In this essay, Aaron Beaver argues that the poetry of Gavrila Derzhavin routinely and consistently connects metaphysical beliefs with moral ones, and that, at its most sophisticated, this connection amounts to a full “metaphysics of morality” much like that developed by Derzhavin's contemporary, the philosopher Immanuel Kant. Beaver begins by exploring Derzhavin's belief in the immortality of virtue; he then examines how Derzhavin's famous monument poems assert the poet's immortality because he verbally pays tribute to those who are virtuous; finally he analyzes Derzhavin's 1797 poem “Bessmertie dushi,” in which the poet realizes the connection between the immortality of the soul and morality. The latter part of the article examines Derzhavin's poetic expression of this connection in light of Kant's two postulates of the moral law—the immortality of the soul and the existence of God—and finds that Derzhavin's poetry expresses a similar position with genuine philosophical rigor.

By drawing on materials in Soviet legal and party archives, James Heinzen explores the phenomenon of bribery in the decade between 1943 and 1953. Bribery, the prototypical type of corruption, enveloped people from all walks of Soviet life. Heinzen examines bribery as a mode of negotiation between common people and officials in the political and social context of late Stalinism, in a time of scarcity, reconstruction, and mass arrests. Discussing the diverse varieties of bribery, Heinzen illustrates how law, Stalinist ideology, popular attitudes, and everyday practices often stood in conflict. Graft had its own subculture with shared attitudes, rituals, and venues. Attitudes differentiating between accepting and offering bribes are explored, as is the existence of a veritable “market” for bribery, in which intermediaries played an important role.

This article proposes a new interdisciplinary model for investigating unofficial culture and dissident social activity in the post-Stalin period. Although binary oppositions like art versus politics and unofficial versus official are recognized today to be ideologically implicated and critically outmoded, Ann Komaromi argues that they have a certain usefulness when reconceived as structural components of an autonomous unofficial field. This critical model is developed with polemical reference to Pierre Bourdieu's theory of the field of culture. The late Soviet opposition between art and politics is explored through Andrei Siniavskii's struggle with editors over the 1965 edition of Boris Pasternak's poetry and via the organization of the famous 5 December 1965 “Meeting of Openness” coordinated by Aleksandr Esenin-Vol'pin. The critical model proposed emphasizes the material history of conceptions of autonomy fundamental to the field, profiling dynamic binaries and permeable boundaries as sites of critical interest.

Demons takes an infamous real-life Moscow event (the “Nechaev Affair“) and moves it to a nameless provincial city. What can this geographic shift tell us about both Fedor Dostoevskii's novel and the particular vision of Russian geographic space that informs it? Anne Lounsbery argues that Demons’ representation of the provinces responds to a certain imaginary geography of Russia, one that can locate meaning only in a center. The ideological implications of this geography are played out in Dostoevskii's representation of the railroad as a sinister and ever-widening network extending across a blank landscape. The interlocking rail lines “covering Russia like a spider web” reflect the provincial revolutionaries’ paranoid political vision as well as their inability to see themselves as anything but tiny points on this network, insignificant without the web's power to connect them to a hub of meaning. Lounsbery relates Dostoevskii's geographic vision to patterns that structure the representation of Russian space in works by many nineteenth-century writers, including Nikolai Gogol', Mikhail Saltykov-Shchedrin, and Anton Chekhov.

Much criticism of area studies has come from social scientists, some of whom consider area studies to be “soft,” emphasizing description and culture, while social science is “hard,” emphasizing mathematics, rigor, and replicability. Loren Graham, an area studies specialist, and Jean-Michel Kantor, a mathematician, maintain that this contrast is simplistic and undervalues area studies. They show that an area studies approach can help understand, not only society, but mathematics and quantitative approaches themselves. They use an area studies approach to help explain developments in set theory and relativity theory and call for a resurgence of area studies, for both intellectual and political reasons. At the same time, they do not undervalue social science, and celebrate its achievements. As they argue, a sophisticated understanding of social reality will require multiple approaches, including both social science and area studies.

In this article, Marius Turda discusses Romanian anthropological and serological research during the interwar period. At the time, the physical contours of the nation captured the attention of specialists and lay commentators alike, from skeptical believers in the historical destiny of the nation to those obsessed with national essence. In this context, anthropology and serology provided scientific legitimacy to the assumption that there was a racial nucleus within the Romanian nation that the natural and social environment could not obliterate; it was this racial nucleus that anthropology and serology identified as “Romanian.” This biologization of national belonging indicates that the origins of eugenic programs of biopolitical rejuvenation are to be sought in the attempt to achieve a new national body amid alleged domestic spiritual decline and unfavorable international conditions. Ultimately, the need for the rejuvenation of the ethnic community was based on the “palingenetic myth” of national renewal, comprising both the idea of spiritual metamorphosis and its fulfillment in a new ethnic ontology.

According to scholars of resource dependency, foreign funding can weaken rather than strengthen civil society abroad, ultimately impeding its effectiveness. Yet the spate of recent “democratic revolutions” in semiauthoritarian, postcommunist states suggests that pumping foreign money into the nongovernmental sphere can be an effective strategy. In this paper Brian Grodsky argues that a critical factor in assessing the likelihood that a given organizational movement will succumb to the ills of resource dependency is the type of politicization within that movement. Those organizations composed of members primarily motivated by ideology are logically less likely to succumb to resource dependency than those organizations dominated by political aspirants intent on converting democratization into their own political power. Two case studies, communist-era Poland and contemporary Uzbekistan, provide support for this theory.

The subject of this article is the Tiszaeszlár blood libel, one of several sensational Jewish ritual murder cases to unfold in central and eastern Europe in the last decades of the nineteenth century. By focusing on a region far removed from Tiszaeszlár, the article underscores the rapidity with which antisemitic violence traversed Hungary in the early 1880s. In examining the causes, function, and impact of this violence, Robert Nemes demonstrates the centrality of the provinces for understanding the depth and dynamism of political antisemitism in Hungary. Nemes also argues that Tiszaeszlár acted as a formative political experience for many people in the provinces and explores the wider consequences of this event, both in the near and in the long term.

The Soviet mathematical logician Aleksandr Vol'pin is often credited with introducing the post-Stalin dissident strategy of attempting to hold the Soviet government to its own laws. In this article, Benjamin Nathans asks how Vol'pin himself arrived at the deceptively familiar rhetoric of civil rights and rule of law and how that rhetoric functioned in emerging dissident circles in the 1960s. Rather than approaching rights through classic liberal notions of social contract and self-interest, Vol'pin drew on the strikingly cosmopolitan and interdisciplinary ferment of Soviet intellectual life during the thaw years, putting logic, philosophy of language, and the burgeoning field of cybernetics to unexpected purposes. The result, Nathans suggests, was a counterintuitive blend of idealism and literalism that became an indispensable element of dissident thought and practice within late Soviet culture.

In the late eighteenth and early nineteenth centuries, Russian imperial authorities advocated colonizing Siberia and linking it to the center. This process was difficult: not only was the region remote, but it also had a reputation for lawlessness that was intensified by the 1822 expansion of the exile system. In this article, Abby M. Schrader examines one attempt that authorities undertook to civilize Siberia. Attributing much of the disorder that prevailed in Siberia to the region's severe gender imbalance and lack of stable households, officials sought to promote marriage among banished men. In doing so, authorities laid bare important preconceptions about Russian women's socio-sexual role. Rather than perceiving women as agents, they saw them as tools that could be deployed to enhance the larger social order. Placing stock in the potential for women to settle Siberia's exiles also provided authorities with an opportunity to displace blame for the failure of their policies upon women.