This was Russia today Tuesday, February 10, 2026
Howdy, folks. Today, we’re reviewing an opinion essay that takes issue with several Russian-speaking intellectuals who object to the Epstein files’ release on privacy grounds. Read on for news about Vance’s cancellation of his Armenian genocide acknowledgment, Estonia’s new intelligence assessment, and Moscow’s U.N. challenge to Starlink. Yours, Kevin.
Russian intellectuals responded to the Epstein files by worrying about privacy, not the victims. A writer asks why.
In an essay for Novaya Gazeta Europe, writer Ksenia Buksha takes aim at several Russian intellectuals whose responses to the Epstein files focused primarily on privacy invasion rather than on the crimes themselves. The outrage these commentators direct at the public airing of private behavior, Buksha argues, reveals a deeper problem: a refusal to acknowledge that personal ethics and political life are inseparable.
Buksha singles out satirist Viktor Shenderovich, who denounced the release of Epstein’s correspondence as “mass invasion of private life” and compared the public reckoning to Soviet-era party tribunals and to a “global Shurochka from accounting” — a reference to the busybody bookkeeper in the Soviet comedy The Office Romance who polices her colleagues’ personal lives. Buksha notes that Shenderovich draws a distinction between guests of Epstein’s island who committed crimes, and those who merely “had a good time with girls” — a distinction she finds untenable, given that none of those guests could have verified the age or consent of the women and girls involved, and many continued associating with Epstein even after his 2008 conviction for procuring a child for prostitution.
Columnist Yulia Latynina and historian Alexander Etkind draw similar criticism, though Buksha acknowledges that each argues from a different perspective. Latynina’s rhetoric dismisses the victims; Etkind frames the scandal as an indictment of hypocrisy in American cancel culture, pointing out that the powerful figures implicated have suffered no real consequences. Buksha concedes a grain of truth in the privacy concerns — the U.S. Department of Justice did release correspondence that went beyond the criminal evidence — but argues that all three commentators share a fundamental blind spot: they treat ethics as a strictly private matter, walled off from political accountability.
Buksha extends this critique to former lawyer Mark Feygin, who now serves on a PACE platform for dialogue with Russian democratic forces and recently addressed his participation in the siege of Sarajevo alongside Ratko Mladic’s forces. Feygin now waves it away as a product of “chaotic times” and circumstances beyond his control — a posture Buksha sees as emblematic of the broader evasion she diagnoses throughout the essay. To these figures, she writes, ethical demands are external threats rather than internal imperatives. The mindset makes for poor politics and, ultimately, reproduces the worst practices of the very forces they claim to oppose.
The essay closes with a striking contrast: Willy Brandt, who fought the Nazis and owed nothing to the victims of the Warsaw Ghetto, nevertheless knelt before the memorial as West German chancellor. For Buksha, genuine political life begins not with obligations imposed from outside but with the willingness to hold oneself accountable — privately at first, and then, perhaps, in full public view.
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