In the summer of 1925, a debutant writer, Aleksandr Beliaev, published a ‘scientific-fantastic story’, which depicted the travails of a severed human head living in a laboratory, supported by special machinery. Just a few months later, a young medical researcher, Sergei Briukhonenko, succeeded in reviving the severed head of a dog, using a special apparatus he had devised to keep the head alive. This paper examines the relationship between the literary and the scientific experiments with severed heads in post-revolutionary Russia, (...) which reflected the anxieties about death, revival, and survival in the aftermath of the 1914–1923 ‘reign of death’ in that country. It contrasts the anguished ethical questions raised by the story with the public fascination for ‘science that conquers death’. (shrink)

The intellectual movement to interpret fascism, Nazism, and Stalinism as “political religions” has generated lively debates and an intensive publication program for over a decade. The scholarly trend has been closely associated with a revival of the concept of totalitarianism, reconfigured to account for the popular appeal and violent fervor of twentieth-century mass movements of the extreme right and left. As theoreticians of political religion have been preoccupied with arguments about the definition of religion and the problems of comparison, two (...) stumbling blocks have become increasingly apparent. First, historians of Soviet communism, who since the early 1990s have empirically and conceptually transformed the study of Stalinism and Soviet history, have either exhibited “utter neglect” of the political-religion concept or have shunned it due to the scientism and official atheism of the regime. As a result, comparisons in the political-religion mode have generally been carried out by scholars not expert in Soviet history. Second, and closely related to this, even sympathetic critics have found secular religion too blunt a tool and too generic a concept to probe the “novel, supranational, but historically specific... sense of mission” produced by radical interwar regimes. Soviet communism as a project, more than fascism, was deeply invested in viewing its own ideology as genuinely scientific. (shrink)