Peter the Great - Research Paper
EssayChat / Dec 26, 2016
Peter the Great (Russian: Pyotr Velikiy, 1672-1725) expanded the Tsarist entity that had been Russia into the Russian empire. This was accomplished largely through a series of reforms. His reforms are widely considered to be one of the most defining moments in Russian history. These ideas, based, for the most part on those of the Enlightenment, replaced the extant, traditional and social political systems that characterized Russia with those based on modern, scientific Western notions.
The origin of these reforms can be found as an effort to modernize the nation's military. These efforts, which focused, in large part, on the establishment of the Russian navy, can still be seen in the prominence of the navy in both Soviet and post Soviet Russia. Over time, the scope of Peter's reforms expanded substantially, resulting in phenomena such as economic development, governmental modernization, intellectual reorientation and social reconstruction. It has, in addition, been said that Peter the Great exposed Russia "to the ideas of the Renaissance and the Scientific Revolution. Building on the achievements of his father, Peter launched a thoroughgoing reform or modernization of his realm with the aim of transforming it into a major European state." (Shaw). The substantial nature of the changes in Russia require an appreciation of the full meaning of the term empire. Historian Stephen Howe has suggested that "an empire is a large, composite, multi- ethnic or multinational political unit, usually created by conquest, and divided between a dominant center and subordinate, sometimes far distant, peripheries" (Howe, p. 30).
This definition provides a coherent platform for the evaluation of the notion of empire from a modern perspective. It does not, however, provide much in the way of assistance in evaluating the transformation Peter effected on Russia in the context of the era in which that took place. The notion of a transformation is often defined along the lines of a "marked change in form, nature or appearance." In current usage, transformation almost always has a positive connotation. In examining it with respect to the oeuvre of Peter the Great, however, it must be examined in a totally neutral context-this is necessary to preserve the objectivity that is key to any valid historical analysis.
As such, this discussion will, then, proceed by examining Russia's transformation into a more "European empire" (as opposed to an "Asian empire," reflecting Russia's roots in the Mongol khanates) via the implementation of Peter's various reforms. Initially, this discussion will focus on an examination of the components of the "traditional" concept of empire extant before Peter's time. More precisely, this will focus on the means by which the Muscovite empire was ruled, and the role that religion, in the form of the Orthodox Church, played in The second part of the discussion will put Peter's reforms front and center. Specifically, they will be examined in terms of how these reforms represented the image of the ruler of Russia as the Emperor of Russia and how the attendant symbolism and iconography thereof influenced the wider concept of empire. The conclusion will address the notion of the creation of the Emperor's image as a top to bottom, authoritarian course of modernization resulting in, inevitably, the formation of imperial, and then later Russia, to say nothing of the vestiges of Russia's imperial past that persisted, along with the pre-eminence of the navy, into Soviet and post-Soviet era Russia.
In something of the spirit of a Socratic dialogue, this discussion will begin by asking what characteristics comprised the fundamental concept of empire prior to Peter the Great? The answer to this question must address the foundations and structures characterizing the operation of the 17th century Muscovite empire-this provides a necessary backdrop, allowing for an appreciation of the impact of Peter's reforms.
The defining characteristic of the operation of Muscovy can be found in the interaction between the state and the Russian Orthodox Church. Unfortunately, many contemporary accounts of Muscovy allocate polity and religion to their own ideological spheres. This idea reflects changes during the Enlightenment that diminished, and, in some cases, eliminated the divine basis of a ruler's power. In the case of Russia, however, this cannot be characterized as anything but a mistake, as this is a distinction that simply did not exist; it is The truth of the matter is that politics and religion existed in a symbiotic relationship. Each one informed and influenced the other. This took place in a common ideological context. It has been described as follows:
"It is clear that the Muscovite regime never conceived of itself as existing outside the ecclesiastical framework ... the tsar and his subjects defined themselves as members of the Russian Orthodox Church, whose teachings functioned as what we call nowadays an At the time, Moscow was seen as being "The Third Rome" and the Tsar was seen as the "heir to the legacy of Rome and Byzantium, who could be approached only in an attitude of fervent devotion." (ibid., pp. 4-5).
This clear religious orientation was essential in establishing the legitimacy of both the Tsar and his leadership. As in other societies, the concept of Diet et mon Droit prevailed, and the Tsar's own divine image ensconced him clearly and undeniably at the center of an empire
built on strong religious foundations. This empire was a homogeneous construct, having no notion whatsoever of the disjunction of the temporal and spiritual realms.
The Russian Orthodox Church played a major role in bringing newly acquired portions of the Russian empire under Russian influence. In the period between 1552 and 1652, the establishment of monasteries played a key role in establishing a Russian identity, through the force of Russian Orthodoxy, on newly conquered regions.
With an Orthodox Tsar, it was possible for Muscovy to be a diverse realm with many peoples, languages, and religions. Though this was possible, it was rarely the reality, as xenophobia was rampant. Russian culture, embodied in Russian Orthodoxy, was protected by it.
The origin of these reforms can be found as an effort to modernize the nation's military. These efforts, which focused, in large part, on the establishment of the Russian navy, can still be seen in the prominence of the navy in both Soviet and post Soviet Russia. Over time, the scope of Peter's reforms expanded substantially, resulting in phenomena such as economic development, governmental modernization, intellectual reorientation and social reconstruction. It has, in addition, been said that Peter the Great exposed Russia "to the ideas of the Renaissance and the Scientific Revolution. Building on the achievements of his father, Peter launched a thoroughgoing reform or modernization of his realm with the aim of transforming it into a major European state." (Shaw). The substantial nature of the changes in Russia require an appreciation of the full meaning of the term empire. Historian Stephen Howe has suggested that "an empire is a large, composite, multi- ethnic or multinational political unit, usually created by conquest, and divided between a dominant center and subordinate, sometimes far distant, peripheries" (Howe, p. 30).This definition provides a coherent platform for the evaluation of the notion of empire from a modern perspective. It does not, however, provide much in the way of assistance in evaluating the transformation Peter effected on Russia in the context of the era in which that took place. The notion of a transformation is often defined along the lines of a "marked change in form, nature or appearance." In current usage, transformation almost always has a positive connotation. In examining it with respect to the oeuvre of Peter the Great, however, it must be examined in a totally neutral context-this is necessary to preserve the objectivity that is key to any valid historical analysis.
As such, this discussion will, then, proceed by examining Russia's transformation into a more "European empire" (as opposed to an "Asian empire," reflecting Russia's roots in the Mongol khanates) via the implementation of Peter's various reforms. Initially, this discussion will focus on an examination of the components of the "traditional" concept of empire extant before Peter's time. More precisely, this will focus on the means by which the Muscovite empire was ruled, and the role that religion, in the form of the Orthodox Church, played in The second part of the discussion will put Peter's reforms front and center. Specifically, they will be examined in terms of how these reforms represented the image of the ruler of Russia as the Emperor of Russia and how the attendant symbolism and iconography thereof influenced the wider concept of empire. The conclusion will address the notion of the creation of the Emperor's image as a top to bottom, authoritarian course of modernization resulting in, inevitably, the formation of imperial, and then later Russia, to say nothing of the vestiges of Russia's imperial past that persisted, along with the pre-eminence of the navy, into Soviet and post-Soviet era Russia.
In something of the spirit of a Socratic dialogue, this discussion will begin by asking what characteristics comprised the fundamental concept of empire prior to Peter the Great? The answer to this question must address the foundations and structures characterizing the operation of the 17th century Muscovite empire-this provides a necessary backdrop, allowing for an appreciation of the impact of Peter's reforms.
The defining characteristic of the operation of Muscovy can be found in the interaction between the state and the Russian Orthodox Church. Unfortunately, many contemporary accounts of Muscovy allocate polity and religion to their own ideological spheres. This idea reflects changes during the Enlightenment that diminished, and, in some cases, eliminated the divine basis of a ruler's power. In the case of Russia, however, this cannot be characterized as anything but a mistake, as this is a distinction that simply did not exist; it is The truth of the matter is that politics and religion existed in a symbiotic relationship. Each one informed and influenced the other. This took place in a common ideological context. It has been described as follows:
"It is clear that the Muscovite regime never conceived of itself as existing outside the ecclesiastical framework ... the tsar and his subjects defined themselves as members of the Russian Orthodox Church, whose teachings functioned as what we call nowadays an At the time, Moscow was seen as being "The Third Rome" and the Tsar was seen as the "heir to the legacy of Rome and Byzantium, who could be approached only in an attitude of fervent devotion." (ibid., pp. 4-5).
This clear religious orientation was essential in establishing the legitimacy of both the Tsar and his leadership. As in other societies, the concept of Diet et mon Droit prevailed, and the Tsar's own divine image ensconced him clearly and undeniably at the center of an empire
built on strong religious foundations. This empire was a homogeneous construct, having no notion whatsoever of the disjunction of the temporal and spiritual realms.
The Russian Orthodox Church played a major role in bringing newly acquired portions of the Russian empire under Russian influence. In the period between 1552 and 1652, the establishment of monasteries played a key role in establishing a Russian identity, through the force of Russian Orthodoxy, on newly conquered regions.
With an Orthodox Tsar, it was possible for Muscovy to be a diverse realm with many peoples, languages, and religions. Though this was possible, it was rarely the reality, as xenophobia was rampant. Russian culture, embodied in Russian Orthodoxy, was protected by it.