Vitaly N . Drobyshev

Далеко не каждая философская мысль заслуживает критики, которая помогает ей развивать и укреплять себя. Думается, синергийная антропология принадлежит к числу таких достойных, однако, будучи явлением многогранным, интересным, вполне ясным и нисколько не заумным, она имеет ту странную особенность, что её довольно легко критиковать, но при этом очень трудно достичь того, чтобы эта критика не промахи валась мимо её сущности. Несмотря на постоянную рефлексию и редкостное по своему охвату и объёму позиционирование себя в самых разных философских, богословских и научных контекстах, эта «наука наук» остаётся едва ли не более неуловимой, чем «род софиста». Не пытаясь осмыслить эту черту синергийной антропологии и не по кушаясь на её критику, которая всерьёз пока не начиналась, мы попробуем извлечь из её опыта два урока, лежащих, как нам кажется, на поверхности, но от этого не менее важных. Первый касается вопроса о том, нуждается ли православная религиозность в подобном дискурсе, а второй-способна ли сама синергийная антропология оставить пробудившей её вере действительное, а не мнимое место. Ключевые слова: Вера, самость, синергийная антропология, трансцендентное, экзистенция.

Drobyshev V. N. TWO LESSONS OF SYNERGETIC ANTHROPOLOGY
Not every philosophical thought deserves criticism, which gives it hope for development and strengthening. It seems that synergetic anthropology belongs to the number of such worthy ones, however, being a multifaceted, interesting, quite clear and not at all abstruse phenomenon, it has that strange feature that it is quite easy to criticize, but at the same time it is very difficult to ensure that this criticism does not miss beyond her essence. Despite its constant reflection and rare, in its scope and volume, positioning itself in a variety of philosophical, theological and scientific contexts, this “science of sciences” remains almost more elusive than the “sophist kind”. Without attempting yet to comprehend this feature of synergetic anthropology and without encroaching on its criticism, which has not yet begun in earnest, we will try to draw two lessons from its experience, which, it seems to us, lie on the surface, but are no less important because of that. The first concerns the question of whether Orthodox religiosity needs such a discourse, and the second concerns whether synergetic anthropology itself is capable of leaving a real, and not an imaginary, place for the faith that awakened it.

В статье исследуется вера, взятая в модусе неверия, применительно к со временным философиям имманентности (Ж. Делёз, М. Анри, А. Бадью, Ф. Ларюэль). Определяющая это исследование мысль заключается в том, что единственным основанием для признания значимости трансцендирования является само его осуществление верой, тогда как философское или практическое, включая научное, его опровержение, как и утверждение, противоречит его сущности. Философии имманентности, поскольку они отрицают трансцендентное концептуально, то есть без опоры на опреде ляющую их веру, которую они отрицают или не видят, расхоже отож дествляя всякую веру с уверенностью, попадают в число философий ми фологических, то есть тех, что явно или неявно утверждают ту или иную теорию мифа и вытесняют в область мифического противоречащие им ве рования и умозрения. Но и философии, утверждающие трансцендентное, точно так же концептуализируют его, оказываясь в итоге столь же мифо логичными. Предложенный в статье мифогонический подход, основан ный на идее кантовской Критики, направлен на выявление веры, опреде ляющей философское мифопорождение, и существа производимого ею трансцендирования, которое реализует обусловившее его абсолютное эк зистенциальное полагание по ту сторону всякой концептуализации. Ключевые слова: апофазис, вера, философии имманентности, миф, мифогония, негативная теология, экзистенция.

The article examines faith, taken in the mode of unbelief, in relation to modern philosophies of immanence (J. Deleuze, M. Henry, A. Badiou, F. Laruelle). The thought that determines this study is that the only basis for recognizing the significance of transcending is its very implementation by faith, while philosophical or practical, including scientific, its refutation, like assertion, contradicts its essence. The philosophies of immanence, insofar as they deny the transcendent conceptually, that is, without relying on the faith that defines them, which they deny or do not see, commonly identifying all faith with certainty, fall into the category of mythological philosophies, that is, those that explicitly or implicitly affirm this or that theory of myth and push into the realm of the mythical beliefs and speculations that contradict them. But the philosophies that affirm the transcendent conceptualize it in exactly the same way, ending up just as mythological in the end. The mythogonic approach proposed in the article, based on the idea of Kantian Criticism, is aimed at revealing the faith that determines the philosophical myth generation, and the essence of the transcendence produced by it, which realizes the absolute existential positing that caused it beyond any conceptualization.

The article deals with the understanding of faith as the self-dependent ability that cannot be reduced to just highest ability of cognition. The uttermost existential passion determines this ability and allows to delimit the negative theology and philosophical apophasis as two opposite ways leading to faith or away from it. Conceptualization of this passion also permits to discover the religious nature of the transcendence and its defining role in the harmonization of subjectivity. From the point of this approach, deconstruction appears to be an attempt to create a content basis for atheistic religiousness, since the atheistic paradigm of the Enlightenment fell into decay. However, this philosophical experience of the «more enlightened Enlightenment» is not able to replace or cancel the transcendence, whereas the faith without transcending turns into the faculty of the reason and evinces the illusiveness of subjective harmony.

According to the author, the postsecular situation though it also creates visibility of "return" of religion, not only has no arguments against the theories predicting dissolution of religion in art, but in fact reflects the outlook funding these theories.
По мнению автора, постсекулярность, хотя она и создает видимость «возвращения» религии, не только не имеет аргументов против теорий, предрекающих растворение религии в искусстве, но по сути отражает мировоззрение, фундирующее эти теории.

This variation on the Kierkegaard`s "despair" is an attempt to prove the importance of distinction of apophatic and negative-theological discourses in view of efforts of apophatic thought to replace the faith by itself through the returning one to the Kierkegaard`s "ethical". Such thought objectively promotes religious extremism in those relations in which it, on the one hand, repeats this return, and on another, constitutes the reaction on easing of existential intensity of life in the modern situation of tolerance when "impossible" submits to the possible

In article J.-L. Marion's creativity is analyzed in the context of distinction of an apophasis and negative theology. The author concludes that the concepts of a distance, gift and a "saturated phenomenon" are radicalized apophatic speculation and at the same time cancel the theological distinction of the transcendent and immanent. While not directly related to the modern transformation of apophatic paradigm Marion's doctrine, however, corresponds to the moods that caused by disappointment in the traditional creeds and predispose philosophical thought to an abstract anti-Gnosticism. Decline of divinity in general and negative theology in particular in favor of " faith without dogma" is a consequence of it.

Deconstruction of dialectics is the one way to transform the apophatic rationality preserving the transcendent dimension of being. This transformation replaces the apophatic One to the Other and creates the apparition of a new understanding of religious faith which is free from dogmatism. However, the concept of non-being, founding the deconstruction of dialectic, belongs to negative theology but not apophatic rationality, that is dogmatic.

The author explores creativity of John Zizioulas in the light of the orthodox doctrine of uncreated energies, and comes to the conclusion that J. Zizioulas, following in line with modern philosophical concepts, essentially departs from the Orthodox understanding of the absolute transcendence of God and unjustifiably opposes personal and energetic aspects of theosis. Author connects this transformation of the Orthodox faith with the general trend of modern religiosity, which tends to get closer to God and the world, complicated by mixing philosophical apophasis and negative theology.

The motive of immanence and its excogitation in philosophy of Gilles Deleuze is investigated in the article. Author shows the impossibility of equation of the existential absurdity and philosophical inconceivability, and, basing on this affirmation, excludes the possibility of theological perspective of the " Plane of immanence " , in spite of the fact that the renewed concept of transcendental lies outside the realm of idem perspective. The overcoming of faith in Deleuze's philosophy strings along with circumstantiation of the terms of real experience, opposable to terms of its possibility as such. However, the analysis of this philosophy in its apophatic perspective shows the impossibility of replacing hypothetical character with the reality of experience.