scholarly journals “Faces” and “Disguises” of V. Rozanov’s SolitaryThoughts and Fallen Leaves

2021 ◽  
Vol 26 (4) ◽  
pp. 751-760
Author(s):  
Oleg V. Defye

An intensive study of V. Rozanovs work naturally actualizes the question of the reasons for the contradictory assessments that have accompanied it for more than a century. The author explains their polarity by the prevalence of subjective or stereotypical ideas about the fundamental novelty of V. Rozanovs approach to the psychology of literary creativity and to the aesthetics of secluded nudity, which the creative subject of his books invariably followed. The article examines the space of solitude as a sphere of creative realization of Rozanov, where the main attention is paid to the intuition of intimacy, interpreted by the writer as a genuine spiritual act underlying the true creativity of life and literature. In solitude the authors intuition of intimacy penetrates into the phenomena and objects of life, endows them with related intimate meanings, is reflected in them and contributes to the creation of a mythopoetic picture of the world, filled with a variety of subjective and personal ideas of V. Rozanov about God, the world, cultural and literary values, about to yourself. In the above examples, V. Rozanovs faces appear in the process of intimate rapprochement with the Absolute and revealed in ontological insights. Disguises are figurative dialectical projections of the intimate faces of the author, opposed to the traditional views on the writers personality. These are polar, familiarly traversed projections of his intimate faces designed to enhance their ontological and aesthetic significance. The philosophical concept of detachment in myth and literature, developed by A.F. Losev in Dialectics of Myth , served as a methodological basis for the study of the phenomenon of solitude and unity in V. Rozanov of the myth-maker and writer.

2019 ◽  
Vol 46 (1-2) ◽  
pp. 33-43
Author(s):  
Bai Xi

In the statement hengxian wuyou 恆先無有“there is nothing before Hengxian,” the expression hengxian should not be understood as a single concept. It is composed of two parts. Here, heng is used as the highest philosophical concept which expresses the ultimate in the sense of eternity, constancy, uniqueness, and the absolute. In ancient Chinese philosophy, it is similar to some other concepts such as Dao 道 in the Laozi, Taiji 太極 in the Zhouyi, and Taiyi 太一in “Taiyishengshui” 太一生水 from the Guodian corpus. Xian here is used as in heng zhi xian 恒之先, meaning “prior to” or “before.” Therefore, the precise meaning of hengxian is that something before or prior to heng. The proposition hengxian wuyou then can be understood as heng is the uttermost and primal being and there could not be anything before it. Wuyou “nothing” is the essential character or property of heng. Logically, heng 恆 must be the highest philosophical concept of being. According to ancient Chinese cosmology, seeking for the being or beings before or prior to the becoming of the world is the most common method to explain the origin of the universe. One way to assert something is the origin of the universe is to argue that there is nothing before or prior to it. In other words, a cosmology cannot be successfully established until it can identify a fundamental concept, prior to which nothing can be found.


2007 ◽  
Vol 34 ◽  
pp. 321-347 ◽  
Author(s):  
Jan Vansina

Between 1590 and ca. 1610 the English sailor Andrew Battell lived in Central Africa, first in Angola until 1606/07 and then in Loango. His reports about these lands are a priceless source for the otherwise poorly documented history of Angola between ca. 1590-1606, especially since his is the only known eyewitness account about the way of life of the notorious Jaga. He actually lived with one of their bands supposedly for at least twenty months (26-27). In addition his account is also one of the very earliest about Loango. Hence modern historians of Angola and Loango have relied extensively on him. They all, myself included, have used the text edition by E.G. Ravenstein of The Strange Adventures of Andrew Battell of Leigh (London, 1901) and did so without referring back to the original documents. These are, first Battell's information in Samuel Purchas' Purchas His Pilgrimage, or Relations of the World and the Religions observed in all Ages and Places discovered from the Creation unto the Present (London, 1613), and later, the more detailed “The Strange Adventures of Andrew Battell” in Samuel Purchas His Pilgrimes (London, 1625), also known as Hakluytus posthumus after its frontispiece. Given the absolute reliance of modern scholars on Ravenstein, it is worthwhile to evaluate its reliability compared to the original publications.


2015 ◽  
Vol 2 (1) ◽  
pp. 201
Author(s):  
Encung Encung

<p>This article is intended to scrutinize Seyyed Hosssein Nasr’s thought about the negative dimensions of modernity and put it into the problems of the world where the idea of materialism ends due to greed of modern people. Nasr’s aim is actually to save humanity from destructive elements of modernity due to the idea of materialism, although the traditional-ism project that he proposed has still looked for a momentum within human consciousness and that is not to neglect the sacred matter in under-standing their world. In a reflection of his traditionalism, Nasr presupposes the creation of a progressive world presented with self-awareness to the existence of the Absolute and the Infallible. Nasr believes that modern people could live with their idea of perennial philosophy that connects everything in this world into the realm of the sacred. Benefits of modernity, according to Nasr, will be tarnished if people deny every sacred matter.</p><p><strong><br /></strong></p>


Author(s):  
Michael P. DeJonge

This chapter presents the broad outlines of Bonhoeffer’s theological vision as the story in which he embeds his political thinking. It is a story in three acts: God’s creation of the world, creation’s fall into sin, and God’s redemption of creation in Christ. Bonhoeffer writes of the first two acts most poignantly in Creation and Fall, his commentary on Genesis, and the third act receives elaboration in his Christology lectures. To the degree that this three-act story is about the creation, corruption, and redemption of human social existence, it sets the deep background for Bonhoeffer’s thinking about proper and improper forms of political life. Specifically, he outlines proper human sociality as a freedom for each other that is bounded by the absolute freedom of God’s creative word.


2019 ◽  
Vol 9 (3) ◽  
pp. 81-89
Author(s):  
D. Zharkimbayeva ◽  
R. Imanzhussip ◽  
A. Mukatayeva ◽  
M. Zhumaxanova ◽  
K. Bolyssova

Abstract The aim of the study is to investigate gender and absolute ‘I’ of a person as scope of contraposition and new contexts of identity. The methodological basis of the study of the philosophy of gender is the idea of the Absolute ‘I’ of a person, scope of contraposition of gender and sex, new contexts of gender identification. Person is inseparable from his essence, which determines his gender. As a result, identity is an open system, therefore the process of changing the identity of both men and women is an interdependent change of mindsets complementing and enriching each other and the world around. In conclusion, the male, which is obviously not changeable enough, can be ultimately completed to the female principle. People are attracted to men who prone to dialogue and mercy. But the feminine principle, which constitutes all the beauty in a person, is instant, and cannot have rigidity, totalitarian firm determination, in a word, those qualities that should have a long-term perspective.


2017 ◽  
Vol 39 (2) ◽  
pp. 265-276 ◽  
Author(s):  
Kas Saghafi

In several late texts, Derrida meditated on Paul Celan's poem ‘Grosse, Glühende Wölbung’, in which the departure of the world is announced. Delving into the ‘origin’ and ‘history’ of the ‘conception’ of the world, this paper suggests that, for Derrida, the end of the world is determined by and from death—the death of the other. The death of the other marks, each and every time, the absolute end of the world.


Author(s):  
Roberto D. Hernández

This article addresses the meaning and significance of the “world revolution of 1968,” as well as the historiography of 1968. I critically interrogate how the production of a narrative about 1968 and the creation of ethnic studies, despite its world-historic significance, has tended to perpetuate a limiting, essentialized and static notion of “the student” as the primary actor and an inherent agent of change. Although students did play an enormous role in the events leading up to, through, and after 1968 in various parts of the world—and I in no way wish to diminish this fact—this article nonetheless argues that the now hegemonic narrative of a student-led revolt has also had a number of negative consequences, two of which will be the focus here. One problem is that the generation-driven models that situate 1968 as a revolt of the young students versus a presumably older generation, embodied by both their parents and the dominant institutions of the time, are in effect a sociosymbolic reproduction of modernity/coloniality’s logic or driving impulse and obsession with newness. Hence an a priori valuation is assigned to the new, embodied in this case by the student, at the expense of the presumably outmoded old. Secondly, this apparent essentializing of “the student” has entrapped ethnic studies scholars, and many of the period’s activists (some of whom had been students themselves), into said logic, thereby risking the foreclosure of a politics beyond (re)enchantment or even obsession with newness yet again.


2020 ◽  
Vol 1 (3) ◽  
pp. 206-210
Author(s):  
Ra`no Ergashova ◽  
◽  
Nilufar Yuldosheva

The creation, regulation, lexical and grammatical research and interpretation of the system of terms in the field of aviation in the world linguistics terminology system are one of the specific directions of terminology. Research on specific features is an important factor in ensuring the development of the industry. This article discusses morphological structure of aviation terms. The purpose of the article is to analyze the role of aviation terms in the morphology of the Uzbek language and its definition.


2020 ◽  
Vol 3 (1) ◽  
pp. 156-160
Author(s):  
Khurshida Salimovna Safarova ◽  
Shakhnoza Islomovna Vosiyeva

Every great fiction book is a book that portrays the uniqueness of the universe and man, the difficulty of breaking that bond, or the weakening of its bond and the increase in human. The creation of such a book is beyond the reach of all creators, and not all works can illuminate the cultural, spiritual and moral status of any nation in the world by unraveling the underlying foundations of humanity. With the birth of Hoja Ahmad Yassawi's “Devoni Hikmat”, the Turkic nations were recognized as a nation with its own book of teaching, literally, the encyclopedia of enlightenment, truth and spirituality.


GEOgraphia ◽  
2010 ◽  
Vol 10 (19) ◽  
pp. 103
Author(s):  
Alexandre Domingues Ribas ◽  
Antonio Carlos Vitte

Resumo: Há um relativo depauperamento no tocante ao nosso conhecimento a respeito da relação entre a filosofia kantiana e a constituição da geografia moderna e, conseqüentemente, científica. Esta relação, quando abordada, o é - vezes sem conta - de modo oblíquo ou tangencial, isto é, ela resta quase que exclusivamente confinada ao ato de noticiar que Kant ofereceu, por aproximadamente quatro décadas, cursos de Geografia Física em Königsberg, ou que ele foi o primeiro filósofo a inserir esta disciplina na Universidade, antes mesmo da criação da cátedra de Geografia em Berlim, em 1820, por Karl Ritter. Não ultrapassar a pueril divulgação deste ato em si mesma só nos faz jogar uma cortina sobre a ausência de um discernimento maior acerca do tributo de Kant àfundamentação epistêmica da geografia moderna e científica. Abrir umafrincha nesta cortina denota, necessariamente, elucidar o papel e o lugardo “Curso de Geografia Física” no corpus da filosofia transcendental kantiana. Assim sendo, partimos da conjectura de que a “Geografia Física” continuamente se mostrou, a Kant, como um conhecimento portador de um desmedido sentido filosófico, já que ela lhe denotava a própria possibilidade de empiricização de sua filosofia. Logo, a Geografia Física seria, para Kant, o embasamento empírico de suas reflexões filosóficas, pois ela lhe comunicava a empiricidade da invenção do mundo; ela lhe outorgava a construção metafísica da “superfície da Terra”. Destarte, da mesma maneira que a Geografia, em sua superfície geral, conferiu uma espécie de atributo científico à validação do empírico da Modernidade (desde os idos do século XVI), a Geografia Física apresentou-se como o sustentáculo empírico da reflexão filosófica kantiana acerca da “metafísica da natureza” e da “metafísica do mundo”.THE COURSE OF PHYSICAL GEOGRAPHY OF IMMANUEL KANT(1724-1804): CONTRIBUTION FOR THE GEOGRAPHICALSCIENCE HISTORY AND EPISTEMOLOGYAbstract: There is a relative weakness about our knowledge concerningKant philosophy and the constitution of modern geography and,consequently, scientific geography. That relation, whenever studied,happens – several times – in an oblique or tangential way, what means thatit lies almost exclusively confined in the act of notifying that Kant offered,for approximately four decades, “Physical Geography” courses inKonigsberg, or that he was the first philosopher teaching the subject at anyCollege, even before the creation of Geography chair in Berlin, in 1820, byKarl Ritter. Not overcoming the early spread of that act itself only made usthrow a curtain over the absence of a major understanding about Kant’stribute to epistemic justification of modern and scientific geography. Toopen a breach in this curtain indicates, necessarily, to lighten the role andplace of Physical Geography Course inside Kantian transcendentalphilosophy. So, we began from the conjecture that Physical Geography hasalways shown, by Kant, as a knowledge carrier of an unmeasuredphilosophic sense, once it showed the possibility of empiricization of hisphilosophy. Therefore, a Physical Geography would be, for Kant, theempirics basis of his philosophic thoughts, because it communicates theempiria of the world invention; it has made him to build metaphysically the“Earth’s surface”. In the same way, Geography, in its general surface, hasgiven a particular tribute to the empiric validation of Modernity (since the16th century), Physical Geography introduced itself as an empiric basis toKantian philosophical reflection about “nature’s metaphysics” and the“world metaphysics” as well.Keywords: History and Epistemology of Geography, Physical Geography,Cosmology, Kantian Transcendental Philosophy, Nature.


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