Nikolai Sergeevich Trubetskoy. Prince Trubetskoy - the founder of Eurasianism Nikolai Sergeevich Trubetskoy biography

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Trubetskoy Nikolai Sergeevich (1890-1938)

Sergey Labanov, Moscow

"He considered the Orthodox Church the only sphere of Russian life where Byzantine traditions remained unsuppressed by ruthless Europeanization." To the 115th anniversary of the birth of the great Russian philosopher, linguist, culturologist, one of the leaders of Eurasianism N.S. Trubetskoy

Criticism of Western civilization and Eurocentric theory in particular was most clearly expressed by the linguist, philosopher, culturologist and ethnosociologist, one of the leaders of Eurasianism, N.S. Trubetskoy (1890-1938). These ideas were especially vividly expressed in the book "Europe and Humanity" (1920). This year marks the 115th anniversary of his birth and 85th anniversary of the publication of his work. This article will be devoted to these two events, especially since the recent events in the country associated with the intensified introduction of the ideas of modern Western civilization into Russia, fully speaks of the relevance of the problems considered by the thinker in this book.

Nikolai Sergeevich Trubetskoy was born on April 16 (28), 1890 in Moscow into a family where there were already two of the greatest philosophers of Russia - Sergei Nikolaevich and Evgeny Nikolaevich Trubetskoy. The second was a nephew. From 1908 to 1912 he studied at the Faculty of History and Philology of Moscow University. Since 1915 he has been an assistant professor and has been teaching comparative linguistics. Since 1919, he was in exile in Bulgaria, Austria, Germany, France, Czech Republic, where he teaches at many European universities.

The study “Europe and Humanity” examined the main views of the philosophy of culture, which later became the methodological basis of the Eurasian doctrine, the whole meaning and pathos of which boils down to the realization and proclamation of the existence of a special Byzantine-Russian culture.

Culturological attitudes of N.S. Trubetskoy fully coincide with the ideas of I. Herder, who developed in his philosophy of history the narrow framework of Eurocentrism, the doctrine of “cultural-historical types” by N. Ya. Danilevsky, the theory of K.N. Leontiev and V.I. Lamansky.

From Lamansky, he, among other things, borrowed the term "self-knowledge" used by A.A. Shakhmatov. Thus, in addition to the historiosophical line (F.I. Tyutchev - N.Ya.Danilevsky - N.N. Strakhov - K.N. Leontiev), the “academic-philological” line also leads from the Slavophiles to the Eurasians: Trubetskoy.

He learned a lot from the Slavophiles. He resolutely rejected Westernism as a denial of identity and "the very existence of culture."

However, if Trubetskoy's attitude to Westernism is unambiguously negative, then his attitude to the work of the Slavophiles was ambivalent. On the one hand, the philosopher fully recognized himself as the successor of the tradition of Russian philosophical and historical thinking, to which they also attributed the thinkers of the Slavophil direction. There is no doubt that he also shared the Slavophil idea of ​​conciliarity, the idea of ​​organic unity that permeates the Church, society and man. On the other hand, he denied the idea of ​​Slavic unity, believing that the Russian civilizational type is completely reduced to the Slavic, since it also includes the “Turanian element”. At the same time, he pointed out that the Slavism itself is not a cultural, but only a linguistic community.

These ideas were confirmed by Trubetskoy in many articles and works. But they were most vividly expressed in the article "The Tower of Babel and the Confusion of Tongues." In it, he compares the confusion of languages ​​in the Bible with the modern Western effort to conflate languages ​​and cultures, proclaiming universal progress and universal brotherhood. This is completely at odds with the provisions of Christianity and, on the contrary, completely contradicts it. “... The Holy Scriptures draws us humanity,” he notes, speaking in one language, ie. linguistically and culturally homogeneous. And it turns out that this single, universal culture, devoid of any individual, national characteristic, is extremely one-sided: with the tremendous development of science and technology (as indicated by the very possibility of a construction project!), Complete spiritual vacuity and moral savagery. " And “God himself, wishing to prevent this plan and put an end to the blasphemous self-exaltation of mankind,” confuses languages, that is, establishes for all times the law of national fragmentation and plurality of national cultures and traditions.

And in a supposedly single, cosmopolitan culture devoid of national originality, "impersonality and vagueness should be maximized." And in such a culture, as Trubetskoy rightly notes, "logic, rationalistic technology will always prevail over religion, ethics and aesthetics, and intensive scientific and technological development will inevitably be associated with spiritual and moral savagery." Thus, only in a national - original and traditional culture "can there be morally positive values ​​that spiritually uplift a person."

In addition, Trubetskoy can rightfully be included on a par with such thinkers as O. Spengler, A. Toynbee, P.A. Sorokin, who is critical of the Eurocentric one-line diagram of historical progress. He rejected the assessment of peoples and cultures according to the degrees of perfection and put forward the principle of their equivalence and the beginning of incommensurability.

According to Nikolai Sergeevich, the huge continent, which includes the East European, West Siberian and Turkestan plains, together with the heights separated from each other (Ural and Aral - Irtysh watershed) and bordering them from the east, southeast and south, united in itself and geographically different from the countries lying to the west, southeast and south of it, basically coinciding with the borders of the Russian Empire at the beginning of the twentieth century - this is the historical homeland of the great ethnos, which formed a special civilization and culture. Elements of Byzantine culture are organically interwoven into it, as well as "steppe culture", which left a deep mark on Russian life, especially in the 13th - 15th centuries, and European culture, whose influence begins from the times of Peter the Great and continues to the present.

The process of Europeanization of the country, which began with Peter I, eventually led to the obscuring of the age-old "antagonism" and contributed to the clouding of the national consciousness. Without delving into its own essence, Russia began to consider itself a part of Europe.

Trubetskoy calls his historiosophical concept "a view from the East". In accordance with this position, Kievan Rus could have been a state union very conditionally and approximately. Kievan Rus, the philosopher claims, being cut off from sea basins by wide steppe expanses, where nomads were full masters, could neither expand its territory, nor strengthen its state power.

For Trubetskoy, "higher" and "lower" cultures did not exist, but only similar and dissimilar ones. He did not recognize European culture (by which he meant the culture of the Romano-Germanic peoples) the right to leadership.

Following N. Ya. Danilevsky Trubetskoy considered the existence of a common human culture impossible. Without denying the importance of European (Romano-Germanic) culture, he proposes to consider the legitimacy of the "claims" of the Romano-Germanic people to the title of carriers of universal culture.

According to Trubetskoy's fair opinion, the desire to Europeanize their culture puts the development of their own culture in a non-Europeanized people at an extremely disadvantage, because their cultural work proceeds in less favorable conditions than the work of a natural European. He has to look in different directions, spend his energy on reconciling the elements of two dissimilar cultures, while a natural European can concentrate his energy only on reconciling one and the same culture, i.e. completely homogeneous elements.

The process of the dismemberment of the nation intensifies the opposition of some parts of society to others and "hinders the cooperation of all parts of the people in cultural work." As a result, the activity of the people turns out to be unproductive, they create little and slowly, and in the opinion of Western people it always remains a backward people. “Gradually, the people learn to despise everything that is their own, distinctive, national ... Patriotism and national pride in such a people are the lot of only individual units, and national self-assertion for the most part is reduced to the ambitions of the rulers and leading political circles.”

Danilevsky's ideas about the intrinsic value of each national culture, about the impossibility of isolating one culture from another as a criterion and stencil for others, were especially popular with N.S. Trubetskoy.

K.N. Leontiev, who made a great contribution to the cultural typology of Eurasianism and the teachings of N.S. Trubetskoy, although the thinker himself and the Eurasians almost did not turn to his specific observations and works. However, despite the fact that there are not many of them in the works of Trubetskoy, but calling Russia-Eurasia a country-heir, he explains that all traditions inherited by Russia only then became Russian when they mated with Orthodoxy. He considered the Orthodox Church to be the only sphere of Russian life where Byzantine traditions remained unsuppressed by ruthless Europeanization.

Further, Trubetskoy argues that all the negative consequences of Europeanization grow out of its very fact and do not depend on the degree of its intensity. Even if the process of Europeanization reaches its maximum and the people who are being Europeanized will become attached to European culture as much as possible, then even then, “thanks to the long and difficult process of cultural neglect of all its parts and the eradication of the remnants of the national culture, it will still not be on an equal footing with the Romano-Germans and will continue to lag behind. " And this lag will acquire the status of a fatal law. The operation of this law leads to the fact that the lagging people in the family of civilized peoples are deprived of "first economic and then political independence and, finally, becomes the object of shameless exploitation, which draws all the juice out of it and turns it into" ethnographic material. "

But Trubetskoy sees the greatest danger of Europeanization in the destruction of "national unity", in the dismemberment of the national body of the Europeanized people. Considering the fact that familiarization with another culture takes place over the life of many generations and that each generation develops "its own canon of synthesis of an element of national and foreign culture", he comes to the conclusion that "among the people who borrowed a foreign culture ... the difference between" fathers and children "will always be stronger than a people with a homogeneous national culture."

As a result of the analysis, Trubetskoy comes to the following conclusion and makes us all think about it: if the consequences of Europeanization are so heavy and terrible and now closely threaten our physical and moral existence as a nation, then it must be considered not good, but evil. And since this is a "great evil", then a struggle with it is necessary, which must be led by the intelligentsia of the Europeanized people. It is she, as the most intense part of the people, who must understand the perniciousness of Europeanization and Westernization earlier than others and resolutely take up the fight against it.

Thus, it is important for Trubetskoy that Russian culture is a completely special and specific culture. She is a unique being, a living organism. It always presupposes the presence of a subject realizing itself in it, a “special symbolic personality”.

After the final split in the Eurasian movement and the strengthening of the influence of the "left forces" in it, who did not hide their sympathies for the Soviet regime, Trubetskoy, in a letter published in the newspaper "Eurasia" dated January 5, 1929, announced his withdrawal from the organization and completely withdrew from politicians. The last years of his life he devoted entirely to scientific and pedagogical activity.

In conclusion, I would like to note the following: it is necessary to develop and create your own national project, which would take into account our national interests and the values ​​of our own culture. And in this future work, the ideas of the Eurasians and N.S. Trubetskoy, who offered us their national project. This is the opinion of both the modern researcher of conservatism and the developer of the "Russian Doctrine" V. Averyanov in his last book "The Nature of Russian Expansion", in the chapter devoted to the comparison of the teachings of N. Ya. Danilevsky and N.S. Trubetskoy.

We may disagree with the neo-pagan binding of the new Eurasians (for example, A. Dugin) to the heritage of the Eurasians and Trubetskoy. But the thinker himself, of course, is the forerunner of the teachings of L.N. Gumilev about passionaries and ethnic groups, as well as V.V. Kozhinov about Russia as a special civilization that lives by its own laws and has its own destiny. The thinker has some too utopian or heretical ideas, but the general direction of his creations is to criticize the primacy of Western civilization and the revival of Russian, which we all need to take on board.

Bibliography

1) N.S. Trubetskoy. History. Culture. Language. - M: 1995.

2) N.S. Trubetskoy. Genghis Khan's legacy. - M: 1999.

3) Russian philosophy. Dictionary. - M: 1995.

4) New philosophical encyclopedia. T. 1-4. - M: 2000-2001.

5) History of Russian philosophy. - M: 2001.

6) V.V. Averyanov. The nature of Russian expansion. - M: 2003.

For the preparation of this work were used materials from the site pravaya.ru/

Biography

Belonged to the aristocratic Trubetskoy family, dating back to Gediminas. Son of Prince S. N. Trubetskoy (rector of Moscow University) and nephew of Prince E. N. Trubetskoy, famous Russian philosophers, brother of the writer and memoirist Prince V. S. Trubetskoy (Vladimir Vetov).

From the age of 14 he attended meetings of the Moscow Ethnographic Society; at the age of 15 he published the first scientific articles on Finno-Ugric paganism. The study of folklore was accompanied by acquaintance with the corresponding languages.

In parallel, in the 1920s-1930s. taught at the University of Vienna Slavic languages ​​and literature, was engaged in scientific activities. In the late 1920s - early 1930s, he developed a phonological theory. He was one of the participants and ideological leaders of the Prague Linguistic Circle, one of the founders of the school of Slavic structuralism in linguistics. In his lectures on the history of Russian literature, he expressed revolutionary ideas about the need to "discover" Old Russian literature (like the discovery of a Russian icon), about the application of the formal method to the works of ancient and medieval literature (in particular, to "Walking Beyond the Three Seas" by Afanasy Nikitin), about the metric Russian epics.

He was an implacable opponent of communism, a church-going Orthodox Christian. Served as headman of the Russian Church of St. Nicholas under the jurisdiction of Metropolitan Evlogy (Georgievsky) (in the late 1920s under the jurisdiction of the Moscow Patriarchate). On July 1, 1928, on July 1, 1928, the rector of the church, Archimandrite Khariton (Drobotov), ​​left the jurisdiction of Eulogius, due to the impossibility of fulfilling the political requirements of loyalty to the Soviet regime, “Prince N. Trubetskoy, who was the church headman of this church, immediately informed Metropolitan Eulogius about the withdrawal of Archimandrite Khariton from canonical submission to Metropolitan Eulogius and the latter, according to one report of a layman, contrary to the sacred canons,<…>dismissed Archimandrite Khariton from office, with the prohibition of the priesthood and surrender to the church court. "

In the 1930s. spoke in the press against National Socialism, seeing in it a kind of "biological materialism", as incompatible with the Orthodox worldview, like the Marxist "historical materialism". In response to the attempts of the former Eurasian A. V. Meller-Zakomelsky, who lived in Germany, to bring the positions of right-wing Eurasianism and Russian National Socialism closer together NS Trubetskoy came up with a theoretical anti-Nazi article "On racism." He criticized the "Aryan theory in linguistics", arguing that the Indo-European proto-language did not exist, and the similarities of the languages ​​of the Indo-European family can be explained by their influences on each other in the course of historical development. These ideas, expressed by him in his article "Thoughts on the Indo-European Problem", became the reason for denunciation to the Gestapo by a pro-Nazi Austrian linguist.

In 1938, after the Anschluss of Austria, he was harassed by the Gestapo, was summoned for interrogation, was arrested for three days, and his apartment was searched. In recognition of myocardial infarction, in the hospital.

Interesting facts about N. S. Trubetskoy

• The future poets B.L. Pasternak and V.V. Mayakovsky also studied at the 5th gymnasium, in which Trubetskoy studied the last grade. Pasternak was the same age as NS Trubetskoy and they were familiar and even a little friendly. Mayakovsky studied three years later, most likely they were nodding acquaintances.
• At the age of 15, NS Trubetskoy wrote a letter to the ethnographer Bogoraz, in which he shared his scientific ideas (without indicating his age). Bogoraz, delighted with the ideas of the young scientist, came to his house, found there a boy with whom a tutor was studying and for a long time could not believe that this was not a joke.
• In 1905, the Bulgarian historian and public figure Ivan Shishmanov, a former acquaintance of S.N. Trubetskoy, presented 15-year-old N. S. Trubetskoy with his book with the inscription: the future historian of the ancient Bulgarians (due to the young scientist's passion for the history of the Proto-Slavs). In 1920, finding himself in Sofia, Trubetskoy turned to Shishmanov, and he recommended him for the post of assistant professor of the Department of Comparative Linguistics at Sofia University. Thanks to this, the emigrant Trubetskoy got a job. At the same time, the 30-year-old scientist had only 8 published works, of which there was none on linguistics. His main course "Introduction to Comparative Linguistics with a Focus on the Major Indo-European Languages" gathered only three students at Sofia University. But a year later, Trubetskoy had already made a name for himself with publications on linguistics and cultural history, and he was invited to the post of professor at the University of Vienna.
• At the First Congress of Linguists, A. Meillet called Trubetskoy the greatest mind of modern linguistics
• Prince N. S. Trubetskoy, being a political conservative and Orthodox traditionalist, loved the poetry of V. V. Mayakovsky
• Philologist P. Bogatyrev called Trubetskoy, whom he knew personally, a real aristocrat and a real democrat
• During the years of teaching N. S. Trubetskoy prepared about 100 courses in Slavic languages ​​and literature
• Trubetskoy, with great inspiration, wrote works on linguistics and, with great reluctance, propaganda articles on Eurasian topics. He complained that Eurasian propaganda had killed him as a scientist by taking too much of his time.
• The book "The Legacy of Genghis Khan", which is now considered one of the main sources on the Eurasianism of Trubetskoy, Trubetskoy himself considered demagogic and full of strains and contradictions. He wrote it as an agitation for not very literate young Komsomol and Red Army members in the USSR, who need to be introduced to the Eurasian ideology, adjusting to their level. Trubetskoy agreed to release it only on the condition that it would be distributed in the USSR, and not in emigration, and his name would not appear on the cover. When the book began to spread in emigration, Trubetskoy was indignant and even threatened to withdraw from the Eurasian movement
• Trubetskoy did not like Russian religious philosophers of the older generation (first of all, the Vekhi people Berdyaev, Struve, Bulgakov). In private correspondence, he called them "old grymz" and strongly opposed the publication of "grymz" in Eurasian publications
• N. S. Trubetskoy suffered from depression and sought help from a psychotherapist
• At the end of his life, from the drugs that Trubetskoy took to treat a sick heart, he acquired a stomach ailment. On this occasion, the scientist joked: it is inconvenient that a person has so many organs.
• NS Trubetskoy was going to move with his family to the USA after the Anschluss of Austria, but this was prevented by illness and sudden death
• In 1973, a memorial plaque in honor of N. S. Trubetskoy was installed at the University of Vienna

Quotes

"You have to write applying to the level of the average idiot, and this always takes much more time than writing for normal intelligent people."

“Nitsch's attacks on me are quite ridiculous, especially since they have nothing to do with the content of his article. Obviously, the Poles were just very annoyed by my article ... and annoyed precisely because it is a kind of "Columbus egg". After all, this is what is most annoying! When some generally accepted opinion is destroyed by bringing new factual material, then you can still come to terms with it. But when you don’t cite new factual material, but simply show that the old, well-known material is much better and easier to explain exactly the opposite of what is customary, then this is what causes irritation ”.

“Asylum has taught us that it is precisely 'in Tula that we need to go with our samovar', that is, emigrants need to open fashionable shops and nightclubs in Paris, pubs in Munich, etc. Russian Slavists are better off by the same principle all in the Slavic countries. In other countries, none of the Russian Slavists got a job except me, but this exception confirms the rule: I got a job not as a Slavist (which I was not at all at the time of my appointment), but mainly as a prince - and this is exactly in Vienna, in which there are at least a dime a dozen of their princes! "

“It happens: you don't feel like it, you shirk in every possible way, and then, as you sit down to write, it’s only a little difficult at first, and then it’s easier and easier, and in the end it turns out very well. Personally, I was best at precisely those works, the writing of which evoked in me an almost irresistible disgust ”.

“Maturity is not yet old age and does not signify sterility. Mature people not only do not stop creating, but, on the contrary, create the most valuable of all that they will leave to posterity. Only they do differently than the young. This new method of creativity is difficult to get used to at first. At first it seems that there is nothing else at all, everything is over. A break, however short, is frightening and alarming. This is from habit. In fact, there is nothing to worry about: you will create - only differently than before.<…>What will play out on brilliance and efficiency will benefit on the solidity of the structures.<…>But it will be durable, you will not have to rebuild so often. Instead of a spectacular creative fountain, a smooth flowing, yet powerful and wide flow. At first, it's a shame. It seems: what is it? has youth really passed and old age has begun? But the fact of the matter is that besides youth and old age, there is still maturity, besides the fountain and standing water, there is also a smoothly and smoothly flowing stream. You have to get used to this thought, and then everything will be fine. "

Notes (edit)

Literature

• Alpatov V.M. Linguistic Moscow / Scientific Council of the Russian Academy of Sciences for the Study and Protection of Cultural and Natural Heritage. - M .: Publishing house of the Institute of Foreign Languages, 2001. - P. 20 - 24. - 104 p. - (Natural and cultural heritage of Moscow). - 500 copies. - ISBN 5-88966-028-4
• Teslya A.A. To the history of “I. R." (The legacy of Genghis Khan. A look at Russian history not from the West, but from the East. Berlin, 1925, 60 p.)
• "Eurasianism and the White Movement". - 1919.
• Book. Nikolay Sergeevich Trubetskoy"On true and false nationalism" = Sat. "Exodus to the East". - Sofia, 1921 .-- S. 71-85.

Links

• Trubetskoy NS Phonology and linguistic geography.
• Trubetskoy NS Relationship between the determinable, definition and certainty.
• Trubetskoy N. S. "Europe and Humanity"
• N. Trubetskoy “The Legacy of Genghis Khan. A look at Russian history not from the West, but from the East ”. Berlin, 1925, 60 p.
• Westtein, Willem... Trubetskoy and Khlebnikov. // Eurasian space. Sound, word, image. Languages ​​of Slavic cultures. - M., 2003 .-- S. 237-248
• Culture or caricature? On the Ukrainian problem (On the polemic of N. Trubetskoy with D. I. Doroshenko).

Categories:

• Personalities alphabetically
• Born on April 16
• Born in 1890
• Born in Moscow
• Deceased June 25
• Dead in 1938
• Dead in Vienna
• Philosophers alphabetically
• Trubetskoy
• Graduates of the Fifth Moscow Gymnasium
• Graduates of the Faculty of History and Philology of Moscow University
• Linguists of Russia
• Linguists of Austria
• Philosophers of Russia
• Eurasians
• Ethnographers
• Phoneticians
• Phonologists
• Morphologists
• Slavists of the Russian Empire
• Comparativists
• Language historians
• Caucasian scholars
• Uralists
• Structuralists
• Moscow scientists
• Russian emigrants of the first wave in Austria
• Russianists
• Deaths from myocardial infarction

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(1890-1938)

The services of Nikolai Sergeevich Trubetskoy to Russian and world science are enormous. A few biographers of the scientist note his extraordinary breadth of interests already in adolescence, adolescence, and then during his student days, passing master's examinations and at the very beginning of his teaching career at Moscow University.

From 1908 to 1912 he studied at the Faculty of History and Philology of this university, being first at the Department of Philosophy and Psychology, and from the third semester at the Department of Language and Literature; in 1913-14, during his master's training, he listened, together with L. Bloomfield and L. Tenier, to lectures by Brugman, Leskin and other young grammarians in Leipzig, and from 1915 he became a privat-docent and taught comparative linguistics in Moscow university. In 1933, N.S. Trubetskoy was elected an honorary member of the Finno-Ugric Society.

The legacy of N.S. Trubetskoy takes a special place in the formation of new directions and concepts of linguistics of the twentieth century, in the enrichment and deepening of the scientific approach to general philological facts and phenomena.

Nikolai Sergeevich, as one of the ideologists and founders of the Prague Linguistic School, became a leading scholar of the post-Sussurean stage of linguistic science.

NS. Trubetskoy made many brilliant discoveries in the science of the twentieth century. - both in linguistics, and in history, and in the philosophy of language, and in literary criticism. But his work on the general theory of phonology deserves special attention, primarily in the construction of a phonological classification of vowels and in the study of typological vowel systems for the languages ​​of the world.

In phonology Trubetskoy went from diachrony, from the historical phonetics of the Slavic languages. His research in the field of historical phonetics of Slavic languages ​​led to the idea that phonetic evolution makes sense if it is used for the purposeful restructuring of the system. Many phonetic changes are caused by the need to create stability and conformity to the structural laws of the sound system. Thus, the scientist for the first time put forward and substantiated the fundamental position of historical phonology: the reasons for the change in a given sound should be sought in the phonological system of a given language at this stage of its development.

NS. Trubetskoy, wherever he was, developed the scientific traditions of Russian linguistics. It is known that the idea of ​​distinguishing between sound and phoneme came from I.A. Baudouin de Courtenay and his Petersburg school. The general idea of ​​the systemic structure of the language came from F.F. Fortunatov and his Moscow Linguistic School.

I.A. Baudouin de Courtenay, summarizing the experience of the first works on experimental phonetics, formulated a proposition about the fundamental discrepancy between the physical nature of sounds and their meaning in the mechanism of language. In 1870, he substantiated the position of the need to strictly distinguish between sound as a physical substance and a phoneme as an elementary "sound representation" and, accordingly, anthropophonics and psychophonetics.

The phonological composition and its system Trubetskoy correlates with the language, and he attributes the sound realization in speech to phonetics. His research confirms the idea that a system can only be a phonological system, and not a phonetic one. Such a distinction is in the interests of both sciences, since both sciences must apply different methods: the doctrine of the sounds of speech, which deals with specific physical phenomena, must use the methods of the natural sciences, and the doctrine of the sounds of language, in contrast, must use purely linguistic methods. The strict distinction between phonetics and phonology was of fundamental importance for Trubetskoy. He believed that the concept of opposition is more important than the concept of a phoneme, because it has a general linguistic, general scientific meaning. For him, phonology is the basis for processing and approbation of "purely linguistic methods" of language research.

“Phonology,” wrote Trubetskoy, “as the theory of sound oppositions, and morphology, as the theory of formal oppositions, are two branches of the same science, which should investigate the opposition of linguistic meanings. Moreover, all branches of this science must apply the same research methods. " So, other parts of linguistics receive uniform research methods. He defined the structure of phonological oppositions and correlations, correlative pairs as opposing the attribute to the non-attribute based on the presence / absence of the corresponding attribute, etc.

Trubetskoy created the theory of neutralization. The scientist is focused on paradigmatics, oppositions are constant and neutralized. The latter are neutralized in neutralization positions and stored in relevance positions, i.e. in a syntagmatic state. By this he solved many theoretical questions: paradigmophonology (of the Prague school) and syntagmophonomy (of the Moscow phonological school) are combined into a holistic phonological concept - the doctrine of opposing meaningful values ​​and methods of positional opposition.

The researcher was engaged in the general theory of phonology until the last days of his life, especially in the clarification of the conceptual apparatus - opposition, correlation, neutralization of a feature, archiphoneme, phonological position, principles of their classification, etc.

It should also be noted that with the name of N.S. Trubetskoy related works on comparative-historical phonetics and phonology of the North Caucasian languages.

The scientist, using extensive linguistic material, showed the kinship of the North Caucasian languages, having established the main phonetic correspondences within each subgroup, as well as between subgroups, having reconstructed the phonemes of the proto-linguistic state. Subsequent research of the linguistic and vocabulary correspondences of the North Caucasian languages ​​showed the integrity and reliability of his research, established much in its reconstruction.

The great importance of N.S. Trubetskoy gave a comparative historical analysis of language. The provisions put forward by him are in many respects similar to the views of P.K. Uslar in a general understanding of the possibilities of comparing languages.

In 1922, in his work "Lateral consonants in the North Caucasian languages", N. S. Trubetskoy opposed the practice of converging Caucasian words with words of various languages ​​without knowledge of phonetic correspondences or unfounded arguments about the structure, about the Caucasian language type, etc. He believed that all these convergence and reasoning would not have any scientific value, “until they rely on the comparative grammar of the Caucasian languages, built on the principles that any comparative grammar of any language group should follow. Without such a comparative grammar, Caucasian studies will always bear the stamp of amateurism, left on it by many scholars impatiently striving to unravel all the secrets and solve all the dark problems of the historical ethnography of the Ancient East with the help of two or three words, randomly snatched from any of the 37 Caucasian languages. All theories about the relationship of this or that dead language with the “Caucasian languages” have no value, but the relationship between the South Caucasian (so-called “Kartvelian”) and North Caucasian languages ​​has not yet been scientifically proven ”[ibid: 234]. The scientist emphasizes that in order to prove linguistic kinship, first of all, phonetic correspondences, their regularity, isolation of exceptions, and lethal comparison of grammatical forms are necessary.

NS. Trubetskoy, like P.K. Uslar, doubted the Caucasian linguistic community: "Until the correspondences between the" Kartvelian "phonemes and the phonemes of the North Caucasian languages ​​have been established, we have no right to speak about the Caucasian linguistic community, and any theory that presupposes this commonality of a given one should be recognized as fantastic" [ibid.] ... According to Trubetskoy, the comparative grammar of the Caucasian languages ​​cannot be created until, on the one hand, the comparative grammar of the Kartvelian languages, and on the other hand, of the North Caucasian languages ​​is created. These two comparative grammars should be created independently, and each should be written independently. Only in this case will an answer be received to the question whether "all Caucasian languages ​​really form a linguistic family." In order to succeed in this direction, it is necessary to start with comparative phonetics, then move on to morphology and syntax, just as it is done with the study of all other language families in the world. It should be noted that this problem as a whole remains relevant, since the comparative grammar of all Caucasian languages ​​has not been compiled to this day.

North Caucasian languages ​​N.S. Trubetskoy divides into two branches:

I. Abkhaz-Kerk, or West Caucasian languages:

a) Adyghe with two languages ​​- Adyghe and Kabardian;

b) Abkhaz also with two languages ​​- Abkhaz and Abaza;

c) Ubykh.

II. Chechen-Lezgi, or East Caucasian languages, which N.S. Trubetskoy subdivides into eight groups:

a) Chechen group, including: Chechen proper; batsby, or tush; Ingush;

b) Avar-Andean group, including: Avar (the most important language of Dagestan, serving as the main one for the entire northwest of this region); andean; botlikh; godoberin; karatinsky; akhvakh; Bagwalinsky; Tindinian; chamalinsky; khvarshinsky; Tsezsky, Bezhtinsky;

c) Lak, or Kazikumukh;

d) Archinsky;

e) Darginsky group, including: Urakhinsky, Akushinsky, Kaitagsky, Kubachinsky;

f) the group of Samur languages, which unites: Lezghin, Agul, Tabasaran, Rutul, Tsakhur, Budukh, Kryz;

g) Udi;

h) Khinalug.

Creating phonetic transcription for the studied languages, N.S. Trubetskoy used various transcription systems, therefore, when reading his works, difficulties arise in identifying certain phonemes. At the same time, the principles that he used as the basis for scientific transcription turned out to be very fruitful for Caucasian studies and, in particular, were perceived by the Georgian school of Caucasian studies.

Analyzing the peculiarities of the North Caucasian phonemes, the scientist determines the place of lateral spirants and affricates in the phonetic system of the studied languages. Lateral spirants are the result of friction of air passing through the gap between the lateral edge of the tongue and the cheek adjacent to this edge; lateral affricates are articulated by dorsal closure, followed by an incomplete lateral explosion, causing the same air friction against the lateral edge of the tongue and cheek, etc. These phonemes, according to N.S. Trubetskoy, are found in the Adyghe, Ubykh, Batsbi (Tush) and Ingush languages.

Based on a comparison of the data of the subgroups, N.S. For the first time in linguistics, Trubetskoy establishes possible correspondences of lateral consonants: voiceless pre-palatal or velar spirants correspond to voiceless lateral spirants of the Archin and Avar-Andian languages ​​in all other Chechen-Lezgi languages.

Formulating the main contours of the sound correspondences of the West Caucasian and East Caucasian sounds, the scientist shows the general principle of the correspondence of the lateral ones: historically, the east lateral ones correspond to the historically West Caucasian lateral ones, and the velar ones - velar ones. The author reinforces his conclusions by the fact that in cases where Archin and all Avar-Andian languages ​​have voiceless lateral spirants, all other Caucasian languages ​​show voiceless velar or pre-palatal spirants (or hissing). Because of this, N.S. Trubetskoy, the common Caucasian language had voiceless velar spirants, which were later lateralized in the Avar-Andian and Archinian languages. At an intermediate stage, the author restored the proto-Avaro-Andian voiceless velar spirants, which were supposed to become pre-palatal, as in some other Dagestan languages ​​(Tabasaran, Rutul, etc.).

Trubetskoy's observations show that the lateral consonants of the North Caucasian languages ​​often change into dorsal (velar, posterior, pre-palatal) and, conversely, voiceless velar spirants turn into lateral.

Thus, N.S. Trubetskoy linked the Caucasian lateral only with the dorsal (velar, posterior, pre-palatal) and suggested the possibility of explaining one feature of Armenian phonetics by Caucasian influences: the transition of the classical Armenian t to modern Armenian γ and noted that “after everything that we have established for the Chechen-Lezgin languages, it is quite natural to assume that the class. arm. t changed into γ through the intermediate stage of the voiced lateral spirant t and that this change took place under the influence of some East Caucasian language - perhaps Aghvan, no doubt related to the modern languages ​​of Dagestan [ibid: 246].

Although not all correspondences of the West Caucasian and East Caucasian lateral consonants were established by N.S. Trubetskoy, he laid the foundations for further reconstruction, which later allowed other scientists to continue work on identifying sound correspondences (see the works of E.A. Bokarev, 1961; B.Kh. Balkarov, 1970; B.B. Talibov; B.K. Gigineishvili , 1977; A.E. Kibrik, 1976; A.I. Abdokova, 1983; S.A.Starostina, 1987; M.A.Kumakhova, 1981; A.K.Shagirova, 1977, etc.).

Scientific work of N.S. Trubetskoy is not limited to purely linguistic research, it is very multifaceted. His research in the field of general philology, cultural history, ethnology, and the history of language led to the discovery of several new scientific directions and disciplines that enriched philological science. Opening new horizons in the field of comprehensive research of historical and philological disciplines, Trubetskoy simultaneously pointed to promising opportunities that are consonant with modern humanities. Meanwhile, many of his works until recently were not the subject of scientific analysis. In this regard, Trubetskoy's work on general humanities, “History. Language. Culture ".

In the article "On True and False Nationalism," the outstanding scientist poses the problem of self-knowledge as a problem of the moral duty of every personality and indicates the connection between self-knowledge and the practical life of a private and multihuman personality.

The author writes that a person's attitude to the culture of his people can be quite different. Among the Romano-Germans, this attitude is determined by a special psychology that can be called egocentric. Here Trubetskoy cites the thoughts expressed by him in his book "Europe and Humanity". He writes: “... a person with a pronounced egocentric psychology unconsciously considers himself the center of the universe ... Therefore, any natural group to which this person belongs is recognized by him, without proof, as the most perfect. His family, his tribe, his class, his race seem to him better than everyone else ”[Trubetskoy 1995: 6]. The Romano-Germans, being thoroughly imbued with this psychology, base their entire assessment of the cultures of the globe on it. Therefore, two types of attitude to culture are possible: either the recognition that the highest culture of the world is the one to which the "evaluating" subject belongs (German, French, etc.), or the recognition that the crown of perfection is not only a particular variety, but the whole the sum of related cultures created by all Romano-Germanic peoples. The first type is called in Europe "narrow chauvinism", and the second - general Romano-Germanic chauvinism is called "cosmopolitanism". Trubetskoy notes that non-German peoples who have adopted European culture usually, together with culture, perceive from the Romano-Germans the assessment of this culture, succumbing to the deception of the wrong terms "universal civilization" and "cosmopolitanism." Due to this, such peoples' assessment of culture is no longer based on egocentrism, but on a certain kind of "eccentrism", more precisely, on "Eurocentrism". According to Trubetskoy, the duty of every non-Romano-Germanic people is, firstly, to overcome all their own egocentrism, and, secondly, to protect themselves from the deception of "common human civilization", from striving at all costs to be "a real European ". The scientist formulates this duty in two aphorisms: “know thyself” and “be yourself”. Trubetskoy rightly asserts that the fight against one's own egocentrism is possible only with self-knowledge. He writes: “True self-knowledge will show a person (or people) his real place in the world, show him that he is not the center of the universe, not the navel of the earth” [ibid: 115]. Outwardly, true self-knowledge is expressed in a harmoniously original life and activity of a given personality. For the people it is a distinctive national culture.

Culture is understood by N.S. Trubetskoy as "a historically continuously changing product of the collective creativity of past and modern generations of a given social environment, and each individual cultural value has the goal of satisfying certain (material or spiritual) needs of the entire given social whole or its constituent individuals" [Trubetskoy 1995: 329]. The scientist's arguments are simple and convincing. The culture of any public always produces a "leveling of the individual differences of its members." It is clear that this averaging should and can occur on the basis of needs common to all “members” of a national or social community. Differing greatly in spiritual aspirations, people are in common in logic and material needs. Hence the primacy of "logic, rationalistic science and material technology" over "religion, ethics and aesthetics" in a homogeneous common human culture is inevitable. Inevitably, the consequence is spiritual primitivization and senseless construction of “Babylonian towers” ​​(the latter is understood by the author in an extremely broad sense).

Thus, the main and main sin of contemporary European civilization, N.S. Trubetskoy sees in the fact that she is striving all over the world to level and abolish all individual national differences, to introduce uniform forms of life, social and state structure and identical concepts everywhere.

NS. Trubetskoy connects the so-called common human culture (or European civilization) with spiritual and moral savagery.

In the author's opinion, a culture based on the national principle is developing in a completely different way. Only it stimulates the "spiritually elevating person of value." After all, the ideal aspect of such a culture is organically, "intimately" close to its bearers.

NS. Trubetskoy has always been interested in the mixed nature of languages ​​and large linguistic zones. In the article "The Tower of Babel and the Mixing of Languages", he described the mechanism of the "fragmentation" of the language (proto-language) into adverbs, dialects and collusion and the entry of the language into families, within which branches and sub-branches differ, described the relations of linguistic units united genetically, that is, historically ascending to dialects of the once single "proto-language" of a given genetic group (family, branch, sub-branch, etc.) And further the author notes: “But apart from such a genetic grouping, languages ​​geographically adjacent to each other are often grouped independently of their origin. several languages ​​of the same geographic and cultural-historical area show features of special similarity, despite the fact that this similarity is not due to a common origin, but only to a prolonged neighborhood and parallel development. For such groups not based on a genetic principle, we propose the name "Linguistic unions" [Trubetskoy 1995: 333]. Thus, for the first time the author formulated the concept of "language new union ”and noted the importance of this concept and phenomenon for comparative and general linguistics and for ethnic cultural studies. Such "linguistic unions" exist not only between individual languages, but also between language families, that is, it happens that several families that are not genetically related to each other, but common in one geographical and cultural-historical zone, are united in a number of common features. "Union of language families". Thus, the families of the Finno-Ural-Samoyed (otherwise "Uralic"), Turkic, Mongolian and Manchu families are united by a number of common features into one "union of the Ural-Altai language families", despite the fact that the genetic relationship between all these families is denied by modern science "[Trubetskoy 1995: 333]. The author writes that the division of nouns into grammatical genders and the ability of the root to change, insert and discard the root vowel when forming forms (collect - collect - collect - cathedral) unite the Indo-European, Semitic, Hamitic and North Caucasian families into a "union of Mediterranean language families."

“Thus, - concludes NS. Trubetskoy, - taking into account both possible groupings of languages ​​- genetic (by families) and nongenetic (by alliances), - we can say that all the languages ​​of the globe represent some continuous network of mutually merging links, as if rainbow "[Trubetskoy 1995 : 334]. Revealing a certain structural, functional-stratification and situational isomorphism of language and culture, Trubetskoy at the same time notes that "the distribution and mutual relationship of cultures does not coincide with the grouping of languages." Speakers of languages ​​not only of the same family, but of the same branch can belong to different types of cultures: an example illustrating this situation is the Hungarian (or Magyar) people. As you know, the linguistic relatives of the Hungarians - the Voguls and the Ostyaks (in northwestern Siberia) - culturally have nothing in common with the Hungarians. And yet the distribution and mutual relations of cultures are based, in general, on the same principles as the relations of languages, with the only difference that what in culture corresponds to "families" is much less important than what corresponds to " unions ". The cultures of individual peoples neighboring with each other always present a number of features that are similar to each other. Due to this, among these cultures, well-known cultural and historical "zones" are designated, for example, in Asia, the zones of the Muslim, Hindustan, Chinese, Pacific, steppe, Arctic, etc. cultures. The boundaries of all these zones cross each other, so that cultures of a mixed or transitional type are formed. Individual peoples and parts of peoples specialize this cultural type, introducing their own specific individual characteristics into it. The result is the same rainbow network, unified and harmonious due to its continuity and at the same time infinitely diverse due to its differentiation [Trubetskoy 1995: 334].

The work "The Tower of Babel and the Mixing of Languages" and the concept of a linguistic union introduced in it laid the foundation for a whole branch of linguistics in linguistics, dealing with linguistic unions and the associated arealogy. For Trubetskoy, language acts as a fact of history and culture, i.e. the history of language is the history of culture.

At present, the scientist's scientific views in the field of the relationship between history, language and culture are continued and are characterized by a variety of directions in the forms of analysis. The thoughts expressed three quarters of a century ago by the outstanding Russian scientist N.S. Trubetskoy in his works, find a response and are in demand in our time.

Born in 1890 in Moscow in the family of the rector of Moscow University, famous professor of philosophy S.N. Trubetskoy. The family, which bore an ancient princely surname, belonged to the Gediminovich family, among whom were such outstanding figures of Russia as the boyar and diplomat Alexei Nikitich (died in 1680), field marshal Nikita Yurievich (1699-1767), companion of N. I. Novikov, the writer Nikolai Nikitich (1744-1821), Decembrist Sergei Petrovich (1790-1860), religious philosophers Sergei Nikolaevich (1862-1905) and Evgenia Nikolaevich (1863-1920), sculptor Pavel (Paolo) Petrovich (1790-1860). The atmosphere of the family, which was one of the intellectual and spiritual centers of Moscow, favored the awakening of early scientific interests. Since her school years, N. Trubetskoy began to study ethnography, folklore studies, linguistics, as well as history and philosophy. In 1908 he entered the Faculty of History and Philology of Moscow University, attending classes in the cycle of the Philosophical and Psychological Department and then in the Department of Western European Literatures. In 1912 he graduated from the first graduation of the department of comparative linguistics and was left at the university department, after which he was sent to Leipzig, where he studied the doctrines of the young grammatical school.

Returning to Moscow, he published a number of articles on North Caucasian folklore, problems of the Finno-Ugric languages ​​and Slavic studies. He was an active participant in the Moscow linguistic circle, where, along with the issues of linguistics, together with scientists and writers, he seriously studied and developed mythology, ethnology, ethnography, cultural history, closely approaching the future Eurasian theme. After the events of 1917, N. Trubetskoy's successful university work was interrupted and he left for Kislovodsk, and then taught for some time at Rostov University. Gradually came to the conclusion that the Pre-Slavs were spiritually more closely connected with the East than with the West, where, in his opinion, contacts were carried out primarily in the field of material culture.

In 1920 N. Trubetskoy left Russia and moved to Bulgaria, and began research and teaching activities at Sofia University as a professor. In the same year he published his famous work "Europe and Mankind", which brings him close to the development of a Eurasian ideology. Subsequently, N. Trubetskoy's activities developed in two directions: 1) purely scientific, devoted to philological and linguistic problems (the work of the Prague circle, which became the center of world phonology, then years of research in Vienna), 2) cultural and ideological, associated with participation in the Eurasian movement ... N. Trubetskoy approaches PN Savitsky, P.P.Suvchinsky, G.V. Florovsky, publishes in "Eurasian time books" and "chronicles", periodically makes reports in various cities of Europe. In the development of Eurasian ideas, N. Trubetskoy's main merits include his concept of the "top" and "bottom" of Russian culture, the doctrine of "true nationalism" and "Russian self-knowledge."

Due to his psychological characteristics, N. Trubetskoy preferred calm, academic work to politics. Although he had to write articles in the genre of political journalism, he avoided direct participation in organizational and propaganda activities and regretted when Eurasianism turned into politics. Therefore, in the story with the Eurasia newspaper, he took an unambiguously irreconcilable position in relation to the left wing of the movement and left the Eurasian organization, resuming publications in the updated editions only a few years later.

The last years of his life N. Trubetskoy lived in Vienna, where he worked as a professor of Slavic studies at the University of Vienna. After the Anschluss, Austria was harassed by the Gestapo. A significant part of his manuscripts was confiscated and subsequently destroyed. According to the testimony of L.N. Gumilyov, who received this information from P.N. Savitsky, N. Trubetskoy was not arrested only because he was "a prince, an aristocrat, but repeated, and very rough, searches were carried out in his apartment, which entailed myocardial infarction and early death ". On July 25, 1938, at the age of 48, N. Trubetskoy died.

Nikolai Sergeevich Trubetskoy died in 1938 at the age of 48. He was one of the ideologists and founders of the Prague Linguistic School, his work "Fundamentals of Phonology" is considered a classic, he introduced the concept of "linguistic union" into comparative historical linguistics, developed the foundations of Russian morphonology, "a discipline fully created by the author himself", studied questions of Slavic poetics and the history of Slavic languages ​​- the Proto-Slavic language. All this testifies to the broad sphere of interests of the famous Russian scientist. He was also the leader of the Eurasian movement.

The book by N.S. Trubetskoy "Europe and Humanity", published in Sofia in 1920. The center of this movement was first in Berlin, then moved to Paris (See SM Polovinkin Eurasianism and Russian emigration // Trubetskoy NS History. Culture. Language . M .: Progress, 1995. p. 738). This "cultural-historiosophical" movement was created among the Russian intelligentsia, who emigrated to Europe after 1917, "its prominent representatives were the geographer PN Savitsky, the historian GV Vernadsky, the linguist, ethnographer and philosopher Prince N.S. Trubetskoy "(See Gumilev LN Historical and philosophical works of Prince NS Trubetskoy (notes of the last Eurasian) // Trubetskoy NS History. Culture. Language. M .: Progress, 1995. p. 31).

One of the provisions of the theory of Eurasianism was "the concept of multilinearity of the world historical process", which made "the originality and originality of culture" its integral characteristic, its property and denied the exclusivity and absoluteness of European culture (see Tolstoy N.I., N.N.S. Trubetskoy and Eurasianism // Trubetskoy NS History. Culture. Language. M .: Progress, 1995. p. 7). The roots of Eurasianism, according to the participants in this movement, go back to the first third of the 16th century, to the "Epistles of Elder Philotheus", then they are continued in the works of the Slavophiles, while the works of N.Ya. Danilevsky and K.N. Leontiev (See Polovinkin S.M. Eurasianism and Russian emigration // Trubetskoy N.S. History. Culture. Language. M .: Progress, 1995. p. 731-734).

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The very concept of "Eurasia" was interpreted by the participants of the movement from several positions. First, as a purely geographical one. They considered it quite natural to divide the West and East into Europe (Western Europe), Asia (the south and east of Asia: India, China, Eastern Siberia) and Eurasia (the continental flat part of Europe and Asia). Secondly, from an ethnic point of view, a special "Turanian psychological type" has formed in Eurasia, "Russians are not Europeans or Asians, but Eurasians." Thirdly, a purely economic Eurasian Russia is a continental country, and ties need to be developed not the same as in the world ocean economy, but intracontinental (See Polovinkin S.M. Eurasianism and Russian emigration // Trubetskoy N. S. History. Culture . Language. M .: Progress, 1995. p. 742-744). Many thinkers, writers and poets saw in the revolution a manifestation of Eastern savagery, "Asiaticism", which is why the Eurasians set themselves the task of figuring out how much Russia is a European country, how much of what happened was predetermined by the entire previous history of Russia (See Polovinkin S.M. Eurasianism and Russian emigration // Trubetskoy NS History. Culture. Language. M .: Progress, 1995. p. 734-738).

The work of N.S. Trubetskoy "Europe and Humanity" was conceived as part of the trilogy "Justification of Nationalism", and was originally supposed to bear the name "On egocentrism" (see Zhivov V.M. Comments // Trubetskoy NS History. Culture. Language. M. : Progress, 1995. p. 766). In addition, articles were written "On the problem of Russian self-knowledge", "The legacy of Genghis Khan. A look at Russian history not from the West, but from the East", "The Tower of Babel and the confusion of languages", "We and others", "On the state system and form of government " other.

The works of N.S. Trubetskoy, like other leaders of the movement, were devoted to the "Russian national question", they were of great importance for the movement, since a philologist, using the material provided by language and literature, could determine the "structural and functional features of culture", its development (See Tolstoy NI NS Trubetskoy and Eurasianism // Trubetskoy NS History. Culture. Language. M .: Progress, 1995. p. 17). NS. Trubetskoy, referring to the history of the Russian literary language in the context of an appeal to the entire Russian history and culture, concludes that only this language, through the Church Slavonic language, became the successor to the "common Slavic literary and linguistic tradition" (Tolstoy N.I. NS Trubetskoy and Eurasianism // Trubetskoy NS History. Culture. Language. M .: Progress, 1995. p. 17-18). Such a discovery confirms the opinion about Eurasianism as a "synthesis of scientific and political thought" (see Zhivov V.M. Comments // Trubetskoy NS History. Culture. Language. M .: Progress, 1995. p. 763) in different fields of knowledge and different areas of interest.

The main provision of the cultural studies of N.S. Trubetskoy was the question of the originality of the "symphonic personality", which is understood as a people, a group of peoples, as well as the formation of a certain hierarchy, paradigm from small "symphonic personalities" (See Tolstoy N.I. N.S. Trubetskoy and Eurasianism // Trubetskoy NS History. Culture. Language. M .: Progress, 1995. p. 18). In this hierarchy, the concept of "levels" of culture is introduced: "upper", "lower", "middle", which was important for the general typology of cultures, in particular, Slavic.

In the article "Pan-Eurasian Nationalism" N. S. Trubetskoy identifies the constituent elements of nationalism: centralistic (asserting the unity of an ethnic unit) and separatist (asserting the identity of an ethnic unit). In order for nationalism not to degenerate into separatism, ethnic units should be combined, "included" into each other, thus constituting the named hierarchy of "symphonic personalities" (See Tolstoy NI NS Trubetskoy and Eurasianism // Trubetskoy N.S. History. Culture. Language. M .: Progress, 1995. p. 19-20).

In the period from 1933 to 1937, N.S. In anticipation of the threat lurking in German racism, Trubetskoy wrote four articles: "Thoughts on Autarchy", "On Racism", "On the Idea of ​​the Ruler of an Ideocratic State", "The Decline of Creativity"; at the same time at the apartment of N.S. Trubetskoy began searches, "which caused a heart attack and early death" (See LN Gumilev Historical and philosophical works of Prince NS Trubetskoy (notes of the last Eurasian) // Trubetskoy NS History. Culture. Language. Progress, 1995. p. 47).

Eurasian ideas were not separate from the scholar's philological research. The idea of ​​language as a cultural phenomenon, the study of languages ​​in their relationship with each other, the very concept of "linguistic union" undoubtedly have a connection with Eurasianism (See Zhivov V.M. Comments // Trubetskoy NS History. Culture. Language. M .: Progress, 1995. p. 765).