In the Apology he admits that the criticism voiced in the Writing had been acrid and excessive. But he accounts to this by his extreme distaste for the "fanatical Slavs," that is to say for the slavophils who, chauvinist in method and in aim, have uncritically panegyrised Russian history. Čaadaev has a perfect horror of nationalism, and above all of the national prejudices which hold men apart. To him the patriotism of the slavophils seems a mere national instinct, and he demands that national instinct shall be enlightened by reflective ideals. For Russian patriotism "the day of blind amours" is past. "I have never learned to love my fatherland with lowered eyelids, bowed head, and closed lips. In my view those only who see their country with clear vision can be helpful to their country. . . . I love my fatherland as Peter the Great taught me to love it. I admit that I have no sympathy with ecstatic patriotism, that indolent patriotism which sees everything rose-tinted, and succumbs to the slumber of illusion. . . . Love of country is a great thing, but there is a greater love still, the love of truth. . . . The path to heaven leads upward, not through the fatherland, but through the field of truth. . . . Love of country engenders heroes, but love of truth creates sages."
Čaadaev reiterates the thesis of the uncivilised character of prepetrine development. The calm recognition of this fact does not seem to him unpatriotic, but it proves that Russians excel men of other nations in taking unbiased views of themselves. In their lack of culture the Russians, less overloaded with ideas, have fresher minds, are more receptive, are comparatively unprejudiced. The Russian spirit is receptive precisely because it is empty, and all that Russian have to do is to choose from Europe what is best. But they must choose; they must not blindly imitate! Such, contends Čaadaev, was the aim of Peter the Great. Peter found his country a blank scroll. With his strong hand he inscribed on this blank the words "Europe" and "the West." Since then the Russians have belonged to Europe and the west. Peter showed that Russia's mission was to effect a deliberate synthesis of the best elements in European civilisation.
Čaadaev's meaning is plain. Russia is to take over the conduct of human history. He does not say this in so many words, but it is the corollary of his estimate of Russia and of Europe. As early as 1831 he writes apocalyptically in a
