Fate of Man in the Modern World

by Nikolai Berdyaev

This book by the distinguished Russian writer is an attempt to analyse the deeper movements of human life in the modern world. The author sees our age as a time of crisis when momentous decisions for the future of humanity are being taken. In particular he tries to warn the world of the perils arising from the subordination of human personality under the domination of the state, of the industrial system and of the growing mechanisation of life. He has much that is vigorous to say about Fascism and Communism. The book is the work of an original and profound thinker.

Genres: Philosophy, Politics, Theology, Cultural, Nonfiction, Religion

Textbook Binding

First published January 1, 1934

About the author

Nikolai Alexandrovich Berdyaev was born at Kyiv in 1874 of an aristocratic family. He commenced his education in a military school and subsequently entered the University of Kiev. There he accepted Marxism and took part in political agitation, for which he was expelled. At twenty-five he was exiled from Kiev to the north of Russia and narrowly escaped a second period of exile shortly before the Revolution. Before this, however, he had broken with Marxism in company with Sergius Bulgakov, and in 1909 he contributed to a symposium which reaffirmed the values of Orthodox Christianity. After the October Revolution he was appointed by the Bolshevists to a chair of philosophy in the University of Moscow, but soon fell into disfavour for his independent political opinions. He was twice imprisoned and in 1922 was expelled from the country. He settled first in Berlin, where he opened a Russian Academy of Philosophy and Religion. Thence he moved to Clamart near Paris, where he lectured in a similar institution. In 1939 he was invited to lecture at the Sorbonne. He lived through the German occupation unmolested. After the liberation, he announced his adhesion to the Soviet government, but later an article by him published in a Paris (Russian) newspaper, criticising the return to a policy of repression, was tantamount to a withdrawal of this. He died at Clamart March 24, 1948.

Reviews

[Ioana Crețu]

„Am vorbit adesea despre criza umanismului și am căutat să dovedesc că acesta se metamorfozează fatalmente în contrariul său și că limita lui este tăgăduirea omului. Umanismul a devenit neputincios și trebuie să fie depășit. Tradiția care îl leagă de Renaștere este fragilă, înflorirea sa presupune o structură aristocratică a societății și el suportă contraloviturile democrației, ale intrării tumultoase a maselor în arena istoriei și ale triumfului tehnicii. Mașina dezumanizează viața și omul, care n-a voit să fie după chipul și asemănarea lui Dumnezeu, devine o ființă făcută după chipul și asemănarea mașinii.
... Omul se supune fie forțelor cosmice, fie civilizației industrializate. Nu numai că li se supune, el se dizolvă în ele, se lasă absorbit; e făcut fie după chipul și asemănarea naturii, fie după aceea a mașinii. Dar, și într-un caz și în celălalt, el își pierde unitatea și se descompune în elemente eterogene. Omul dispare ca ființă interior centralizată, concentrată spiritualicește, reprezentând o unitate și o coordonare. Elementele parțiale și fragmentare ale omului pretind nu numai autonomie, dar și rolul suprem.

Civilizația actuală cere o omului cutare sau cutare funcție, dar ignoră persoana. Nu mai e vorba aici de resorbirea omului în natură, ci de identificarea omului cu mașina. Când ființa civilizată tinde spre natură, ea aspiră să se întoarcă la integralitatea inconștientă, căci conștiința i-a cauzat dezagregarea și a făcut-o nefericită.
Când, dimpotrivă, omul caută realizarea perfectă a funcției tehnice, când el se identifică cu mașina - divinitatea nouă - , aceasta înseamnă că tendința contrară se desenează, tendința nu spre integralitate, ci spre o diferențiere din ce în ce mai marcată.

În vechile societăți, o libertate relativ întinsă era afirmată într-un cerc social limitat, ea reprezenta un privilegiu aristocratic. Atunci când cercul fu lărgit și când societatea deveni mai omogenă, s-a asistat nu la o extensiune a libertății, ci la aceea a sclaviei, adică la o aservire a tuturor față de stat și față de societate. Diferențierea socială conservă o anumită libertate pentru un cerc ales. Libertatea este un privilegiu mai curând aristocratic decât democratic.”

[Pierre]

This book, first published in 1934, offers a spot on critique of capitalism, communism, nationalism, fascism, racism, and the dehumanizing impact of "technics and the mechanization of life." It also presents a more controversial, but no less compelling critique of democracy, mass culture, and liberalism. Berdyaev's call for a new, purified form of Christianity to save humans from self-annihilation may not appeal to all readers. But I couldn't agree more with his desire to rescue the individual from impersonal forces at work in modern society and to restore the value and sanctity of personal freedom, spiritual life, communal relationships and creative work.

[Ambrose Miles]

Written in 1935. Though ideologies change the message still fits the times.

[Γιώργος-Νεκτάριος Παναγιωτίδης]

Ένα από τα καλύτερα ενός από τους συνολικά πιο αγαπημένους μου συγγραφείς. Τρομακτική διαύγεια, όχι με την έννοια της ενάργειας (μόνο), αλλά βασικά της διορατικότητας.
Όχι από τα αναλυτικότερα έργα του, αλλά από αυτά που συνοψίζει αλήθειες και προσεγγίσεις που έχει διατυπώσει σε προηγούμενα, κατά τρόπο "επικαιροποιημένο" και αναβαθμισμένο.

[Mz]

https://antifono.gr/nicolas-berdyaev-...

[Shahbaz Khan]

He's clearly put great effort and thought into the topics expressed - mainly the dehumanisation of the individual in his modern world. He gives his thoughts on how nationalism and this collective nature has reduced the amount we focus on our selves (specifically our souls and spirit).

As a Christian philosopher, it's extremely interesting to see how the two intermingle throughout the book and his view of the world from both sides.

[Dariusz Płochocki]

Ciąg dalszy Nowego Średniowiecza, jednak pisany już w połowie lat 30. Gdy nowie widmo zwulgaryzowanego materializmu, rasizm krąży nad centrum Europy. Ideokracje mają się coraz lepiej także we Francji. Pokazany jest nam obraz nowego satanizmu w postaci nazizmu. Autor pokazuje nam zgubny wpływ demokracji, której jak każdy roząsdny człowiek jest przeciwnikiem. "Świat wchodzi w agonie ducha", o wiele bardziej pesymistyczne są wnioski autora w tym dziele,mpokazuje nam zniszczenie jednostkowości i myślenia w kolektywizmie, narodowym i socjalistycznym. Rasizm i nacjonalizm wskazuje za groszy od socjalizmu, bo tu przemoc i nienawiść staje się celem, a na wschodzie jest tylko środkiem. Nadal mam problem z jego walką z techniką i humanizmem, choć rozumiem perspektywę zaszczucia lat 30.
Na końcu autor popłynął do twierdzeń, że rasizm jest formą zaczerpniętą mocno z judaizmu, naziści więc są tworem "zjudaizowanym.

[Richard]

The title of my copy is "The Destiny of Man," which I prefer. I wish I could say he figured it out. I can't.

[Robert Christian]

Contains some truly outstanding arguments.