The doctrine of the Slavophils, which found ardent adherents in the elite of Russian educated opinion, might easily be perverted into a creed of Russian expansion. The Russian Government never identified itself wholly with this creed but frequently utilized it. Its principal exponent in this limited political sense was M. Kat kov (b. 1821), for many years the powerful and influential editor of the Moscow Gazette (1856-87). Katkov had much of the Slavophil in him, but aimed before all things at being the recog nized independent exponent of a specifically Russian political opinion. He safeguarded himself effectively from any charge of subservience to Government policy, which he constantly attacked in the most vigorous way, and more or less successfully took up the position of arbiter of patriotic Russian opinion.
Unquestionably the intrusion of Russian dynastic and state interests into the questions raised by Panslavism, tended in many ways to hinder the realization of its ideals. It was impossible for the smaller Slavonic countries outside the Russian empire to have any full confidence in Russia during the long period (1831– 1915) in which Russian administration in Poland was based on a policy of extinction of the Polish nationality. Thus Poland's subjection to the Russian empire and her geographical situation as next of the Slavonic peoples to Russia, impeded any move ment in favour of Panslavism.
After the institution of the Russian Duma, 1905, the Czech statesman promoted, for a time successfully, a movement of co-operation between Slavonic members of the respective par liaments in which the Slav peoples were represented (1908-11). This so-called Neo-Slavophil movement, which was frankly po litical and relied on democratic representation, received severe rebuffs in the annexation of Bosnia to Austria (1908), and in the fiasco which, by Austrian intervention, terminated the collabora tion of Serbia and Bulgaria in the Balkan wars of 1912.
On the other hand Slavophilism in its purer form underwent a remarkable revival. The theory of Kireyevsky, which saw in the course of Western European history a bankruptcy of humanism, seemed to some remarkable Russian thinkers, such as Berdiayev and Bulgakov, to receive striking confirmation from the present situation in Russia, and these thinkers, calling attention to the historical fact that Byzantine Caesaro-Papism had ended with the fall of Tsardom, reverted to the first Slavophils in the hope of finding bases for deeper social consciousness for Russia.
See A. Fischel, Der Panslavismus bis zum Weltkrieg (1919; bib.; good, clear and generally fair account from standpoint of a political opponent) The Slavonic Review, passim especially in 1928.