Creativity of L.N. Andreev in the reception of D.V. Filosofov (based on the material of literary and critical articles 1907)

2021 ◽  
pp. 109-118
Author(s):  
Natalya G. Koptelova ◽  
Keyword(s):  
Publishing House ◽  
Turn Of The Century ◽  
Religious Community ◽  
Religious Revival ◽  
Creative Movement ◽  
Religious Consciousness ◽  
World Outlook ◽  
Creative Personality ◽  
Critical Method ◽  
Literary Phenomenon

The author examines the peculiarities of the reception of L.N. Andreev, reflected in the literary-critical articles of D.V. Filosofov, written in 1907. The features of his critical method are characterized. It is shown that the interpretation of Andreev’s works in these works of Filosofov was subordinated to the concept of building a “new religious consciousness”, developed by him together with his spiritual allies — D.S. Merezhkovsky and Z.N. Gippius. In 1907, the creative personality of Andreev was still characterized by Filosofov as a “background” figure, in comparison with the personality of Gorky and the cohort of realists united around the publishing house called “Knowledge”. The critic saw the damage to Andreev’s world outlook in the writer’s rejection of “culture”, “consciousness” and “religious community”. At the same time, he strenuously tried to “cut off” Andreev from the “philosophy” of Gorky and the realists of the Gorky circle. In addition, Andreev’s ideological and artistic quest was investigated by Filosofov in the context of such a complex literary phenomenon at the turn of the century as “mystical anarchism”. In general, the critical assessments of Andreev’s work presented in the articles of Filosofov in 1907 are ambiguous and dialectical. Revealing the “strength” and “weakness” of Andreev the artist, Filosofov in many ways showed himself as a critic and “educator”. He not only waged a struggle with Andreev, the singer of pessimism, despair and “nothingness”, but also tried to direct this talented writer along the “correct” ideological path, turn the vector of his creative movement towards “religious revival”, that is, “new Christianity”.

scholarly journals Gramatica Critică Sau Critica Gramaticii?

2020 ◽  
Vol 21 (1-2) ◽  
pp. 299-301
Author(s):  
Valerica Sporiş
Keyword(s):  
Publishing House ◽  
Grammatical Structure ◽  
Classical Structure ◽  
National Conference ◽  
The University ◽  
Normative Aspect ◽  
Literary Phenomenon

Abstract Gramatica critică a limbii române (The Critical Grammar of the Romanian Language), authored by Ștefan Găitănaru, was published in 2018, at the University of Pitești Publishing House. The launch of this book took place during the National Conference on Adaptation, Conservation and Rejection in the Evolution of the Romanian Cultural/ Linguistic/ Literary Phenomenon, held at the Faculty of Letters in Sibiu, on May 24, 2019. The purpose of the book, mentioned by the author in the Preface, is to update the grammar research, emphasizing the normative aspect. Thus, we witness a descriptive-normative grammar, with a classical structure: part I - Morphology and part II - Syntax, each section comprising the description, analysis and interpretation of specific components. This Critical Grammar brings to the surface controversial aspects regarding the grammatical structure of the Romanian language, with pertinent observations and recommendations, with solid arguments, for or against, from case to case.

scholarly journals Problems of Religious Consciousness and Worldview in Domestic Religious Studies

2004 ◽  
pp. 113-119 ◽  
Author(s):  
A.S. Zhalovaga
Keyword(s):  
Practical Importance ◽  
Religious Studies ◽  
Human Existence ◽  
Fundamental Importance ◽  
Historical Perspectives ◽  
Religious Consciousness ◽  
World Outlook ◽  
The World

The problem of human religious consciousness can be attributed to the category of "eternal" philosophical problems, which have never been removed and cannot be removed from the agenda of humanity. The world outlook of a person is updated throughout history as the person, conditions and content of his life, his goals, ideals and perspectives are constantly changing. In each era, this problem retains its fundamental importance, and, being part of all significant philosophical systems, means not a simple continuation of a particular tradition, but the identification of the changing aspects and historical perspectives of human existence. The question of what consciousness, which is its nature and essence, is of great ideological, ideological and practical importance, since it touches upon the foundations of human existence, content and purpose of life.

scholarly journals Public quest for the transformation of faith into the educational element of religious consciousness

2016 ◽  
pp. 19-23
Author(s):  
Oksana Gorkusha
Keyword(s):  
21St Century ◽  
Public Life ◽  
Social Consciousness ◽  
Negative Consequences ◽  
Political Decision ◽  
Policy Makers ◽  
Religious Consciousness ◽  
World Outlook ◽  
Political Interests ◽  
Regulatory Potential

In today's world, with extraordinary force, such religious functions as axiological, moral-regulative, ideological and compensatory are actualized. In the process of successive secularization, the influence of religion on human communities and their way of world perception, world outlook and life significantly decreased. The gradual differentiation of the forms of social consciousness has led to the fact that religions in its variations of different confessions and traditions of expression, the segment of moral and spiritual influence on humanity was left to guard. And such a situation was considered justified and expedient, especially given the harm that human communities have been making attempts to religiously legitimize a purely political decision of specific individual policy makers. Abuse of religion to cover private economic or political interests has led to negative consequences in public life, and sometimes in wars and extremism. However, with the beginning of the 21st century and the event of discrediting contemporary secular values-not-motivated regulatory forms of organization of social reality, it becomes apparent that religions have not exhausted their socio-regulatory potential.

Substantiation of the Testimonial Knowledge in the Religious Epistemology: The Approach of J. Greco

2021 ◽  
Vol 13 (4-2) ◽  
pp. 476-490
Author(s):  
Svetlana Khmelevskaya ◽  
◽  
Natalia Yablokova ◽  
Keyword(s):  
Scientific Community ◽  
Moral Authority ◽  
Religious Community ◽  
Religious Epistemology ◽  
Cognitive Approach ◽  
Religious Knowledge ◽  
Testimonial Knowledge ◽  
Religious Consciousness ◽  
Types Of Knowledge ◽  
The One

Currently, the study of religious knowledge is carried out mainly within the framework of religious epistemology, which does not exclude its consideration from the standpoint of a non-cognitive approach, for example, fideism. However, the greatest interest is in cognitivism, whose proponents explore the problems of religious knowledge using a number of standards of classical epistemology, yet at the same time modify them, creating standards of religious epistemology proper. One of the authors who develop this direction is J. Greco, who continues the tradition of studying evidence ("testimonial evidence") and its role in the formation and functioning of religious consciousness. In an effort to organize witness knowledge, he tries to typologize it, distinguishing, on the one hand, knowledge presented as a set of witness data, and, on the other hand, as knowledge transmitted and assimilated in the processes of communication that take place, for example, within a religious community. J. Greco criticizes the arguments of skeptics who claim that it is impossible that the evidence can serve as a sufficient basis for religious belief. The article emphasizes the simplicity of such an approach, since J. Greco does not distinguish the types of knowledge that are formed as a result of evidence (in particular, reflexive and value-based knowledge, which are formed and assimilated in different ways), which are different in their epistemological characteristics. At the same time, he focuses on a problem that is significant not only for religious, but also for classical epistemology, namely, the influence of the moral authority of a particular form of comprehension of being (science, religion, etc.) and its specific representatives who develop the relevant knowledge on the assimilation of certain epistemic truths by both specialized communities (for example, the scientific community) and society as a whole. The philosophical arguments of J. Greco shows that the theme of religious evidence within the framework of classical epistemology is not reduced to banal statements that they do not meet the criteria generated by scientific knowledge. These reflections touch upon a number of topics relevant to this epistemology. At the same time, these arguments point to the need to develop a religious epistemology based on the specifics of religious knowledge with its own verification criteria and methodology for obtaining it.

Shifting Eight-Hour Reform from Consciousness to Creed in the Twentieth Century

2017 ◽  
Author(s):  
William A. Mirola
Keyword(s):  
Trade Union ◽  
Publishing House ◽  
Working Hours ◽  
Turn Of The Century ◽  
Socialist Party ◽  
Methodist Church ◽  
The Social ◽  
Hours Of Work ◽  
The Hours ◽  
Key Events

This chapter focuses on three key events: the ongoing fight for shorter hours for women, the conflict between typographical workers and the Methodist Church over shorter hours at a Methodist publishing house, and the construction of the Social Creed of the Churches. Amid shifting sentiments among employers and changes in politics, Chicago women's groups, settlement-house workers, women in the Socialist Party, and the Women's Trade Union League (WTUL) took the lead in eight-hour reform by focusing on long hours among workingwomen. Once the provision limiting the hours of work for women to eight hours that was a part of the 1893 Factory Law had been declared unconstitutional by the Illinois Supreme Court, no further legal attempt to shorten women's hours had been attempted. However, with the turn of the century, women exercised a stronger leadership presence in reform efforts of all kinds and rekindled the fight to reduce working hours for women.

scholarly journals Religiosity of the urban community in Kazakhstan

2020 ◽  
Vol 20 (2) ◽  
pp. 323-332
Author(s):  
G. T. Alimbekova ◽  
A. B. Shabdenova ◽  
T. Yu. Lifanova
Keyword(s):  
Religious Identity ◽  
Urban Community ◽  
Human Life ◽  
Complex Model ◽  
Religious Practices ◽  
Religious Revival ◽  
Religious Knowledge ◽  
Religious Consciousness ◽  
Everyday Practices ◽  
Political Preferences

Religious values as the most important component of the worldview can significantly affect various aspects of human life - from everyday practices to political preferences. The analysis of changes in religiosity shows that in the post-Soviet space, there is a clear tendency of the transition from atheistic attitudes to the religious revival. In the contemporary Kazakhstan society, a complex model of religious identity develops - it combines ideals and norms of religious consciousness with ideas of spirituality and national revival, but the confession values can often only be of an external, declarative nature. According to different studies, in Kazakhstan, the share of believers following religious practices increases. The question is whether people really observe religious rites and traditions and follow religious regulations. The article summarizes the results of the study conducted by the Center for the Study of Public Opinion to assess the religiosity of the Almaty urban community. The survey showed that the share of people who identify themselves as a part of some confession is significant; however, this is not a direct indicator of the increase in the number of true believers seeking to actively follow all religious rules and practices. The article presents the data on the activity of respondents in religious practices, their knowledge and understanding of some religious postulates. The study showed that the religious renaissance among the youth can be accompanied by undeveloped religious consciousness and insufficient religious knowledge, which provides grounds for the dissemination of pseudo-religious ideas including the extremist ones.

Rationalizing the Catholic System

1996 ◽  
Author(s):  
Philip Gleason
Keyword(s):  
Elementary Education ◽  
Ethnic Diversity ◽  
Turn Of The Century ◽  
Religious Community ◽  
Parochial Schools ◽  
Catholic Colleges ◽  
Ecclesiastical Authority ◽  
Authority Structure ◽  
System P ◽  
Effective Supervision

Catholic colleges reacted as individual institutions to the turn-of-the-century challenge, but there was also a collective dimension to their response. It is most directly observable in the activities of the Catholic Educational Association (CEA) and in self-studies undertaken by the Jesuits. It is also extremely revealing, for here we can observe Catholic educators taking counsel together, informing themselves of current developments, and forging the conceptual and organizational tools they needed to bring their institutions more nearly into line with ongoing developments in American higher education. We shall look first at the CEA, but to appreciate its significance we must begin by reviewing the reasons for the fragmentation that put Austin O’Malley in mind of a boiler explosion, and caused Bishop John Lancaster Spalding to exclaim: “We Catholics are united in the faith, but are infinitely disunited in almost everything else. The Lord have mercy on us! We want some point of union.” The disunity that plagued Catholic educators as the new century opened did not arise from ethnic diversity or ideological cleavages, although both were significant features of the larger Catholic scene. Their basic problem was structural, and its key element was the existence in Catholic education of two overlapping, but largely autonomous, chains of command: the episcopal, centered in the bishop of the diocese (known technically as the “ordinary”); and that of the religious community. Reinforcing the disjunctive tendency inherent in this parallel authority structure was an ecclesiastical localism that left each ordinary without effective supervision from higher authority, and made each religious community a kind of realm unto itself. A cursory sketch of the Catholic educational scene will suggest why these circumstances made it so difficult to coordinate all the elements involved. Catholic elementary education was carried on under the authority and supervision of the bishops, but the parochial schools—of which there were in 1900 about 3800, enrolling upwards of 900,000 students—were staffed almost exclusively by nuns. A community of teaching sisters (and there were scores of them) might or might not be under the direct ecclesiastical authority of the bishop.

The 18th Century as a Time of Religious Renewal and Reform

Zutot ◽  
2019 ◽  
Vol 16 (1) ◽  
pp. 3-18
Author(s):  
Avraham Siluk ◽  
Rebekka Voß
Keyword(s):  
Early Modern ◽  
Political Change ◽  
18Th Century ◽  
Religious Community ◽  
Religious Revival ◽  
Key Factors ◽  
Introductory Essay

Abstract Varied initiatives for religious revival and reform emerged throughout the 18th century in Judaism, Christianity, and Islam; each had a significant impact on its religious community and also contributed to lasting cultural, social, and political change. This introductory essay argues for the importance of early modern religious renewal for understanding transformations in 18th-century life, culture, and thought. Due to their critical roles in society, religious renewal and reform should be considered as key factors for change at the threshold of modernity rather than counters to modernization.

Sign in / Sign up

Export Citation Format

Share Document