1905 год: великое обетование и роль чувства
В 1905 году Ярославскому исполнилось 27 лет. Революционные волнения он воспринял как радикальное событие огромного значения и эмоциональной интенсивности. Память о них не отпускала его на протяжении всей жизни, и он постоянно останавливался на этой теме в своих исторических трудах[914].
Леопольд Хаимсон в своей классической работе о русской социал-демократии конца XIX – начала XX века основными категориями, при помощи которых члены различных социал-демократических фракций интерпретировали как идентичность рабочего класса, так и свои собственные переживания, назвал «спонтанность», «чувство» и «рациональность». Такую двойственную ориентацию в самоанализе российских социал-демократов Хаимсон, с одной стороны, объяснял чтением позитивистских трудов западной материалистической философии, а с другой – относил ее на счет традиции народнического романтизма. В точной формулировке Хаимсона:
It had been their common quest for consciousness, for a reasonable and responsible world view in the face of an alien and indifferent society that had originally brought the members of the intelligentsia together. ‹…› This search for a «conscious» identity – through the relentless exercise of a rationality trained in the school of Western rationalism – had widened the chasm, that separated the intelligentsia from the world around them. ‹…› The very intensity of their efforts to find a «conscious» identity had periodically given rise in many members of the intelligentsia to an opposite striving, to an urge to break out of their isolation and to give free «spontaneous» expression to their feelings – by «fusing» with an outside popular force which, however oppressed by the existing order, was assumed to have the power and the «inner freedom» that the intelligent himself lacked[915].
It had been their common quest for consciousness, for a reasonable and responsible world view in the face of an alien and indifferent society that had originally brought the members of the intelligentsia together. ‹…› This search for a «conscious» identity – through the relentless exercise of a rationality trained in the school of Western rationalism – had widened the chasm, that separated the intelligentsia from the world around them. ‹…› The very intensity of their efforts to find a «conscious» identity had periodically given rise in many members of the intelligentsia to an opposite striving, to an urge to break out of their isolation and to give free «spontaneous» expression to their feelings – by «fusing» with an outside popular force which, however oppressed by the existing order, was assumed to have the power and the «inner freedom» that the intelligent himself lacked[915].