Papers by Janna Voskressenskaia
La presente introduzione si riferisce al saggio entrato a fare parte della raccolta "Ringiovanire... more La presente introduzione si riferisce al saggio entrato a fare parte della raccolta "Ringiovanire il mondo. Utopia e nostalgia del futuro". Si affronta il tema dell'utopia, come trattato da alcuni filosofi russi. In evidenza è posta grande riflessione di V. Solo'ev sul tema.
ALTERITA'. ALIENAZIONE E IMMEDESIMAZIONE
L'articolo si prefigge di dare una breve presentazione del concetto di "Alterità" come base ontol... more L'articolo si prefigge di dare una breve presentazione del concetto di "Alterità" come base ontologica del pensiero del celebre teologo greco ortodosso J. Zizioulas.
COMPRENDRE Review
L’appartenenza alla corrente onomatodossa dell’ortodossia determina i tratti essenzia- li della f... more L’appartenenza alla corrente onomatodossa dell’ortodossia determina i tratti essenzia- li della filosofia di A. F. Losev. Essa è intesa a mostrare il rivelarsi dell’Uno nelle cose tramite il nome. L’henologia di questo autore è un’ontologia del Nome, ovvero una di- mostrazione del movimento dell’autodeterminazione dell’Uno, di Dio, dell’Assoluto, nell’essere che ha come proprio «arresto», il proprio fine, nel Nome e nei nomi. Il nome è ciò che noi sappiamo della cosa ed è ciò che la cosa conosce di se stessa. Nel nome è racchiusa tutta la cosa, ma la cosa non è il proprio nome. Non si può conoscere una cosa senza saperne il nome. La dialettica delle cose è una dialettica dei nomi. La dialettica del mondo e dell’essere è una dialettica del Nome con cui si danno il mondo e l’essere.
Idee, il Personaggio, la Storia
Russian Thought in Europe
""Since the latest XIX century one of the main interests of the Russian philosophy became theolog... more ""Since the latest XIX century one of the main interests of the Russian philosophy became theological questions. Even though such a questioning was violently suppressed in Russia, due to the well known historical reasons, the philosophical legacy of the Russian religious thought, flourishing at the beginning of the XX century, nowadays is still bearing fruit in Europe, after the famous scholars expulsion of 1922.
John Zizioulas (1931), metropolitan of Pergamon, is one of the most remarkable successors of the so called “neopatristic synthesis” announced by G. Florovsky. It was under the supervision of this illustrious Russian theologian that Zizioulas did his doctoral research at the Harvard University. The fundamental characteristic of Florovsky’s theology consists in its relation with the thought of the Fathers of the Eastern Church, belonging to the early ecumenical councils period, before the Church split. Zizioulas considers this great Russian theologian as his teacher, dedicating him some of his works. Indeed, many of his reflections, as those concerning Trinitarian questions, Eucharist, Church and many others, do really indicate this strong influence. In any case it would be better to get concentrated on the most important and specific point of the Zizioulas’ theological theory.
The Florovsky’s ideas of the division between the essence of God and the God’s will, of the creation of the manhood, composed by free and active persons, as a consequence of kenosis of the divine will, a result of an infinite love that God has for its creatures are all present in the Zizioulas’ own theology.
We are going to analyze one of the pivotal themes that can be found amongst the Zizioulas’ works: the ontology of the Person, strictly connected with the concept of Otherness – ideas inherited from the Russian neopatristics.
Our intention is to discuss the influence by Florovsky on the theory of Person by Zizioulas. It will be interesting to understand the birth of the same Florovsky’s theory, rooted in the diatribe against S. Bulgakov, P. Florensky and the sophiology in general as well as the controversy between Zizioulas and V. Lossky. The point of the discussion is going to be the idea of Otherness with its importance for the mankind and for the ecumenical dialogue.
""
L'Inizio e la Fine II , 2012
""Abstract
Janna Voskressenskaia
The real Beauty as Spirit of Facts. The World by A. F. Losev
... more ""Abstract
Janna Voskressenskaia
The real Beauty as Spirit of Facts. The World by A. F. Losev
A. F. Losev is one of the latest authors, whose thought belongs to what is commonly called the Russian Silver Age. Inspired by V. Solv’ev’s theories, platonic and neoplatonic philosophies and the Orthodox Christianity, he gave to the world one of the most complex and full fusion of the Occidental and the Oriental ways of thinking. An undeniable debt he has with Plato, Plotinus, Dionysius, Nicholas of Cusa, but also with Hegel, Schelling, Husserl and other European classics, must be approached to his onomatodox observance and to a completely autonomous thought he creates using these precious sources.
The concept of beauty is one of the intrinsic elements of his ontological theory. Losev describes the world as a revelation of the First Principle that, gradually, becomes concrete, installing by itself what we call facts. This all-encompassing Father of the whole existence is both hidden and present at every moment of the world’s life. The essay The real beauty as spirit of facts. The world by A. F. Losev analysis the essence of beauty as presented by A. F. Losev, starting from the structure of his dialectics.
The dialectical method, as it is used by this great Russian philosopher, shows the connection between the logical-ontological elements that compose the universe and the human thought about it. As the First Principle becomes single things (or facts, as Losev call it) the beauty becomes a sign of its presence in each of fact, as it reveals a simple presence of the life in the world. Indeed, the First Principle, that is God, is the only real source of life and beauty reflects the presence of the Holy Spirit that keeps and furthers the life on the Earth. This is why, as to Losev, Beauty is a mirror of Sanctity and Love.
Aesthetics is one of the most important parts of Losev’s theory that cannot be properly called „system”. His Dialectics of the Artistic Form (1927) begins with the presentation of the main categories of thought showing the big role that the forms, reminding the Plato’s inspirations, play in his aesthetical theory. These perfectly delineated and living shapes of being (which root is formless and unknowable) can be caught and expressed by the arts. The Beauty can be seen where the archetype is captured in the hand-created types. His masterpiece Dialectics of myth gives the most complete picture of Losev’s theory of beauty so that this work is the real heart of this essay .
The real life showing and glorifying its own Principle and His Spirit, that is the real Beauty for Losev.""
Talks by Janna Voskressenskaia
The question of suffering as analyzed by Pavel Florenskij concerned the definition of the persona... more The question of suffering as analyzed by Pavel Florenskij concerned the definition of the personal identity. Each human being is responsible for the own self-construction and each can choose between one of the two possible ways while defining the own identity. The first way, that consists in the imposition of the self upon all the others, reflects the present state of the corrupted world. It delivers the manhood to the infernal suffering, lacerating the human being into two struggling parts, at the same time in need for the world, in order to build the own identity, and negating it, as a perilous enemy. Indeed, the self-definition becomes impossible as long as there is no concrete otherness, able to give determination to one’s identity, but, on the other hand, every single otherness, defined as another self, wants to reign over all the others. Existential suffering is the very destiny of this way of being.
The second way of the self-determination reflects the authentic personhood, that is human being as the image of God. This second possible way of defining one’s identity requires the personal communion with the entire creation within the loving heart of the single man.
Standing to Florenskij, this latest is the only way to adhere to the ontological truth of the universe, as well as the only path towards salvation from the hellfire of the abstract and isolated being of the autarchic self.
In this perspective, suffering is seen as an unbearable split between human beings and the world, as distance and separation between beings. The redemption can be given only by discovering the way of being as revealed by the Holy Trinity, one and triune at the same time. Thus, salvation consists in a particular communion men are supposed to reach by denying their self-existence.
The present paper intends to raise the question of the nature of suffering as it has been described by one of the most influent Russian thinkers of the XX century. The perspectives opened by his thought are still of a great interest. As the last section of this paper will show, different contemporary authors make use of similar categories and join to analogous conclusions of Florenskij’s.
Thesis Chapters by Janna Voskressenskaia
Doctoral theses on the development of the ideas that became crucial in Russian philosophy in XIX-... more Doctoral theses on the development of the ideas that became crucial in Russian philosophy in XIX-XX centuries.
Uploads
Papers by Janna Voskressenskaia
John Zizioulas (1931), metropolitan of Pergamon, is one of the most remarkable successors of the so called “neopatristic synthesis” announced by G. Florovsky. It was under the supervision of this illustrious Russian theologian that Zizioulas did his doctoral research at the Harvard University. The fundamental characteristic of Florovsky’s theology consists in its relation with the thought of the Fathers of the Eastern Church, belonging to the early ecumenical councils period, before the Church split. Zizioulas considers this great Russian theologian as his teacher, dedicating him some of his works. Indeed, many of his reflections, as those concerning Trinitarian questions, Eucharist, Church and many others, do really indicate this strong influence. In any case it would be better to get concentrated on the most important and specific point of the Zizioulas’ theological theory.
The Florovsky’s ideas of the division between the essence of God and the God’s will, of the creation of the manhood, composed by free and active persons, as a consequence of kenosis of the divine will, a result of an infinite love that God has for its creatures are all present in the Zizioulas’ own theology.
We are going to analyze one of the pivotal themes that can be found amongst the Zizioulas’ works: the ontology of the Person, strictly connected with the concept of Otherness – ideas inherited from the Russian neopatristics.
Our intention is to discuss the influence by Florovsky on the theory of Person by Zizioulas. It will be interesting to understand the birth of the same Florovsky’s theory, rooted in the diatribe against S. Bulgakov, P. Florensky and the sophiology in general as well as the controversy between Zizioulas and V. Lossky. The point of the discussion is going to be the idea of Otherness with its importance for the mankind and for the ecumenical dialogue.
""
Janna Voskressenskaia
The real Beauty as Spirit of Facts. The World by A. F. Losev
A. F. Losev is one of the latest authors, whose thought belongs to what is commonly called the Russian Silver Age. Inspired by V. Solv’ev’s theories, platonic and neoplatonic philosophies and the Orthodox Christianity, he gave to the world one of the most complex and full fusion of the Occidental and the Oriental ways of thinking. An undeniable debt he has with Plato, Plotinus, Dionysius, Nicholas of Cusa, but also with Hegel, Schelling, Husserl and other European classics, must be approached to his onomatodox observance and to a completely autonomous thought he creates using these precious sources.
The concept of beauty is one of the intrinsic elements of his ontological theory. Losev describes the world as a revelation of the First Principle that, gradually, becomes concrete, installing by itself what we call facts. This all-encompassing Father of the whole existence is both hidden and present at every moment of the world’s life. The essay The real beauty as spirit of facts. The world by A. F. Losev analysis the essence of beauty as presented by A. F. Losev, starting from the structure of his dialectics.
The dialectical method, as it is used by this great Russian philosopher, shows the connection between the logical-ontological elements that compose the universe and the human thought about it. As the First Principle becomes single things (or facts, as Losev call it) the beauty becomes a sign of its presence in each of fact, as it reveals a simple presence of the life in the world. Indeed, the First Principle, that is God, is the only real source of life and beauty reflects the presence of the Holy Spirit that keeps and furthers the life on the Earth. This is why, as to Losev, Beauty is a mirror of Sanctity and Love.
Aesthetics is one of the most important parts of Losev’s theory that cannot be properly called „system”. His Dialectics of the Artistic Form (1927) begins with the presentation of the main categories of thought showing the big role that the forms, reminding the Plato’s inspirations, play in his aesthetical theory. These perfectly delineated and living shapes of being (which root is formless and unknowable) can be caught and expressed by the arts. The Beauty can be seen where the archetype is captured in the hand-created types. His masterpiece Dialectics of myth gives the most complete picture of Losev’s theory of beauty so that this work is the real heart of this essay .
The real life showing and glorifying its own Principle and His Spirit, that is the real Beauty for Losev.""
Talks by Janna Voskressenskaia
The second way of the self-determination reflects the authentic personhood, that is human being as the image of God. This second possible way of defining one’s identity requires the personal communion with the entire creation within the loving heart of the single man.
Standing to Florenskij, this latest is the only way to adhere to the ontological truth of the universe, as well as the only path towards salvation from the hellfire of the abstract and isolated being of the autarchic self.
In this perspective, suffering is seen as an unbearable split between human beings and the world, as distance and separation between beings. The redemption can be given only by discovering the way of being as revealed by the Holy Trinity, one and triune at the same time. Thus, salvation consists in a particular communion men are supposed to reach by denying their self-existence.
The present paper intends to raise the question of the nature of suffering as it has been described by one of the most influent Russian thinkers of the XX century. The perspectives opened by his thought are still of a great interest. As the last section of this paper will show, different contemporary authors make use of similar categories and join to analogous conclusions of Florenskij’s.
Thesis Chapters by Janna Voskressenskaia
John Zizioulas (1931), metropolitan of Pergamon, is one of the most remarkable successors of the so called “neopatristic synthesis” announced by G. Florovsky. It was under the supervision of this illustrious Russian theologian that Zizioulas did his doctoral research at the Harvard University. The fundamental characteristic of Florovsky’s theology consists in its relation with the thought of the Fathers of the Eastern Church, belonging to the early ecumenical councils period, before the Church split. Zizioulas considers this great Russian theologian as his teacher, dedicating him some of his works. Indeed, many of his reflections, as those concerning Trinitarian questions, Eucharist, Church and many others, do really indicate this strong influence. In any case it would be better to get concentrated on the most important and specific point of the Zizioulas’ theological theory.
The Florovsky’s ideas of the division between the essence of God and the God’s will, of the creation of the manhood, composed by free and active persons, as a consequence of kenosis of the divine will, a result of an infinite love that God has for its creatures are all present in the Zizioulas’ own theology.
We are going to analyze one of the pivotal themes that can be found amongst the Zizioulas’ works: the ontology of the Person, strictly connected with the concept of Otherness – ideas inherited from the Russian neopatristics.
Our intention is to discuss the influence by Florovsky on the theory of Person by Zizioulas. It will be interesting to understand the birth of the same Florovsky’s theory, rooted in the diatribe against S. Bulgakov, P. Florensky and the sophiology in general as well as the controversy between Zizioulas and V. Lossky. The point of the discussion is going to be the idea of Otherness with its importance for the mankind and for the ecumenical dialogue.
""
Janna Voskressenskaia
The real Beauty as Spirit of Facts. The World by A. F. Losev
A. F. Losev is one of the latest authors, whose thought belongs to what is commonly called the Russian Silver Age. Inspired by V. Solv’ev’s theories, platonic and neoplatonic philosophies and the Orthodox Christianity, he gave to the world one of the most complex and full fusion of the Occidental and the Oriental ways of thinking. An undeniable debt he has with Plato, Plotinus, Dionysius, Nicholas of Cusa, but also with Hegel, Schelling, Husserl and other European classics, must be approached to his onomatodox observance and to a completely autonomous thought he creates using these precious sources.
The concept of beauty is one of the intrinsic elements of his ontological theory. Losev describes the world as a revelation of the First Principle that, gradually, becomes concrete, installing by itself what we call facts. This all-encompassing Father of the whole existence is both hidden and present at every moment of the world’s life. The essay The real beauty as spirit of facts. The world by A. F. Losev analysis the essence of beauty as presented by A. F. Losev, starting from the structure of his dialectics.
The dialectical method, as it is used by this great Russian philosopher, shows the connection between the logical-ontological elements that compose the universe and the human thought about it. As the First Principle becomes single things (or facts, as Losev call it) the beauty becomes a sign of its presence in each of fact, as it reveals a simple presence of the life in the world. Indeed, the First Principle, that is God, is the only real source of life and beauty reflects the presence of the Holy Spirit that keeps and furthers the life on the Earth. This is why, as to Losev, Beauty is a mirror of Sanctity and Love.
Aesthetics is one of the most important parts of Losev’s theory that cannot be properly called „system”. His Dialectics of the Artistic Form (1927) begins with the presentation of the main categories of thought showing the big role that the forms, reminding the Plato’s inspirations, play in his aesthetical theory. These perfectly delineated and living shapes of being (which root is formless and unknowable) can be caught and expressed by the arts. The Beauty can be seen where the archetype is captured in the hand-created types. His masterpiece Dialectics of myth gives the most complete picture of Losev’s theory of beauty so that this work is the real heart of this essay .
The real life showing and glorifying its own Principle and His Spirit, that is the real Beauty for Losev.""
The second way of the self-determination reflects the authentic personhood, that is human being as the image of God. This second possible way of defining one’s identity requires the personal communion with the entire creation within the loving heart of the single man.
Standing to Florenskij, this latest is the only way to adhere to the ontological truth of the universe, as well as the only path towards salvation from the hellfire of the abstract and isolated being of the autarchic self.
In this perspective, suffering is seen as an unbearable split between human beings and the world, as distance and separation between beings. The redemption can be given only by discovering the way of being as revealed by the Holy Trinity, one and triune at the same time. Thus, salvation consists in a particular communion men are supposed to reach by denying their self-existence.
The present paper intends to raise the question of the nature of suffering as it has been described by one of the most influent Russian thinkers of the XX century. The perspectives opened by his thought are still of a great interest. As the last section of this paper will show, different contemporary authors make use of similar categories and join to analogous conclusions of Florenskij’s.