歐亞主義的幻影

Abstract

歐亞主義或歐亞主義運動是1921年在俄國境外所掀起的革命後最引人入勝、獨具一格的俄國思潮。這個思潮的主題是經過流亡人士詳細研討後才提出來的，因此當時人們對它都寄予厚望。歐亞主義者在出版事業上也有過卓越的貢獻。不過這轟動一時的運動到30年代後半就煙消雲散了。 經過半個世紀的沉寂，歐亞主義者又重新登上俄國思想和政治舞台。這一次運動不是在俄國境外而是在俄國國內展開的，20世紀60年代末到70年代歐亞主義者的信徒們不僅從前輩的文化遺產中作出地緣政治的結論並且建立了一個具有學術性的名爲“新歐亞主義”(неоевразийство)的流派。這個思想和俄國著名歷史家、民族學家、地理學家古米略夫(Л.Н.Гумилёв, 1912-1992)的大名和他所獨創的「歐亞的激情」(евразийская пассионарность)思想有密切關聯。 在歐亞主義發展上有兩個可能的遠景，一個就是仍舊停留在知識菁英的純學術研究或思想宣傳階段，另一個就是被某些政治陣營採用而變成政治理念。 僅管對歐亞主義有“贊成的”和“反對的”，但我們對歐亞主義學術上的起源和它思想本身應該給予公正的評價，因爲已不是由憑空想像(воображение, видение, призрак)所得的推論，而是在科學上經過深入的研究的總結。

”евразийство” (Eurasianism or Eurasian movement) was the most intriguing and unique chapter in the history of Russian thought. It emerged outside Russia after the revolution in 1921. Those who were in exile proposed the theme of this movement after meticulous discussion. It was given a high hope by the people. ”Eurasianists” had also made remarkable contribution in erms of publication. Nevertheless, this movement withered away in the late 1930s. After having been silent for over half a century, ”Eurasianists” re-emerged on Russia`s cultural and political scenes, only on Russian soil this time. In the 1960s and 70s, ”Eurasianists” not only made a geo-political conclusion from the cultural heritage of their predecessors, but also established неоевразийство (”neo-Eurasianism”). This new version has close connection with the famous historian, ethnologist and geographer Gumilev (Л.Н.Гумилёв, 1912-1992) and his евразийская пассионарность (”The Eurasian passion”). There are two possibilities for the future development of Eruasianism. One is to remain as a pure academic agenda or an intellectual movement. The other is to be turned into a political ideal by certain political camps. Despite of the pros and cons for Eruasianism, we should give a just evaluation of its origin and substance, because it is no longer conjecture based on imagination but conclusion reached after serious scientific research efforts