By Raffaella Faggionato
The writer undertakes an research into the historical past of Russian Freemasonry that has no longer been tried formerly. Her premise is that the Russian Enlightenment exhibits strange good points, which stop the appliance of the interpretative framework common for the historical past of western concept. the writer bargains with the advance of early Russian masonry, the formation of the Novikov circle in Moscow, the ‘programme’ of Rosicrucianism and the nature of its Russian variation and, eventually, the conflict among the Rosicrucians and the nation. the writer concludes that the defenders of the Ancien Régime weren't unsuitable. in truth the democratic behaviour, the severe perspective, the perform of participation, the liberty of inspiration, the tolerance for the range, the quest for an immediate verbal exchange with the divinity, briefly all of the attitudes and behaviours first practiced contained in the eighteenth century Rosicrucian inns constituted a cultural adventure which unfold through the complete society. Novikov’s imprisonment in 1792 and the warfare opposed to the Rosicrucian literature have been makes an attempt to thwart a tradition, according to the independence of concept that used to be taking root contained in the very institution, representing a risk to its stability.
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Extra info for A Rosicrucian Utopia in Eighteenth-Century Russia: The Masonic Circle of N.I. Novikov
Every thought . . ” Here James avows accord with Heraclitus (J1 233; 1884: 11). You can’t step twice into the same river—different and different waters flow—and even we change, anew appropriating our pasts in each moment (K. Freeman 31; Kirk 196). Even when the thought of a single fact does recur, “we must think of it in a fresh manner, see it under a somewhat different angle, apprehend it in different relations from those in which it last appeared” (J1 233). Again, “nothing can be conceived as the same without being conceived in a novel state of mind” (JB 110; cf.
Each passing thought or instance of thinking culminates in the formation of thought and thinker, it is a moment of subject-formation: “The unity into which the Thought . . binds the individual past facts with each other and with itself, does not exist until the Thought is there” and that thought is itself the thinker and passes on into the me, at least as a memorable substantive part (J1 338; 401, 643), experience passing into memory. According to James, the I-me process of selfconstruction—the ongoing enabling and constraining structuring of the I by the me and the ongoing modification of the me by the I, of all that one has been by what one now is—is one in which the bodily and the social are principal constituents of the self (292).
Interest and association are the words, let their worth be what it may, on which our explanations must perforce rely. Where, on the other hand, the prevalence of the thought is accompanied by the phenomenon of effort, the case is much less clear. . We have now brought things to a point at which we see that attention [say, on the object of Z, or reasons supporting it] with effort is all that any case of volition implies. (J2 561) The moment then is the locus for the exercise of agency and “free will” (ERE 185; J1 594), affording opportunity for character-shaping decisions, for selfredefinition, if not for erasing personal history.
A Rosicrucian Utopia in Eighteenth-Century Russia: The Masonic Circle of N.I. Novikov by Raffaella Faggionato