1、 The proposal of the issue of "national character"

Explored the proposal of the issue of "national character" in Russia and its position in the ideological spectrum of 19th century Russia. Berdyaev pointed out that the debate between Westerners and Slavs would dominate most of the century, and as a Westernist, Chadayev held a negative attitude towards Russian history and culture, while also yearning for Russians to become a "distinguished nation" in the world. Belinsky distinguished between "national character" and "ethnicity", believing that national character is the primary element of ethnicity. The Slavic faction believes that after Peter's reform, the feudal peasants possessed an unchanging "inherent national spirit", which is the purity of faith. Homiakov and Aksakov emphasized the religious beliefs and non political nature of Russian peasants. Dostoevsky attempted to transcend Slavism and Westernism, based on the concept of "Moscow Third Rome," interpreting the "national character" and "humanity" significance of Russian Orthodox Christianity, providing a new perspective for understanding the religious connotations and values of humanity in the spirit of Russian national culture.

2、 'All humanity': Russian Orthodox 'national character'

In Dostoevsky's discourse, Russia's "national character" is closely linked to the Eastern Orthodox faith, and he believes that national character is a union of Christianity (Eastern Orthodox), land, life, and freedom. He emphasized that intellectuals need to be integrated with national morality to form an inseparable unit, in order to achieve a correct understanding of national character. Dostoevsky agrees with the Slavic view that Peter's reforms led to the division of the Russian national spirit, the alienation between elite society and ordinary citizens, and the loss of national moral independence. He emphasized through works such as "The Writer's Diary" the Russian people's identification with the Christian people - "farmers" - and the importance of land in Russian life.

3、 Messiah: 'Moscow - The Third Rome'

In depth exploration of the historical background, development, and influence of the "Moscow Third Rome" ideology in Russian culture and national consciousness. This idea originated in the 16th century, proposed by the Eastern Orthodox monk Egmin Filofei, who believed that Moscow was the third Christian holy site after Rome and Constantinople, with the mission of leading humanity to create a heavenly kingdom on earth. Ivan III further strengthened this concept through his alliance with the Byzantine Empire, viewing Moscow as the defender of Eastern Orthodoxy and the center of the universal Christian kingdom.

4、 Conclusion

Dostoevsky regarded Russian Orthodox Christianity as the purest form of Christianity and believed that Russia had a spiritual advantage as a result. He emphasized the universalist sentiment of Eastern Orthodoxy and believed that Russia should serve the universal salvation of all humanity. This viewpoint transcends the conservatism and cosmopolitanism of the Slavic and Western factions. Dostoevsky's discourse has the significance of a community of human life, portraying the Russian Orthodox "national character" as a national organism connected to the bloodline of all humanity. Despite lacking a theoretical framework and rigorous methodology, his aestheticized discourse and modern interpretation of "Moscow - the Third Rome" elevated Eastern Orthodoxy to the heights of all humanity. His nationalist cultural consciousness is based on the messianic mission undertaken by Russia, firmly believing that the Russian nation will achieve the ultimate moral redemption of all humanity at the end of history. Berdyaev evaluated Dostoevsky's strong and profound messianic consciousness, believing that he revealed complex dialectics related to the ultimate perfect state of humanity.