Sergey Khoruzhy, or the motif of the problematic character of death

2021 ◽  
pp. 211-221
Author(s):  
E. Dimitrov

The article is devoted to the memory of an outstanding scholar — physicist, philosopher, theologian and translator — S. Khoruzhy (1941–2020), with whom the author maintained active communication for three decades. This communication included various human and scholarly encounters: meetings in person, correspondence, participation in projects and conferences, book presentations, and shared accommodations in Sofia and Moscow. The article reveals a number of hitherto unknown facts of the scholar’s biography. Also published are his thoughts on topics he found most relevant, based on an interview in Sofia in June 1997, transcribed by the author. Khoruzhy’s philosophical studies ran in parallel with his major subject (theoretical physics), but it was not until 1989 that his theological and philosophical works reached a wider audience. The article emphasises Khoruzhy’s versatile giſt: an original philosopher, author of the concept of synergetic anthropology and successor of the traditions of Russian religious philosophy, he is also atranslator of Ulysses, a scholar of J. Joyce, and a prominent figure of 20th- and 21st-c. Russian culture.

Author(s):  
N. V. Mikhaylova

Holy Trinity in Russian religious philosophy through category of catholicity image of the and paradigm of the manifestation of the love. Trinitarian stated as one of the characteristics of traditional Russian culture. For the first time determined three plans of exist of the basic characteristics of culture.


Author(s):  
E.A. Nagornov ◽  

This paper attempts to find out how the entire preceding course of Russian history predetermined the October Revolution’s outcome. With this aim, the structures and character of the Russian Revolution were analyzed by comparing the basic tenets of the theory of modified inversion cycles of historical development, introduced by the Russian sociologist A.S. Akhiezer, with the philosophical ideas of the representatives of Russian religious philosophy. It was suggested that the dominant Universalist view of revolution, with its idealization, should be replaced by M. Foucault’s singular “intermittent” method. As a result, the ideological affinity between the views of the modern liberal historical project on the Russian Revolution and the basic ideas of the philosophers of the Silver Age of Russian culture was revealed. Particular attention was paid to the “underdeveloped and undisclosed” character of personality in Russia (as understood by N.A. Berdyaev), which manifested itself most clearly in the phenomenon of the Revolution of 1917 and led to the triumph of pre-state and pre-political ideals of a traditional society. The legacy of Russian religious philosophy was reinterpreted by comparing it with the ideas of modern liberal philosophy of history.


Artefact ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 15-32
Author(s):  
Ivica Marković

The paper explores the Christian-intoned philosophical aesthetics of the figurative arts during the silver age of Russian culture. In this period, which covers the second half of the nineteenth and the first two decades of the twentieth century, Russia's speculative thought, based on the Orthodox patristic and philosophical idealism, promoted the original religious philosophy, which highly valorized the importance of comprehensive gnoseology and ontology of "total-unity", true knowledge sought only through the absolute - an ideal which in itself synthesizes a real beauty, truth and goodness. That is why the Christian fine arts and aesthetics of this period in Russia were built only as an organic segment of a holistically interpreted philosophy of life, recapitulated by its essential principle - Christ. In order to systematize various aspirations, ideas and concepts of this artistic aesthetics, the paper singles out and explains three major themes that are intertwined. These are: the beauty (integral with goodness and truth), Christlike according to Dostoevsky, ideal-real according to Soloviev; theurgical creation, viewed both as artistic (free and transformative) and as an ascetic likeness to God; and the icon, which - through a philosophical-theological interpretation of an apophatic-kataphatic antinomy, reverse perspective and symbolism - integrates the issue of beauty and creativity into a common discourse, entering the Orthodox apologetic front before western art and culture, from the renaissance to the modern digital age.


1943 ◽  
Vol 5 (3) ◽  
pp. 356-376
Author(s):  
Helen Iswolsky

The Storm of the revolution of 1917 not only swept away the old Russian historical landmarks, but it also spread confusion among the leaders of literary and philosophical movements of the time. On the eve of the great upheaval, Russia had known what can be called a true spiritual and artisticrenaissance. It was the period of Diagilev's Russian Ballet, of Stravinsky's first masterpieces, of Chaliapin's and Rachmaninov's triumphs, and of the creation of the “World of Art”, a brilliant school of painters. In the field of literature and thought, Dostoievsky's posthumous influence was still strongly felt. There were the trends of religious philosophy developed by Vladimir Soloviev and the ethical doctrines of Tolstoy. There were the writings of Leonid Andreiev and the rising fame of Gorky. Vassily Rozanov, Nicholas Berdiaev and Dmitry Merejkovsky stimulated a deeper and more direct understanding of Christianity. They threw new light on spiritual and social problems.


Author(s):  
Сергий Елисеев

Статья посвящена одному из лидеров позднего славянофильства, богослову и публицисту генералу А. А. Кирееву (1833-1910) и его участию в работе религиозно-философских собраний в Санкт-Петербурге начала ХХ века. В статье обсуждается доклад, прочитанный Киреевым на одном из собраний и посвящённый вопросу догматического развития. В нём Киреев высказал своё отношение по ряду актуальных вопросов, волновавших русское общество: состояние диалога между Церковью и интеллигенцией; критика западных исповеданий и перспективы межхристианского диалога; взаимоотношение вселенского догмата и местного предания; влияние особенностей национального менталитета на характер развития религии; перспективы и условия построения самобытной русской культуры на новых началах и др. В статье анализируется попытка Киреева придать исключительное значение нравственному учению в ущерб догматическому преданию Церкви. Также приводятся материалы из сочинений и дневниковых записей Киреева, которые позволяют представить себе культурный контекст и настроения русских религиозных мыслителей славянофильского направления в период обсуждения вопроса о необходимости обновления Русской Церкви и реформировании системы её управления. Среди прочего подчёркивается влияние идеалистической философии и либерального западного богословия (прежде всего старокатолического) на формирование взглядов А. А. Киреева. Упоминается о его контактах с В. С. Соловьевым и Ф. М. Достоевским и о той роли, которую отводил Киреев религиозной философии и литературе в деле построения русской самобытной культуры на новых началах. General Alexander Kireyev (1833-1910) was a Slavophile leader, theologian and political writer who took part in a series of religious and philosophical meetings in the early 20th century St. Petersburg. The article refers to his report on dogmatic development that was presented at one of the meetings. Kireyev expressed his views on several problems regarded as vital in the Russian society: interaction between the Church and intelligentsia, criticism of Western Christian denominations, scopes for ecumenical dialogue, relations between universal dogma and local tradition, impact of ethnic mentality on the development of religion, prospects and conditions needed to develop new foundations for an original Russian culture. The article examines Kireyev’s endeavor to put an ethical doctrine over the church’s dogmatic teaching. Kireyev’s works and diaries are quoted to help the reader to conceive the cultural context and the mindset of the Slavophile religious thinkers in the age of the debate over a renewal of the Russian Church and reform of her polities. The author stresses the influence of idealistic philosophy and liberal Western theology (mainly Old Catholic) on the development of Kireyev’s ideas, mentioning also his connections with Solovyov and Dostoevsky and evaluating Kireyev’s views on the special role of religious philosophy and literature in developing new foundations for an original Russian culture.


Nature ◽  
2014 ◽  
Author(s):  
Charlotte Stoddart
Keyword(s):  

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