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of the West from graduates of humanitarian universities studying in them, in the
end, for the civil service, as a self-enclosed stratum spreading influence over the
people.
This, Chekhov's aspect in Russia was also imposed by the
one mentioned in one of
the lectures by Grigoriev: the idea of an "organized professional" penetrated into
the masses and, spreading into them and becoming the world's mainstream
European, as NTP developed and money was distributed from 2H XIX century
began to supplant the original modesty and service to the vocation, returning the
mass person back to the natural state. The period of the emancipation of the
peasantry and the development of raznochinstvo in Russia, to which Chekhov
lived, coincided with the period of erosion of "European money" of European
Protestant ethics. The status of intelligence as a non-vulgarity in Russia coincided
with the status of better consumption, eventually merging with it. These things
began to mutually predetermine each other, instead of one Protestant thought as
a consequence of the other. Moreover, unlike Protestant ethics, intellectuality in
Russia, it seems, has never been conceived in the aspect of the success that
follows from it, a private expression of which since the Reformation was money.
The people – the bearer of God and His Ideas, demanding spiritual nourishment,
as a child, and therefore conducting money transactions with him (and he is no
other than a mass consumer) in this sense is perceived as "seduction of these
little ones," and therefore is discredited. Meanwhile, the noted mixture and
historical overlays led to the fact that, like Protestantism, the Russian
"intelligence" eventually degenerated into the vulgarity of its own name,
replacing the variety of well-known but interdependent and knowledge-
demanding concepts of the mind, erudition, erudition, upbringing, honesty,
shyness, education, wisdom, modesty, neatness, (without) responsibility,
conscientiousness, etc., etc., a single word with a floating connotation, which
opened up very wide opportunities for prostitution tion and manipulation. And,
of course, made Lenin's caustic remark about the "brain of the nation" possible.
In general, this topic could be continued, but so far there is enough. What of all
this follows? Be that as it may, there is an opportunity to talk about a Russian
organized person and, however it may be called a consequence of whatever
distortions it may be, its consideration of the analogous phenomenon of Europe
and the general issues associated with it allows us to talk about its structural