- Orthodox Theology, Ecumenism, Georges Florovsky, Philosophy Of Religion, Alexei Feodorovich Losev, Vladimir Soloviev, and 43 moreVladimir Lossky, Metaphysics, Patristics, Theology, Philosophy Of Language, Faith and Reason, Philosophy of Science, Sergei Bulgakov, Onomatodoxy, Russian Religious Philosophy, Russian Philosophy, History of Science, History of Philosophy, John Zizioulas, Russian Intellectual History, Russian Religious Thought, Eastern Orthodox Theology, Russian Orthodoxy, Pavel Alexandrovich Florensky, Nikolai Lossky, Nikolai Berdyaev, Sergii Bulgakov, Neo patristic Synthesis, Lossky, Florovsky, Sophiology, Bulgakov, Pavel Florenski, Pavel A. Florenskij, The Russian Silver Age, Eastern Orthodoxy, Eastern Orthodox Christianity, Greek Patristics, Byzantine Theology, Slavistics and Orthodoxy, Gottfried Wilhelm Leibniz, Hilarion Alfeyev, Galin Vassilev Tihanov, Myrrha Lot-Borodine, Science and Christianity, Russian Studies, Alexandre Koyré, and Marian Zdziechowskiedit
- Teresa Obolevitchedit
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Zagadnienie symbolu i symbolizmu należy do kluczowych tematów poruszanych nie tylko w filozofii, ale i całej kulturze rosyjskiej (literaturze, sztuce, muzyce etc.). Teksty, które znalazły się w tej książce, zogniskowane są wokół czterech... more
Zagadnienie symbolu i symbolizmu należy do kluczowych tematów poruszanych nie tylko w filozofii, ale i całej kulturze rosyjskiej (literaturze, sztuce, muzyce etc.). Teksty, które znalazły się w tej książce, zogniskowane są wokół czterech szczegółowych problemów. Pierwsza grupa zagadnień dotyczy natury symbolu oraz źródeł rosyjskiego symbolizmu. Druga część książki poświęcona jest analizie problemu symbolu w twórczości myślicieli rosyjskich Srebrnego Wieku. W trzeciej części zawarte są analizy motywów symbolizmu w twórczości literatów rosyjskich (będących zarazem filozofami). Ostatnia, czwarta część książki prezentuje materiały sekcji "Rozumienie symbolu i metamorfozy symbolizmu w traktacie «Historia stawania się duszy samoświadomej» Andrzeja Biełego", bazujące na rękopisie, przechowywanym w Muzeum A. Biełego w Moskwie i opracowanym w ramach rosyjsko-niemieckiego projektu badawczego.
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Эта книга – попытка взглянуть на жизнь и творчество С. Л. Франка c внешней и с внутренней сторон. Автор сочетает аналитико-эпистемологический и реконструктивно-синтетический подходы, позволяющие пролить дополнительный свет на формирование... more
Эта книга – попытка взглянуть на жизнь и творчество С. Л. Франка c внешней и с внутренней сторон. Автор сочетает аналитико-эпистемологический и реконструктивно-синтетический подходы, позволяющие пролить дополнительный свет на формирование философских и религиозных воззрений, а также жизненных установок и позиций великого русского философа. В работе использованы как новейшие исследования, так и архивные материалы, некоторые тексты С. Франка публикуются впервые.
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E-book is dedicated to the problem of relationship between faith and reason in the Patristic period, that is the time of shaping Christian theology and shifting from the Ancient philosophy and culture as such to the Medieval thought. One... more
E-book is dedicated to the problem of relationship between faith and reason in the Patristic period, that is the time of shaping Christian theology and shifting from the Ancient philosophy and culture as such to the Medieval thought. One can distinguished two main areas research: first, the question of relationship between Classical intellectual (especially philosophical) culture and the revealed truths, second – the interpretation of faith and reason (considered as the categories of cognition) conducted by the fathers of the Church. Hence, e-book is composed of two parts: the first one contains the general outlook of the relationship between knowledge and faith in the Patristic era. The second part deals with the selected position of the early Christian thinkers concerning the relationship between fides and ratio.
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Synteza neopatrystyczna, czyli odrodzenie myśli Ojców Kościoła, w czasach współczesnych stanowi jeden z wiodących paradygmatów prawosławnej filozofii i teologii XX i XXI w. U źródeł tego programu stali emigracyjni rosyjscy myśliciele: o.... more
Synteza neopatrystyczna, czyli odrodzenie myśli Ojców Kościoła, w czasach współczesnych stanowi jeden z wiodących paradygmatów prawosławnej filozofii i teologii XX i XXI w. U źródeł tego programu stali emigracyjni rosyjscy myśliciele: o. Georgij Fłorowski, Włodzimierz Łosski oraz ich uczniowie.
W swojej nowej książce Teresa Obolevitch rozważa następujące pytania: Na czym polega specyfika rosyjskiego renesansu patrystycznego wobec dotychczasowej tradycji myśli rosyjskiej? Co może wnieść zwrot patrystyczny dla rozwoju filozofii i problematyki relacji między nauką a teologią? Jakie są ograniczenia syntezy neopatrystycznej?
W swojej nowej książce Teresa Obolevitch rozważa następujące pytania: Na czym polega specyfika rosyjskiego renesansu patrystycznego wobec dotychczasowej tradycji myśli rosyjskiej? Co może wnieść zwrot patrystyczny dla rozwoju filozofii i problematyki relacji między nauką a teologią? Jakie są ograniczenia syntezy neopatrystycznej?
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Post-secularism is the fundamental evidence of the end of modernity. Modernity, as sleeping reason in Francisco Goya's painting, realizes that, although it thought that it was awake, it was producing monsters. We try to analyze... more
Post-secularism is the fundamental evidence of the end of modernity. Modernity, as sleeping reason in Francisco Goya's painting, realizes that, although it thought that it was awake, it was producing monsters. We try to analyze post-secular philosophy from the point of view of Russian religious thought. We believe that such philosophers as Vladimir Soloviev, Pavel Florensky, Sergey Bulgakov, Nikolai Berdyaev, Georges Florovsky, and Semen Frank may be helpful for understanding and overcoming post-secular order. eir unique views on the relations between religion and philosophy, science, and social life are apparently missing in the current Western debates. It seems to us that Russian religious philosophy becomes surprisingly up-to-date and attractive in the contemporary world. We hope that the present volume will be a signiicant step forward in the inclusion of the heritage of Russian religious philosophy in contemporary debates. " Presentlyythe phenomenon of post-secularismmis at the center of the intellectual debate. e authors of the papers included innthis volume reeect on this phenomenon in the context of Russian religious thought, which is still not generally known in the West. However, already more than century ago Russiannthinkers could foreseeemanyyof the mostt painful issues challenginggcontemporary society. I believe that this book will be interesting not only for the academic milieu but also for all searching for answers to the crucial questions of our day. " IRINA YAZYKOVA, art historian; vice-rector, St. Andrew's Biblical-eological Institute " is is a highly valuable and most impressive contribution to current discussions on Russian religious philosophy, its substance, method, and relevance. e authors oer several constructive approaches to the heritage of Russian Christian philosophy by means of comparison with the discourse on post-secularism. It is clearly demonstrated how Russian philosophers such as Vladimir Soloviev, Sergey Bulgakov, Pavel Florensky, and others enrich and challenge our philosophical and theological understanding of secularism and secularization. " ELENA NAMLI, professor of theological ethics, Uppsala University " Maybe Russia is not the home of elephants, contrary to the Soviet joke, but at least this volume proves convincingly that she is the cradle of post-secularism. e book shows that ages before the term post-secularism was coined, Russian thinkers developed a vast array of original models deconstructing the binary opposition of religious vs. secular and established creative dialogue between these two worlds. ey were post-secular long before the birth of post-secularism, and this surprising Wahlverwandscha in the history of ideas is displayed here for the rst time. I assume it is a good start for a new reception of modern Russian thought. "
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Research Interests: Metaphysics, Literature, Russian Philosophy, Dostoevsky, Pushkin, and 11 moreAnton Chekhov, Joseph Brodsky, Leo Tolstoy, Vladimir Soloviev, Gregory Palamas, Nikolai Berdyaev, Pavel Alexandrovich Florensky, Andrei Bely, M Lomonosov, XVIII century Russian Poetry, Aleksandr Blok, and Odoevskii Vladimir
Research Interests: Thomas Mann, Bakhtin, John Zizioulas, Russian Philosophy, Karl Barth, and 16 moreDostoevsky, Pushkin, Jürgen Moltmann, Leo Tolstoy, Etienne Gilson, Alexandre Kojève, Emmanuel Mounier, Vladimir Soloviev, Romano Guardini, Nikolai Berdyaev, Rainer Maria Rilke, Neokantianism, Vernadsky, Besançon, Lev Shestov, and Semen Frank
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The material contains Andrzej Walicki's personal account about his teacher, prominent Russian philosopher and educator Sergei Hessen. Th e preface characterizes both scholars, tells how they met each other and discusses all texts Walicki... more
The material contains Andrzej Walicki's personal account about his teacher, prominent Russian philosopher and educator Sergei Hessen. Th e preface characterizes both scholars, tells how they met each other and discusses all texts Walicki dedicated to his master. Th e publication is based on a typescript found in the archives of Warsaw and Prague. It is provided with explanatory comments.
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Abstrakt. Sztuka w tradycji wschodniochrześcijańskiej ma doniosłe znaczenie, co widać chociażby na przykładzie ikon. Dzieło sztuki jest rozpatrywane nie tylko i nie tyle wytwór ludzki, lecz prze-de wszystkim jako zewnętrzny wyraz piękna... more
Abstrakt. Sztuka w tradycji wschodniochrześcijańskiej ma doniosłe znaczenie, co widać chociażby na przykładzie ikon. Dzieło sztuki jest rozpatrywane nie tylko i nie tyle wytwór ludzki, lecz prze-de wszystkim jako zewnętrzny wyraz piękna transcendentalnego, boskiego. Z tej racji sztuka ma charakter teandryczny, bosko-ludzki. Zgodnie z nauką greckich Ojców Kościoła niepojęta istota Boga ujaw-nia się w świecie w postaci niestworzonych energii przenikających rzeczywistość. Ikona jest miejscem synergii, współdziałania energii Boskich i energii (czyli wysiłków) ludzkich. W artykule został przea-nalizowany obiektywny, teandryczny aspekt sztuki w rozumieniu rosyjskich myślicieli religijnych na płaszczyźnie ontologicznej, a także w aspekcie jej tworzenia oraz odbioru (kultu). Słowa kluczowe: sztuka wschodniochrześcijańska, ikona, teandryczność, myśl rosyjska, kult Summary. In the Eastern Christian tradition art is of a great importance, which can be seen on the example of icons. The work of art is considered not only and not so much as a result of human activity, but primarily as an external expression of the transcendental, divine beauty. For this reason, art has a theandrical, divine-human character. According to the teaching of the Greek Fathers of the Church, the incomprehensible nature of God reveals in the world in the form of uncreated energy that permeate the whole reality. Icon is a place of synergy or cooperation of divine energy and energy (i.e. effort) of man. In the article an objective, theandrical aspect of art is analyzed from the perspective of Russian religious thinkers: firstly, on the ontological plane and then in the plane of the creation and reception (or worship) of icon.
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In the article we present the circumstances of Semen Frank’s participation in the Second Polish Philosophical Congress. Firstly, we draw up the prehistory of the congress as well as the idea of inviting for it the thinkers from Slavic... more
In the article we present the circumstances of Semen Frank’s participation in the Second Polish Philosophical Congress. Firstly, we draw up the prehistory of the congress as well as the idea of inviting for it the thinkers from Slavic countries, including Russian émigrés. Next, based on Frank’s letters to his wife, we expose some of the details concerning Frank’s stay in the capital of Polish and his plans for employment in Warsaw which were not fulfilled. Finally, we present the most important theses of Frank’s paper delivered in Warsaw and entitled “The Problem of Reality”.
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Na początku tego eseju należy poczynić pewną uwagę rozjaśniającą te-mat i zakres dalszych rozważań. Przez określenie " filozofia chrześcijańskiego Wschodu " będziemy rozumieć myśl ukształtowaną w obszarze oddziaływań greckich ojców... more
Na początku tego eseju należy poczynić pewną uwagę rozjaśniającą te-mat i zakres dalszych rozważań. Przez określenie " filozofia chrześcijańskiego Wschodu " będziemy rozumieć myśl ukształtowaną w obszarze oddziaływań greckich ojców Kościoła oraz chrześcijańskiej kultury bizantyjskiej, czyli tra-dycji prawosławnej (zwłaszcza rosyjskiego prawosławia). W związku z tym plan niniejszego opracowania przedstawia się następująco. W pierwszej części zaakcentujemy główne wątki myśli greckich i bizantyjskich pisarzy wczesno-chrześcijańskich, którzy podjęli wysiłek wyrażenia prawd wiary w kategoriach filozoficznych i wypracowali język teologii. Następnie przedstawimy, w jakich kierunkach owe wątki rozwinęły się w filozofii rosyjskiej wyrosłej na gruncie prawosławia. Ze względu na ograniczenia ramowe w niniejszym tekście jedynie nakreślimy niektóre wybrane aspekty religijnej myśli wschodniochrześcijańskiej, które wszakże reprezentują ważniejsze cechy tej tradycji intelektualno-duchowej.
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Research Interests: Metaphysics and Aristotle
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The article contains a comparative analysis of the thought of Russian émigré philosopher Semen Frank and one of the most prominent representatives of process philosophy and theology Charles Hartshorne. Among the points of convergence,... more
The article contains a comparative analysis of the thought of Russian émigré philosopher Semen Frank and one of the most prominent representatives of process philosophy and theology Charles Hartshorne. Among the points of convergence, their integral vision of reality was pointed out. Frank’s and Hartshorne’s approaches to the question of cognition of God were considered, with special attention paid to their interpretation of the ontological proof. Hartshorne was familiar with Russian thought and even wrote reviews on Zenkovsky and Lossky’s classic books on the history of Russian philosophy, where he mentioned Frank more than once. One cannot speak of the two thinkers’ influence on each other, but rather of a common philosophical heritage going back to Plato.
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Alexei Losev was among those few religious thinkers who remained in the USSR after the revolution. He was an advocate of the so-called onomatodoxy movement in the Russian Orthodox Church according to which the name of God is not something... more
Alexei Losev was among those few religious thinkers who remained in the USSR after the revolution. He was an advocate of the so-called onomatodoxy movement in the Russian Orthodox Church according to which the name of God is not something conventional, but God himself. It was Losev who elaborated the philosophical foundations of this teaching and built a sort of synthesis of Platonism (and Neoplatonism) and the thought of the East ern Fathers of the Church, especially St. Gregory of Palamas. As an encyclopaedic man, Losev dealt with different branches of philosophy: philosophy of language, music, mathe matics, aesthetics, etc. The common denominator of all works was the issue of symbol, which he considered to be an external expression of an internal content. In the context of onomatodoxy debates, it means that the name of God is nothing but His energy (using the term of the Greek Fathers of the Church), or manifestation of His unknowable essence in the world. Therefore, a symbol is primarily of an objective character and at the same time assumes the cooperation (synergy) between God and man. Life and Works ALEXEI Losev (1893-1988) is deservedly recognized as the last classic figure of Russian religious thought of the Silver Age. His creativity spanned almost the whole of the twenti eth century. Losev was born into the family of a mathematics teacher and a librarian on 10 September 1893 in Novocherkassk. He became interested in philosophy in junior high school, where he was rewarded for his achievements with the complete works of Plato and Vladimir Soloviev. In 1911-1914 he studied philosophy and classical philology at Moscow University. As a member of the Soloviev Religious-Philosophical Society, Losev got to know a number of prominent Russian thinkers, such as Fr. Pavel Florensky, Nikolai Berdiaev, Semyon Frank, Sergius Bulgakov and others who exerted a major influence on the shaping of his own views, especially on his metaphysics and philosophy of language.
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The article examines the role and place of faith in the concept of Vladimir Solovyov who is considered to be the creator of the first Russian philosophical system. The purpose of the article is to determine the epistemological and... more
The article examines the role and place of faith in the concept of Vladimir Solovyov who is considered to be the creator of the first Russian philosophical system. The purpose of the article is to determine the epistemological and methodological significance of faith in Solovyov's understanding as a special factor of cognition. In order to study this problem, a synthetic method of reconstruction of the thought of Solovyov as well as a method of philosophical analysis was used. First, Solovyov's project of integral knowledge or free theosophy is presented , i. e. synthesis of philosophy, theology, and science. The suppositions of this concept are revealed and its polemical context is indicated, namely, Solovyov's attempt to overcome the abstract or one-sided principles: reason, empirical experience, and faith in order to create an integral system that should unite all types of knowledge. In addition, philosophy as such corresponds to reason, science to experience, and theology to faith. The second part of the article is devoted to the epistemological aspects of faith in the concept of integral knowledge. It lies in the fact that each act of cognition begins with the assertion of the objective existence of its object, which Solovyov describes as faith in a broad sense of the word. Thus, faith has a universal significance as a necessary condition for the cognitive process. The third part of the article discusses the methodological aspect of faith as a key link in the system of integral knowledge. As a result, faith has a dominant role not only in theology, but in all spheres of knowledge, including philosophy and science. Thus, it is possible to conclude that there is no conflict between faith and reason; on the contrary, they complement each other. Solovyov's position is still relevant nowadays.
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Semyon Frank (1877-1950) opposed the Neo-Kantian School and admitted the real existence of the objects of cognition. He treated ontologism as essential to the entire movement of Russian religious philosophy. For Frank, one can only know... more
Semyon Frank (1877-1950) opposed the Neo-Kantian School and admitted the real existence of the objects of cognition. He treated ontologism as essential to the entire movement of Russian religious philosophy. For Frank, one can only know about something thanks to the absolute, which exists prior to the knowing subject. Ontologism, affirming the priority of being over cognition, has a great significance not only for metaphysics and epistemology, but also for the philosophy of religion.
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The article is dedicated to Myrrha Lot-Borodine who is considered to be the first female Orthodox theologian. Her pioneer studies in patristics, especially that concerning deification and Nicolas Cabasilas, initiated researches in this... more
The article is dedicated to Myrrha Lot-Borodine who is considered to be the first female Orthodox theologian. Her pioneer studies in patristics, especially that concerning deification and Nicolas Cabasilas, initiated researches in this field in milieu of Catholic French thinkers. I also discuss the contribution of Lot-Borodine into the ecumenical movement of the 20 th century. Eventually, I pay attention to her attitude towards Russian religious philosophy.
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This article does not claim to be an exhaustive approach to the subject, its purpose to highlight some philosophical, anthropological, and theological dimensions of the icon as a work of art of God-human nature. Such context presupposes... more
This article does not claim to be an exhaustive approach to the subject, its purpose to highlight some philosophical, anthropological, and theological dimensions of the icon as a work of art of God-human nature. Such context presupposes three perspectives: (1) ontological and theological, conveying the internal structure of the icon, (2) revealing the process of painting, (3) the perspective of perception of the cult work of art, its interpretation and veneration. In all three perspectives, the icon appears as a product of cooperation, that is, the synergy of God and man.
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Losev was one of the most representative advocates of so called onomatodoxy movement in the Russian Orthodox Church according to which the name of God is not something conventional, but God himself. His practice of so-called Jesus Prayer,... more
Losev was one of the most representative advocates of so called onomatodoxy movement in the Russian Orthodox Church according to which the name of God is not something conventional, but God himself. His practice of so-called Jesus Prayer, or invocation of the name of God is nothing but practical exercise in aesthetics as a way of life and love of the divine Wisdom. Both the content and style of Losev’s writings confirm his perception of reality through the prism of religious and aesthetic experience.
Keywords: way of life, aesthetics, symbol, onomatodoxy, Alexei Losev, Patristics, religious experience, prayer
Keywords: way of life, aesthetics, symbol, onomatodoxy, Alexei Losev, Patristics, religious experience, prayer
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This article is the result of a work still in progress. We try to show how Dostoevsky, "the greatest Russian metaphysician," understands the relationship between faith and science, between mystery and reason. Dostoevsky postulates a... more
This article is the result of a work still in progress. We try to show how Dostoevsky, "the greatest Russian metaphysician," understands the relationship between faith and science, between mystery and reason. Dostoevsky postulates a rejection of the "Euclidean spirit" for solving the fundamental problems of man. It should be noted that, despite a long-standing critical tradition, the author of "Notes from Underground" wasn't exactly an irrationalist, even though in his diary , in his letters one might perceive an attitude of refusal of nineteenth-century scientific standards, such as the experimental method and the logical-argumentative discourse. By the way, in his novels, particularly in the dialogues between the characters, the author uses reason for the sake of the intelligibility of the plot. However, what most characterizes not only Dostoevsky's prose as his world view is the term of dialogues in antinomies. This is because, for him, science, reason would fall short of the divine mystery and the mystery of human life. 1. This paper is inspired by part of the book that still be released, Faith and Reason in Russian Religious Thought.
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The prominent Russian philosopher Vladimir Soloviev (1853-1900) is called „the prophet’ of ecumenism. He presented the concept of the reconciliation of Eastern and Western Churches in his late works entitled The Russian Idea (1888),... more
The prominent Russian philosopher Vladimir Soloviev (1853-1900) is called „the prophet’ of ecumenism. He presented the concept of the reconciliation of Eastern and Western Churches in his late works entitled The Russian Idea (1888), Russie et l’Église Universelle (1889), and others. However, one can also find some presuppositions of this project in early philosophical books by Soloviev such as The Philosophical Principles of Integral Knowledge (1877), Critique of the Abstract Principles (1877-1880), Lectures on Godmanhood (1880).
The main philosophical idea of Soloviev has to do with the organic unity of the entire universe both on horizontal and vertical levels. Man is not an autonomous existence but a part of the large aggregation that includes all types of beings. Although in this empirical world everything seems to be dispersed, it has the common metaphysical roots. This unity would be impossible without God who is the beginning and the purpose of the existence. God is also the goal and the guarantee of the unity of human society and different religious communities, and first and foremost, the Church as a divine-human reality. In the paper we discuss some metaphysical assumptions such as all-unity and Godmanhood, which Soloviev applied to the justification of his ecumenical project.
The main philosophical idea of Soloviev has to do with the organic unity of the entire universe both on horizontal and vertical levels. Man is not an autonomous existence but a part of the large aggregation that includes all types of beings. Although in this empirical world everything seems to be dispersed, it has the common metaphysical roots. This unity would be impossible without God who is the beginning and the purpose of the existence. God is also the goal and the guarantee of the unity of human society and different religious communities, and first and foremost, the Church as a divine-human reality. In the paper we discuss some metaphysical assumptions such as all-unity and Godmanhood, which Soloviev applied to the justification of his ecumenical project.
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The trial of Galileo remains a representative example of the alleged incompatibility between science and religion as well as a suggestive case study of the relationship between them from the Western historical and methodological... more
The trial of Galileo remains a representative example of the alleged incompatibility between science and religion as well as a suggestive case study of the relationship between them from the Western historical and methodological perspective. However, the Eastern Christian view has not been explored to a significant extent.
In this article, the author considers relevant aspects of the reception of the teaching of Copernicus and Galileo in Russian culture, especially in the works of scientists.Whereas in prerevolutionary Russia Galileo was considered a symbol of the unity of science and religion, in the Soviet period his name and especially his trial was largely used for atheistic propaganda purposes. The author discusses the most recent debate in the Russian Orthodox milieu. The second part is dedicated to the presence of Galileo in Russian religious philosophy, especially
in the thought of Gregory Skovoroda, Ivan Kireyevsky, and Sergey Glagolev. Finally, the relation of the Russian Orthodox Church to the teaching of Galileo is considered.
Keywords: Galileo; heliocentrism; Orthodox Church; Russian
religious thought
In this article, the author considers relevant aspects of the reception of the teaching of Copernicus and Galileo in Russian culture, especially in the works of scientists.Whereas in prerevolutionary Russia Galileo was considered a symbol of the unity of science and religion, in the Soviet period his name and especially his trial was largely used for atheistic propaganda purposes. The author discusses the most recent debate in the Russian Orthodox milieu. The second part is dedicated to the presence of Galileo in Russian religious philosophy, especially
in the thought of Gregory Skovoroda, Ivan Kireyevsky, and Sergey Glagolev. Finally, the relation of the Russian Orthodox Church to the teaching of Galileo is considered.
Keywords: Galileo; heliocentrism; Orthodox Church; Russian
religious thought
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Предложена историко-философская реконструкция сотрудничества С.Л. Франка с швейцарской газетой «Neue Züricher Zeitung» конца 1920-1930-х гг. На основании архивных материалов и корреспонденции философа проанализированы обстоятельства... more
Предложена историко-философская реконструкция сотрудничества С.Л. Франка с швейцарской газетой «Neue Züricher Zeitung» конца 1920-1930-х гг. На основании архивных материалов и корреспонденции философа проанализированы обстоятельства общения Франка с редактором газеты Хансом Бартом; установлено, что начало их интенсивного делового сотрудничества было положено на VIII Международном философском конгрессе, проходившем в Праге в 1934 г., после чего Барт не только стал регулярно печатать тексты Франка в швейцарской газете, но также участвовал в организации его лекционных поездов в Швейцарию и оказывал содействие в поиске издательств для первой немецкоязычной редакции работы Франка «Непостижимое» («Das Unergründliche»). Отдельное внимание уделено истории публикаций Франка в «Neue Züricher Zeitung» и, в частности, его рецензиям на работы французских мыслителей Рене Ле Сенна («Препятствие и ценность») и Евгения Августовича Минковского («На пути к космологии. Философские фрагменты»); рассматриваются обстоятельства знакомства и общения русского философа с французскими авторами, приводятся их отклики на рецензии Франка, которые сохранились в их личной переписке; характеризуются критические выпады Франка против фундаментальной онтологии М. Хайдеггера, нашедшие свое место на страницах рецензий.
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В статье на основании архивной корреспонденции реконструируется историко-культурный и биографический контекст, связанный с обучением старшего сына С. Л. Франка, Виктора, в высших учебных заведениях Германии и Чехословакии. Отдельное... more
В статье на основании архивной корреспонденции реконструируется историко-культурный и биографический контекст, связанный с обучением старшего сына С. Л. Франка, Виктора, в высших учебных заведениях Германии и Чехословакии. Отдельное внимание уделено контактам С. Л. Франка с М. М. Федоровым и Е. Д. Прокопович (Кусковой), которые оказали значительное содействие Виктору Франку в получении финансовой поддержки для прохождения обучения. В Приложении в научный оборот вводятся письма С. Л. и В. С. Франка к Е. Д. Прокопович, хранящиеся в Государственном архиве Российской Федерации.
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The article examines the general context of the work of two prominent representatives of the first wave of emigration, Fr. George Florovsky and Nikolai Zernov. We outline their contributions to the development of Orthodox theology, Church... more
The article examines the general context of the work of two prominent representatives of the first wave of emigration, Fr. George Florovsky and Nikolai Zernov. We outline their contributions to the development of Orthodox theology, Church history, and especially the Russian Student Christian Movement and ecumenism, particularly the Orthodox-Anglican Fellowship of Saint Alban and Saint Sergius. It is noted that Zernov supported the intercommunion of the Orthodox and Anglican Churches, while Florovsky considered such a position to be particularistic. We also consider the view of Florovsky and Zernov concerning sophiological controversy as well as the circumstances of Zernov's obtaining the chair of Eastern Christianity at Oxford University. Finally, we present Florovsky's critique of Zernov's works on Russian religious thought, especially his understanding of the so-called religious-philosophical renaissance. The appendix contains a letter from Fr. Florovsky to Zernov, sent in 1962.
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В статье на основании зарубежных архивных материалов, эпистолярного наследия и периодической печати проводится историко-философская реконструкция отношения русского философа С.Л. Франка к теософии и оккультизму. Приводятся архивные... more
В статье на основании зарубежных архивных материалов, эпистолярного наследия и периодической печати проводится историко-философская реконструкция отношения русского философа С.Л. Франка к теософии и оккультизму. Приводятся архивные документы, содержащие критику философом теософского учения мыслителя-эмигранта Петра Демьяновича Успенского и в частости его книги «Новая модель вселенной», в которой содержалось учение теософа об оккультно-магической системе «Четвертого пути» (эту книгу планировалось перевести на нидерландский язык при посредничестве сотрудника основанной в 1925 г. еженедельной газеты «Слово и дух» («Woord en Geest»), Хенка Вехгелара (Henk Wechgelaar)). Проведён анализ эволюции взглядов С.Л. Франка на паранормальные явления, которые были сформулированы философом в ряде его лекционных выступлений в Берлине (7 марта 1927 г.), Риге (29 февраля 1928 r.), Даугавпилсе (6 марта 1928 г.), Таллинне (11 марта 1928 г.), Каунасе (27 марта 1928 г.) и Белграде (26 апреля 1930 г.); а также на соотношение теософии и оккультизма с наукой и религией, высказанное С.Л. Франком как в его докторской (незащищенной) диссертации «Душа человека», так и в его более поздних работах и выступлениях. В Приложении публикуется перевод письма С.Л. Франка Х. Вехгелару из архива Амстердамского свободного университета, в котором философ выражает свое отношение к теософскому учению (автограф: Brief van Simon Frank aan H Wechgelaar // Amsterdam, UVA copy UB: HSS-mag.: XXXIII Pos: map Wechgelaar [H.]).
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The article examines the circumstances and history of the translation into French of S. L. Frank’s master’s thesis “The Object of Knowledge,” which was published in Russian in 1915 in Petrograd. The aim of the study is to determine the... more
The article examines the circumstances and history of the translation into French of S. L. Frank’s master’s thesis “The Object of Knowledge,” which was published in Russian in 1915 in Petrograd. The aim of the study is to determine the place and significance of this work in the creative biography and philosophical heritage of the Russian thinker. For this purpose, we used the synthetic method, which allows us to reconstruct in detail the history of the creation of the French translation, as well as the method of text analysis. First, the German context of Frank’s work on the “The Object of Knowledge” is presented. It has been established that the initiator of the publication of this book in France was G. D. Gurvich, who collaborated with the philosophers Louis Lavelle and René Le Senne, who founded the publishing series “Philosophy of Spirit” in Paris. Based on archival correspondence between Frank and Gurvich, as well as the book’s translator A. Сaffi and the editor of the translation G. P. Fedotov, the details of the preparation of the abridged version of the book for the French reader are revealed. To this end, we analyze the edits made by Frank in the author’s copy of the Russian edition of “The Object of Knowledge”. The last part of the article presents how the reception of this book in the French philosophical environment took place. A list of the currently known reviews of Frank’s work is given. Also noted is the fact that the book The Object of Knowledge was referenced by E. Gilson. Thus, we can conclude that the abridged French translation of Frank’s master’s thesis has had some influence on the French philosophers and reception of Russian philosophical thought in general.
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The article is dedicated to the review of Alexander Pushkin's intellectual heritage as philosophical in Semyon Frank's works. The author provides а short literary and philosophical context of Dmitry Merezkovky and Mikhail Gershenzon's... more
The article is dedicated to the review of Alexander Pushkin's intellectual heritage as philosophical in Semyon Frank's works. The author provides а short literary and philosophical context of Dmitry Merezkovky and Mikhail Gershenzon's influence, on one hand, and polemics with the Soviet Pushkin Studies, on the other. Further on, the author reviews the works of Frank on Pushkin (publications as well as manuscripts) written in Russian and German while being expatriated (1933-1949) as well as his speeches dedicated to Pushkin. The author dwells on five main articles on the topic published posthumously in the miscellany Essays on Pushkin. The author claims that taking into account the political background of the 1930s, i.e. stalinizm in the USSR and сoming of Hitler to power in Germany, Pushkin's creativity was re-evaluated by Frank as a spiritual сhallenge of philosophical personalism. Pushkin in Frank's works appears to be a religious thinker, not a systematical philosopher but a sage. Moreover, Frank analyzes the evolution of Pushkin's political and historiosophical views. Frank's Pushkiniana helps to open not only new sides of the poet's creativity, but also Frank's own philosophical position.
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Research Interests: Fedor Dostoevsky, Russian Religious Philosophy, Russian Philosophy, The Russian Silver Age, Russian Religious Thought, and 10 moreDostoevsky, Fyodor Mikhaylovich Dostoyevsky, Fyodor Dostoevsky, Dostoevskij, Semyon Frank, Semen Frank, Simon L. Frank, Fjodor Dostojevski, Russian religious and philosophical tradition, and Russian literature and religious philosophy: late 19th and 20th centuries
The article examines the personal and scholarly relationship between two prominent twentieth-century thinkers: Russian theologian and the founder of Neopatristic synthesis, George Florovsky and Polish scholar Andrzej Walicki. On the basis... more
The article examines the personal and scholarly relationship between two prominent twentieth-century thinkers: Russian theologian and the founder of Neopatristic synthesis, George Florovsky and Polish scholar Andrzej Walicki. On the basis of Walicki's memoirs and the epistolary heritage of both philosophers, it has been established that they first met in 1960 at Harvard. Florovsky had a significant influence on the young Polish scholar's interpretation of Slavophilism. At the same time, Walicki interpreted Russian philosophy as a part of European philosophy, while Fr. George, although criticized Western influences in Russian thought, sought to indicate its originality appealing to the Fathers of the Church and the development of a Neopatristic synthesis. Other aspects of both thinkers are noted in the article: their studies in historiosophy and their emphasis on indeterminism in history, and the fact that both Florovsky and Walicki were apologists for Russian culture in the Western academic world. This article is an introduction to the publication of two letters from Walicki to Florovsky stored at the archives of Princeton University: they were sent in 1965 and deal with the exchange of ideas and books between the two scholars.
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The article deals with methods of historical and philosophical research that are rarely used in contemporary works on the history of Russian philosophy: historical and philosophical reconstruction, reactualization/marginalization of... more
The article deals with methods of historical and philosophical research that are rarely used
in contemporary works on the history of Russian philosophy: historical and philosophical
reconstruction, reactualization/marginalization of philosophical content, intercultural
methodology (polylogue philosophy), biography, and prosopography methods. The authors
show the specificity of each method, their places in the practice of research, their heuristicics
for the history of Russian philosophy, and significance for expanding historical and
philosophical knowledge. The relevance of applying “new” methods is based on the following
facts: the reissue of basic texts of Russian thinkers has been completed, there is active
work in archives leading to the introduction of “marginal” texts, i.e. unfinished texts with
unestablished meanings, into the scholarly circulation, and the range of historiographical
literature with a rich variety of existing interpretational schemes has significantly increased
in the last three decades. The use of “new” methods makes it possible to revise existing
models of the history of Russian philosophy, to abandon the view of Russian philosophy
as a series of influences and borrowings, and to propose a new periodization of the history
of Russian philosophy. In particular, the method of “collective biography” reveals the
dynamic side of the history of science, ways of forming scientific schools, intergenerational
connections, and the influence of the non-philosophical context on scholarly work. The significance
of methods for Russian philosophy covers a range of aspects: expanding verified
historical and philosophical knowledge; showing the actual content of Russian philosophy
that may be in demand in modern philosophy; forming a more comprehensive view on the
historical and philosophical process concerning not only personalities, but also generations,
schools, etc.; and the explication of the context (historical, biographical, social, cultural) as
well as interpretation of ideas.
Keywords: Russian philosophy, methodology, history of philosophy, reconstruction, polylogue, interculturality, context, reactivation, marginalization, collective biography, prosopography.
in contemporary works on the history of Russian philosophy: historical and philosophical
reconstruction, reactualization/marginalization of philosophical content, intercultural
methodology (polylogue philosophy), biography, and prosopography methods. The authors
show the specificity of each method, their places in the practice of research, their heuristicics
for the history of Russian philosophy, and significance for expanding historical and
philosophical knowledge. The relevance of applying “new” methods is based on the following
facts: the reissue of basic texts of Russian thinkers has been completed, there is active
work in archives leading to the introduction of “marginal” texts, i.e. unfinished texts with
unestablished meanings, into the scholarly circulation, and the range of historiographical
literature with a rich variety of existing interpretational schemes has significantly increased
in the last three decades. The use of “new” methods makes it possible to revise existing
models of the history of Russian philosophy, to abandon the view of Russian philosophy
as a series of influences and borrowings, and to propose a new periodization of the history
of Russian philosophy. In particular, the method of “collective biography” reveals the
dynamic side of the history of science, ways of forming scientific schools, intergenerational
connections, and the influence of the non-philosophical context on scholarly work. The significance
of methods for Russian philosophy covers a range of aspects: expanding verified
historical and philosophical knowledge; showing the actual content of Russian philosophy
that may be in demand in modern philosophy; forming a more comprehensive view on the
historical and philosophical process concerning not only personalities, but also generations,
schools, etc.; and the explication of the context (historical, biographical, social, cultural) as
well as interpretation of ideas.
Keywords: Russian philosophy, methodology, history of philosophy, reconstruction, polylogue, interculturality, context, reactivation, marginalization, collective biography, prosopography.
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Рассматриваются основные этапы жизни и творчества сравнительно малоизвестного русского литературного деятеля, Сергея Владимировича Штейна. С использованием синтетического метода раскрыты вехи его творческого пути и обстоятельства,... more
Рассматриваются основные этапы жизни и творчества сравнительно малоизвестного русского литературного деятеля, Сергея Владимировича Штейна. С использованием синтетического метода раскрыты вехи его творческого пути и обстоятельства, повлиявшие на его обращение в католичество. Особое внимание уделено эмигрантскому периоду деятельности С.В. Штейн. Рассмотрены обстоятельства его увлечения русской литературой и философией, главным образом творчеством Владимира Соловьева. Статья предваряет публикацию одного из текстов Сергея Штейна-его воспоминаний о В.С. Соловьеве, с которым он несколько раз встречался в детские и юношеские годы. На основании имеющихся источников и исследований выявлены факторы, которые способствовали переезду Сергея Штейна из Прибалтики в Юго-славию, и указана роль, которую он сыграл в распространении русской религиозной мысли в эми-грации, особенно в католических кругах. В заключение подчеркнуто, что С.В. Штейн не всегда был объективным в оценке своего личного вклада в изучение русской мысли, тем не менее его публикации могут считаться важным источником, дополняющим биографию русских филосо-фов, в частности В.С. Соловьева. Ключевые слова: творчество Сергея Штейна, русская литература, славянская поэзия, католицизм, русская эмиграция в Югославии, экуменизм, католичество, иезуитство SERGEI STEIN ON V.S. SOLOVYOV The article discusses the main periods of the life and work of the relatively little-known Russian émigré literary figure, Sergei Vladimirovich Stein. With the use of the synthetic method, it identifies the milestones of his creative path that influenced his conversion to Catholicism. Particular attention is paid to the emigrant period of his activities. The article considers the roots of Stein"s fascination with Russian literature and philosophy, mainly Vladimir Solovyov. This article anticipates the publication of one of Sergei Stein"s texts-his memories of V.S. Solovyov, with whom he met several times in his childhood and youth days. Based on the sources and studies, the author determines factors that contributed to Sergei Stein"s moving from the Baltic countries to Yugoslavia and the role he played in spreading Russian religious thought in emigration, especially in Catholic circles. In conclusion, it is emphasised that S.V. Stein was not always objective in assessing his personal contribution to the study of Russian thought; however, his publications can be treated as an important source that complements the biography of Russian philosophers, in particular, V.S. Solovyov.
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We consider in detail the process of perception of creativity of A.F. Losev in Poland. Using the synthetic method, three periods of his reception of thought are presented: in the interwar years (1918–1939), after the Second World War... more
We consider in detail the process of perception of creativity of A.F. Losev in Poland. Using the synthetic method, three periods of his reception of thought are presented: in the interwar years (1918–1939), after the Second World War until the 90s of the twentieth century, and over the past decade. The first researcher, who introduced the ideas of Losev to Poles, was Tomasz Parchewski, a student of N.O. Lossky. Subsequently, the works of Russian philosopher started to interest the experts in the field of the Ancient culture and philology. Based on the rich bibliographic material and the analysis of the literature of subject, we show that only in the 70s of the last century in Poland some aesthetic work Losev became known. It is noted that recently there is an intensive study of his work. The final part of the article is devoted to the Polish study in Losev’s philosophy of music. With the quotation of corresponding research papers, we indicate that Polish scholars have stressed out both dialectical nature of Losev’s reasoning as well as reality described by him (in particular, the world of music). In addition, it is emphasized that the philosophy of music is seen in Poland in the wider context of issues of symbol inLosev’s thought.
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This article discusses the milestones of Russian-Japanese philosophical dialogue that began in the 19th century during the Meiji Restoration and continues to the present day. Using analytical and synthetic methods, we sought for the... more
This article discusses the milestones of Russian-Japanese philosophical dialogue that began in the 19th century during the Meiji Restoration and continues to the present day. Using analytical and synthetic methods, we sought for the common elements in various religious and philosophical traditions. As an example one can give the mystical experience, typical both for the Eastern Christian mysticism and Buddhism (especially Zen version popular common in Japan). At different times and in different parts of the globe it have been noticed by the American Catholic monk Thomas Merton and the contemporary Russian philosopher S. Khoruzhy. On the basis of the relevant materials the similarities of both traditions are analyzed (such as transcending of “myself”, self-knowledge, ascetic practices, apophaticism, etc.) We also discuss the way in which the thesis on the fundamental unity of the human spirit, striving for the Absolute, revealed in the works of the abovementioned thinkers. Finally we stress that this kind of intellectual and spiritual dialogue does not lead to a loss of self-identity, or proclaiming the idea of equality of all religions at the prize of syncretism, but helps to seek common spiritual roots and values in order to understand each other
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In the preface to the archival publication of lecture “Living Europe: the Source and essence of Russian Marxism” which were delivered by S.L. Frank for BBC in 1946 a special attention is paid both to the historical and philosophical... more
In the preface to the archival publication of lecture “Living Europe: the Source and essence of Russian Marxism” which were delivered by S.L. Frank for BBC in 1946 a special attention is paid both to the historical and philosophical reflection on the problems of Marxism in the light of new archival materials and to the response which Frank received lectures from his listeners. After the lecture of Frank BBC broadcast got several letters from the grateful students (also stored in the Bakhmeteff archive) and the content of which was partially given in the introduction anticipating the archival publication of Frank’s text. We offer the Readers the archive material currently stored in the Bakhmeteff archive (Columbia University, New York). According to S.L. Frank the Russian Marxism is one of the varieties of the Western European philosophy
which, nevertheless, has its own specific features. The Russian Marxism is not a developing thought of the Westernizers who told that Russia must follow the historical and cultural way of the Western Europe. On the contrary, the Russian Marxism is the Russian Socialism, Russian Populism which is the consistent development of the project of Slavophiles. Such an understanding of the Russian Marxism allows Frank to consider it as an integral part of the relationship between Russian and Europe.
which, nevertheless, has its own specific features. The Russian Marxism is not a developing thought of the Westernizers who told that Russia must follow the historical and cultural way of the Western Europe. On the contrary, the Russian Marxism is the Russian Socialism, Russian Populism which is the consistent development of the project of Slavophiles. Such an understanding of the Russian Marxism allows Frank to consider it as an integral part of the relationship between Russian and Europe.
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В данной публикации вниманию читателя предлагается ранее не введенный в научный оборот архивный текст С.Л. Франка, посвященный проблематике взаимоотношений религии и науки. На постоянном хранении указанный текст находится в Бахметьевском... more
В данной публикации вниманию читателя предлагается ранее не введенный в научный оборот архивный текст С.Л. Франка, посвященный проблематике взаимоотношений религии и науки. На постоянном хранении указанный текст находится в Бахметьевском архиве Колумбийского университета (США). В предваряющей архивный материал статье обозначено место, которое занимает публикуемый текст в творчестве отечественного философа и устанавливается приблизительная датировка его создания. Отдельное внимание уделяется анализу специфики взаимоотношений религии и науки, ар-тикулированной в философском наследии С.Л. Франка, указывается на генетическое срод-ство данной темы философской системе мыслителя в целом. Архивный текст «<Об отношении между религией и наукой>» сравнивается с такими ранее опубликованными работами С.Л. Франка, как «Религия и наука» (1925 г.) и «Религия и наука в современном сознании» (1926 г.). В результате сравнительного анализа и сопоставления смысловых структур указанных текстов было установлено, что в подавляющем большинстве смыс-ловые звенья рукописи «<Об отношении между религией и наукой>» совпадают со смысловыми звеньями работы «Религия и наука». Однако такая важная для архивной рукописи мысль о том, что кризис современного научного знания берет свое основание в нату-рализме и механицизме, находит свое наиболее полное выражение лишь в тексте «Религия и наука в современном сознании». Дан анализ позиции Франка по проблеме взаимоотношений науки и религии в свете его онтологической концепции панентизма, согласно которой Бог имманентно присутствует в мире (исследуемый наукой) и вместе с тем бесконечно трансцендирует его, в результате чего единственным способом Богопознания является «ученое неведение».
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The article is an afterword to the first publication of the archive text of Russian philosopher Semion Frank entitled Chaadaev. Frank delivered this lecture in 1930 in Berlin University, but his interest to Chaadaev appeared at the... more
The article is an afterword to the first publication of the archive text of Russian philosopher Semion Frank entitled Chaadaev. Frank delivered this lecture in 1930 in Berlin University, but his interest to Chaadaev appeared at the beginning of the 20th century. In particularly, he intended to publish the Collected Works of Chaadaev edited by Gershenson during his stay in Saratov. Also in emigration Frank, sharing Chaadaev’s love to truth and the Fatherland, proclaimed his creativity.
Key words: Peter Chaadaev, Semion Frank, M. Gershenson, reception of Russian philosophy, Russian emigration.
Key words: Peter Chaadaev, Semion Frank, M. Gershenson, reception of Russian philosophy, Russian emigration.
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This article offers a comparative analysis of the texts of S.L. Frank dedicated to the problem of ontological proof of the existence of God. The authors make a systematic comparison between the already published works of Frank and those... more
This article offers a comparative analysis of the texts of S.L. Frank dedicated to the problem of ontological proof of the existence of God. The authors make a systematic comparison between the already published works of Frank and those materials which have hitherto remained unknown to the academic community and are published for the first time in the present fascicle of the The Philosophy Journal. As a result of this survey, it has become possible to clearly indicate what remains constant throughout Frank’s consecutive attempts to ‘justify’ the ontological argument and what are the changes from one to another, which is also reflected in the structure of the respective texts. Special attention is given the analysis of Frank’s two essays, entitled, respectively, The proof of the existence of God and Ontological proof of the existence of God, which originate from a talk on the ontological argument given in the spring of 1930 in Belgrade, where Frank, at the invitation of P.B. Struve, delivered a course of lectures at Russian Scientific Institute. A detailed description of published archival materials from Bakhmeteff Archive of Columbia University (New York, USA) is appended to the paper.
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Большинство фундаментальных работ Лосева относится к области эстетики. Живя в непростое время, многие свои идеи, далекие от материализма, философ мог высказать только в такой форме. Но автор статьи приходит к выводу, что эстетика для... more
Большинство фундаментальных работ Лосева относится к области эстетики. Живя в непростое время, многие свои идеи, далекие от материализма, философ мог высказать только в такой форме. Но автор статьи приходит к выводу, что эстетика для Лосева стала тем, что объединяет все части философии, являясь в некотором роде ее синонимом, философией как таковой. Такого широкого понимания эстетики нет ни у одного европейского философа ХХ в.
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Оригинальная русская мысль сформировалась в результате влияния двух великих традиций — восточной (византийской) и западной. Позволительно утверждать, что нет ни одной философской школы или течения, которые не сказались бы на ее облике.... more
Оригинальная русская мысль сформировалась в результате влияния двух великих традиций — восточной (византийской) и западной. Позволительно утверждать, что нет ни одной философской школы или течения, которые не сказались бы на ее облике. Существует множество исследований, анализирующих влияние на русскую мысль западной философской культуры (немецкой, французской, английской и др.). В свою очередь рус-ская религиозная философия Серебряного века также оказала существенное влияние на многих западных мыслителей, а наблюдаемое (начиная с ХХ в.) возрождение святоотеческого стиля философствования в виде неопатристического синтеза давно перестало быть типично «восточным» явлением. Во всяком случае учение св. Григория Паламы, которое в течение многих веков воспринималось по меньшей мере как экзотическое, а большей частью как еретическое, в настоящее время вызывает серьезный интерес у мно-гих западных специалистов. Неизбежно возникает ряд вопросов: существует ли противо-речие между Западом и Востоком в русской религиозной мысли? Находилась ли русская философия в «плену» западного рационализма, как утверждал прот. Георгий Флоровский, призывая вернуться к греческой патристике? Насколько актуальной может быть западная мысль для русской философии и русская мысль для западного мира? В данной статье мы проанализируем, в частности, некоторые моменты учения о Софии, которые возникли на пересечении западной и восточной культур и которые разрабатывались не только русской, но и европейской философско-богословской мыслью ХХ в.
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G.V. Florovsky is one of the most sought-after Russian thinkers, which is witnessed by the recently published volume from the series “Russian philosophy of the fi rst half of the XX century”. Based on the materials of this book and other... more
G.V. Florovsky is one of the most sought-after Russian thinkers, which is witnessed by the recently published volume from the series “Russian philosophy of the fi rst half of the XX century”. Based on the materials of this book and other texts, we present the Florovsky’s investigations of Russian philosophy which have dedicated to V. Soloviev, P. Florensky, S. Frank, N. Berdyaev, А. Losev. Then we analyse whether his approach is correct and consistent. Following the authors of the collection, we admit the inner contradiction of the opposition between European and Byzantine ways of the shaping of Russian thought which was delineated by Florovsky. We also mark some diffi culties of the project of Neopatristic synthesis as well as the possibilities of its using. Beside, on the base of the materials of the book entitled “Georgiy Vasil’evich Florovskiy,” we outline the tasks and questions for the further studies of the creativity of the Russian thinker.
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The 20s – 30s of the 20th century was the time of the intensive contacts between Russian émigré thinkers and Polish intellectuals. In the first decade of the last century the initiative of the organization of the Congress of the Slavic... more
The 20s – 30s of the 20th century was the time of the intensive contacts between Russian émigré thinkers and Polish intellectuals. In the first decade of the last century the initiative of the organization of the Congress of the Slavic Countries arose, although the War World I shattered that plan. Referring to this idea, in 1927 a group of the Russian philosophers (N. Lossky, N. Berdyaev, S. Frank, S. Hessen, I. Lapshyn, S. Karcevsky) was invited to the Second Polish Philosophical Congress where they delivered several talks. Almost all papers (ot abstracts) delivered by Russian participants were published in “The Memorial Book” of the Congress in Polish, which contributed to the popularization of Russian Thought in Poland.
In this article the historico-philosophical context of that event is discussed, as well as the main ideas of the Russian philosophers and development of that enterprise. A special attention is paid to the debates over the possibility of the existence of Slavic philosophy which were took place not only in Poland, but also in Czechoslovakia and Yugoslavia, as well as the role of N.O. Lossky’s Polish student, Tomasz Parczewski in the organization of participance of the Russian delegation in the Polish
In this article the historico-philosophical context of that event is discussed, as well as the main ideas of the Russian philosophers and development of that enterprise. A special attention is paid to the debates over the possibility of the existence of Slavic philosophy which were took place not only in Poland, but also in Czechoslovakia and Yugoslavia, as well as the role of N.O. Lossky’s Polish student, Tomasz Parczewski in the organization of participance of the Russian delegation in the Polish
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Research Interests: Medieval Literature, Orthodox Theology, Russian Religious Philosophy, Russian Philosophy, Russian Religious Thought, and 12 moreTheosis, Sergius Bulgakov, Nikolai Berdyaev, Vladimir Lossky, Holy Graal, Eastern Orthodox Christianity, Eastern Orthodox Theology, Nikolaos Kabasilas, Sergii Bulgakov, Myrrha Lot-Borodine, Karsavin, and Semen Frank
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Эта книга – попытка взглянуть на жизнь и творчество С. Л. Франка c внешней и с внутренней сторон. Автор сочетает аналитико-эпистемологический и реконструктивно-синтетический подходы, позволяющие пролить дополнительный свет на формирование... more
Эта книга – попытка взглянуть на жизнь и творчество С. Л. Франка c внешней и с внутренней сторон. Автор сочетает аналитико-эпистемологический и реконструктивно-синтетический подходы, позволяющие пролить дополнительный свет на формирование философских и религиозных воззрений, а также жизненных установок и позиций великого русского философа. В работе использованы как новейшие исследования, так и архивные материалы, некоторые тексты С. Франка публикуются впервые.
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Recenzja ksiązki: Введение в философию , ред. А. В. Солдатов, Санкт-Петербург – Mocква – Краснодар: Лань 2007, ss. 576.
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ABSTRACT
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The article examines the personal and scholarly relationship between two prominent twentieth-century thinkers: Russian theologian and the founder of Neopatristic synthesis, George Florovsky and Polish scholar Andrzej Walicki. On the... more
The article examines the personal and scholarly relationship between two prominent twentieth-century thinkers: Russian theologian and the founder of Neopatristic synthesis, George Florovsky and Polish scholar Andrzej Walicki. On the basis of Walicki’s memoirs and the epistolary heritage of both philosophers, it has been established that they first met in 1960 at Harvard. Florovsky had a significant influence on the young Polish scholar’s interpretation of Slavophilism. At the same time, Walicki interpreted Russian philosophy as a part of European philosophy, while Fr. George, although criticized Western influences in Russian thought, sought to indicate its originality appealing to the Fathers of the Church and the development of a Neopatristic synthesis. Other aspects of both thinkers are noted in the article: their studies in historiosophy and their emphasis on indeterminism in history, and the fact that both Florovsky and Walicki were apologists for Russian culture in the Wes...
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Synteza neopatrystyczna, czyli odrodzenie myśli Ojców Kościoła, w czasach współczesnych stanowi jeden z wiodących paradygmatów prawosławnej filozofii i teologii XX i XXI w. U źródeł tego programu stali emigracyjni rosyjscy myśliciele: o.... more
Synteza neopatrystyczna, czyli odrodzenie myśli Ojców Kościoła, w czasach współczesnych stanowi jeden z wiodących paradygmatów prawosławnej filozofii i teologii XX i XXI w. U źródeł tego programu stali emigracyjni rosyjscy myśliciele: o. Georgij Fłorowski, Włodzimierz Łosski oraz ich uczniowie. W swojej nowej książce Teresa Obolevitch rozważa następujące pytania: Na czym polega specyfika rosyjskiego renesansu patrystycznego wobec dotychczasowej tradycji myśli rosyjskiej? Co może wnieść zwrot patrystyczny dla rozwoju filozofii i problematyki relacji między nauką a teologią? Jakie są ograniczenia syntezy neopatrystycznej?
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E-book is dedicated to the problem of relationship between faith and reason in the Patristic period, that is the time of shaping Christian theology and shifting from the Ancient philosophy and culture as such to the Medieval thought. One... more
E-book is dedicated to the problem of relationship between faith and reason in the Patristic period, that is the time of shaping Christian theology and shifting from the Ancient philosophy and culture as such to the Medieval thought. One can distinguished two main areas research: first, the question of relationship between Classical intellectual (especially philosophical) culture and the revealed truths, second – the interpretation of faith and reason (considered as the categories of cognition) conducted by the fathers of the Church. Hence, e-book is composed of two parts: the first one contains the general outlook of the relationship between knowledge and faith in the Patristic era. The second part deals with the selected position of the early Christian thinkers concerning the relationship between fides and ratio.
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Contemporary philosophy and theology are ever more conscious of the fact that the model of relations between religion and culture developed in modernity is fundamentally flawed. The processes of the secularization of society, culture, and... more
Contemporary philosophy and theology are ever more conscious of the fact that the model of relations between religion and culture developed in modernity is fundamentally flawed. The processes of the secularization of society, culture, and even religion are rooted in the dualistic vision of religion and culture introduced in the late Middle Ages. In seeking a way out, we need to explore domains of culture unaffected by Western European secular thinking. �Russian thought is remarkably well prepared to formulate an alternative to secular modernity. Indeed, in Russian culture there was neither a Renaissance nor an Enlightenment. Eastern Christianity retained an integral patristic vision of human nature that had not been divided into separate "natural" and "supernatural" elements. These pre- and non-modern visions are now gaining exceptional value in the postmodern reality in which we find ourselves. The heritage of Russian Christian thought may serve as a source of i...
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The 20s – 30s of the 20th century was the time of the intensive contacts between Russian émigré thinkers and Polish intellectuals. In the first decade of the last century the initiative of the organization of the Congress of the Slavic... more
The 20s – 30s of the 20th century was the time of the intensive contacts between Russian émigré thinkers and Polish intellectuals. In the first decade of the last century the initiative of the organization of the Congress of the Slavic Countries arose, although the War World I shattered that plan. Referring to this idea, in 1927 a group of the Russian philosophers (N. Lossky, N. Berdyaev, S. Frank, S. Hessen, I. Lapshyn, S. Karcevsky) was invited to the Second Polish Philosophical Congress where they delivered several talks. Almost all papers (ot abstracts) delivered by Russian participants were published in “The Memorial Book” of the Congress in Polish, which contributed to the popularization of Russian Thought in Poland. In this article the historico-philosophical context of that event is discussed, as well as the main ideas of the Russian philosophers and development of that enterprise. A special attention is paid to the debates over the possibility of the existence of Slavic phi...
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• This is the next Krakow conference on Russian philosophy. In 2016 we studied Chaadaev's personality and works and investigated the relation between the love of fatherland and the love of truth, analysed the link between philosophy,... more
• This is the next Krakow conference on Russian philosophy. In 2016 we studied Chaadaev's personality and works and investigated the relation between the love of fatherland and the love of truth, analysed the link between philosophy, theology and nationality, traced the tensions between the universal and the particular in Russian thought; previous editions we dealt with the links between Post-Secularism and Russian religious philosophy, have focused on the relation of Christianity and culture, the reception of Russian thought in Europe, Russian symbolism and other topics. Each year our conference brings together many scholars from Russia,
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Post-secularism is the fundamental evidence of the end of modernity. Modernity, as sleeping reason in Francisco Goya's painting, realizes that, although it thought that it was awake, it was producing monsters. We try to analyze... more
Post-secularism is the fundamental evidence of the end of modernity. Modernity, as sleeping reason in Francisco Goya's painting, realizes that, although it thought that it was awake, it was producing monsters. We try to analyze post-secular philosophy from the point of view of Russian religious thought. We believe that such philosophers as Vladimir Soloviev, Pavel Florensky, Sergey Bulgakov, Nikolai Berdyaev, Georges Florovsky, and Semen Frank may be helpful for understanding and overcoming post-secular order. eir unique views on the relations between religion and philosophy, science, and social life are apparently missing in the current Western debates. It seems to us that Russian religious philosophy becomes surprisingly up-to-date and attractive in the contemporary world. We hope that the present volume will be a signiicant step forward in the inclusion of the heritage of Russian religious philosophy in contemporary debates. " Presentlyythe phenomenon of post-secularismmis at the center of the intellectual debate. e authors of the papers included innthis volume reeect on this phenomenon in the context of Russian religious thought, which is still not generally known in the West. However, already more than century ago Russiannthinkers could foreseeemanyyof the mostt painful issues challenginggcontemporary society. I believe that this book will be interesting not only for the academic milieu but also for all searching for answers to the crucial questions of our day. " IRINA YAZYKOVA, art historian; vice-rector, St. Andrew's Biblical-eological Institute " is is a highly valuable and most impressive contribution to current discussions on Russian religious philosophy, its substance, method, and relevance. e authors oer several constructive approaches to the heritage of Russian Christian philosophy by means of comparison with the discourse on post-secularism. It is clearly demonstrated how Russian philosophers such as Vladimir Soloviev, Sergey Bulgakov, Pavel Florensky, and others enrich and challenge our philosophical and theological understanding of secularism and secularization. " ELENA NAMLI, professor of theological ethics, Uppsala University " Maybe Russia is not the home of elephants, contrary to the Soviet joke, but at least this volume proves convincingly that she is the cradle of post-secularism. e book shows that ages before the term post-secularism was coined, Russian thinkers developed a vast array of original models deconstructing the binary opposition of religious vs. secular and established creative dialogue between these two worlds. ey were post-secular long before the birth of post-secularism, and this surprising Wahlverwandscha in the history of ideas is displayed here for the rst time. I assume it is a good start for a new reception of modern Russian thought. "
Alexei Khomiakov (1804–1860), a great Russian thinker, one of the founders of the Slavophile school of thought, nowadays might be seen as one of the precursors of critical thought on the dangers of modern political ideas. The pathologies... more
Alexei Khomiakov (1804–1860), a great Russian thinker, one of the founders of the Slavophile school of thought, nowadays might be seen as one of the precursors of critical thought on the dangers of modern political ideas. The pathologies that Khomiakov attributes to Catholicism and Protestantism—authoritarianism, individualism, and fragmentation—are today the fundamental characteristics of modern states, of the societies in which we live, and to a large extent, of the alternatives that are brought forth in an attempt to counter them. Khomiakov’s works therefore might help us take on the challenge of rescuing Christian thought from modern colonization and offer a true alternative, a space for love and truth, the living experience of the church. This book serves as a step on the path toward recovering the church’s reflection on its own identity as sobornost’, as the community that is the living body of Christ, and can be the next step forward toward recovering the capacity for thought from within the church.