На първия папа южноамериканец в историята се пада да преведе Католическата църква през невиждани ... more На първия папа южноамериканец в историята се пада да преведе Католическата църква през невиждани от човечеството предизвикателства: негативните ефекти от глобализацията, климатичните промени, бежанската криза, коронавирусната пандемия. Тази книга представя духовния път на папа Франциск и проследява философските и богословските корени на социалното му учение. Как се е формирал начинът на мислене на Хорхе Берголио и кои са били големите интелектуални влияния върху него? Какъв религиозен, културен и управленски опит носи той със себе си? Отговорите на тези въпроси предлагат ключ за разбиране на ролята на Католическата църква в съвременния свят и заедно с това маркират важни моменти от развитието на религиозната мисъл в контекста на интензивните социални и политически метаморфози на ХХ и ХХІ в.
In: La riflessione sul sé nella filosofia del Novecento. Variazioni humeane, a cura di R. Gilardi... more In: La riflessione sul sé nella filosofia del Novecento. Variazioni humeane, a cura di R. Gilardi, Milano: Mimesis, 2023
"The Historiography of the Renaissance and the Culturological Turn in Soviet Philosophical Cultur... more "The Historiography of the Renaissance and the Culturological Turn in Soviet Philosophical Culture" [in Bulgarian], Архив за средновековна философия и култура/Archiv für Mittelalterliche Philosophie und Kultur, 27 (2021). The article is devoted to the new approaches to the study of Renaissance philosophy, which appeared in the 1960s and 1970s within the context of the so-called cultural turn in the Soviet humanities. The author argues that in the same period in which official Soviet historiography on the Renaissance attained maturity and began to reap its fruits, there appeared the first significant alternative interpretations of Renaissance philosophy. The two most important interpretations of this kind were published in the same year, 1978. Those were the books Renaissance Aesthetics by Aleksei Losev and Italian Humanists: Style of Life and Style of Thinking by Leonid Batkin. However, as Losev and Batkin belonged to different generations and had very different educational backgrounds, interests and styles of research, their ‘dissident’ interpretations of Renaissance philosophy and culture had almost nothing in common. If they are similar in any way, it is in that both of the works pursued metahistoriographical aims. Losev devoted the last decades of his life to an unparalleled undertaking in which he sought to give voice to his Christian philosophy, and ultimately, to his religious belief. Unlike Losev, Batkin was not a believer and did not feel the need to use scholarly discourse as a means of conveying religious messages. He also had aims that went beyond the immediate aims of historiography, but they were more personal. The author’s conclusion is that the additional mission Batkin assigned to historiography is not proselytism but self-cognition.
Архив за средновековна философия и култура/Archiv für Mittelalterliche Philosophie und Kultur, 20... more Архив за средновековна философия и култура/Archiv für Mittelalterliche Philosophie und Kultur, 20 (2014)
Rivista di storia della filosofia, 3/75 (2020), 529-544
https://www.francoangeli.it/riviste/Sched... more Rivista di storia della filosofia, 3/75 (2020), 529-544 https://www.francoangeli.it/riviste/SchedaRivista.aspx?IDArticolo=67049&Tipo=Articolo%20PDF&lingua=it&idRivista=45 Using Irony for Making History of Philosophy: The Lesson of Aleksej Losev. The article considers one aspect of the multi-faceted philosophical legacy of Aleksej Losev, namely his scholarly output dedicated to the history of philosophy and produced in the period after 1953. It is stated that Losev’s entire post-Stalinist production sounds, to an astute reader, like a grand parable whose meaning is both conveyed and hidden at the moment of the narration. In the works in question, Losev’s strategy consisted in developing an historical-philosophical discourse as the main tool for announcing and spreading his own philosophy. That being said, the article aims to shed light on how Losev had recourse to irony in his texts in order to build up a stratification of levels of meaning. The author analyses two sample texts by Losev: his entry on ‘Neoplatonism’ for the fourth volume of the famous Soviet ‘Encyclopedia of Philosophy’ (1967) and his highly successful book on the ‘Aesthetics of the Renaissance’ (1978).
C. König-Pralong, M. Meliadò, Z. Radeva (eds), The Territories of Philosophy in Modern Historiogr... more C. König-Pralong, M. Meliadò, Z. Radeva (eds), The Territories of Philosophy in Modern Historiography, Turnhout: Brepols, 2019, 105-123 Open Access: https://doi.org/10.1484/M.ADARG-EB.5.117613
Christian-Muslim Relations: A Biobibliographical History, vol. 14: Central and Eastern Europe (17... more Christian-Muslim Relations: A Biobibliographical History, vol. 14: Central and Eastern Europe (1700-1800), ed. by D. Thomas - Jh. Chesworth, Brill, 2020, 290-297 https://brill.com/view/title/38700?language=en
S. Neskovic - B. Todorova (eds), Thematic Papers: Geopolitics in the Black Sea Region. Tendencies... more S. Neskovic - B. Todorova (eds), Thematic Papers: Geopolitics in the Black Sea Region. Tendencies and Challenges (Philosophy Nowadays: Second International Scientific Conference Proceedings), Belgrade: CESNA, 2019, 97-103
Pensiero e formazione. Studi in onore di Giuseppe Micheli, a cura di G. Piaia e M. Zago, Padova: ... more Pensiero e formazione. Studi in onore di Giuseppe Micheli, a cura di G. Piaia e M. Zago, Padova: CLEUP, 2016, 313-325
На първия папа южноамериканец в историята се пада да преведе Католическата църква през невиждани ... more На първия папа южноамериканец в историята се пада да преведе Католическата църква през невиждани от човечеството предизвикателства: негативните ефекти от глобализацията, климатичните промени, бежанската криза, коронавирусната пандемия. Тази книга представя духовния път на папа Франциск и проследява философските и богословските корени на социалното му учение. Как се е формирал начинът на мислене на Хорхе Берголио и кои са били големите интелектуални влияния върху него? Какъв религиозен, културен и управленски опит носи той със себе си? Отговорите на тези въпроси предлагат ключ за разбиране на ролята на Католическата църква в съвременния свят и заедно с това маркират важни моменти от развитието на религиозната мисъл в контекста на интензивните социални и политически метаморфози на ХХ и ХХІ в.
In: La riflessione sul sé nella filosofia del Novecento. Variazioni humeane, a cura di R. Gilardi... more In: La riflessione sul sé nella filosofia del Novecento. Variazioni humeane, a cura di R. Gilardi, Milano: Mimesis, 2023
"The Historiography of the Renaissance and the Culturological Turn in Soviet Philosophical Cultur... more "The Historiography of the Renaissance and the Culturological Turn in Soviet Philosophical Culture" [in Bulgarian], Архив за средновековна философия и култура/Archiv für Mittelalterliche Philosophie und Kultur, 27 (2021). The article is devoted to the new approaches to the study of Renaissance philosophy, which appeared in the 1960s and 1970s within the context of the so-called cultural turn in the Soviet humanities. The author argues that in the same period in which official Soviet historiography on the Renaissance attained maturity and began to reap its fruits, there appeared the first significant alternative interpretations of Renaissance philosophy. The two most important interpretations of this kind were published in the same year, 1978. Those were the books Renaissance Aesthetics by Aleksei Losev and Italian Humanists: Style of Life and Style of Thinking by Leonid Batkin. However, as Losev and Batkin belonged to different generations and had very different educational backgrounds, interests and styles of research, their ‘dissident’ interpretations of Renaissance philosophy and culture had almost nothing in common. If they are similar in any way, it is in that both of the works pursued metahistoriographical aims. Losev devoted the last decades of his life to an unparalleled undertaking in which he sought to give voice to his Christian philosophy, and ultimately, to his religious belief. Unlike Losev, Batkin was not a believer and did not feel the need to use scholarly discourse as a means of conveying religious messages. He also had aims that went beyond the immediate aims of historiography, but they were more personal. The author’s conclusion is that the additional mission Batkin assigned to historiography is not proselytism but self-cognition.
Архив за средновековна философия и култура/Archiv für Mittelalterliche Philosophie und Kultur, 20... more Архив за средновековна философия и култура/Archiv für Mittelalterliche Philosophie und Kultur, 20 (2014)
Rivista di storia della filosofia, 3/75 (2020), 529-544
https://www.francoangeli.it/riviste/Sched... more Rivista di storia della filosofia, 3/75 (2020), 529-544 https://www.francoangeli.it/riviste/SchedaRivista.aspx?IDArticolo=67049&Tipo=Articolo%20PDF&lingua=it&idRivista=45 Using Irony for Making History of Philosophy: The Lesson of Aleksej Losev. The article considers one aspect of the multi-faceted philosophical legacy of Aleksej Losev, namely his scholarly output dedicated to the history of philosophy and produced in the period after 1953. It is stated that Losev’s entire post-Stalinist production sounds, to an astute reader, like a grand parable whose meaning is both conveyed and hidden at the moment of the narration. In the works in question, Losev’s strategy consisted in developing an historical-philosophical discourse as the main tool for announcing and spreading his own philosophy. That being said, the article aims to shed light on how Losev had recourse to irony in his texts in order to build up a stratification of levels of meaning. The author analyses two sample texts by Losev: his entry on ‘Neoplatonism’ for the fourth volume of the famous Soviet ‘Encyclopedia of Philosophy’ (1967) and his highly successful book on the ‘Aesthetics of the Renaissance’ (1978).
C. König-Pralong, M. Meliadò, Z. Radeva (eds), The Territories of Philosophy in Modern Historiogr... more C. König-Pralong, M. Meliadò, Z. Radeva (eds), The Territories of Philosophy in Modern Historiography, Turnhout: Brepols, 2019, 105-123 Open Access: https://doi.org/10.1484/M.ADARG-EB.5.117613
Christian-Muslim Relations: A Biobibliographical History, vol. 14: Central and Eastern Europe (17... more Christian-Muslim Relations: A Biobibliographical History, vol. 14: Central and Eastern Europe (1700-1800), ed. by D. Thomas - Jh. Chesworth, Brill, 2020, 290-297 https://brill.com/view/title/38700?language=en
S. Neskovic - B. Todorova (eds), Thematic Papers: Geopolitics in the Black Sea Region. Tendencies... more S. Neskovic - B. Todorova (eds), Thematic Papers: Geopolitics in the Black Sea Region. Tendencies and Challenges (Philosophy Nowadays: Second International Scientific Conference Proceedings), Belgrade: CESNA, 2019, 97-103
Pensiero e formazione. Studi in onore di Giuseppe Micheli, a cura di G. Piaia e M. Zago, Padova: ... more Pensiero e formazione. Studi in onore di Giuseppe Micheli, a cura di G. Piaia e M. Zago, Padova: CLEUP, 2016, 313-325
La filosofia e la sua storia. Studi in onore di Gregorio Piaia, Tomo 2, a cura di G. Micheli e M.... more La filosofia e la sua storia. Studi in onore di Gregorio Piaia, Tomo 2, a cura di G. Micheli e M. Longo, Padova: CLEUP, 2017, 361-376
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The article is devoted to the new approaches to the study of Renaissance philosophy, which appeared in the 1960s and 1970s within the context of the so-called cultural turn in the Soviet humanities. The author argues that in the same period in which official Soviet historiography on the Renaissance attained maturity and began to reap its fruits, there appeared the first significant alternative interpretations of Renaissance philosophy. The two most important interpretations of this kind were published in the same year, 1978. Those were the books Renaissance Aesthetics by Aleksei Losev and Italian Humanists: Style of Life and Style of Thinking by Leonid Batkin. However, as Losev and Batkin belonged to different generations and had very different educational backgrounds, interests and styles of research, their ‘dissident’ interpretations of Renaissance philosophy and culture had almost nothing in common. If they are similar in any way, it is in that both of the works pursued metahistoriographical aims. Losev devoted the last decades of his life to an unparalleled undertaking in which he sought to give voice to his Christian philosophy, and ultimately, to his religious belief. Unlike Losev, Batkin was not a believer and did not feel the need to use scholarly discourse as a means of conveying religious messages. He also had aims that went beyond the immediate aims of historiography, but they were more personal. The author’s conclusion is that the additional mission Batkin assigned to historiography is not proselytism but self-cognition.
https://www.francoangeli.it/riviste/SchedaRivista.aspx?IDArticolo=67049&Tipo=Articolo%20PDF&lingua=it&idRivista=45
Using Irony for Making History of Philosophy: The Lesson of Aleksej Losev.
The article considers one aspect of the multi-faceted philosophical legacy of Aleksej Losev, namely his scholarly output dedicated to the history of philosophy and produced in the period after 1953. It is stated that Losev’s entire post-Stalinist production sounds, to an astute reader, like a grand parable whose meaning is both conveyed and hidden at the moment of the narration. In the works in question, Losev’s strategy consisted in developing an historical-philosophical discourse as the main tool for announcing and spreading his own philosophy. That being said, the article aims to shed light on how Losev had recourse to irony in his texts in order to build up a stratification of levels of meaning. The author analyses two sample texts by Losev: his entry on ‘Neoplatonism’ for the fourth volume of the famous Soviet ‘Encyclopedia of Philosophy’ (1967) and his highly successful book on the ‘Aesthetics of the Renaissance’ (1978).
Editors: Alyssa DeBlasio and Mikhail Epstein
http://filosofia.dickinson.edu/encyclopedia/oizerman-tedor/
Open Access: https://doi.org/10.1484/M.ADARG-EB.5.117613
https://www.francoangeli.it/riviste/SchedaRivista.aspx?IDArticolo=61693&Tipo=Articolo%20PDF&lingua=it&idRivista=45
https://www.francoangeli.it/riviste/SchedaRivista.aspx?IDArticolo=61699&Tipo=Articolo%20PDF&lingua=it&idRivista=45
https://brill.com/view/title/38700?language=en
https://www.brepolsonline.net/doi/10.1484/M.MEDNEX-EB.5.110891?mobileUi=0
https://philosophia-bg.com/archive/philosophia-26-2020/pope-francis-and-latin-american-catholic-revival/
The article is devoted to the new approaches to the study of Renaissance philosophy, which appeared in the 1960s and 1970s within the context of the so-called cultural turn in the Soviet humanities. The author argues that in the same period in which official Soviet historiography on the Renaissance attained maturity and began to reap its fruits, there appeared the first significant alternative interpretations of Renaissance philosophy. The two most important interpretations of this kind were published in the same year, 1978. Those were the books Renaissance Aesthetics by Aleksei Losev and Italian Humanists: Style of Life and Style of Thinking by Leonid Batkin. However, as Losev and Batkin belonged to different generations and had very different educational backgrounds, interests and styles of research, their ‘dissident’ interpretations of Renaissance philosophy and culture had almost nothing in common. If they are similar in any way, it is in that both of the works pursued metahistoriographical aims. Losev devoted the last decades of his life to an unparalleled undertaking in which he sought to give voice to his Christian philosophy, and ultimately, to his religious belief. Unlike Losev, Batkin was not a believer and did not feel the need to use scholarly discourse as a means of conveying religious messages. He also had aims that went beyond the immediate aims of historiography, but they were more personal. The author’s conclusion is that the additional mission Batkin assigned to historiography is not proselytism but self-cognition.
https://www.francoangeli.it/riviste/SchedaRivista.aspx?IDArticolo=67049&Tipo=Articolo%20PDF&lingua=it&idRivista=45
Using Irony for Making History of Philosophy: The Lesson of Aleksej Losev.
The article considers one aspect of the multi-faceted philosophical legacy of Aleksej Losev, namely his scholarly output dedicated to the history of philosophy and produced in the period after 1953. It is stated that Losev’s entire post-Stalinist production sounds, to an astute reader, like a grand parable whose meaning is both conveyed and hidden at the moment of the narration. In the works in question, Losev’s strategy consisted in developing an historical-philosophical discourse as the main tool for announcing and spreading his own philosophy. That being said, the article aims to shed light on how Losev had recourse to irony in his texts in order to build up a stratification of levels of meaning. The author analyses two sample texts by Losev: his entry on ‘Neoplatonism’ for the fourth volume of the famous Soviet ‘Encyclopedia of Philosophy’ (1967) and his highly successful book on the ‘Aesthetics of the Renaissance’ (1978).
Editors: Alyssa DeBlasio and Mikhail Epstein
http://filosofia.dickinson.edu/encyclopedia/oizerman-tedor/
Open Access: https://doi.org/10.1484/M.ADARG-EB.5.117613
https://www.francoangeli.it/riviste/SchedaRivista.aspx?IDArticolo=61693&Tipo=Articolo%20PDF&lingua=it&idRivista=45
https://www.francoangeli.it/riviste/SchedaRivista.aspx?IDArticolo=61699&Tipo=Articolo%20PDF&lingua=it&idRivista=45
https://brill.com/view/title/38700?language=en
https://www.brepolsonline.net/doi/10.1484/M.MEDNEX-EB.5.110891?mobileUi=0
https://philosophia-bg.com/archive/philosophia-26-2020/pope-francis-and-latin-american-catholic-revival/