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Eruditorum 2016 Выпуск 20 Acta eruditorum 2016 Выпуск 20 Главный редактор СОДЕРЖАНИЕ Христианская мысль: богословские, философские, Д. В. Шмонин культурологические и социально-психологические аспекты Зам. главного О. Д. Куракина редактора Наука и религия: единая картина мира в категориях русской философии . 3 Д. И. Макаров Исихазм и внимание к классическому прошлому: две заметки о чертах М. Ю. Хромцова своебразия византийского гуманизма XIII — XIV вв.. 10 М. Годава Божья благодать — «ласковый» и эффективный выход из ловушки Отв. секретарь человеческого сочувствия . 15 редколлегии Д. С. Бирюков Учение Григория Паламы о познании и умном чувстве . 19 М. Ю. Хромцова В. А. Егоров Концепт «дара» и его тринитарное обоснование в теологии Ж.-Л. Мариона и Дж. Милбанка . 22 А. Д. Бертова Редакционная Христианские организации в Японии во время Второй мировой войны коллегия и проблема признания ими своей ответственности за действия, совершенные в военный период . 29 Д. М. Омельченко Отражение оригенистских споров в «Собеседованиях» Иоанна Кассиана Римлянина . 34 О. Е. Иванов О. В. Копылов А. В. Мень и полемика об эволюционной идее . 37 В. А. Щученко Проблемы литературоведения О. В. Богданова Т. Н. Рейзвих Истина: диалог философских систем (пьеса М. Горького «На дне») . 43 Г. В. Стадников Пьеса Н. А. Полевого «Уголино» в свете художественного наследия Данте и Шекспира (Из истории русско-зарубежных литературных связей) . 49 С. М. Капилупи В. Н. Шацев «Человек в футляре» и его невидимый автор . .54 И. С. Пучкова А. Ю. Миролюбова Данте в испаноязычных литературах . 58 Издается с 2005 г. Е. А. Булучевская Русские эмигранты и резиденты в Италии (1900-е — 1920-е гг.) и Данте . 61 Исследования в области религиоведения И. В. Аладышкин Неклассический анархизм и пути обновления религиозного сознания в России первой четверти ХХ столетия . 66 П. И. Талеров Классики анархизма о религии и церкви . 75 Издается Д. Д. Гальцин Русской Современное язычество на Западе: христианской история развития и общие характеристики . 81 гуманитарной А. В. Катаева академией Определение религиозного начала и этнической идентичности российского неоязычества . 89 М. А. Малафеева Старообрядческий эсхатологический дискурс XVII — начала XVIII вв. Адрес редакции: в контексте теории бинарного мировосприятия . 93 наб. р. Фонтанки, 15, комн. 505. Критика и библиография Санкт-Петербург, А. М. Семанов 191023 Рецензия на книгу Погасий А. К. «Религиозное правоведение» . 97 Тел. 571-50-48 (доб. 218), факс (812) 571-30-75 www.rhga.ru ISSN 2307–6437 ACTA ERUDITORUM. 2016. Вып. 20. ISSN 2307–6437 СПб.: Изд-во Русской христианской гуманитарной академии, 2016. Подписано в печать 19.05.2016 Формат 60 × 90 1/8. Печать офсетная. Усл. печ. л. 12,5. Тираж 550 экз. Заказ № 311 Издательство РХГА 191023, Санкт-Петербург, наб. р. Фонтанки, д. 15 Тел.: (812) 310-79-29, +7(981)699-6595, факс: (812) 571-30-75 E-mail: [email protected] http://irhgа.ru Отпечатано в типографии «ПОЛИКОНА» 190020, Санкт-Петербург, наб. Обводного канала, д. 199 ACTA ERUDITORUM. 2016. ВЫП. 20 3 ХРИСТИАНСКАЯ МЫСЛЬ: БОГОСЛОВСКИЕ, ФИЛОСОФСКИЕ, КУЛЬТУРОЛОГИЧЕСКИЕ И СОЦИАЛЬНОПСИХОЛОГИЧЕСКИЕ АСПЕКТЫ УДК 140.8 (075) О. Д. Куракина доктор философских наук, профессор Московского физико-технического института (государственный университет) НАУКА И РЕЛИГИЯ: ЕДИНАЯ КАРТИНА МИРА В КАТЕГОРИЯХ РУССКОЙ ФИЛОСОФИИ Copyright © 2016, О. Д. Куракина Наука и религия, претендующие на истинность в своей области компетенции, не могут и не должны на концепту- альном уровне противоречить друг другу. Проблема построения единой картины мира как синтеза религиозных представлений, философского анализа и научного эмпиризма, была провозглашена в качестве программы развития самобытной русской философии. От «Философские начала цельного знания» Соловьева В. С. (1877) до «Основ христианской философии» В. В. Зеньковского (1962), русские мыслители прошли большой путь в категориальном осмыслении христианской картины мира. Любые построения наших дней будут отличаться от предшествующих включением последних достижений совокупного естественнонаучного опыта, которому в наше время придается статус «истины в последней инстанции». Речь идет об интерпретации достаточно апробированных современных научных теорий в рамках общей картины христианского мировоззрения. Ключевые слова: наука и религия, картина мира, русская философия, В. В. Зеньковский O. D. Kurakina Science and religion: a unified picture of the world in the categories of the Russian philosophy Science and religion, claimed to be true in our area of expertise, cannot and should not conceptually contradict each other. The problem of constructing a unified picture of the world, as a synthesis of religious ideas, philosophical analysis and scientific empiricism, was proclaimed as a program for the development of a distinctive Russian philosophy. From “The beginning of the whole Philosophical knowledge” Solovyov V. S. (1877) to “Foundations of Christian philosophy” by V. V. Zenkovsky (1962), Russian thinkers have come a long way in the categorical interpretation of the Christian world- view. Any of constractions of our days will be different from the previous inclusion of the latest achievements of natural science of the total experience, which in our time is given the status of “ultimate truth”. It is about interpretation rather proven modern scientific theories in the framework of the overall picture of the Christian worldview. Keywords: science and religion, world view, Russian philosophy, V. V. Zenkovsky Наука и религия, претендующие каждая в сво- рии остается только квантованность энергии, а за- ей предметной области на истинность в последней одно и пространства, т. е. фактически только некие инстанции, не должны противоречить друг другу, центры сил и взаимодействий, о которых задолго поскольку имеют один и тот же объект исследования, до появления современной физики размышляли мир во всем многообразии его проявления. Эта, философы в связи с проблемой фундаментальных казалось бы, очевидная истина, однако, продолжает атрибутов материи. С другой стороны, мир духовный оспариваться разделением области компетенций, в противопоставлении миру материальному не яв- согласно которому наука должна заниматься изуче- ляется целиком трансцендентным, запредельным нием мира материального, а религия — мира духов- нашему миру, более того, для религиозного челове- ного. Вплоть до середины прошлого века в научном ка мир духовный и его каждодневное проявление сообществе материальность сводили к веществен- в нашем тленном существовании является очевидной ности, однако прорыв в область предельно допусти- реальностью, которая и определяет всю жизнь ве- мых масс и энергий, когда все признаки вещества рующего. Религиозный человек в попытке объяснить ставятся под вопрос, а масса отождествляется с энер- материалисту свои тонкие духовные переживания гией, грань между материальным и духовным на- также будет говорить о некой силе, только не мате- чинает растворяться. В физике микромира от мате- риального характера, влияющей на наш телесный Copyright © 2016 4 ХРИСТИАНСКАЯ МЫСЛЬ мир и проявляющейся в виде чудесных переживаний цип устройства мироздания. Этот переход от систе- и совпадений, не укладывающихся в логику обы- мы рассудочных понятий, задающих, по мнению денных событий. Канта, трансцендентальные рамки человеческого Обращаясь к предельным основаниям мира мышления к системе категориальных принципов, материального, мы не находим в нем ничего кроме архетипов, которые не только мыслятся, но и пере- микроскопических центров сил (иногда говорят живаются сквозь телесные покровы бытия как Бо- о физических полях), которые древние греки стали жественные первообразы, создает принципиально называть атомами, на роль которых в современной новый тип философствования. Главным отличием физике претендует целый набор элементарных бес- этого типа философствования, по мнению русских структурных частиц далее неделимых, проявляю- мыслителей, является «согласие разума с верой», щих определенные волновые свойства. При движе- ибо только таким образом возможно достичь полно- нии от микроскопических размеров к макроскопи- ты «живознания». ческим на этой элементарной базе начинает образо- Реализация программы построения непротиво- вываться мир пространственно-объемлющих друг речивой картины мира, которая понималась русски- друга уровней бытия, каждый из которых состоит ми мыслителями как задача построения «Право- из всего многообразия предыдущих в качестве эле- славно-христианского мировоззрения», провозгла- ментной базы и некоего структурного оформления, шенная ранними славянофилами, составила историю которое собственно и характеризует данный вид русской философии, которая в своей самобытной бытия. По сути, все многообразие мира является части стала впоследствии именоваться историей последовательным структурированием нижележа- русской религиозной философии сер. XIX — щих уровней, которое задает принципиально новые сер XX вв. В трудах В. Соловьева, по мнению свойства, никаким образом не вытекающие Н. О. Лосского, особенно ярко выразилась эта черта, из свойств его элементной базы, образуя каждый «характерная для всего оригинального русского раз некие новые индивидуальности. Человек, с одной философского творчества, — искание цельного стороны, являясь промежуточным звеном в «ма- знания о целостном бытии» [9, с. 13]. Задача осмыс- трешке» пространственных вложений от микро- ления мира во всей его полноте привела к выработ- мира к мегамиру, с другой, — замыкая земную це- ке соответствующего поставленной задаче языка, почку восходящих уровней осознанного бытия, который вышел за границы
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