italy, on hearing of the revolution of 1848, he hastened to Paris and then to Switzerland.[4] He supported the revolutions of 1848, but was bitterly disillusioned with European socialist movements after their failure. Herzen gained his reputation as a political writer. His assets in Russia were frozen due to his emigration, but Baron Rothschild, with whom his family had a business relationship, negotiated the release of the assets, which were nominally transferred to Rothschild.

Alexandr and his wife Natalia had four children together. His mother and one of his sons died in a shipwreck in 1851. His wife carried on an affair with the German poet Georg Herwegh.[1] In 1852 Natalia died from tuberculosis[7] and Alexandr left Geneva for London, where he settled for many years.[4] He hired Malwida von Meysenbug to educate his daughters. With the publications of his Free Russian Press, which he founded in London in 1853, he tried to influence the situation in Russia and improve the situation of the Russian peasantry he idolized.

In 1856 he was joined in London by his old friend Nikolay Ogarev. They worked together on their Russian periodical Kolokol ("Bell"). Soon Alexandr began an affair with Natalia Tuchkova, Ogarev's wife, daughter of the war hero general Tuchkov. Tuchkova and Alexandr had three children. Ogarev found a new wife and the friendship between Herzen and Ogarev survived.[8]

Herzen spent time in London organising with the International Workingmen's Association, becoming well acquainted with revolutionary circles including the likes of Bakunin and Marx.[9] It was during his time in London that Herzen began to make a name for himself for "scandal-mongering" when he told Bakunin, freshly arriving after having escaped imprisonment in Siberia, that Marx had accused him of being a Russian agent; in reality, the two were on very good terms.[10]

In 1864, Herzen returned to Geneva and, after some time, went to Paris where he died in 1870 of tuberculosis complications. Originally buried in Paris, his remains were taken to Nice a month later.[11]

المواقف السياسية

Herzen promoted the ideas of Westernizer Vissarion Belinsky after his death in 1848. He was influenced by Voltaire, Schiller, Saint-Simon, Proudhon, and especially Hegel and Feuerbach. Herzen started as a liberal but increasingly adopted socialism. He left Russia permanently in 1847, but his newsletter Kolokol published in London from 1857 to 1867, was widely read. Herzen combined key ideas of the French Revolution and German idealism. He disliked bourgeois or middle-class values, and sought authenticity among the peasantry. He fought for the emancipation of the Russian serfs, and after that took place in 1861 he escalated his demands regarding constitutional rights, common ownership of land, and government by the people.[12]

Herzen was disillusioned with the Revolutions of 1848 but not disillusioned with revolutionary thought. He became critical of those 1848 revolutionaries who were "so revolted by the Reaction after 1848, so exasperated by everything European, that they hastened on to Kansas or California".[13] Herzen had always admired the French Revolution and broadly adopted its values. In his early writings, he viewed the French Revolution as the end of history, the final stage in social development of a society based on humanism and harmony. Throughout his early life, Herzen saw himself as a revolutionary radical called to fight the political oppression of Nicholas I of Russia. Essentially, Herzen fought against the ruling elites in Europe, against Christian hypocrisy and for individual freedom and self-expression.

He promoted both socialism and individualism and argued that the full flowering of the individual could best be realized in a socialist order. However, he would always reject grand narratives such as a predestined position for a society to arrive at and his writings in exile promoted small-scale communal living with the protection of individual liberty by a non-interventionist government.


التأثير في القرنين 19 و 20

"There are two authors whom I make propaganda for: one is Herzen, the other is Shestov. They are both totally decent, open-minded, open-hearted human beings."

Isaiah Berlin[14]

ألكسندر هرتسن

Herzen opposed the aristocracy that ruled 19th century Russia and supported an agrarian collectivist model of social structure.[15] A rise in populism by 1880 led to a favourable re-evaluation of his writings. In Russia the distinctly western notion of "progress" was replaced by a conservative promise of modernization based on the incorporation of modern technology to serve the established system. The promise of modernization in the service of autocracy frightened Herzen who warned of a Russia governed by "Genghis Khan with a telegraph."[16]

Alongside populism, Herzen is also remembered for his rejection of corrupt government of any political persuasion and for his support for individual rights. A Hegelian in his youth, this translated into no specific theory or single doctrine dominating his thought.[17] Herzen came to believe the complex questions of society could not be answered and that Russians must live for the moment and not a cause, essentially life is an end in itself. Herzen found greater understanding by not committing himself to an extreme but rather lived impartially enabling him to equally criticise competing ideologies. Herzen believed that grand doctrines ultimately result in enslavement, sacrifice and tyranny.

Tolstoy declared that he had never met another man "with so rare a combination of scintillating brilliance and depth". Herzen was a hero of the 20th-century philosopher Isaiah Berlin. The words of Herzen that Berlin repeated most insistently were those condemning the sacrifice of human beings on the altar of abstractions, the subordination of the realities of individual happiness or unhappiness in the present to glorious dreams of the future. Berlin, like Herzen, believed that "the end of life is life itself" and that each life and each age should be regarded as its own end and not as a means to some future goal. Berlin called Herzen's autobiography "one of the great monuments to Russian literary and psychological genius, worthy to stand beside the great novels of ... Turgenev and Tolstoy."[18]

Russian Thinkers (The Hogarth Press, 1978), a collection of Berlin's essays in which Herzen features, was the inspiration for Tom Stoppard's The Coast of Utopia, a trilogy of plays performed at London's National Theatre in 2002 and at New York's Lincoln Center in 2006–2007. Set against the background of the early development of Russian socialist thought, the Revolutions of 1848 and later exile, the plays examine the lives and intellectual development of, among other Russians, the anarchist Mikhail Bakunin, the literary critic Vissarion Belinsky, the novelist Ivan Turgenev and Herzen, whose character dominates the plays.

أعماله

المصادر

  1. ^ أ ب Grimes, William (2007-02-25). "Rediscovering Alexander Herzen". The New York Times.
  2. ^ Constance Garnett, note in Alexander Herzen, My Past and Thoughts (Berkeley: University of California Press, 1982), 3, n1.
  3. ^ Shedden-Ralston 1911, p. 402.
  4. ^ أ ب ت ث Shedden-Ralston 1911, p. 403.
  5. ^ Letters from France and Italy, 1847–1851
  6. ^ "Stroganov v. Strogonoff controversy".
  7. ^ E.H. Carr, The Romantic Exiles (Harmondsworth, Penguin Books, 1949) p. 91.
  8. ^ Moss, Walter G. (2002-03-01). Russia in the Age of Alexander II, Tolstoy and Dostoevsky (in الإنجليزية). Anthem Press. p. 63. ISBN 978-0-85728-763-2.
  9. ^ Leier, Mark (2006). Bakunin: The Creative Passion. Seven Stories Press. p. 180. ISBN 978-1-58322-894-4.
  10. ^ "Franz Mehring: Karl Marx (Chap.13a)". www.marxists.org.
  11. ^ Carr, 1933
  12. ^ Vladimir K. Kantor, "The tragedy of Herzen, or seduction by radicalism." Russian Studies in Philosophy 51.3 (2012): 40-57.
  13. ^ A. Herzen, "Ends and Beginnings: Letter to I.S. Turgenev" (1862), in The Memoirs of Alexander Herzen, Vol IV. Chatto and Windus. London (1968). p. 1683.
  14. ^ Ramin Jahanbegloo, Conversations with Isaiah Berlin (London 2000), pp. 201–2.
  15. ^ Venturi, F., Roots of Revolution: A History of the Populist and Socialist Movements in Nineteenth Century Russia (1960). Weidenfeld and Nicolson. London. p. 4.
  16. ^ Bertram D. Wolfe (2018). Revolution and Reality. UNC Press Books. p. 349. ISBN 978-1-4696-5020-3.
  17. ^ I. Berlin, Russian Thinkers (1979). The Hogarth Press. London. pp. 191-192.
  18. ^ I. Berlin, Russian Thinkers (1979). The Hogarth Press. London. p. 209.
  19. ^ أ ب ت ث ج ح خ د Alexander Herzen at Lib.ru

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