The genesis of the Russian radical movement is described in Ivan Turgenev's classic novel, Fathers and Sons, as a shock that resonated throughout the Russian public sphere, leading to change in both families and society. Indeed, historian Daniel Brower argues in {em Training the Nihilists: Education and Radicalism in Tsarist Russia} that the radical movement changed not only the lives of the recruited university students, but also the society around them, by creating a niche legitimized for students. such countercultural activity. He further claims that most of the movement's recruits entered not for intellectual reasons, but because of the recruitment process, which proved crucial to the movement's later success: Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an original essay through ideological questions. . . appears to be the major concern of radical journalists whose articles and books set the intellectual tone of the movement. . . much of what radical journalists wrote was way above the heads of potential recruits. . . Rational analysis was not in itself sufficient to generate large-scale collective recruitment of radicals. Family, peers, church, and state all came together to discourage collective resistance. . . Some radicals followed an individual and intellectual path to dissidence. But the facts clearly suggest that only the institutional strength of the school of dissent made mass recruitment into the radical movement possible during the 1860s and 1870s. (Brower 18--19) As a realistic novel, Fathers and Sons attempts to depict the details of his historical milieu, particularly the forbidden aspects of life, supposedly without bias. Thus, one might indeed expect Turgenev's portrayal of Bazarov to coincide somewhat with a historian's view of a typical radical. Although three of the four young characters in Fathers and Sons seem to conform to Brower's description, Bazarov's character appears to be superficially quite different. of others. Although he appears completely intellectualized and oblivious to social pressures, Bazarov is often subject to social influence and cares about how he is perceived. Many of his actions seem motivated by the desire to please others and thus make a good impression; as close examination makes clear, he has clearly developed skills to do this. At first glance, the reader sees Bazarov as independent and intellectually committed to what he calls nihilism. (footnote - Turgenev actually coined the term nihilism to refer to the beliefs of the radical movement. Finding Turgenev's term too negative, other authors used the more positive-sounding intelligentsia to refer to the class of radicals Brower explains that he chooses to refer to the members of this group as radicals, to avoid debate altogether. I will use the terms radicalism and nihilism interchangeably.} Nihilism, as espoused by. Bazarov, is largely a mixture of empiricist, utilitarian, positivist and materialist philosophies, although Bazarov claims this to deny even logic in his second argument with Pavel Kirsanov, (footnote - Ivan Turgenev, Fathers and Sons , trans. and ed. Michael R. Katz (New York: Norton, 1996), 37-42). along thebook, calling everything else nonsense or romanticism (e.g., 20--1, 26, 35, 51). With this vague assemblage of scientific philosophies as an operational definition of Bazarov's radical beliefs, it becomes possible not only to compare Bazarov with Brower's portrait of the typical radical student, but also to contrast his much-held attitudes with his behavior. To avoid questions of changes in Bazarov's personality over the course of the book, the evidence will be limited to indications of Bazarov's personality before he visits Odintsova at her home. The main concern of this essay is therefore Bazarov's motivation to become radical while at university: his subsequent development is irrelevant. (footnote - Although much interesting speculation about Bazarov's character is possible by observing his interactions with Odintsova and how he reacted to subsequent events, this topic is left as an exercise to the reader.) In Characters of Arkady, Sitnikov and Kukshina, the reader certainly discovers radicals that perfectly match Brower's description. Comparing the scene at Kukshina's with Brower's description of a regular reading circle, one obtains a striking resemblance. Brower explains that students joined the self-education reading circles not only to read and discuss recent intellectual theories, but also for an informal atmosphere in which a variety of more personal issues could be discussed, with some emotional involvement . Police reports from the time describe some circles as having a rather confused atmosphere, where all conversation revolved around revolutionary themes, often interrupted by revolutionary chants. . . [and] toasts to the French republic, to the success of the red flag, and to revolution in general, which were greeted triumphantly by those in attendance (Brower 196). The gathering at Kukshina's doesn't seem much less confused: You can't do anything with [the women], Sitnikov said. They must be despised, and I do so absolutely and completely! . . . Not a single one of them could understand our conversation; none of them even deserve serious men like us to talk about them! \ But they don't need to understand our conversation, said Bazarov. . . \ What? So you must share Proudhon's opinion [said Koukshina]\ Bazarov stood up arrogantly.\ I don't share anyone's opinion: I have my own.\ Down with the authorities! exclaimed Sitnikov, delighted to be able to express himself incisively in the presence of the man before whom he adored himself. But Macaulay himself, Kukshina began to say. Down with Macaulay! thundered Sitnikov. (53) In this conversation, as in others in the scene, intellectual discourse takes a back seat to the lively and meaningless jokes of the characters; instead, large numbers of names are dropped and authorities invoked. Both contexts are chaotic and marked by much greater attention to seemingly radical rather than intellectual exchanges. Moreover, it seems that Bazarov's disciples, Arkady and Sitnikov, are attached to him rather than his ideas. Bazarov seems to exert a social influence on them which leads them to consciously evaluate themselves in relation to his ideas. We see this attitude in Sitnikov's obsequious manner above, as he attracts Bazarov's attention, as well as when he first meets Bazarov and Arkady, and credits Bazarov for his regeneration (49). At Arkady, we see a lot of awkward attitudes. be careful of radical ideas, as when he consciously hides his emotion because it is not for nothing that he is nihilist (46). The firstArkady's comment to his father about Bazarov's importance to him, even though he had not known him for very long, shows the degree of trust he invested in Bazarov (7--8). He perhaps gives much more credit than he deserves by telling Bazarov's father that a great future awaits him [Bazarov] (95). From such remarks about Bazarov's personal qualities, it seems that Arkady is more captivated by Bazarov's personality than by his ideas. However, to put this dedication into perspective, it should be noted that Arkady does not dress in the manner of most radicals, and will not hesitate to show irritation towards Bazarov (e.g., 33--34). While three of the four young people in this book are relatively typical radicals, according to Brower's description, we are left with the question of Bazarov's conformity to the radical image. We can judge Bazarov's conformity to Brower's typical radical in several ways: demographically, by his physical appearance, and by his apparent motivations for joining the radical movement (that is, whether his radical beliefs were developed in a manner independent or if he seems too preoccupied with social considerations such as his integration into the radical environment.) As with any question of human motivation, this last criterion is quite difficult to determine. judge decisively. This issue is further complicated by the fact that radicals have made efforts to appear socially deviant, so their own words must be evaluated to determine their motivations. Regarding dress, Brower notes: Radicals chose their dress to differentiate themselves from their social peers. The unique social position of the radical community created the desire for a unique appearance (16).Thus Bazarov's indignant statement, I do not share anyone's opinion: I have my own! (53), can be seen as a true declaration of ideological independence or as an expression of his desire for such originality. To avoid such a dilemma, one can look for evidence that Bazarov cares about how he is perceived by others, even if the image he projects is not accepted in mainstream society. We can also examine Bazarov for signs of a desire to be accepted by others; such a desire would indicate that Bazarov is not simply a solitary intellectual, but that he actually cares about his social role. Upon further investigation, it seems that not only does Bazarov want to be accepted, but he is quite good at achieving it. Bazarov fits well into the demographic breakdown of a typical Brower nihilist. The son of a doctor, and therefore a member of the honorary nobility (Brower 44), he was also the son of ascendant ancestors: his paternal grandfather was a peasant (39). Although these students were not as well represented within the radical movement as were the hereditary nobility, they nevertheless made up a good proportion of it, according to Brower. Bazarov was a student at the medical school, a center of the radical movement. (footnote - This central role played by the St. Petersburg medical school can also be seen in radical literature, such as Chernyshevsky's {em What is to be Done?}, which used students in medicine as central characters and role models for the "new people".) Bazarov's appearance and mannerisms also differ radically from those of his surroundings: he wears a Slavophile jacket, long hair and side mustaches, and has a lazy voice (6). When he doesn't immediately extend his hand to Nikolai Kirsanov (6), Arkady explains that Bazarov is simple and not one for ceremony (7). Bazarov therefore essentially agrees on the surfaceand in manner with that of Brower's radicals (Brower 16). (footnote - One difference worth noting is that Brower describes radicals as generally wearing working-class clothing, such as overalls; however, Bazarov's long, pom-pomed jacket conveys essentially the same display of solidarity with the Russian people, as well as shock value.) If approaching the question of Bazarov's motivations for joining the radical movement, it is best to begin by examining his attention to social dynamics to determine whether he was truly a solitary intellectual; Brower's typical radical cares more about social issues than ideology and therefore should appear socially conscious (Brower 18-19 et al.). At first glance, Bazarov seems simply clumsy: he manages to dominate every scene without meaning to, interrupting Arkady's conversation with his father to ask for fire for his pipe (11) and becoming the center of attention from his entrance, his intellectual abilities overwhelming everyone. around him. Upon first meeting, Bazarov is described as unquestionably intelligent and self-confident, even judging by the phrenological evidence of the prominent bulges in his vast skull (6). Except that with Odintsova, he wins all his arguments by using far fewer words than his opponent, as Arkady complains (35). Similarly, during an argument with Bazarov, Pavel becomes visibly intimidated, his lips trembling (37). It seems that Bazarov lacks both tact and the ability to use social situations to his advantage. On several occasions, he presses his arguments with Arkady, even after it is obvious that the latter has become angry: by criticizing the lack of practical sense of Arkady's father (14), by making fun of the fact that Arkady's father plays the cello at age 44 (34), and noticing the sad state of the family farm (33). Bazarov continually denigrates Arkady on points of disagreement, with prominent comments such as: So you still attach importance to marriage; I never expected this from you. (33). Arkady seems so obviously intolerant of these remarks that one wonders why Arkady wanted Bazarov as a friend. Bazarov's treatment of Pavel and Arkady seems confusing at first, as if he is not used to arguments or does not care much about Pavel and Arkady's opinions. The first possibility seems unlikely, because we know that Bazarov has at least two disciples and therefore must have converted them somehow through persuasion. The second possibility seems more likely; Bazarov might realize that Pavel Kirsanov is a lost cause and take Arkady's allegiance to him for granted. Here we see an explanation of Turgenev's use of Arkady and Pavel as foils for Bazarov. Arkady plays the role of the loyal sidekick who will remain loyal to Bazarov to the end, regardless of the latter's treatment of him, or so the reader might believe. Pavel, on the other hand, is a man of the 1840s; like Bazarov, he presents himself as having formed from the dominant philosophy of his youth, sentimentalism, and yet is not as fully committed to it as he claims. A former social lion, he would probably have played a role quite comparable to Bazarov's dominant one; their roles, parallel in time, largely explain their intense rivalry, while Pavel is no longer sure that his jokes have started to fall flat (19, 20) and that Bazarov might dare to hate him (34). (footnote - The parallels between Bazarov and Pavel are manifold and would provide sufficient material for an article on their own. Additional parallels become evident laterin the book, such as their possible tragic love for a mysterious or inscrutable woman.) Bazarov's attitude towards those he respects but who disagree with him is quite different, as he seems to ration his tact for them. He considers Nikolai Kirsanov a rather pleasant man, but with too many romantic tendencies (14, 32). Rather than confronting him directly, as he might have done with Pavel, he tells Arkady to try to change his father's behavior, for example by recommending the materialist book {em Kraft und Stoff} instead of Pushkin ( 35). Bazarov also rations his attention, choosing one social encounter over another: he chooses to visit Odintsova who intrigues him greatly, despite the promise he made to his parents to return the same day (62). Rather than being universally undiplomatic and socially gauche, Bazarov instead decides which people are worth being tactful about and acts accordingly; in the latter case, her decision was even motivated by Odintsova's desire, as opposed to a rational basis. While this rationing of diplomacy may seem unnecessary, it certainly shows that Bazarov is more socially savvy in this regard than one might imagine. One could even argue (without any substantial evidence) that Bazarov is intentionally undiplomatic and brusque in order to reinforce his image as independent of social conventions. The idea that Bazarov is a solitary intellectual is forced by his reduction of everything to a rational basis; he even believes that he cannot bear a walk without a purpose (35). On the subject of love, he uses a physiological basis to describe the phenomenon, disparaging Pavel for wasting his life after being denied the only woman he truly loved because one should just be able to rationally overcome such feelings (26). (footnote - This, by the way, is a clear sign of Bazarov's loss of interest after being rebuffed by Odintsova.) Treating beauty as a goal, he remarks after meeting two women, there was no only one pretty girl (32 years old). Throughout the novel, he makes numerous remarks objectifying women, who he believes (as in the conversation cited above) are only useful for their beauty, in his rationalist intellectual calculus. Examples of his objectification include: he sees no point in visiting Kukshina if she is not good-looking (49) (footnote - Although he ends up hesitating, because he is told that he there will be champagne); he claims that he doesn't like free-thinking women because they are all ugly monsters (58); even after a long conversation with her, he describes Odintsova as having a delicious body---perfect for the dissection table (61); he tells Arkady that Katya is the real prize rather than Odintsova, because even though Odintsova has a real head on her shoulders, Katya is malleable, fresh, untouched, shy, taciturn, whatever you want (67). Although these comments are made on a rational basis, they belie Bazarov's ultra-rationalist pose, reflecting his desires for these women; Bazarov's rational standard is therefore nothing other than his personal tastes. Closer examination reveals Bazarov's other sensitivities to the intricacies of human life, contradicting his claim to intellectual independence: others find him attractive, and he can selectively apply social charms as needed. This social skill makes it unlikely that Bazarov is a solitary intellectual, but rather accustomed to being part of a social network. As Brower notes, radicals joined reading groups less for ideological reasons than to seek fraternal companionship when away from home (Brower 192);a typical radical might thus, when not at university, seek acceptance without ideological discrimination, desiring the company even of non-radicals. His attraction to others is undeniable. Even though he hasn't known him very long, Arkady told his father, I can't tell you how much I appreciate [Bazarov's] friendship. (7--8) Mitya, Fenechka's young son, who is often shy around strangers and even distances himself from Arkady, is absolutely not afraid of Bazarov (32 years old); the servants of the Kirsanov household have the impression that he was almost one of them (34); Dunyasha, a young servant, flirts with him every time she sees him (34 years old). He also appears to have an attraction to various women. From her first impression, Odintsova notices that he is the only guest at the ball who interests her (57th). Kukshina seems to pay special attention to him, at one point moving closer to him and suggesting that the group discuss love (52, 54). Bazarov's room in the Kirsanov house even fills with his essence: a mixture of medical-surgical odors and cheap tobacco (26). Even in inappropriate situations, Bazarov makes a graceful entrance and adapts his behavior to social norms. Upon meeting the admired Fenechka, Bazarov alters his personality and mannerisms to charm her, saying things he would not otherwise have allowed himself to say and for which he would in fact have criticized others. He acknowledges his superstitions good-naturedly, when after praising Mitya's appearance, he remarks: Don't worry, I didn't give anyone the evil eye. (32). Echoing his statement that she was in good health, thank God, he begins his next statement with Thank God (32). In addition to the above evidence of his low opinion of female intellect, it seems that Bazarov knows that simply echoing Fenechka's core beliefs is the most effective way to gain her respect. This decision was not simply made rationally; it was his desire for Fenechka that led him to change his attitude towards her. Splashed with mud and carrying a writhing sack, Bazarov encounters Kirsanov's men having tea that first morning of his visit; he greets them and excuses his appearance with a pomp worthy of Pavel Kirsanov (19 years old). If he hadn't reacted so well to calm the situation, he might have looked stupid in front of Nikolai and Pavel's opinions of him were fully formed; with his gentle greeting, he managed to refine this potentially awkward situation to an almost normal appearance. This example also demonstrates that Bazarov changes his normal way of speaking when addressing both women he wants to impress and men whose admiration he wishes to gain. At times, we see Bazarov regret his behavior, thus reinforcing the argument that he cares. others' perceptions of him and, as one of Brower's typical radicals, desires respect from those around him, even (and perhaps especially) from non-radicals. During his second argument with Pavel Kirsanov, for example, his face turns a copper color (39) and in the middle of it he realizes that he has been too effusive with Pavel (40); in other words, Bazarov finds it necessary to remember to limit himself to one-line answers. Bazarov is hypersensitive to his peers' perceptions of him. If he pays more attention to the champagne than to the conversation at Kukshina's (55), when he feels that his validity as an independent thinker has been called into question (in the conversation cited above), he feels the need to intervene, I do not share everyone's opinion: I have my own (53). His deep concern for the perceptions of others is reflected in his first. 1975.