Philosophy And Policy: The Russian Philosophy Of The Silver Age "In The Situation"

2020 ◽  
Vol 11 (1) ◽  
pp. 37
Author(s):  
Maltsev Gennadyevich ◽  
Zhdanova Vadimovna
Keyword(s):  
Russian Philosophy ◽  
Silver Age

scholarly journals Russian Silver Age Philosophy of War: Main Features

2021 ◽  
Vol 63 (11) ◽  
pp. 91-103
Author(s):  
Alexei A. Skvortsov
Keyword(s):  
Russian Philosophy ◽  
Broad Line ◽  
Moral Choice ◽  
Silver Age ◽  
Consistent System ◽  
Fyodor Dostoevsky ◽  
Deep Well ◽  
Moral Qualities ◽  
Armed Violence ◽  
The One

The article discusses the main features of the Russian philosophy of war that developed in the first third of the 20th century. The author shows that in Russia, the philosophy of war did not develop as a separate broad line of research but limited itself to only a few meaningful, but rather brief, experiments. Nevertheless, many Russian philosophers (Fyodor Dostoevsky, Vladimir Soloviev, Evgenii Troubetzkoy, Ivan Ilyin, Nikolai Berdyaev, Lev Karsavin and others) left deep, well-founded reasoning about war, which can be reconstructed as a consistent system of views. One of its features is the shift in the focus of considering armed violence from the sociological and political to the anthropological and ethical; the focus is not on war as a social phenomenon, but on the human’s position in war. In this regard, the attitude to war in Russian philosophy is paradoxical. On the one hand, war brings a lot of evil in the form of death of many people and destruction, but, on the other hand, it promotes to the manifestation of the best moral qualities in people, up to selflessness and heroism. Armed violence seems to be a tragedy of the Christian conscience, and each participant must independently find a justification for his participation in the war. Based on the conditions of a difficult moral choice, personal, existential justification may come from the idea that people cannot commit violence with a clear conscience. In this case, the person choosing to participate in a war perceives the battle as his own guilt that should be expiated.

The Philosophic Discovery of Name and Icon: Chronological Parallels and Ideological Genesis

2020 ◽  
Vol 102 ◽  
pp. 594-606
Author(s):  
Elena S. Mahler
Keyword(s):  
Religious Tradition ◽  
Russian Philosophy ◽  
Silver Age ◽  
Religious Consciousness ◽  
New Directions ◽  
Different Levels

The article describes the discovery of “name” and “icon” as two new philosophic categories in Russian philosophy of the Silver Age and the formation of two new directions in Russian thought – “philosophy of name” and “philosophy of icon” – in their close interconnection. It is noted that those directions of thought developed in parallel to each other, which can be found on the pages of the similar or even the same works of the same group of philosophers – E. Trubetskoy, P. Florensky, A. Losev, S. Bulgakov. Similar features of the ideological genesis and problems of those areas of thought are considered in detail, among which are: criticism of secularism and church modernism, opposition to the “new religious consciousness” and the choice of historical Christianity, interest in real religious tradition and practice, and philosophical resort to Patristics, including their predecessor, – Father John of Kronstadt. In general, the author concludes that those trends in Russian thought are deeply interconnected, from their ideological genesis to philosophical problems, which are manifested in the similar understanding of the categories of “name” and “icon” at different levels – ontological, epistemological, communicative, and personalistic.

The Notebooks of Alexander Skryabin

2018 ◽  
Author(s):  
Simon Nicholls
Keyword(s):  
Early Years ◽  
Russian Philosophy ◽  
World War ◽  
Musical Style ◽  
Ancient Greek ◽  
Indian Culture ◽  
Silver Age ◽  
Political Events ◽  
The First World War ◽  
First World

Skryabin’s life spanned the tumultuous political events and artistic developments of the end of the nineteenth century and the early years of the twentieth but was cut short before the end of the First World War. In an era when the Russian musical scene was relatively conservative, he aligned himself with the poets, philosophers, and dramatists of the Silver Age. Possessed by an apocalyptic vision, aspects of which he shared with other Russian thinkers and artists of the period, Skryabin transformed his Romantic musical style into a far-reaching, radical instrument for the expression of his ideas. The core of the book is a full translation of the 1919 Moscow publication of Skryabin’s writings with the original introduction by Skryabin’s close friend Boris de Schloezer, brother of the composer’s life partner, Tat′yana. Schloezer’s introduction gives a vivid impression of the final years of Skryabin’s life. This text is supplemented by relevant letters and other writings. The commentary has been researched from original materials, drawing on accounts by the composer’s friends and associates. The roots of Skryabin’s thought in ancient Greek and German idealist philosophy, the writings of Nietzsche, Indian culture, Russian philosophy, and the Theosophical writings of H. P. Blavatsky are analysed, and accounts of the Poem of Ecstasy and Prometheus, the Poem of Fire show their relation to Skryabin’s world of ideas. A biographical section relates the development of the thought to the incidents of the composer’s life.

scholarly journals The philosophical language of Russia as a factor of cultural unity

2019 ◽  
pp. 1-11
Author(s):  
Vladimir Shakirovich, Sabirov ◽  
Olga Sergeevn Soina
Keyword(s):  
Cultural Context ◽  
Russian Language ◽  
Russian Philosophy ◽  
Cultural Tradition ◽  
Religious Philosophy ◽  
Silver Age ◽  
Philosophical Reflection ◽  
Language Functions ◽  
Further Development ◽  
Russian Idea

The Russian language functions not only at the ordinary, literary, but also professional levels. Philosophical reflection is an important part of communication in Russian. It includes some fundamental concepts in Russian religious philosophy, embodied in specific language, mostly peculiar to this spiritual and intellectual tradition: the Russian idea, unity, Sofia, sobornost, God-mankind, Russian cosmism, cosmedicy etc. This tradition, was tragically interrupted in 1917 and dropped out of the cultural context of our country for decades, began to return Home in the 80–90-years of the twentieth century. Its ideas, meanings and values can serve as a basis for the cultural unity of our Fatherland, because they are a reflection and expression of the special features of the Russian mentality. Despite the "Russian" nature of many words and concepts used by Russian thinkers, they go beyond the domestic cultural tradition in terms of content and have a universal meaning, so that the Russian philosophy of the Silver age becomes readable and revered not only in our country but also abroad. This article deals with three main problems of Russian philosophy: the Russian idea, unity and the doctrine of Sofia. The Russian idea is not only an attempt to theoretically comprehend the fate of Russia, the specifics of Russian culture and the Russian type of man, but also an experience of philosophical reflection on the preservation, transformation and salvation of man and humanity in General. Its universal value lies in the antientropic direction of Russian thought. Unity also offers a way of human development, which does not destroy the identity of peoples, cultures and civilizations, and involves strengthening the unity of mankind on the basis of their further development. The teaching about Sophia or sophiology means overcoming the materialistic perception of the world based on cultivation of a particular spiritual aesthetic, the ability to see harmony and beauty even in the seemingly unlovable things

scholarly journals Does a “russian philosophy” exist? The boundaries and nature of a question

2021 ◽  
pp. 47-67
Author(s):  
A. Oppo
Keyword(s):  
Western Philosophy ◽  
Russian Philosophy ◽  
Silver Age ◽  
Philosophical Thought ◽  
Arts And Sciences ◽  
Original Contribution ◽  
Russian Soil ◽  
Multiple Levels ◽  
Opening Up

The issue of the existence of a peculiarly “Russian” philosophy has long been the object of many debates, which soon led to very different and often opposite conclusions. The question is always the same: Is there an original contribution that Russian authors made to philosophy, in the same way as with literature, arts, and sciences? What happened to Greek/Western philosophy when cultivated in “Russian soil”? In order to answer these questions, it is necessary to first carry out a brief examination of the never-obvious issue of “what being a philosopher means”, i.e. of what generally distinguishes an intellectual who claims to be a “philosopher” from other kinds of intellectuals or scholars. After this short but necessary premise, this article will try to sum up some of the classic and modern definitions of Russian philosophy (from Chaadaev to Evlampiev) and conclude by proposing a personal idea about an overarching frame of Russian philosophical thought. In my opinion, the latter mostly originates from a peculiar reception in Russia of Platonism, Idealism and Marxism that ultimately transformed those views, especially during the Silver Age, into a sort of “integral gnoseology”, which connects “logos” and “life” in a specifically dialectical way that can be described, pour cause, as “Russian”. This “integral gnoseology” ultimately conjoins science and humanism in an original way and is capable of opening up to discreet phenomena and to multiple levels of knowledge.

scholarly journals Chaadaev’s work and its interpretationin the intellectual culture of the Silver Age

2021 ◽  
pp. 68-83
Author(s):  
Olga A. Zhukova ◽  
Keyword(s):  
Political Culture ◽  
Political Identity ◽  
Point Of View ◽  
Philosophical Problem ◽  
Russian Philosophy ◽  
Intellectual Culture ◽  
Silver Age ◽  
Cultural Myth

Peter Y. Chaadaev (1794‒1856) is a key figure of Russian philosophy. His experience of theorizing about subjects of the highest order – God, man, knowledge, history, and reli­gion – is still a historical and philosophical problem that does not allow us to fully under­stand the mystery of Chaadaev’s creativity, which has the thickness of a cultural myth. From our point of view, the Chaadaev theme in the history Russian thought is not only the question of what the author of the Philosophical Letters said, in other words, it is not about the explication of his ideas. In our opinion, this is rather a question about the exist­ing discourse about Chaadaev as well as about the perception and understanding of his texts in the context of Russian intellectual and political culture. Philosophers of the Silver Age tried to get close to understanding the deep motives of Chaadaev’s thought. “Chaadaev’s problem” provided Russian intellectuals with a powerful creative impulse prompting them to ask questions about Russia, its history as well as its cultural, civiliza­tional, and political identity.

scholarly journals Cultural and Historical Direction in Russian Medieval Studies of the Turn of the XIX‒XX Centuries

2020 ◽  
Vol 15 (6) ◽  
pp. 8-13
Author(s):  
Dozmorov Valery A. ◽  
Keyword(s):  
20Th Century ◽  
Comparative Method ◽  
Russian Philosophy ◽  
Cultural Environment ◽  
Historical Science ◽  
Medieval Studies ◽  
Silver Age ◽  
European Culture ◽  
Western European ◽  
The Relationship

The article discusses the views of Russian scientists who studied medieval Western European culture, namely the cultural-historical school in medieval studies at the turn of the 19th‒20th centuries. The relationship between historical science and modernity is an important issue. Only through the disclosure of the diverse influences of modernity on historical science, a genuine understanding of its actual development can be possible. The goal is to create a holistic image of the cultural and historical direction of Russian medieval studies of the early XX century in the context of the era. Demonstration of interaction, interrelation of Russian historiography of the beginning of the XX century with the cultural environment of the Silver Age. The objectives of the study: firstly, to present the main manifestations of the Silver Age culture; secondly, to consider the problems of Western European culture in the works of Russian historians of the early XX century. We used the following methods to achieve the goal: first, a holistic method that allows you to know the phenomenon in the context of the era. In order to understand a certain part (the cultural-historical direction in Russian medieval studies of the beginning of the 20th century ‒ in this case), it is necessary to understand the era as a whole, the cultural environment (culture of the Silver Age), which affects its constituent parts. Further, a historical-comparative method that allows us to present Russian historiography in the beginning of the 20th century against the backdrop of a pan-European context. A genetic method that allows you to determine the relationship between Russian medieval studies of the beginning of the 20th century and the previous tradition, in this case, the development of medieval studies in the second half of the 19th century. Overall, domestic medieval studies of the beginning of the 20th century developed in the traditions of pan-European medieval studies of the same time. Many of the points that, one way or another, are discussed in the writings of historians of this time were found, with some exceptions, reflected in further developments already during the second half of the 20th century. Keywords: culture of the Silver age, Russian medieval studies, Russian philosophy of the XX century, the Renaissance, the situation in Russia

Moscow Psychological Society

2018 ◽  
Author(s):  
Randall A. Poole
Keyword(s):  
Nineteenth Century ◽  
Rule Of Law ◽  
Constitutional Reform ◽  
Russian Philosophy ◽  
Silver Age ◽  
Speculative Philosophy ◽  
Theoretical Support ◽  
Cultural Renaissance ◽  
Autonomous Development ◽  
Intellectual Legacy

The Moscow Psychological Society, a learned society founded in 1885 at Moscow University, was the first and main centre of the remarkable philosophical achievements of the Russian Silver Age, as the cultural renaissance at the end of the nineteenth and beginning of the twentieth centuries has come to be known. By the end of its activity in 1922, the Psychological Society had attracted most of the country’s outstanding philosophers and had made the major contribution to the growth of Russian philosophy. In pursuit of its goal of the free, autonomous development of philosophy in Russia, the Society advanced a powerful neo-idealist critique of positivism, an outlook that was remarkably pervasive in Russia from the middle of the nineteenth century and that sought to eliminate speculative philosophy as ‘unscientific’. For leading philosophers in the Society, neo-idealism offered compelling theoretical support not only for the autonomy of philosophy against reductive positivism, but also for rule-of-law liberalism and constitutional reform. This philosophical defence of liberalism helps differentiate the Society from other currents in the Silver Age. The Society closed in 1922 with the forced exile of many of its members. Its intellectual legacy has attracted much attention in post-communist Russia.

The Spanish Reception of Le Sacre du Printemps (1913–1936)

2018 ◽  
Vol 36 (1) ◽  
pp. 48-66
Author(s):  
Idoia Murga Castro
Keyword(s):  
Nineteenth Century ◽  
Civil War ◽  
Spanish Civil War ◽  
Original Work ◽  
Silver Age ◽  
Avant Garde ◽  
Ballets Russes ◽  
Rite Of Spring ◽  
Le Sacre Du Printemps ◽  
Cultural Expansion

Centenary celebrations are being held between 2016 and 2018 to mark the first consecutive tours of Diaghilev's Ballets Russes in Spain. This study analyses the Spanish reception of Le Sacre du Printemps (The Rite of Spring) (1913), one of its most avant-garde pieces. Although the original work was never performed in Spain as a complete ballet, its influence was felt deeply in the work of certain Spanish choreographers, composers, painters and intellectuals during the so-called Silver Age, the period of modernisation and cultural expansion which extended from the end of the nineteenth century to the beginning of the Spanish Civil War.

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