INTRODUCTION TO BERDYAEV

Press, Volume LXXXVI, Issue 26117, 20 May 1950, Page 3

INTRODUCTION TO BERDYAEV

[Reviewed by H.L.G.] INTRODUCTION TO BERDYAEV. By O. Feilding Clarke. Bles. 192 pp. More people have heard of Nicolas Berdyaev, -the Russian philosopher, than have actually read him; in Britain, the systematic study of his writings is only beginning. The purpose of the present book, written by one who knew him well, is to stimulate the general reader to start investigating “Slavery and Freedom,” “The Meaning of History,” “The Destiny of Man,” “The Origin of Russian Communism.” Spirit and Reality,” and the many other works of this wide-rang-ing thinker. Part I describes Berdyaev’s Russian background, giving brief accounts of Russian history, the Orthodox Church, and Russian literature (including the influence of Marx on 19th century Russia), some knowledge of which is essential to an understanding of Berdyaev’s essentially Russian mind. Then comes a shot biographical sketch. Berdyaev (1874-1948), although he had passed beyond an early pure Marxist phase, was elected to a professorship at Moscow University under the Communist regime in 1920; but by 1921 he was imprisoned by the G.P.U. and then sent into exile, on grounds which were “of an ideological nature and not political.” His important writing was all done in Pai is after his exile.

Part II is an exposition of the main themes of Berdyaev’s thought—his personalistic philosophy, his conception of the God-Man Christ, his Christian view of history. Then, having set the stage and given the reader an idea of the general philosophic standpoint of Berdyaev, Mr Clarke proceeds to show how Berdyaev deals with concrete problems—war, the State, and sex, with a further chapter on capitalism, Fascism, and Communism. It is here that the general reader can test for himself the practical application of Berdyaev’s philosophy. It would seem that Berdyaev’s enduring love for Russia and his unshakeable belief in her great destiny have blinded hnn to many unpalatable truths about the present Communist regime. He believes that somehow good will spring out of evil. “Somehow the divine idea for Russia will be realised by a divine-human activity, and in Russia a new prophetic religious consciousness is being prepared. It is spiritual suicide to- look back.” To some it may appear more like spiritual cowardice; Berdyaev is afraid to look back, thinking he will only find the great hatred of his youth—Tsarism. Instead, he has arrived at the comfortable view that Christianity will emerge in the future as a revitalising force from within a communist regime, and that Communism, both politically and economically, should be accepted by the Church as more Christian than capitalism.