DOCSLIB.ORG

155Th Anniversary of Vladimir Solovyov (1853 - 1900)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
155Th Anniversary of Vladimir Solovyov (1853 - 1900) V. THE UNEVEN PATH OF RUSSIAN SPIRITUALITY 151 THE PHILOSOPHER OF “THE SILVER CENTURY”: 155TH ANNIVERSARY OF VLADIMIR SOLOVYOV (1853 - 1900) Dimiter Mirchev (St. Paisiy Hilendarsky University of Plovdiv) Vladimir Solovyov discerns three types of Being: phenomena, the world of ideas, and the absolute. Three basic kinds of cognition are hence discerned in his gnoseologic system: empiric, reasonable, and mystic. The ontologism of Solovyov’s philosophy shows the essential task of cognition, which consists in transferring the centre of the human being from his nature to the absolutely transcendental world, thus connecting it internally to true Being. The mystic or religious experience plays a particular role in this transfer. Solovyov will have it that the bases of true cognition contain the mystic or the religious perception which gives our logical thinking its incontestable sense, and our experience the meaning of incontestable truth. The fact of faith is more essential and more immediate than scientific knowledge or philosophical debates. The experience of faith can and should always be submitted to the judgment of critical and philosophical reason. Philosophical is the mind which is never contented even with the strongest belief in truth; it perceives only the incontestable truth which answers all the questions of thinking. The recognition of the exclusive meaning of philosophical (metaphysical) cognition has always been characteristic of Solovyov. Still in his uncompleted treatise Sofia (started in French in 1876 and translated in Russian 120 years later) he wrote that one of the most important and distinguishing characteristics of the human among live beings is the striving for truth and the aspiration for metaphysical knowledge. We could consider as abnormal those who lack this aspiration. Therefore the destiny of philosophy is inseparably linked to the destiny of the human race; philosophy is one of the human race’s achievements. Vladimir Solovyov 152 SOFIA PHILOSOPHICAL REVIEW insists on the impossibility of becoming a personality out of the striving for absolute truth and that a cognitive subject who does not follow the way of the philosophical (metaphysical) ascent towards truth is nobody! Solovyov considers the problems of morals in many of his works but he presents it most systematically in Justification of Good (1894 - 1899). The original faith of Solovyov in the absolute meaning of moral norms is “Good determines my choice in its favor of the entire eternity of positive content”. In the unity of Goodness, Truth, and Beauty it becomes the basis for rationalizing morals and it also acquires its philosophical substantiation or justification. The philosopher distinguishes three types of moral attitude or feeling: the feelings of shame, pity, and veneration. Shame proves the over-natural status of the human being: “The human being can not be equal to the animal; the human being is always situated over it or under it…”; pity means solidarity with live beings; veneration means voluntary submission to the supreme, divine origin. All the other moral qualities in the Justification of Good are only different forms of the manifestation of basic origins. In determining the moral sense of love as the founding commandment of Christianity, Solovyov confirms that the commandment of love is not connected to any specific virtue but is the accomplished expression of all the basic requirements of virtue. The aesthetic views of Vladimir Solovyov are an inherent part of his metaphysics, and they are determined to a high extent by the idea of the God-human transformation of reality. Art has to become a real force for enlightening and rebirth of the entire human world. Solovyov confirms the reality of the aesthetic origin already in the natural cosmic process in his article “Beauty in Nature” (1889) taking for an epigraph Dostoyevsky’s thought “Beauty will save the world”; he writes there about the complex and great body of our universe. The aim of art is not the repetition but the continuation of that act of art started by nature. Solovyov determines the high theurgical task of the artist as an act of communication with the Supreme World through internal artistic activity. Vladimir Solovyov carries deep inside a combination of irreconcilable contradictions which have equally impressed his contemporaries as well as his adherents. His idea-mate E. Radlov has good reasons to share that this is inherent to every talented person: while it’s possible to bring the average IV. CLARIFYING THE CONTEMPORARY POLITICAL DISCOURSE 153 human type under certain categories, it’s difficult to describe a gifted person with the abstract categories of reflection so we have to apply in transforming them in the way to be able to understand this person.1 His first biographer and researcher continues with the reflection that different writers could work out some very contradictory principles on the bases of his doctrine, and this makes him similar to Socrates. Indeed, haven’t some people seen in Solovyov the Catholic theologian while others thought he was truly Orthodox? Haven’t some seen in Solovyov a mystic while others took him for a rationalist? For some Solovyov the politician was a renegade of true Russian origin while others thought he was a representative of true Russian spirit. Some see in him the liberal while others directly state he was conservative. And finally, some try to see in Solovyov a decadent poet while others see a champion of art for art’s sake.2 Vladimir Solovyov attached considerable importance to the fact that people live hard because they don’t distinguish the big from the small. People easily distinguish the Creator from the creation, the supreme from the ignoble, the eternal from the limited in time, but can hardly tell their place among these limits, and the hardest of things is to find this place. One can be and has to be able to see the separation but also to unite what has been separated. But man doesn’t see the true: he prefers not to unite but to disunite even what has been united. Men suffer and wonder why they suffer: they look for the reason of this suffering everywhere but in themselves. The philosopher has made explicit enough his vision on the world and the universe as he constantly applied a three-part scheme: God is eternal, the material is limited, the human being is endless: he exists as well after death as before birth.3 Solovyov does not prove it: for him this is an axiom, a dogma of belief. That’s why he is the first Russian philosopher of his time who himself believed and endured and who didn’t just search in other 1 Радлов, Э., Вл. С., Соловьев., Биографический очерк, в: Собр. соч. В.С. Соловьева, IX, СПб., 1907, с. XVII, XVIII and following. 2 Ibid., p. XVIII. 3 Соловьев, В. С., Чтения о Богочеловечестве, III, 1877, p. 128. All further references (unless others have been suggested) are after: Соловьев, В. С., Собрание сочинений в Х томах. Edition «Жизнь с Богом», Bruxelles, 1960. 154 SOFIA PHILOSOPHICAL REVIEW people’s experience and belief. He applied various classifications in order to express the main point, and these three principles are alive and intermittent at every classification as they influence the human being. God is unconditional and supreme, but this is a supremacy Who not only contemplates humans from above but who also calls them to Him and who descends over them. This is the human’s basic Godly origin which makes humans more than humans. According to the principle of symmetry, the natural and the material turn humans into less than humans.4 Humans are not indifferent to God and to the “natural” elements all the same: these principles work on humans all the time. It’s maybe not very nice to be indifferent and passive towards Eternity but most people feel differently anyway at the thought that God exists. The faith is weak, superstitions predominate: believing that we are not indifferent to the material world is symptomatic and it does not impose big requirements on humans. But Vladimir Solovyov does. God is not simply God: God is an ideal, a task for humans, while the matter is the means to accomplishing this task.5 Man becomes a creator when he uses the material means for achieving the Divine ideal: “The endlessness of the human soul revealed trough Christ is able to fit in itself the entire endlessness of the Divinity: this idea is the greatest Good, the greatest Truth, and the greatest Beauty”.6 If matter is limited and God is eternal then the matter changes and develops accidentally so that the human being is unlimited and even more: he has been called to transform what is limited and give it sense as well as to unite it with the unlimited. In other words, the thesis, the antithesis, and the synthesis of Vladimir Solovyov would look like this: God is constant, matter changes and develops accidentally, so when it changes and develops in the right way the human being is not an animal (the human kind by itself) but a Man (God-manhood). If the Divinity in itself is absolutely constant then the God- manhood develops in the right way; it grows not only externally by volume 4 Соловьев, В. С., Письма, p. 98. 5 The Divine origin requires another for its realization: this Other was given in the natural field also called material Being. Соловьев, В. С., Письма, II, p. 98. 6 Соловьев, В. С., Чтения, p. 202. IV. CLARIFYING THE CONTEMPORARY POLITICAL DISCOURSE 155 but also in its inner completeness and the perfection of its manifestations.7 Man is capable of perfection and to lead the material world to perfection. Every earthly material thing is earth-born: the fear Solovyov describes this limitation with is similar to the existential philosophers taking the tragic sense of life as a departure point of thinking: The essential illusion of every natural life consists in destroying the other’s existence without being able to preserve its own,… in eating up its past and being eaten by its future, and so it represents an endless transition from one worthlessness to another.
Load more

Recommended publications
  • A Possible Filiation Between A. Khomiakov and Lev Karsavin Françoise Lesourd
    A possible filiation between A. Khomiakov and Lev Karsavin Françoise Lesourd To cite this version: Françoise Lesourd. A possible filiation between A. Khomiakov and Lev Karsavin. Alexei Khomiakov : We are sobornost’ integral life in slavophile thought as an answer to modern fragmentation. The church, empire and the modern state, In press. hal-01792373 HAL Id: hal-01792373 https://hal-univ-lyon3.archives-ouvertes.fr/hal-01792373 Submitted on 15 May 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. 1 A Possible Filiation Between Alexei Khomiakov and Lev Karsavin Françoise Lesourd Université Jean Moulin Lyon 3 Khomiakov exerted a certain influence on Lev Karsavin, one of the leading Russian philosophers of religion of the twentieth century. Lev Karsavin was born in Saint Petersburg in 1882. His family belonged not to the intelligentsia, but to the artistic milieu: his father was principal dancer at the Mariinsky Theatre, the Saint Petersburg opera house, and his sister Tamara Karsavina became a famous ballerina and went on to dance with Nijinsky 1 . Karsavin himself studied at the Faculty of History and Philology under the distinguished professor Ivan Mikhailovitch Grevs, and was to become one of the most outstanding historians of the Saint Petersburg school, and a specialist on medieval Western spirituality.
    [Show full text]
  • Curriculum Vitae
    CURRICULUM VITAE Frederic Tremblay Immanuel Kant Baltic Federal University, Kaliningrad, Russia. E-mail: [email protected] Personal Page: http://kantiana.academia.edu/FredericTremblay Education • 2018-2019: Senior Research Fellow, Immanuel Kant Baltic Federal University, Kaliningrad, Russia. • 2017-2020: Post-doc, University of Sofia “St. Kliment Ohridski,” Sofia, Bulgaria. • 2016-2017: Russian Language & Culture Institute, Saint-Petersburg State University. • 2015: Postdoc, Institut Jean Nicod, Paris. • 2014: PhD Philosophy, State University of New York at Buffalo. • 2006: Master Philosophy, University of Quebec in Montreal. • 2003: Bachelor Philosophy, University of Quebec in Montreal. Research Areas • Metaphysics, Ontology, Epistemology, Philosophy of Science, History of Philosophy, Intellectual History, History of German Philosophy, History of Russian Philosophy, Nicolai Hartmann, Nikolai Lossky, Vladimir Solovyov, Semyon Frank. Teaching Experience • 2013. “Metaphysics,” McMaster University, Ontario, Canada. • 2012. “Introduction to Philosophy,” Niagara University, Niagara, NY, USA. • 2011. “Introduction to Philosophy,” Niagara University, Niagara, NY, USA. • 2011. “Logic,” Medaille College, Buffalo, NY, USA. • 2010. “Introduction to Philosophy,” Niagara University, Niagara, NY, USA. 1 • 2010. “Critical Thinking,” University at Buffalo, NY, USA. • 2009. “Critical Thinking,” University at Buffalo, NY, USA. • 2008. “Knowledge and Reality,” University at Buffalo, NY, USA. Main Publications Books • Frederic Tremblay, Roberto Poli, Carlo
    [Show full text]
  • Peter Chaadaev: Between the Love of Fatherland and the Love of Truth
    PETER CHAADAEV: BETWEEN THE LOVE OF FATHERLAND AND THE LOVE OF TRUTH BOOK OF ABSTRACTS International Conference Krakow Meetings 2016 June 5–8, 2016 Benedictine Abbey in Tyniec, Krakow, Poland ORGANIZERS: Pontifical University of John Paul II in Krakow Instituto de Filosofia Edith Stein in Granada International Center for the Study of the Christian Orient in Granada HONORARY PATRONAGE: Council of European Bishops’ Conferences INVITED SPEAKERS: Andrzej Walicki (Warsaw) Bernard Marchadier (Paris) Fr. Georgy Orekhanov (Moscow) Regula Zwahlen (Fribourg) ACADEMIC BOARD: Teresa Obolevitch (Krakow) Artur Mrówczyński-Van Allen (Granada) Paweł Rojek (Krakow) CONFERENCE SECRETARY: Olga Tabatadze (Granada) Gennadii Aliaiev Poltava Yuri Kondratuk National Technical University, Ukraine THE TRUTH OF PATRIOTISM OR THE PATRIOTISM OF THE TRUTH What does it make the inner tension of the title question? It is obvious—at least for rational thinking—that the truth is a predicate that describes the universal, as the patriotism is the one that describes the individual or group. There is only one truth, but there are many pa- triotisms. Within this coordinate system, we should rather talk about the patriotism of the truth: as the universal bears greater value than individual, so, first, one should be a patriot of the truth, and only thereafter a patriot of a group (the group is not necessarily a people, a nation, or a state). The patriotism of the truth is the true patriotism, as it comprises in itself or replaces itself (or subordinates under itself) the patriotism of a group as it is com- monly understood. Thus, we can read and interpret the famous words of Peter Chaadaev that the love of the truth is much more beautiful than the love of the Fatherland.
    [Show full text]
  • Department of -'-T/T
    RUSSIA AND THE WEST IN THE ECCLESIOLOGY OF A. S. KHOMYAKOV A Thesis Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts by Edmund G. Cook III, B. A. The Ohio State University 1978 Approved by .. Department of _-'-t/t........-1_s_7------- Table of Contents Table of Contents ii Acknowledgments iii Introduction l Chapter I: Khomyakov: An Overview of His Life and Work 4 Chapter II: The Correspondence with Palmer . 54 Chapter III: Conclusion . ·. 121 Bibliography 151 -ii- Acknowledgements The completion of this thesis and any value it may have is due solely to the eternal patience and kindness of my advisor Professor Michael Curran. The debt I owe to him cannot adequately be repaid. Father Ianniki of the Holy Trinity Monastery in Jordanville, New York was kind enough to give me the benefit of his time and wisdom on a visit I paid to the Monastery in the surrmer of 1977. I learned much from him about Russian Church doctrine and beliefs and wish to thank him for giving me so much of his time. Naturally he is not to be blamed if this thesis still bears the limitations of a Protestant's and layman's ignorance. -iii- INTRODUCTION It is the intent of this thesis to examine the ecclesiology (doctrine of the Church) in the writings of Aleksei Khomyakov. The thesis proposes to examine the sources, coherence and the significance of Khomyakov's ecclesiology both in its relation to Khomyakov's over­ all work and within the larger realm of Orthodox thought. Why study Khomyakov's ecclesiology? Aleksei Stepanovich Khomyakov (1804-1860) was a significant and prominent figure in nine­ teenth century Russian thought and culture.
    [Show full text]
  • Civil Religion in Russia a Choice for Russian Modernization? by Elina Kahla
    56 peer-reviewed essay Civil religion in Russia A choice for Russian modernization? by Elina Kahla his essay addresses aspects of the cultural traditions by virtue of its history and as the religion of the ethnic majority, and practices of Russian Orthodox believers and bear- has dominated other confessions. As a result, cultural and politi- ers of that church’s legacy in contemporary society, cal Orthodoxy formed the modus vivendi that in the public sphere especially in the gray area between the secular and of symbols, legislation, and practices, ruled not just over its own religious spheres of life. The theoretical basis of the present study adherents but over non-Orthodox, non-Russians, and non-be- is rooted in Jürgen Habermas’s understanding of the “post-sec- lievers as well. By inertia, the ROC and the Kremlin today aspire ular”, by which is meant the regaining of religion by individuals to revive the prerevolutionary tradition of symphony, while si- and societies. Habermas proposes a new “third way” for a social multaneously admitting the multiconfessional and secular status contract, one that requires an equal dialog between religious and of the state. Given this controversy, it is safe to posit that a better secular citizens.1 My aim here is to elaborate on the improvement analysis of the Russian model of civil religion is urgently needed — of the relationship among the church, the state, and society in the even more so today, when the conflict in Ukraine is drawing two contemporary Russian situation by comparing it with the West, Orthodox nations into fratricide.
    [Show full text]
  • Russian Philosophy” Exist? the Boundaries and Nature of a Question
    Оппо А. Существует ли «русская философия»? Границы и природа вопроса 47 Oppo A. Does a “russian philosophy” exist? The boundaries and nature of a question ФИЛОСОФИЯ И МЕТОДОЛОГИЯ ПОЗНАНИЯ PHILOSOPHY AND METHODOLOGY OF COGNITION УДК 1(47) ББК 83.3(2) Andrea Oppo Faculty of Theology of Sardinia (PFTS), Advanced PhD (Philosophy), Professor of Theoretical Philos- ophy, Italy, Cagliari, e-mail: [email protected] Does a “russian philosophy” exist? The boundaries and nature of a question Abstract. The issue of the existence of a peculiarly “Russian” philosophy has long been the object of many debates, which soon led to very different and often opposite conclusions. The question is always the same: Is there an original contribution that Russian authors made to philosophy, in the same way as with literature, arts, and sciences? What happened to Greek/Western philosophy when cultivated in “Russian soil”? In order to answer these questions, it is necessary to first carry out a brief examination of the never-obvious issue of “what being a philosopher means”, i.e. of what generally distinguishes an intellectual who claims to be a “philosopher” from other kinds of intellectuals or scholars. After this short but necessary premise, this article will try to sum up some of the classic and modern definitions of Russian philosophy (from Chaadaev to Evlampiev) and conclude by proposing a personal idea about an overarching frame of Russian philosophical thought. In my opinion, the latter mostly originates from a peculiar reception in Russia of Platonism, Idealism and Marxism that ultimately transformed those views, especially during the Silver Age, into a sort of “integral gnoseology”, which connects “logos” and “life” in a specifically dialectical way that can be described, pour cause, as “Russian”.
    [Show full text]
  • We Are Sobornost’
    KRAKOW MEETINGS MAY 28–31 2017 KRAKOW KRAKOW CONFERENCES BENEDICTINE ON RUSSIAN ABBEY PHILOSOPHY IN TYNIEC VIII ALEXEI KHOMIAKOV: WE ARE SOBORNOST’ BOOK OF A B ST RA C TS International Conference Krakow Meetings 2017 May 28–31, 2017 Benedictine Abbey in Tyniec Krakow, Poland ALEXEI KHOMIAKOV: WE ARE SOBORNOST’ BOOK OF A B ST RA C TS ORGANIZERS Pontifical University of John Paul II in Krakow Instituto de Filosofia Edith Stein in Granada International Center for the Study of the Christian Orient in Granada Committee on Philosophical Sciences of the Polish Academy of Sciences HONORARY PATRONAGE Committee on Philosophical Sciences of the Polish Academy of Sciences ACADEMIC BOARD Teresa Obolevitch | Krakow Artur Mrówczyński-Van Allen | Granada Paweł Rojek | Krakow ADVISORY BOARD Prof. Gennadii Aliaiev | Poltava) Prof. Konstantin Antonov | Moscow) Prof. Rev. Pavel Khondzinskii | Moscow) Prof. Marcelo López Cambronero | Granada) Prof. Daniela Steila | Turin CONFERENCE SECRETARY Olga Tabatadze | Granada ALEXEI KHOMIAKOV: WE ARE SOBORNOST’. INTEGRAL LIFE IN SLAVOPHILE THOUGHT AS AN ANSWER TO MODERN FRAG- MENTATION. THE CHURCH, EMPIRE AND THE MODERN STATE The second decade of the 21st century, which has been especially rich in events of great impor- tance to the Church, gives us a privileged position from which to try to outline a contemporary view of issues that are key to modern man—and, therefore, fundamental to theology, philosophy, and literature. The specific nature of Russian religious philosophy allows us to build a more complete interpretation of the contemporary world by avoiding the increasingly obvious tricks of modern positivist thought, and to explore the theological and philosophical intuitions of Russian thinkers, which with the passing of time seem to be ever more current and on the mark.
    [Show full text]
  • From Martin Buber’S Iand Thou to Mikhail Bakhtin’Sconcept of ‘Polyphony’ 21
    Dialogue as a Trans-disciplinary Concept Studia Judaica Forschungen zur Wissenschaft des Judentums Begründet von Ernst Ludwig Ehrlich Herausgegeben von Günter Stemberger, Charlotte Fonrobert und Alexander Samely Band 83 Dialogue as a Trans-disciplinary Concept Martin Buber’s Philosophy of Dialogue and its Contemporary Reception Edited by Paul Mendes-Flohr DE GRUYTER An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-3-11-037915-0 e-ISBN (PDF) 978-3-11-040222-3 e-ISBN (EPUB) 978-3-11-040237-7 ISSN 0585-5306 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2015 Walter de Gruyter GmbH, Berlin/Munich/Boston Printing and binding: CPI books GmbH, Leck ♾ Printed on acid-free paper Printed in Germany www.degruyter.com TableofContents Paul Mendes-Flohr Introduction: Dialogue as aTrans-DisciplinaryConcept 1 Jürgen
    [Show full text]
  • JRAT 005 01 008 Van Der Zweerde.Indd
    Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5 (2019) 136–164 brill.com/jrat Between Mysticism and Politics: The Continuity in and Basic Pattern of Vladimir Solov’ëv’s Thought Evert van der Zweerde Faculty of Philosophy, Theology and Religious Studies, Radboud University Erasmusplein 1, 6525 HT Nijmegen, Netherlands [email protected] Abstract Vladimir Solov’ëv, informal “founder” of the current of Russian religious philosophy which gained some prominence in the early 20th C with thinkers like N. Berdyaev, S. Frank and S. Bulgakov, based his social and political philosophy as well as his pro- gram of “Christian politics” (an attempt to bring the world as close to the Kingdom of God as possible, while steering clear from any idea of “building” God’s Kingdom on Earth) on a series of personal mystical encounters with Sophia, understood by him as, simultaneously, Eternal Femininity, Divine Wisdom and World Soul. The paper argues that this vision remained the foundation of his entire world- view, despite the fact that he initially articulated a more “utopian” vision of a world- encompassing “free theoc- racy,” while later in his career he elaborated, in Opravdanie dobra [The Justification of the (Moral) Good], a more realistic, but still “ideal-theoretical” vision of a just Christian state. Highlighting the tension between Solov’ëv’s advocacy of a free and plural sphere of public debate and his own “prophetic” position based on privileged access to divine wisdom, the paper ends with a discussion of the intrinsic and unsolvable tension be- tween religion and politics, and with the claim that there is a fundamental opposition between holistic mystical visions and a recognition of the political, understood as the ubiquitous possibility of both conflict and concord among humans.
    [Show full text]
  • Russian Contribution to the International Kant Studies from the Late 19Th Century Until the Present Day: an Analysis of Publications in “Kant-Studien”1
    CON-TEXTOS KANTIANOS. International Journal of Philosophy N.o 4, Noviembre 2016, pp. 35-55 ISSN: 2386-7655 Doi: 10.5281/zenodo.163988 Russian Contribution to the International Kant Studies from the Late 19th Century until the Present Day: An Analysis of Publications in “Kant-Studien”1 ALEXEY SALIKOV∗ Immanuel Kant Baltic Federal University of Kaliningrad, Russia; Free University of Berlin, Germany Abstract This article gives a general characteristic of the publications of the Russian philosophers in the oldest Kantian Journal “Kant-Studien”. The study embraces the entire period of the existence of this magazine, from the very beginning down to our days. In general, after compiling all materials related to Russia published in “Kant-Studien”, I became aware of get a picture of a significant presence of Russian philosophers in this periodical. This gives me a good reason to conclude that even if the impact of the Russian philosophical thought on the international Kant studies was not decisive, then, at least, it was tangible. This influence was due to the phenomenon which was later called the “Silver Age of Russian philosophy”, as well as the phenomenon of Russian emigration, arising as a result of wars and revolutions in Russia and the exodus of the Russian philosophers of the West, where one of their main initial shelters was Germany. Keywords Kant, Russian Kant Scholarship, Russian philosophical thought, Russian emigration, Kant-Studien. The history of the reception of Kant's philosophy in Russia is more than two centuries old and is well researched today. The role of the German university thought in the formation and development of the Russian understanding of Kant's philosophical system is also well 1 This article was written with support from the Russian Foundation for the Humanities (RGNF), Project No.
    [Show full text]
  • IN MODERN ORTHODOX THEOLOGY: a COMPARISON of GEORGES FLOROVSKY, VLADIMIR LOSSKY, NIKOS Nrssions and JOHN ZIZIOULAS
    CHRIST, THE SPIRITAND THE CHURCH IN MODERN ORTHODOXTHEOLOGY: A COMPARISONOF GEORGES FLOROVSKY,VLADIMIR LOSSKY, NIKOS Nrssions AND JOHNZIZIOULAS Acquisitions and Acquisitions et Bïbliagraphic SeMces seMcas bÎbliographiques The author has granted a non- L'auteur a accordé une licence non exclusive licence dowhg the exclusive pefmettant à la National Libfary of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, districbuer ou copies of this thesis m microfom, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. AaSTRACT "Ch* the Spirit and the Chu& in Modern Orthodox Theology: A Cornpuison of Georges Florovsky, Viadimu Lossky, Nikos NDsiotU and John Zizioulu" by Jerry Z Slorn Doaor of Philosophy in Tbeology, Facdty of Theology, University of St. Michad's CoUege (1998) This dissertation compares the ecclesiologies of Georges Florovsky (1 893-1 979, Vladimir Lossky (1903-1958), Nios Nissotis (19241986) and John Zizioulas (193 1- ) in temx of their trinitarian theologies, as wd as their synthesis between christ01ogy and pneumatoIogy. There are two paralle1 dimensions to this study. The fkst is what 1 have dedthe "trinitarian synthesis," and the second is the "ecc1esioIogicaisynthesis." The "trinitarian synthesis" reférs to the symbiosis beîween pneumatology and christology.
    [Show full text]
  • Philosophy and Spirituality Across Cultures and Civilizations
    Cultural Heritage and Contemporary Change Series IVA. Central and Eastern European Philosophical Studies, Volume 46 General Editor George F. McLean Philosophy and Spirituality across Cultures and Civilizations Russian Philosophical Studies, VII Edited by Nur Kirabaev Yuriy Pochta Ruzana Pskhu The Council for Research in Values and Philosophy Copyright © 2015 by The Council for Research in Values and Philosophy Box 261 Cardinal Station Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Philosophy and spirituality across cultures and cilizations / edited by Nur Kirabaev, Yuriy Pochta, Ruzana Pskhu. -- first [edition]. pages cm. -- (Cultural heritage and contemporary change. Series IVA, Eastern and Central Europe ; v. 46) (Russian philosophical studies ; 7) Includes bibliographical references and index. 1. Philosophy--21st century--Congresses. 2. Civilization--21st century-- Congresses. 3. Spirituality--21st century--Congresses. I. Kirabaev, N. S., editor of compilation. B805.P45 2013 2013011486 100--dc23 CIP ISBN 978-1-56518-282-0 (pbk.) TABLE OF CONTENTS Introduction 1 PART I. PHILOSOPHY: DIVERSITY IN UNITY 1.1 Russian Approach Chapter I. Contemporary Challenges to Traditional 11 Values and Virtues: A Russian Case Marietta Stepanyants Chapter II. Eurasianism as a Post-revolutionary Variant of 21 the Russian Idea Michail Maslin Chapter III. Vladimir Solovyev: Justification of Philosophy 31 Vladimir Serbinenko Chapter IV. Synthesis of Theology and Science in the Philosophy 35 of History by Lev Karsavin Vasily Vanchugov Chapter V. V.D. Kudryavtsev-Platonov’s Theological and 43 Philosophical System Irina V. Tsvyk Chapter VI. The Basic Issues of Human Life in 55 N.I.Pirigov’s Philosophy Elena S.
    [Show full text]