Malinov A.V. «... Sweet baby of Pan Mongolism». Eschatology of Nationalism. Solov'ev studies, 2018, Issue 1, pp. 6-20.

Òåêñò ñòàòüè íà ñàéòå: Ðóññêàÿ ôèëîñîôèÿ: èñòîðèèÿ, èñòî÷íèêè, èññëåäîâàíèÿ URL: http://www.philhist.spbu.ru/images/books/SolIs_2018_1.pdf (äàòà îáðàùåíèÿ 29.11.2018)

Abstract

The article discusses V.S. Solovyov’s eschatological teachings formulated in his last work «Three Conversations on War, Progress and the End o f World History» (1900). An attempt is made to find the historical analogues proposed by V.S. Solovyov's term «panmongolism». It also analyzes Sun Yat-sen's «principle o f nationalism» and compares Sun Yat-sen's «Three People's Principles» (nationalism, democracy and people's well-being) with S.S. Uvarov’s triad «Orthodoxy, Autocracy, Nationalism». The typological similarity between Sun Yat-sen's «nationalism principle» and S.S. Uvarov’s teachings is explained by their utopian nature: Sun Yat-sen's retroutopism and S.S. Uvarov ’s conservative utopia. However, the absence o f eschatological and theocratic motives, or an expansionist ideology, does not allow the comparison of Sun Yat-sen's «nationalism» principle with Solovyov's «panmongolism». It is shown that «panmongolism» finds the closest correspondence in one o f the Japanese versions o f «Pan-Asianism» - the theory o f the «historical community o f the destinies o f the peoples of Asia». The religious basis of this theory was the teaching o f a Buddhist monk o f the 13th century Nichiren (identification o f national and religious life, the idea o f collective salvation, conviction in the approach o f the era o f the «end o f Dharma», messianism). At the same time, the concept o f theocracy and the need to actively combat evil in view o f the approaching «last times» developed by Nichiren find parallels in V.S. Solovyov’s teachings. It is concluded that the positive assessment o f Japan's historical path in Solovyov’s historiosophy is due to his conviction in the goodness o f modernization by the European model, the successes o f which were demonstrated by Japan. However, Solovyov’s analysis o f historical experience o f the Asian peoples (China and Japan) served as the basis (and an example) for his criticism o f the Slavophiles’ teachings.