ANGELOLOGY IN THE RUSSIAN INTELLECTUAL HISTORY. SEVERAL PAGES

2021 ◽  
pp. 22-35
Author(s):  
Aleksandr V. Markov ◽  
Keyword(s):  
Intellectual History ◽  
Technical Progress ◽  
Political Theology ◽  
Religious Philosophy ◽  
Separate Area ◽  
Russian Intellectual History ◽  
Intellectual Production ◽  
Intellectual Reasoning

Reflections on the nature of angels in Russian religious philosophy are inseparable from political theology and reflection on scientific and technical achievements. Based on the works of N. Boldyrev, A. Losev and S. Averintsev, the article proves that the doctrine of angels was to spiritualize technical progress and not less to preserve humanitarian culture in the field of symbolic-mathematical speculation. Therefore, Russian angelology is dialogical and controversial: it relies on the hermeneutics of a symbol, while symbolism is considered as part of intellectual production parallel to technical invention. It is proved how exactly the reception of ideas related to the parameters of perception and a certain style of intellectual reasoning made it possible to single out questions about angels into a separate area of philosophical problematization. Accordingly, the study of how exactly the questions were thought of as autonomous, makes it possible to clarify how Russian thought could assert the autonomy of orders of philosophical reasoning

The Way, The Journal of the Russian Emigration (1925–1940)

2020 ◽  
pp. 433-449
Author(s):  
Antoine Arjakovsky
Keyword(s):  
Intellectual History ◽  
Publishing House ◽  
Russian Language ◽  
Spiritual Renewal ◽  
Religious Philosophy ◽  
Silver Age ◽  
Russian Intellectual History ◽  
High Level ◽  
Russian Religious Thought ◽  
The Way

The Way: A Journal of Russian Religious Thought, a journal in the Russian language, was published quarterly in Paris from 1925 to 1940 by the Academy of Religious Philosophy, directed by Nikolai Alexandrovich Berdyaev. Scholars ranging from the French Slavist Pierre Pascal, who described the sixty-one issues of The Way as ‘uncommonly substantial’, to the American-based historian of the Russian emigration, Marc Raeff, who stressed its ‘high level of erudition’, have agreed that the journal is one of the most brilliant in all Russian intellectual history. The Way was intended to be the direct heir of the Put’ publishing house, founded in Moscow in 1909 by Berdyaev and other writers. Thus, The Way set itself the task of carrying the intellectual and spiritual renewal of the Silver Age forward. We can distinguish three main periods in the evolution of The Way: a modernist period (1925–1930), a non-conformist period (1930–1935), and, finally, a spiritual period (1935–1940). This evolution corresponds to that of an entire intellectual generation that was compelled by historical circumstances to think through the encounter between Western and Eastern intellectual and spiritual traditions and to seek a synthesis (thus ‘modernist’) between East and West. For all their internal differences, this intellectual generation evolved in a non-conformist direction, taking an equally critical stance towards liberalism and socialism and preferring personalism to both, moving towards a spiritual rationality that was simultaneously conscious of the limits of an excessively apophatic spirituality and of an exclusively positivist rationalism.

Main Trends of Contemporary Russian Thought

1998 ◽  
pp. 99-109
Author(s):  
Mikhail Epstein
Keyword(s):  
Intellectual History ◽  
Dialectical Materialism ◽  
Recent Period ◽  
Religious Philosophy ◽  
The Third ◽  
Philosophy Of Culture ◽  
National Spirit ◽  
Russian Intellectual History ◽  
Main Tendency

This paper focuses on the most recent period in the development of Russian thought (1960s-1990s). Proceeding from the cyclical patterns of Russian intellectual history, I propose to name it 'the third philosophical awakening.' I define the main tendency of this period as 'the struggle of thought against ideocracy.' I then suggest a classification of main trends in Russian thought of this period: (1) Dialectical materialism in its evolution from late Stalinism to neo-communist mysticism; (2) Neorationalism and Structuralism; (3) Neo-Slavophilism, or the Philosophy of National Spirit; (4) Personalism and Liberalism; (5) Religious Philosophy and Mysticism, both Christian Orthodox and Non-Traditional; (6) Culturology or the Philosophy of Culture; (7) Conceptualism or the Philosophy of Postmodernity.

Hans Maier

2021 ◽  
Keyword(s):  
Intellectual History ◽  
Political Theology ◽  
Public Intellectual ◽  
The Political ◽  
German History ◽  
Political Scientist ◽  
Highly Sensitive ◽  
History Of ◽  
The Rich ◽  
Academic Teacher

The political scientist and former Bavarian Minister of Culture Hans Maier has created a historically profound, theologically educated, literarily and musically highly sensitive, politically mature body of work, with which he has inscribed himself in the (intellectual) history of the Federal Republic. This book is the first to contain contributions by renowned scholars and politicians on the rich work and impact of the Catholic scholar and politician Hans Maier. It thematises and appreciates in detail his view of German history and the traditions of political thought, his critique of political language, political theology, totalitarianism and political religions, but also his contributions on Catholicism and modernity, his writings on literature and music, and finally his influence as an academic teacher, public intellectual and politician.

scholarly journals A New Perspective in Russian Intellectual History: Russian Political Thought in Early Modern Times

2020 ◽  
Vol 7 ◽  
pp. 119-123
Author(s):  
Derek Offord
Keyword(s):  
Early Modern ◽  
Intellectual History ◽  
Political Thought ◽  
New Haven ◽  
Yale University ◽  
Modern Times ◽  
Russian Intellectual History ◽  
Early Modern Times ◽  
New Perspective

G. M. Hamburg, Russia’s Path Toward Enlightenment: Faith, Politics, and Reason, 1500–1801. New Haven and London: Yale University Press, 2016, 912 p. ISBN: 9780300113136

“The Fatherland is not in Geography...”: on the Issue of the Evolution of Traditional Spiritual and Political Values of Russian Civilization*

2021 ◽  
Vol 35.5 ◽  
pp. 263-283
Author(s):  
Sergey V. Perevezentsev ◽  
Olga E. Puchnina ◽  
Alexander B. Strakhov ◽  
Adelina A. Shakirova
Keyword(s):  
Intellectual History ◽  
18Th Century ◽  
Political Identity ◽  
Political Values ◽  
A Value ◽  
The Social ◽  
Public Consciousness ◽  
Russian Intellectual History ◽  
In The Beginning ◽  
The 19Th Century

The article is devoted to the study of Russian traditional basic values. On the basis of the traditionalist-conservative approach, the authors investigate the origin and substantial evolution of the concept of “fatherland” in the public consciousness of the Russian people. The study of a large number of various sources on Russian intellectual history allows to conclude that the concept of “fatherland” began to appear in chronicles, literary and spiritual-political monuments relatively early – already from the 10th century, but then it had the meaning of “hereditary property”, “ancestral possession”. Meanwhile, already in the 12th–17th centuries, the use of the concept «fatherland» in the meaning of “homeland”, “native land” were found sometimes, and since the 18th century the notion “Fatherland” was finally entrenched with the value content of patriotic love and service for the benefit of one's native country. In the 19th century in Russia, the notion of “love for the Fatherland” received a variety of interpretations, enriched with new meanings and contexts, but retained its significance as one of the most important social values and civic virtues. The authors of the article conclude that despite the cardinal transformations of the social, economic and political structure of Russia in the beginning of the 20th century, the concept of “Fatherland” as a value has retained its basic significance for Russian civilization, since it is a fundamental spiritual and political ideal and is directly related to the formation of political identity.

The Promise of Caribbean Intellectual History

2021 ◽  
Vol 25 (1) ◽  
pp. 47-60
Author(s):  
Aaron Kamugisha
Keyword(s):  
Intellectual History ◽  
First Century ◽  
Time And Space ◽  
The Third ◽  
The Caribbean ◽  
Twenty First Century ◽  
Intellectual Production ◽  
Over Time ◽  
Conscious Control

This essay provides a meditation on the field of Caribbean intellectual history. Commencing with a reflection on the second edition of the Caribbean Festival of Arts (Carifesta 1976), the essay proceeds to outline the contours of the field through a consideration of eight relatively discrete though overlapping categories. It argues that the study of Caribbean intellectual history gives us more conscious control over the articulation and reproduction of critical ideas about the region over time and space, alerts us to transformations in the conditions of Caribbean intellectual production, and reminds us of the existential crises the region faces in the third decade of the twenty-first century.

Hegelianism, Russian

2018 ◽  
Author(s):  
Andrzej Walicki
Keyword(s):  
Intellectual History ◽  
Public Life ◽  
Western Philosophy ◽  
Speculative Philosophy ◽  
Authoritarian Government ◽  
Russian Intellectual History ◽  
Russian Intelligentsia ◽  
The Subject ◽  
Definition Of ◽  
Hegelian Philosophy

In Russian intellectual history the so-called ‘remarkable decade’ of 1838–48 (P.V. Annenkov’s expression) could be characterized as a truly ‘philosophical epoch’. Speculative philosophy was seen by then as directly relevant to all important questions of national existence. A similar situation obtained then, in exactly the same years, in the lands of partitioned Poland. In both countries all philosophical discussions revolved around Hegel, whose system was perceived as the culminating point in the development of Western philosophy. In Russia the fascination with Hegelianism was widespread and profound, reaching distant provincial centres and leaving its mark on literature. ‘Philosophical notions’, wrote Ivan Kireevskii in 1845, ’have become quite commonplace here now. There is scarcely a person who does not use philosophical terminology, nor any young man who is not steeped in reflections on Hegel’. Herzen provides an identical testimony. Hegel’s works, he wrote, were discussed incessantly; there was not a paragraph in the three parts of the Logic, in the two of the Aesthetics, the Encyclopaedia and so on, which had not been the subject of desperate disputes for several nights together. People who loved each other avoided each other for weeks at a time because they disagreed about the definition of ‘all-embracing spirit’, or had taken as a personal insult an opinion on the ’absolute personality and its existence in itself’. (Herzen [1853] 1968: 398) This vivid reception of Hegelianism was a socially important phenomenon, meeting several deep-seated psychological demands of the young Russian intelligentsia. First, as in Germany, speculative idealism provided the intelligentsia with a sort of compensation for the paralysis of public life under authoritarian government. Second, Hegelian philosophy was welcomed as an antidote to introspective day-dreaming and attitudes of Romantic revolt; in this context Hegelianism was largely interpreted as a philosophy of ’reconciliation with reality’. Somewhat later this conservative interpretation of Hegelianism was replaced by a Left-Hegelian philosophy of rational and conscious action; at this stage Hegelianism came to be a powerful instrument in the struggle against Slavophile conservative Romanticism. Both as a philosophy of reconciliation and as a philosophy of action Russian Hegelianism was above all a philosophy of reintegration; a philosophy which helped young intellectuals in overcoming their feeling of alienation and in building bridges between their ideals and reality.

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