Education and ideas

In 1897, at the time of the first modern census in Russia, there were 104, 000 persons who had attended or were attending a university—less than 0. 1 percent of the population—and 73 percent of these were children of nobles or officials. The number who had studied or were studying in any sort of secondary school was 1, 072, 977, or less than 1 percent of the population, and 40 percent of these were children of nobles and officials. In 1904, primary schools managed by the Ministry of Education had rather more than 3, 000, 000 pupils, and those managed by the Orthodox church not quite 2, 000, 000. The combined figure represented only 27 percent of the children of school age in the empire at that time. Persistent neglect of education could no longer be explained by sheer backwardness and lack of funds: the Russian Empire of 1900 could have afforded a modern school system, albeit rudimentary, if its rulers had considered it a top priority.

In the last half of the 19th century, the word intelligentsia came into use in Russia. This word is not precisely definable, for it described both a social group and a state of mind. Essentially, the intelligentsia consisted of persons with a good modern education and a passionate preoccupation with general political and social ideas. Its nucleus was to be found in the liberal professions of law, medicine, teaching, and engineering, which grew in numbers and social prestige as the economy became more complex; yet it also included individuals from outside those professions—private landowners, bureaucrats, and even army officers. The intelligentsia was by its very nature opposed to the existing political and social system, and this opposition coloured its attitude toward culture in general. In particular, the value of works of literature (literary criticism) was judged by the intelligentsia according to whether they furthered the cause of social progress. This tradition of social utilitarianism was initiated by the critic Vissarion Belinsky (Belinsky, Vissarion Grigoryevich) and carried further by Nikolay Aleksandrovich Dobrolyubov (Dobrolyubov, Nikolay Aleksandrovich) in the late 1850s. Its most extreme exponent was Dmitry I. Pisarev, who held that all art is useless and that the only aim of thinking people should be “to solve forever the unavoidable question of hungry and naked people. ” In the last decades of the century the chief spokesman of social utilitarianism was the sociological writer Nikolay K. Mikhaylovsky (Mikhaylovsky, Nikolay Konstantinovich), a former supporter of the revolutionary organization Narodnaya Volya. It is hardly an exaggeration to say that Russian literature was faced with two censorships—that of the official servants of the autocracy and that of the social utilitarian radicals. Yet the great writers of this period—Leo Tolstoy (Tolstoy, Leo), Fyodor Dostoyevsky (Dostoyevsky, Fyodor), and others—though profoundly concerned with social issues, did not conform to these criteria.

The intelligentsia did not consist of active revolutionaries, although it preferred the revolutionaries to the government, but it was from the intelligentsia that the professional revolutionaries were largely recruited. The lack of civil liberties and the prohibition of political parties made it necessary for socialists to use conspiratorial methods. Illegal parties had to have rigid centralized discipline. Yet the emergence of the professional revolutionary, imagined in romantically diabolical terms in the Revolutionary Catechism of Mikhail Bakunin (Bakunin, Mikhail Aleksandrovich) and Sergey Nechayev (Nechayev, Sergey Gennadiyevich) in 1869 and sketched more realistically in What Is to Be Done? by Vladimir Ilyich Ulyanov, better known as Lenin (Lenin, Vladimir Ilich), in 1902, was not entirely due to the circumstances of the underground political struggle. The revolutionaries were formed also by their sense of mission, by their absolute conviction that they knew best the interests of the masses. For these men and women, revolution was not just a political aim; it was also a substitute for religion. It is worth noting that a proportion of the young revolutionaries of the late 19th century were children of Orthodox priests or persons associated with religious sects. It is also worth noting that the traditional Russian belief in autocracy, the desire for an all-powerful political saviour, and the contempt for legal formalities and processes had left its mark on them. The autocracy of Nicholas II was, of course, odious to them, but this did not mean that autocratic government should be abolished; rather, it should be replaced by the autocracy of the virtuous.

Russian revolutionary socialism at the end of the century was divided into two main streams, each of these being subdivided into a section that favoured conspiratorial tactics and one that aimed at a mass movement to be controlled by its members. The Socialist Revolutionary Party (Socialist Revolutionaries; founded in 1901 from a number of groups more or less derived from Narodnaya Volya) first hoped that Russia could bypass capitalism; when it became clear that this could not be done, they aimed to limit its operation and build a socialist order based on village communes. The land was to be socialized but worked by peasants on the principle of “labour ownership. ” The Russian Social-Democratic Workers' Party (Social Democrats; founded in 1898 from a number of illegal working-class groups) believed that the future lay with industrialization and a socialist order based on the working class. The Socialist Revolutionaries were divided between their extreme terrorist wing, the “Fighting Organization, ” and a broader and looser membership that at one end merged imperceptibly with radical middle-class liberalism. The Social Democrats were divided between Lenin's group, which took the name Bolshevik (derived from the Russian word for “majority, ” after a majority won by his group at one particular vote during the second congress of the party, held in Brussels and London in 1903), and a number of other groups that were by no means united but that came to be collectively known as Menshevik (derived from the word for “minority”). The personal, ideological, and programmatic issues involved in their quarrels were extremely complex, but it is a permissible oversimplification to say that Lenin favoured rigid discipline while the Mensheviks aimed at creating a mass labour movement of the western European type, that the Mensheviks were much more willing to cooperate with nonsocialist liberals than were the Bolsheviks, and that Lenin paid much more attention to the peasants as a potential revolutionary force than did the Mensheviks. These divisions arose because the Mensheviks adhered to orthodox Marxism, while Lenin was prepared to rework basic Marxist thought to fit Russian political reality as he saw it.