The phenomenon of the Russian Revolution has not lost its relevance after more than a hundred years since 1917. Today, it acquires new meanings, merging with problems of legitimacy, sovereignty, media, as well as the fundamental problems of violence, terror, time and many others. The article attempts to rely on A. Badiou's interpretation of revolution as a rupture event, including a rupture of time that abolishes the usual flow of time and creates a new timeline, connecting this understanding of time as a construct with the reflection of apocalyptic time in the perception of Russian thinkers of the late XIX – early XX centuries, first of all N.A. Berdyaev, who wrote about the double time of the apocalypse as the end of time – eternity, as well as about “bad infinity”. This connection makes it possible to trace the change in ideas about time to the 1920s in the movement from the Apocalypse and return back in the context of ideas about the “new man”. The “new man” is transformed from a self-sacrificing terrorist-revolutionary who accepts the idea of the end of time into an active creator, including the creator of time in the representations of D. Vertov, an object of pedagogical influence and an actor of projective time in A. V. Lunacharsky, and a product of machine influence in A. Gastev, who brings objective time and individual, subjective time together to the utmost, concealing time-construct of the “new man” project.
The phenomenon of the Russian Revolution has not lost its relevance after more than a hundred years since 1917. Today, it acquires new meanings, merging with problems of legitimacy, sovereignty, media, as well as the fundamental problems of violence, terror, time and many others. The article attempts to rely on A. Badiou's interpretation of revolution as a rupture event, including a rupture of time that abolishes the usual flow of time and creates a new timeline, connecting this understanding of time as a construct with the reflection of apocalyptic time in the perception of Russian thinkers of the late XIX – early XX centuries, first of all N.A. Berdyaev, who wrote about the double time of the apocalypse as the end of time – eternity, as well as about “bad infinity”. This connection makes it possible to trace the change in ideas about time to the 1920s in the movement from the Apocalypse and return back in the context of ideas about the “new man”. The “new man” is transformed from a self-sacrificing terrorist-revolutionary who accepts the idea of the end of time into an active creator, including the creator of time in the representations of D. Vertov, an object of pedagogical influence and an actor of projective time in A. V. Lunacharsky, and a product of machine influence in A. Gastev, who brings objective time and individual, subjective time together to the utmost, concealing time-construct of the “new man” project.