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By Michael Kirkwood, Philip Hanson

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61 He sees the merit of all these writers as being that they write 'the truth about reality', by which he means social reality, 'what is occurring' (proiskhodyashchee). Here again, Zinoviev's theorising proves to be largely a description of his own method of literary creation. Nevertheless, he insists, it is the appropriate method to apply where one is dealing with major social questions. 62 We have seen that Zinoviev makes no attempt to conceal his impatience with, contempt even, for traditional literary values.

P. 89. 81. BI, p. 61. 82. , pp. 72, 86. 83. , p. 71. 84. MIZ, p. 147. 85. , p. 34. 86. , p. 36. 87. , p. 37. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. Arch Tait 88. 89. 90. 91. 92. 93. , p. 36. BI, p. 76. NSNRNB, p. 54. Ibid. NSNRNB, p. 55. Zinoviev wrote in May 1980, 'Each day of this year comes and goes like a personal insult. You feel submerged up to your chin in a boundless ocean of dirty water. You feel as if your body and soul were already being consumed by the bacteria of decay and the maggots, and yet still you clutch at moral precepts which have lost their force - the last remaining straw.

Zinoviev finds it still too early to evaluate the significance of the fact that certain members of Soviet society (mainly from the intelligentsia) are trying to attain spiritual independence from the prevailing Soviet ideology through such channels as yoga, parapsychology, religious philosophy, diet and sex. 'I am convinced that this need for Arch Tait 39 "spirituality" and a corresponding way of life is indicative of a natural need for religion in an atheist communist society. ' 85 He envisage~ a new religion, 'adequate' to communist society, as beginning among the more educated sections of the intelligentsia and giving, simply, a more credible, 'merciless', image of man and society, not excluding parties and leaders.

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