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The return to favor of the pagan classics stimulated the philosophy of secularism, the appreciation of worldly pleasures, and above all intensified the assertion of personal independence and individual expression. Zeal for the classics was a result as well as a cause of the growing secular view of life. Expansion of trade, growth of prosperity and luxury, and widening social contacts generated interest in worldly pleasures, in spite of formal allegiance to ascetic Christian doctrine. Men thus affected -- the humanists -- welcomed classical writers who revealed similar social values and secular attitudes.

Renaissance man may indeed have found himself suspended between faith and reason.

Human experience, man himself, tended to become the practical measure of all things. The ideal life was no longer a monastic escape from society, but a full participation in rich and varied human relationships.

As one official explained, "we understand that school is a unique social institution that forms all citizens"; which means it is essential they should be taught history, especially the right kind of history. "We need a united society," the apparatchik goes on, and to achieve that end, "we need a united textbook".

in 1934, it was Stalin himself who convened an earlier meeting of historians to discuss the very same issue, namely the teaching of history in Russian schools. He disapproved of the conventional class-based accounts then available, which were strongly influenced by Marxist doctrines, and which traced the development of Russia from feudalism to capitalism and beyond. Not even Stalin's hometown wanted to be associated with him anymore... "These textbooks," Stalin thundered, "aren't good for anything. It's all epochs and no facts, no events, no people, no concrete information." History, he concluded somewhat enigmatically, "must be history" - by which, in this case, he meant a cavalcade of national heroes, whose doings might appeal more broadly to the Russian people than the arid abstractions of class analysis and social structure.

Who, for example, should decide what history is taught in schools: should it be the government, or academic experts, or examination boards, or the schools themselves, or even the parents?