Abstract
Three forms of enmity retard human social progress in pursuit of the Kingdom of God: the antagonism between nations, the criminal element and society’s reaction to it and, finally, the antagonism between social classes. Solov’ëv devotes a separate chapter to each of these “forms.” Here in Chap. 14, Solov’ëv seeks to distance himself from a simple nationalism that elevates one’s own particular nation above others. However, he does not turn a blind eye towards the existence of such a feeling and seeks to find in nationalism a positive value that could and should be preserved. In the final analysis, though, we must realize that the moral good is one and indivisible and that, therefore, we should love all other nationalities as we do our own. To do otherwise is truly anti-Christian, i.e., immoral.
C] This chapter originally appeared in 1895 under the title “Nationality from the Moral Point of View.” In B, this, the 11th chapter, spans pp. 359–389.
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Notes
- 1.
C] Despite the undisputed … human social life,] Absent in B.
- 2.
C] In addition to … on the other.] Absent in A.
- 3.
C] , on the one hand, and … on the other] Absent in B.
- 4.
C] in our social consciousness] Absent in AB.
- 5.
C] It is easy to see … the opposing view.] Is it necessary to choose between these two contradictory views? Or is it possible to adopt a third point of view, which sets us above this contradiction and allows us to combine love and obligation to one’s nation with a positive moral attitude towards other nationalities? A.
- 6.
C] instead of the desired benefit results in harm and] Absent in AB.
- 7.
C] desirable on] desirable only on A.
- 8.
C] and false] Absent in B.
- 9.
C] Nationality here becomes … in fact, groundless.] Instead of being indignant with this change, it is better to give a clear account of its sense, i.e., of what such a point of view logically presupposes. If the interests of one’s nation allow what in general the moral law forbids, such as deceit, mental coercion, and even murder, then the moral principle lacks unconditional significance. Such significance passes entirely to nationality, which turns out to be the highest, unconditional, absolute principle. Everything that should be is subject to it. The moral worth of actions is, then, determined not by the moral principle but by nationality, which has all the force of a supreme practical criterion. However, can such significance essentially belong to the fact of nationality? Logically, the answer is clear: There is nothing absolute and super-moral in the concept of nationalism. However, let us look at what history says about this. A.
- 10.
C] The moral bankruptcy … in fact, groundless.] However, history already shows loudly enough that nations prosper and are praised only as long as they do not take themselves as an end but serve higher, universal ideal goods. B.
- 11.
C], not even in … “city” or “country.”] Absent in AB.
- 12.
C] almost never encounter a clear division by nationality.] encounter almost nowhere such a division. A] almost never encounter such a division. B.
- 13.
C] in which ethnic distinctions … decisive significance] Absent in AB.
- 14.
C] principle] idea AB.
- 15.
C] (and, incidentally, it was only an approximate one)] Absent in A.
- 16.
C] long] longer A.
- 17.
C] Phillip and Alexander] Absent in A.
- 18.
E] Latin: from the city to the world.
- 19.
E] Remember your fate … proud by arms] The English translation here is from Solov’ëv’s own Russian translation of Virgil. Cf. Virgil 1982: 166–167.
- 20.
F] Si fractus illabutur orbis, impavidum ferient ruinae. C] Footnote absent in AB.
- 21.
E] Horace 1968: 179 (book 3, ode 3).
- 22.
F] For corroboration of these latter points, see my National Question (Part 1, last chapter). C] For corroboration of these latter points, see my second article “Rossija i Evropa,” Vestnik Evropy, April 1888 and my National Question (Part 1, 3rd edition, last chapter). A E] SS, vol. 5: 82–147.
- 23.
C] of virtue the same for all and of equal rights] of virtue and of rights A
- 24.
F] Although Stoic philosophy arose in Greece independently of Rome, it developed only in the Roman era and spread particularly among the Romans. It manifested its practical influence primarily through Roman jurists.
- 25.
C] religion, and with the presentiment of its] religion above paganism and their religion’s A.
- 26.
E] Cf. “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven….” Daniel 7: 13.
- 27.
E] See Isaiah 11: 10.
- 28.
C] self-consciousness] consciousness AB.
- 29.
F] “Oh! Two souls live in my breast,They strive to separate, and crave to be parted.” Goethe E] Cf. Goethe 2001: 31. Solov’ëv’s friend, Afanasij Fet, translated Faust into Russian in the 1880s.
- 30.
F] On the fact that the greater part of the Pharisees did not participate at all in the persecution of J. Christ and were favorable to primitive Christianity, see the excellent investigation of Prof. Khvolson in the Annals of the Academy of Science (1893). E] See Chwolson 1893.
- 31.
C] malicious] armed AB.
- 32.
F] Oίχουμένη (i.e., γη)—the Greek name for the Roman Empire.
- 33.
C] , which retained its … of the Stoics] Absent in A.
- 34.
F] Concerning the opposition between Judaism and paganism, I have in mind, of course, not the teaching of Moses, the prophets and the sages—all of whom in principle recognized that pagans had human rights—but only the frame of mind of the mob and its leaders.
- 35.
E] Cf. Galatians 6: 15—“For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.”
- 36.
C] A new creation … to one denominator.] Absent in AB.
- 37.
C] who commiserates and is in accord] in intrinsic solidarity AB.
- 38.
C] abstract] Absent in A.
- 39.
F] “Until Christ be formed in you”—an expression of the apostle Paul. E] See Galatians 4: 19.
- 40.
C] the perfect human being] Christ AB.
- 41.
C] —like nationality and all other particularities and distinctions—] Absent in AB.
- 42.
C] According to a well-known saying of the apostle Paul,] Absent in AB E] See 1 Corinthians 12: 12–27.
- 43.
C] definite,] Absent in AB.
- 44.
C] However, the same … applies to nationality.] Absent in A.
- 45.
F] It is all the more apparent that the single rational means of explaining genetically any stable national character, e.g., that of the Jews, which does not fall under any external influences of climate, history, etc., consists in recognizing within it the inherited individual character of the father of this nation. The inherent truth of the biblical characteristic of Jacob, the father of the Jews (and also of Ismail, the father of the northern Arabs) must be acknowledged by any impartial mind, regardless of what we make of the historical, factual aspect of these genealogies and legends. Let us just assume that a man with the name Jacob, having done what is told in the Book of Genesis, never existed. However, the Jews, or at least the chief branch of Judaism, must have had a common ancestor. In addition, proceeding from the given national character of the Jews, we must conclude that this father was distinguished by those typical attributes ascribed to Jacob in the Bible. On this, see S. M. Solov’ëv, Observations on the Historical Life of Nations ( Works, vol. 1), and also in my “Philosophy of Biblical History,” i.e., “History of Theocracy.” E] See Solov’ëv 1882: 341, and for Vladimir Solov’ëv see SS, vol. 4: 243–633.
- 46.
C] that it actually demands of persons and of nations], as the very word indicates, A.
- 47.
C] with the unconditional principle that it contains] Absent in AB.
- 48.
C] definite] clear AB.
- 49.
F] John 4: 22.
- 50.
F] Matthew 10: 6.
- 51.
E] go rather to the … Israel] Solov’ëv does not enclose these words within quotation marks, though he does, as we see, provide a footnote reference to their source!
- 52.
F] Matthew 28: 19.
- 53.
F] We read in the Acts of the Apostles (I: 8)—“And ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” This shows even more clearly that the Savior of the world recognized a definite starting point, a local place and nation for his universal work. C] Entire note absent in A.
- 54.
F] Romans 9: 1–5, 10: 1.
- 55.
C] in particular] Absent in A.
- 56.
C] out of natural human weakness,] Absent in AB.
- 57.
C] general] Absent in A.
- 58.
C] obvious] Absent in AB.
- 59.
C] all-embracing] Absent in AB.
- 60.
C] the supreme significance] the unconditional significance AB.
- 61.
C] What conception of nationality … but for everyone.] Absent in AB.
- 62.
C] was justifiably regarded … a direct Christian duty.] formed the national pride of the Spanish people, and they were right. AB.
- 63.
C] against the destructive force of the armed heretics,] Absent in A.
- 64.
F] At one time, the culture of the Moors in Spain was not inferior, but in certain respects superior to the Christianity of the time. However, history sufficiently demonstrates the short life of any Islamic culture; and the fate that befell it in the Middle Ages in Damascus, Baghdad and Cairo without doubt would have been repeated in the West. Here, it would have been replaced by a lasting barbarism of the Turkish kind. However, if the Bashi-bazouks had settled down in London and Saxony had undergone continuous incursions by Kurds, what would have happened to the British Museum and to the Leipzig book trade? This is ad homines. However, seriously speaking and fully admitting the comparative merits of Islam and the historical tasks still awaiting it in Asia and Africa, we must remember that this religion has acknowledged renouncing the absolute height of the moral ideal, i.e., the principle of perfect divine humanity and cannot rightfully rule over Christian nations. Consequently, the European repulse of the Islamic invasion, being in general a historical necessity, was at the same time historically meritorious for the Christian nations that took a particularly active part in the struggle. C] in the Middle Ages] Absent in AB C] This is ad homines. … in the struggle.] Absent in AB.
- 65.
C] For then why … the Aragonites,” etc.] Absent in A.
- 66.
C] , just as Christianity is for the whole world] Absent in A.
- 67.
C] or one-sided] Absent in AB.
- 68.
C] an external struggle] a one-sided struggle AB.
- 69.
F] Mainly, but not exclusively, because Spain also had truly spiritual advocates of Christianity, for example, Ramon Lull, who dedicated his life to disseminating the true religion by rational persuasion. For this purpose, he first devised a special method, by means of which, it seemed to him, the dogmas of the faith could be imparted with the same obviousness as the truths of pure mathematics and formal logic. Later, he became a missionary and was killed in barbarian lands for peacefully preaching the Gospels.
- 70.
F] Let us note, as a curious coincidence, that in Byzantium in the East the first inquisition in matters of faith, namely against the Manichean heresy, was instituted already in the 4th century by a Spaniard, Theodosius. It is also curious that Albigensianism, against which the Dominican inquisition was originally directed, was a direct branch of the same Manichean heresy, for the sake of which nine centuries earlier Emperor Theodosius had appointed his “inquisitors.” Shortly before that, the sad historical role of the Spanish nation with regard to religious persecutions was foreshadowed by the fact that the first execution for faith (that of the Priscillian heretics) was inspired by the secular power of two Spanish bishops. As a completely unheard of action, it aroused protests both in Italy (St. Ambrose of Milan) and in France (St. Martin of Tours). C] already in the 4th century] Absent in A C] Shortly before that … Martin of Tours).] Absent in AB.
- 71.
C] The struggle of … not ripen at once. Following] However, behind this notorious reputation we do not forget that after its triumph over Islam following AB.
- 72.
F] For an impartial exposition of the facts related here, see the book of A. Réville on the religion of the Mexicans and Peruvians. E] See Réville 1983.
- 73.
C] whose entire history was connected with] from the beginning of its history had lived only by AB.
- 74.
E] Duke of Alba] Fernando Álvarez de Toledo (1507/1508–1582), Spanish general and, for a time, administrator of the Netherlands.
- 75.
C] was incorrect in … though blindly, convinced], incorrect in principle, shockingly bloody in execution and hopelessly unsuccessful in its outcome, was, however, quite honestly undertaken by the Spaniards. They were sincerely convinced AB.
- 76.
C] Thus, its national … they understood it.] Absent in AB.
- 77.
C] , which undermined the Spanish government,] Absent in A.
- 78.
C] They undoubtedly were of worldwide interest] They were necessarily of universal interest A] They undoubtedly were of universal interest B.
- 79.
C] highest] first A.
- 80.
C] Milton, Newton and Penn] Cromwell, Milton and Penn AB.
- 81.
C] have nothing in common] are incompatible A.
- 82.
C], who found a prophet of genius in Milton,] Absent in AB.
- 83.
C] and carry it across an ocean] Absent in AB.
- 84.
E] Cf. Newton 1952: 403. Newton does not explicitly use this expression commonly attributed to him.
- 85.
C] The great leaders of the … principle of its unity.] There is no more external nationalism here than in the biblical ideas of Cromwell and Milton, who, if they had in mind some national element, it was only an ancient-Jewish one, but by no means English. A.
- 86.
C] The greatest representative … of its unity.] Absent in AB.
- 87.
C] and a sublime conception of the universe] Absent in AB.
- 88.
F] Hindus who were taught in English schools are now beginning to talk (in English newspapers and in their own modeled on the English pattern) about the burden of English rule and of the need for national unification and liberation. Why did they not surmise this earlier? The fact is that they obtained such ideas as nationality, national spirit, national dignity, patriotism, solidarity, and development from the English alone. In spite of their ancient wisdom, they themselves could not come up with all these ideas during the course of their two and a half thousand-year history.
- 89.
C] finally, create a cultured Australia on quite savage soil] create on quite savage soil a cultured Australia AB.
- 90.
C] to a half-Italian] to Napoleon A.
- 91.
C] universal sensitivity and communicativeness] universality and expansiveness AB.
- 92.
F] The well-known remark of Dostoyevsky, who was himself equally all-encompassing at the best moments of his creativity. E] See Dostoyevsky’s “Pushkin Speech” in Dostoyevsky 1960. C] Entire footnote absent in A.
- 93.
C] The broad idealism … alienation from it.] Absent in A.
- 94.
C] Without enumerating all … Holland and Sweden.] Of the smaller nations of Europe, we should mention here Holland and Sweden. A.
- 95.
C] a direct influence] an influence AB.
- 96.
C] During the era that they flourished and prospered,] Absent in A.
- 97.
C] an idea remains. …and better manifestations] an idea remains only if it is actually rooted in the soul of a nation. AB.
- 98.
C] some alleged “benefit” to] the interests of AB.
- 99.
C] Elevated into an abstract … with the universal.] Absent in A.
- 100.
C] one of the essential … and creative force).] one of the most important positive peculiarities is his nationality. A] the basic peculiarity is his nationality (in the positive sense of character, type and creative force). B.
- 101.
C] cherished] important AB.
- 102.
C] How is a moral … is so important?] How can I stand in a moral relation to this person if I do not want to recognize the existence of what for him or her is so important? AB.
- 103.
C] If we must … to everything positive] If I must recognize the personal dignity of this person, then I am obliged to recognize everything that is positive AB.
- 104.
C] This commandment affirms patriotism … of humanity disappear.] This point of view eliminates both nationalism and cosmopolitanism, preserving what is positive in them. However strange this seems, it is a sign that humanity appears on the path leading to the realization of this ideal. A.
- 105.
F] I cannot take seriously the objection of one critic that equal love for one’s own and for other nations is impossible, because in war one must fight for one’s nation against others. It seems clear that the moral norm of international relations should be deduced not from the fact of war, but from something else. Otherwise, perhaps, we would have to recognize as the norm for personal relations such facts as, for example, the bloody fight between a certain artist and a government official, to which the newspapers recently devoted much attention. C] Entire note absent in AB.
- 106.
C] The demand to love other … own, is eliminated.] Absent in AB.
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Nemeth, T. (2015). [308]Chapter 14 The National Question from the Moral Point of View. In: Nemeth, T. (eds) Vladimir Solov’ëv's Justification of the Moral Good. Springer, Cham. https://doi.org/10.1007/978-3-319-12775-0_15
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