About the author:
Elena Yu. Knorre — PhD in Philology, Senior Lecturer of the Department of Philosophy and Religious Studies, Orthodox St. Tikhon University for the Humanities, Likhov lane, 6, p. 1, 127051 Moscow, Russia.
E-mail:
ORCID ID: https://orcid.org/0000-0002-3272-8659
Abstract:
The article is the first to reconstruct the image of a commune in the “estate myth” of M.M. Prishvin on the material of his diaries of the 1920–1950s. In the writer’s work, the images of a garden, an estate house, a summer residence embody the idea of human space management. In a number of diary entries can be found allusions to the A.P. Chekhov’s idea that “all Russia is our garden”, Prishvin reinterprets this metaphor in the context of the problem of “socialism” in the philosophy of Christian personalism (A.А. Ukhtomsky, A.А. Meyer, A.К. Gorsky, etc.). In the diaries of 1937, appears the image of the “Нeavenly commune”, derivating from the myth of the Invisible city of Kitezh in the culture of the Silver Age. The “estate myth” in the Soviet period includes allusions to the religious and philosophical ideas of A.S. Khomyakov (the church as a single God-human organism), the idea of “all-unity” (“God-manhood”) by V.S. Solovyov. The myth of the “Нeavenly commune” becomes the basis for the plot of the return to the lost house, the prototype of which is the Khrushchevo estate and its transformed image in the country estate in the village of Dunino, acquired by Prishvin in 1946. The house in Dunino and the plot of collecting the ecumenical house associated with the image of dacha existence become the basis of Prishvin’s “estate myth” in the Soviet period, where the topos of the estate-dacha is included in the author’s philosophical reflections on the connection between the microcosm and the macrocosm, defining the connection between the concepts of “estate” — “common house” — “Commune” — “nature” — “Church”.