Lada Tsypina
Saint-Petersburg State University, Institut of Philosophy, Faculty Member
Research Interests:
В статье осуществлена попытка реактуализации использовавшегося в историографии XIX в. понятия «реформаторы до реформации» путем установления точек его пересечения с понятием «евангельская ересь». Автор считает признание Священного... more
В статье осуществлена попытка реактуализации использовавшегося в историографии XIX в. понятия «реформаторы до реформации» путем установления точек его пересечения с понятием «евангельская ересь». Автор считает признание Священного писания окончательным авторитетом в делах веры, понятой как сокровенное средоточие души, источником реформаторской тенденции в целом и мысли Дж. Виклифа в частности. В статье выявляется специфика подхода Дж. Виклифа к экзегезе и переводу Св. Писания, анализируются его логико-метафизические основания и демонстрируется каким образом гипостазирование общих имен (универсалий) приводит евангельского доктора к несесситарионизму – учению о необходимости бытия как абсолютной истины, ограничивающему Божественное всемогущество. Это позволяет объяснить своеобразие случая Виклифа, как идеолога движения лоллардов и предтечи Реформации XVI в., исключительной прочностью интеллектуального традиционализма и стремлением не столько к обновлению, сколько к очищению христианского вероучения
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В статье предпринята попытка обнаружить общность исследовательского проекта Б. Паскаля и С. Кьеркегора. Объединяющий мыслителей исходный пункт – парадокс человеческой природы, в свете которого под вопрос ставится норма истины... more
В статье предпринята попытка обнаружить общность исследовательского проекта Б. Паскаля и С. Кьеркегора. Объединяющий мыслителей исходный пункт – парадокс человеческой природы, в свете которого под вопрос ставится норма истины современного им знания: математической эпистемы в случае Паскаля и спекулятивной философии в случае Кьеркегора. «Антропологическая основоструктура» их мысли проблематизирует любую разновидность рационализма, т.к. обнаруживает зазор между существованием человека и способами его осмысления. Оба мыслителя, осуществляя ревизию общечеловеческого как некой односторонней абстракции, отступают от разума и производят диалектическую инверсию парадокса человеческого существования.
Человек Паскаля – «середина между ничем и всем», он распят между двумя безднами: беспредельностью Вселенной вширь и бесконечностью деления внутрь. Его удел – противоречивость и неустойчивость, его достоинство и предназначение – мысль. Однако с помощью разума «мыслящий тростник» способен лишь постичь свои пределы и возвыситься над собой в сознании собственного ничтожества. Разуму надлежит передать полномочия сердцу, способному привести человека к вере.
Человек Кьеркегора не является объектом незаинтересованного естественнонаучного наблюдения. Он – не повод для эстетического созерцания, морального резонирования или спекулятивного превращения в метафизическое определение. Человек – это дух, Я, самосознание, обладающее парадоксальной гетерогенной структурой. Объединяющий в себе бесконечное и конечное, временное и вечное единичный индивид подчинен задаче «становиться субъективным». Реализация этой задачи в ограничивающих условиях экзистенции открывает для человека граничащую с абсурдом возможность выбрать путь веры.
Величие и ничтожество человека, его ограниченность и конечность перед лицом бесконечности и вечности могут быть постигнуты только диалектически. Паскаля и Кьеркегора объединяет диалектическое усилие, цель которого не просто размышлять о существовании, но и преобразовывать его. Это позволяет покончить с имитирующими изменение человека переходами, с ложной мудростью опосредования. Предвосхищаемая Паскалем и реализованная Кьеркегором «качественная диалектика включает два элемента: 1) соединение и удержание вместе противоположных и не сводимых друг к другу возможностей существования человека; 2) мышление в пределах экзистенции, разделяющее сферы существования и означающее разрыв имманентности. Это диалектика парадокса, прыжка, изменяющая форму философского сообщения. Диалектический дар Паскаля подчинен канону эстетики классицизма и выражается в классическом афоризме. Диалектическая искушенность Кьеркегора потенцируется в правило двойной рефлексии сообщения. Несмотря на эти формальные различия, быть человеком для Паскаля и Кьеркегора означает быть христианином.
The article attempts to find common feachers in research project of B. Pascal and S. Kierkegaard. Uniting both thinkers starting point – paradox of human nature, in the light of which the truth of contemporary knowledge is called into question. In Pascal’s case it is the episteme of mathematics, in Kierkegaard’s case – the truth of speculative philosophy. The "basic anthropological structure" of their thoughts problematizes any kind of rationalism by detecting the gap between the human existence and methods of its interpretation. Revising the universal concept of human being as one-sided abstraction both Pascal and Kierkegaard backslide from reason and dialectically invert the paradox of human existence.
Pascal’s man is the "midpoint between nothing and everything". He is crucified between two abysses: outer stretch of the universe and the infinity of internal division. His destiny is connected with inconsistency and instability, while his dignity and the most important task are thinking. However, with the help of reason "thinking reed" is only able to grasp its limits and realizes its own littleness. Reason must delegate authority to the heart which is able to bring a person to the faith.
Kierkegaard’s man is not the subject to uninterested scientific observation. He is neither the excuse for aesthetic contemplation or moral reasoning, nor the result of speculative becoming a metaphysical definition. Having a paradoxical heterogeneous structure the man is the spirit, the consciousness, the self. Combines the infinite and the finite, the temporal and the eternal in itself, Kierkegaard’s person is subordinated to the task "to become subjective". The implementation of this task in limiting conditions of existence opens to him the choice of faith on the border of the absurd.
The greatness and littleness of man, his limitations and finiteness in the face of infinity and eternity can be grasped only in a dialectical manner. Trying to stop the imitation of transitions and the lie of mediations, both Pascal and Kierkegaard use the "qualitative dialectics". It includes two elements: 1) opposites and irreducible possibilities of human existence connecting and holding together; 2) rupture of immanence as the condition to think existentially. This is the dialectics of paradox and leap changing the shape of philosophical message. Pascal uses aphorisms in the spirit of classicist aesthetics. Kierkegaard invents the rule of double reflective message. But ultimately to be the man for both thinkers means to be a Christian.
Человек Паскаля – «середина между ничем и всем», он распят между двумя безднами: беспредельностью Вселенной вширь и бесконечностью деления внутрь. Его удел – противоречивость и неустойчивость, его достоинство и предназначение – мысль. Однако с помощью разума «мыслящий тростник» способен лишь постичь свои пределы и возвыситься над собой в сознании собственного ничтожества. Разуму надлежит передать полномочия сердцу, способному привести человека к вере.
Человек Кьеркегора не является объектом незаинтересованного естественнонаучного наблюдения. Он – не повод для эстетического созерцания, морального резонирования или спекулятивного превращения в метафизическое определение. Человек – это дух, Я, самосознание, обладающее парадоксальной гетерогенной структурой. Объединяющий в себе бесконечное и конечное, временное и вечное единичный индивид подчинен задаче «становиться субъективным». Реализация этой задачи в ограничивающих условиях экзистенции открывает для человека граничащую с абсурдом возможность выбрать путь веры.
Величие и ничтожество человека, его ограниченность и конечность перед лицом бесконечности и вечности могут быть постигнуты только диалектически. Паскаля и Кьеркегора объединяет диалектическое усилие, цель которого не просто размышлять о существовании, но и преобразовывать его. Это позволяет покончить с имитирующими изменение человека переходами, с ложной мудростью опосредования. Предвосхищаемая Паскалем и реализованная Кьеркегором «качественная диалектика включает два элемента: 1) соединение и удержание вместе противоположных и не сводимых друг к другу возможностей существования человека; 2) мышление в пределах экзистенции, разделяющее сферы существования и означающее разрыв имманентности. Это диалектика парадокса, прыжка, изменяющая форму философского сообщения. Диалектический дар Паскаля подчинен канону эстетики классицизма и выражается в классическом афоризме. Диалектическая искушенность Кьеркегора потенцируется в правило двойной рефлексии сообщения. Несмотря на эти формальные различия, быть человеком для Паскаля и Кьеркегора означает быть христианином.
The article attempts to find common feachers in research project of B. Pascal and S. Kierkegaard. Uniting both thinkers starting point – paradox of human nature, in the light of which the truth of contemporary knowledge is called into question. In Pascal’s case it is the episteme of mathematics, in Kierkegaard’s case – the truth of speculative philosophy. The "basic anthropological structure" of their thoughts problematizes any kind of rationalism by detecting the gap between the human existence and methods of its interpretation. Revising the universal concept of human being as one-sided abstraction both Pascal and Kierkegaard backslide from reason and dialectically invert the paradox of human existence.
Pascal’s man is the "midpoint between nothing and everything". He is crucified between two abysses: outer stretch of the universe and the infinity of internal division. His destiny is connected with inconsistency and instability, while his dignity and the most important task are thinking. However, with the help of reason "thinking reed" is only able to grasp its limits and realizes its own littleness. Reason must delegate authority to the heart which is able to bring a person to the faith.
Kierkegaard’s man is not the subject to uninterested scientific observation. He is neither the excuse for aesthetic contemplation or moral reasoning, nor the result of speculative becoming a metaphysical definition. Having a paradoxical heterogeneous structure the man is the spirit, the consciousness, the self. Combines the infinite and the finite, the temporal and the eternal in itself, Kierkegaard’s person is subordinated to the task "to become subjective". The implementation of this task in limiting conditions of existence opens to him the choice of faith on the border of the absurd.
The greatness and littleness of man, his limitations and finiteness in the face of infinity and eternity can be grasped only in a dialectical manner. Trying to stop the imitation of transitions and the lie of mediations, both Pascal and Kierkegaard use the "qualitative dialectics". It includes two elements: 1) opposites and irreducible possibilities of human existence connecting and holding together; 2) rupture of immanence as the condition to think existentially. This is the dialectics of paradox and leap changing the shape of philosophical message. Pascal uses aphorisms in the spirit of classicist aesthetics. Kierkegaard invents the rule of double reflective message. But ultimately to be the man for both thinkers means to be a Christian.
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В статье религиозное диссидентство позднего средневековья рассмотрено сквозь призму понятий «изобретенной ереси» и «общества преследования». Проанализирован феномен «реформаторов до Реформации», к которым можно отнести великих ересиархов... more
В статье религиозное диссидентство позднего средневековья рассмотрено сквозь призму понятий «изобретенной ереси» и «общества преследования». Проанализирован феномен «реформаторов до Реформации», к которым можно отнести великих ересиархов Д. Виклифа, Я. Гуса и М. Лютера
The article deals with religious dissidents in the late Middle Ages. The author uses the concepts “persecuting society” and “invented heresy” to analyze the phenomenon of the reformers before the Reformation, such as John Wycliffe, Jan Huss and Martin Luther
The article deals with religious dissidents in the late Middle Ages. The author uses the concepts “persecuting society” and “invented heresy” to analyze the phenomenon of the reformers before the Reformation, such as John Wycliffe, Jan Huss and Martin Luther
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Verbum, вып.7 Между средневековьем и новым временем: Мартин Лютер и европейская культура, Издательство СПбГУ, 2004, с.73 – 87
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The article includes some introductory notes to the poetic style of Kierkegaard`s philosophy. The author analysis the correlation between metaphysics and rhetoric with the aid of the figure of repetition the content and expression.
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Философия Западноевропейского Средневековья / Отв. ред. Д. В. Шмонин. СПб.: СПбГУ, 2005.
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Research Interests: Philosophy and Poetics
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The review deals with the Conference Limits of Science 2014: Between Myth and Science held at the University of Wroclaw (Poland). The Conference was dedicated to the 140th anniversary of E. Cassirer, which is why reports presented there... more
The review deals with the Conference Limits of Science 2014: Between Myth and Science held at the University of Wroclaw (Poland). The Conference was dedicated to the 140th anniversary of E. Cassirer, which is why reports presented there by the researchers from Austria, Germany, Poland, Russia and France were devoted to the symbolic universe of the thinker and its interpretations in contemporary philosophy. The author summarizes the main content of the reports and problems raised during the discussions. They can be divided into three groups. The fi st one deals with the problem of completeness of Cassirer’s philosophy of symbolic forms and hints at subjects it implies, such as ethics, politics, or technology. The second one is related to the duality of methodological reception of Cassirer’s ideas in modern versions of philosophy of language, philosophy of art and philosophy of science. The third one refl cts the interest for Cassirer’s heritage in the framework of spatial turn. All conference participants noted exceptional productivity of the philosophy of symbolic forms and expressed their desire to continue a fruitful dialogue.
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1 Nicholas of Cusa, Friedrich Schelling and Vladimir Solovyov are not themselves subjects of this preliminary sketch but rather provisional fi gures of the mystic, the poet and the philosopher. Let us clarify this. Putting these fi gures... more
1 Nicholas of Cusa, Friedrich Schelling and Vladimir Solovyov are not themselves subjects of this preliminary sketch but rather provisional fi gures of the mystic, the poet and the philosopher. Let us clarify this. Putting these fi gures into our discourse, we will consider them primarily as symbols of certain conditions found during the journey to the edge of human possibilities (Georges Bataille). Th ree modes of such possibilities are conterminous to the anthropological norm, as through them the limit of the experience of living in God, expressing in creativity and understanding in thought is achieved. Initial characteristics of these conditions reveal the diff erence of achieving limits and also the diff erence of „practices of self” guiding to these limits. Being guided by grace, a saint enters the mystery of a relationship with God, the peak of which is mystical union (Unio mystica) between the lover and the beloved. Th is contemplative breakthrough to the image of a new being...
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The article is devoted to the historical and philosophical reconstruction of the concepts of experience and limit experience in the context of the problem of spirituality in Michel Foucault’s philosophy. The authors proceed from the... more
The article is devoted to the historical and philosophical reconstruction of the concepts of experience and limit experience in the context of the problem of spirituality in Michel Foucault’s philosophy. The authors proceed from the thesis that in the postmodern space the concept of philosophical experience dramatically changes its traditional meaning. Turning to liminal philosophy, associated with the figures of Georges Bataille and Maurice Blanchot, the authors includes Foucault in this series in connection with the transformation of the concept of spirituality in the course of the intellectual evolution of the French thinker. In Foucault’s legacy, it is possible to distinguish several meanings of “experience”, each connected with a special type of “spirituality”, atheistic during the formation of Foucault’s philosophical position, political during its heyday and aesthetic during its decline. Regardless of these qualitative differences, spirituality in Foucault’s project remains a...
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This article reconstructs cognitive schemes and narrative practices in medieval vernacular English mysticism of the 14th century through the conceptual metaphor of the pilgrimage of the soul. The two-part nature and methodological... more
This article reconstructs cognitive schemes and narrative practices in medieval
vernacular English mysticism of the 14th century through the conceptual metaphor of
the pilgrimage of the soul. The two-part nature and methodological productivity of this
metaphor determines the purpose and structure of the article. In the fi rst section, the
legacy of the virtuosos of spiritual work is analysed in accordance with the hypothesis
of spatial representation of form proposed by Lakoff and Johnson. The similarity of
the doctrines of Roll, Hilton, the author of the “Cloud of Unknowing”, and Juliana
of Norwich is determined by the kinesthetic scheme of the source-path-goal based on
the experience of moving in space. It allows us to establish a correlation between the
area of movement, the starting point of which is the fallen state of man, and the area of the goal, which is to restore the image of God in man. The orientation of this scheme along the time line is realised as a scenario of human transformation on the way to God. The diff erence in the types of introverted pilgrimage is explained by the combination of hierarchical ladder structures with the schemes of the part and the whole, of the centre and periphery, of a receptacle. This enables the spiritual pilgrim to discover the infi nity of soul in God. The second section examines the relationship between mysticism and society in the conceptual optics of Bourdieu and Foucault. English vernacular mysticism of the 14th century refl ects the changing ways of mediation between the individual and the generalised canons of traditional culture. It adapts traditional devotional monastic practices, i.e. Bible reading, meditation, prayer, and contemplation to the needs of the laity. In this way, the “island version of modern piety” with its ideal of “mixed life” is formed. The lyrically reinterpreted “grammar of salvation” anticipates the proto-Renaissance concepts of human perfection, restored by the inexhaustible love of God the Father in the Son, and creates the conditions for proto-reformational reconfi gurations of the religious fi eld.
Keywords: vernacular mysticism; pilgrimage of the soul; kinesthetic scheme of the path; narrative practices; anti-metaphors; active, contemplative and blended life; R. Roll; author of the “Cloud of Unknowing”; W. Hilton; Juliana of Norwich.
vernacular English mysticism of the 14th century through the conceptual metaphor of
the pilgrimage of the soul. The two-part nature and methodological productivity of this
metaphor determines the purpose and structure of the article. In the fi rst section, the
legacy of the virtuosos of spiritual work is analysed in accordance with the hypothesis
of spatial representation of form proposed by Lakoff and Johnson. The similarity of
the doctrines of Roll, Hilton, the author of the “Cloud of Unknowing”, and Juliana
of Norwich is determined by the kinesthetic scheme of the source-path-goal based on
the experience of moving in space. It allows us to establish a correlation between the
area of movement, the starting point of which is the fallen state of man, and the area of the goal, which is to restore the image of God in man. The orientation of this scheme along the time line is realised as a scenario of human transformation on the way to God. The diff erence in the types of introverted pilgrimage is explained by the combination of hierarchical ladder structures with the schemes of the part and the whole, of the centre and periphery, of a receptacle. This enables the spiritual pilgrim to discover the infi nity of soul in God. The second section examines the relationship between mysticism and society in the conceptual optics of Bourdieu and Foucault. English vernacular mysticism of the 14th century refl ects the changing ways of mediation between the individual and the generalised canons of traditional culture. It adapts traditional devotional monastic practices, i.e. Bible reading, meditation, prayer, and contemplation to the needs of the laity. In this way, the “island version of modern piety” with its ideal of “mixed life” is formed. The lyrically reinterpreted “grammar of salvation” anticipates the proto-Renaissance concepts of human perfection, restored by the inexhaustible love of God the Father in the Son, and creates the conditions for proto-reformational reconfi gurations of the religious fi eld.
Keywords: vernacular mysticism; pilgrimage of the soul; kinesthetic scheme of the path; narrative practices; anti-metaphors; active, contemplative and blended life; R. Roll; author of the “Cloud of Unknowing”; W. Hilton; Juliana of Norwich.
Research Interests: Philosophy and Mistycism
The subject of this research is the philosophy of nature of Ralph Waldo Emerson as one of the reputable sources of modern environmentalism. The object of this research is the philosophy and body of texts of the American transcendentalism.... more
The subject of this research is the philosophy of nature of Ralph Waldo Emerson as one of the reputable sources of modern environmentalism. The object of this research is the philosophy and body of texts of the American transcendentalism. The authors examine the aspects of Emerson's natural philosophy, due to which his outlook upon nature became in demand by such reputable areas of modern thought as deep ecology, ecocriticism, and environmental ethics. Special attention is turned to the analysis of Emerson's essay “The Nature” that follows an ecocritical narrative, as well as historical origins and philosophical contexts of Emerson's anthropocentrism and values of environmental ethics. Analysis of paramount for the founder of American transcendentalism analogy of nature and man allows concluding that the used by Emerson weak version of anthropocentrism does not exclude holistic approach towards man as part of the natural world, and contains an ecological impulse that all...
The article touches with the approaches of V. Solovyov and S. Kierkegaard to the problem of unity of the acts of freedom and existence and represents the figures of both Russian and Danish philosophers as creators of new synthesis of... more
The article touches with the approaches of V. Solovyov and S. Kierkegaard to the problem of unity of the acts of freedom and existence and represents the figures of both Russian and Danish philosophers as creators of new synthesis of reason and faith, which is reveled in «journey to the edge of human possibilities» (G. Bataille). The correlation between two modes of existentential freedom: V. Solovyov's «free theurgy» and Kierkegaard's «Christian heroism» is the plot of the comparative analysis. Preliminary conclusion of the analysis is that: both Solovyov and Kierkegaard leaned on their native theological tradition, on Orthodoxy and Lutheranism respectively, but were in searching for «God behind God» (P. Tillich) and created the project of Faith for the future.
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В статье рассмотрены взгляды Кузанского, Шеллинга и Соловьева на единство актов Творения и творчества и представлены фигуры миста, поэта и философа как проводников вдохновения.