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SLAVOPHILES AND OLD BELIEVERS. AN ATTEMPTED INTERPRETATION (Slowianofile i staroobrzedowcy. Proba interpretacji)

100%
Romanowska M.
Studia z Dziejów Rosji i Europy Środkowo-Wschodniej
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2008
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vol. 43
61-73
EN
In Europe assorted national conceptions appeared in the course of the nineteenth century, while in Russia they were associated with the Slavophile movement. the difference lies in the fact that European romanticism opposed old religious forms, and aimed at a revival of religion and the creation of a new synthesis. the Slavophiles deprived romanticism of all anti-Christian features and inscribed it into the Christian vision of the world. By considering the Slavophiles not so much from a European perspective but that of European history, we are entitled to speak not about the birth but about the renascence of the idea of the nation. although the Slavophiles made use of the methodology of German philosophy, the ideas which they applied were actually those of the old believers. as a rule, they perceived the orthodox church and the obshchina as different, each calling for a separate interpretation. by taking into account the impact of the old believers, it becomes possible to conduct a new interpretation - the commune is no longer merely an intellectual construction but an actual historical fact. in the obshchina the Slavophiles discovered the realisation of the ideals of old rus', with the axis of national life being the organic unity of the obshchina, the sobor, and the church.
2

TEÓRIA POZNANIA V MYSLENÍ ĽUDOVÍTA ŠTÚRA

80%
Tomakh D.
Filozofia (Philosophy)
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2024
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vol. 79
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issue 1
39 – 53
EN
The primary purpose of the study is to approach Štúr’s method of reflection on the category of truth and its cognition. Despite the fact that he did not write any comprehensive philosophical treatise devoted to this philosophical issue, Štúr’s various articles and lectures offer the possibility of reconstructing his position on the given question. The research of this issue within the framework of the research of the history of Slovak philosophical thought is connected to the analysis of the reflection of European philosophical influences in Štúr’s thinking, in which, in addition to the influence of authors from the environment of German classical philosophy, the influence of the Russian circle of Slavophiles was also manifested. One of the basic positions of the Slavophiles, on the basis of which they defined a categorical differentiation between Western and Slavic philosophical thought, were precisely the different epistemological tradition. The study approximates the given context of Štúr’s approach to the investigation of reality, on the basis of which we can more comprehensively understand the specific nature of Štúr’s political program, his various ideological starting points and approaches to political issues.
3
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WHAT DOES IT MEAN TO BE «AN ORIGENIST»? A CASE OF ALEKSEY KHOMYAKOV

70%
Kamenskikh A., Kamenskikh V.
Konštantínove listy
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2022
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vol. 15
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issue 2
139 - 148
EN
The article discusses the hypothesis about alleged «Origenism» of Aleksey Khomyakov, one of the leaders of Slavophile movement in 19thcentury Russia. Two versions of this hypothesis, “a strong” and “a weak” one, were offered by Basil (Vadim) Lourié in his works of 1994 and 2020. For clarification of this hypothesis’ “conceptual context” an attempt was made to discern and conceptualize two main approaches in studies on forms of intellectual heritage reception of Origen of Alexandria, first of all in Russia. The first approach can with some degree of convenience be called “realist”: Origenism within it is considered as some stable philosophical or theological position, interpreted in an extremely broad manner – as a kind of sharp platonization of Christianity, or as an attempt at free philosophizing within Christian tradition. In frameworks of this approach, reception of any element of Origenism by a later thinker intends him accept all the position, makes him an “Origenist” and a Platonist. Unlike this “realist” approach, the “nominalist” one assumes to consider intellectual heritage of Origen of Alexandria as a complex set of theological and philosophical hypotheses, peculiarities of style – and the personality of the Alexandrian thinker. This approach demands much more delicate treatment of the terms “Origenist” and “Origenism”. Applied to B. Lourié’s hypothesis about Aleksey Khomyakov’s Origenism, this distinguishing interprets “the strong” version of the hypothesis as “extremely realistic” and “the weak” version as a form of moderate realism, much more nuanced and historically correct. This version states the importance which had an image of Origen’s doctrine framed by August Neander in the second volume of his “General History of the Christian Religion and Church” (1843) for Khomyakov’s theological and philosophical views.
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