Abstrakt: |
Mykola Hohol died in 1852 in Moscow, but his creative legacy lives on in texts such as «Taras Bulba», «The Nose», «Overcoat», «Revisor» and «Dead souls». In fact, since then and until now, M. Hohol’s national identity, his cultural and artistic influence on future generations, which cannot be overestimated, still seem to be the cornerstone of Ukrainian and Russian historiography, given that outside of literary studies, Hohol’s role as an intellectual and Christian thinker is attracting more and more attention. Thus, despite reflecting on the challenges of modernity, the writer, on the one hand, consistently responded to the nationbuilding processes within the Russian Empire, and on the other, he paid attention to the social life of the leading European countries. Accordingly, one of such Hohol’s reflections, in the end, became a meaningful imperial image of Rus as a national idea and cultural myth, which was explored and formed during the period of pan-Slavic Romanticism 19th century. In this regard, the article examines M. Hohol’s historiosophical concept of «all-Russian» history from the point of view of utopian and temporal projections on the Ukrainian past and from the Ukrainian perspective. First of all, M. Hohol is presented as a Ukrainian slavophile with different views on the all-Russian history from Moscow slavophiles’s narratives. Hohol’s intellectual activity is revealed in the ideological contexts of Europe in the 1830s and 1840s (in particular, slavism, socialism, Christianity). Three ways of M. Hohol’s reception of the Russian myth in literary and journalistic works are considered in this paper. In M. Hohol’s historiosophical concept the presence of a negative (dystopian or non-ideal), positive (eutopian or ideal) and hypothetical (utopian) reproduction of the past can be traced. Thus, in order to realize the correct interpretation of Hohol’s texts, tradition of studying utopias and utopianism in modern English, Russian and Ukrainian historiography was regarded. [ABSTRACT FROM AUTHOR] |