The comparative sociology of Louis Dumont (1982) explained the rise of modern inworldly individualism as the result of the transformation, initiated mainly by a changing Church/State relationship since the eighth century, of the outworldly individualism of early Christianity. In this paper the question is asked whether a similar transformation took place in Eastern Orthodox Christianity. The enquiry, which examines Orthodox monachism and the Church/State relationship in Byzantium and in Russia, further the Russian Old Believers, the Slavophiles and Populists, arrives at the conclusion that Eastern Orthodoxy has remained a tradition of holism and of outworldly individualism, of 'integral personality' and of individualism as the lower path to salvation. Modern individualism has no cultural basis in this tradition. Buss Andreas. The Individual in the Eastern Orthodox Tradition / L'Individu dans la tradition orthodoxe orientale. In: Archives de sciences sociales des religions, n°91, 1995. pp. 41-65.

Louis Dumont, dans ses travaux de sociologie comparative, explique l'émergence de l'individualisme intramondain de la modernité par la transformation de l'individualisme extramondain des débuts du christianisme, liée principalement aux changements qui ont affecté les relations entre l'Etat et l'Eglise depuis le VIIIe siècle. Dans notre texte, on pose la question de savoir si le christianisme orthodoxe a connu une évolution similaire. Cette recherche, qui étudie le monachisme orthodoxe, et les relations Eglise/Etat à Byzance et en Russie, mais aussi les Vieux Croyants russes, les slavophiles et les populistes, conclut en affirmant que l'orthodoxie orientale est restée une tradition holiste basée sur un individualisme extramondain et sur la notion de "personnalité totale", considérant l'individualisme comme le chemin le moins élevé vers le salut. L'individualisme moderne ne plonge donc pas ses racines culturelles dans cette tradition.

La sociologia comparativa de Louis Dumont (1982) explicó el ascenso del individualismo moderno como resultado de la transformatión del individualismo « fuera del mundo » del cristianismo primitivo. Esta transformación se inició con el cambio de las relaciones entre el Estado y la Iglesia a partir del siglo ocho. El autor de este articulo se pregunta si una transformación similar se produjó en el cristianismo orthodoxo oriental. El autor estudia el monaquismo ortodojo, la relación entre la Iglesia y el Estado en Bizancio y Rusia, y más adelante estudia los « Viejos Creyentes Rusos », los slavófilos, y los populistas. Concluye que cristianismo orthodoxo oriental sigue siendo una tradición de totalización y de individualismo «fuera del mundo», de «personalidad integral» y de individualismo concebido como el camino más bajo hacia la salvación. El individualismo moderno no tiene base cultural en esta tradición.

Louis Dumont, in his comparative sociology work, explains the emergence of intra-American individualism of modernity through the transformation of extramondal individualism from the beginnings of Christianity, mainly linked to the changes that have affected relations between the State and the Church since the 8th century. Our text raises the question of whether Orthodox Christianity has developed in a similar way. This research, which examines Orthodox monachism, and Church/State relations in Byzance and Russia, as well as the old Russian Croyants, Slavophiles and populists, concludes by stating that Eastern Orthodoxia has remained a holistic tradition based on extramondal individualism and the concept of ‘full personality’, considering individualism as the lowest route to salvage. Modern individualism therefore does not displace its cultural roots in this tradition.

The Individual in the Eastern Orthodox Tradition / L'Individu dans la tradition orthodoxe orientale

Abstract