In Russia, on the eve of the Revolution, the religious phenomenon was analyzed by scholars in specific works and in public discussions in its various aspects: historical, political, social, institutional. Of particular interest is the attempt to bring it back to an original expression of emotional consciousness, which marks a continuity with the Sentimentalism of the late eighteenth and early nineteenth centuries. This cultural current attempted to grasp a more certain truth in the immediacy of sentiment than in demonstrative reason, (...) and, levering on the ‘redi in te ipsum’, claimed a full moral responsibility for the individual, and at the same time attributed to the truth an immediate evidence, enlightening the the interiority of the individual. Individual consciousness, namely the seat of the truth that reveals itself in the immediacy of moral and religious sentiment, was moreover opposed to any external authority, and considered as giving rise to the ecclesial community itself. Accordingly, such an idea of an inner Church, fueling sectarianism, determined the hostility of the confessional Churches. However, Sentimentalism, while primarily concerning the psychology of interiority, did not go so far as to deal with the relationship of rational mediation with the immediacy of sentiment: namely to consider the emergence of distinctions (art and religion, moral truth and divine truth) that no longer belonged to the sentimental area but to conceptualization. This was in fact an issue discussed in the early twentieth century by a part of Russian intelligentsia, seeing in the individual emotional interiority not the light of a transcendent truth, but the creative freedom of establishing values. Since values are nothing but culture, namely products of reason, Russian intelligentsia got entangled in an ambiguity similar to the one characterizing Sentimentalism, in the attempt to identify in emotional consciousness the processes of formulation of logical-representative structures. (shrink)