Search results

1

Filozofia i metafizyka w rozumieniu Sergiusza Hessena

100%

Daniłkina N.

Estetyka i Krytyka

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2012

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issue 4(26)

275-285

XX

Scattered issues of cognition are drawn together in philosophy that is understood by S. Hessen as the most abstract science, whereas the ultimate unity is available only to life itself and is experienced as the intuition of the whole. Any rationalized metaphysical constructions are though consistently rejected by the thinker, being regarded as confusing the boundaries between different values and fields of knowledge. In Hessen’s interpretation, “philosophizing” as metaphysical speculation, but not “metaphysics” as a science can be admitted.

2

Zkoumání ruské exilové filosofie v meziválečném Československu : kritické vymezení diskursu

100%

Nykl H.

Slovanský přehled: historická revue pro dějiny střední, východní a jihovýchodní Evropy (Slavonic Review: Review for Central, Eastern and Southeastern European history)

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2019

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vol. 105

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issue 3

419-433

EN

In relation to Russian aid action provided to the Czechoslovak government there was also a large number of philosophers active in our country among the Russian scientists in exile. Several summarising papers were published on this topic, which endeavour to define the research field of Russian exile philosophy in the Czechoslovak Republic. A great number of figures from Russian life in exile were previously classified as philosophers. This paper critically evaluates their links to philosophy and determines the criteria according to which individual figures are or are not considered Russian philosophers in the author’s opinion. He comes to the conclusion that only approximately a third of the mentioned figures can be considered philosophers, while most of them are classified in other fields of human activities. The activities of some are linked to philosophy, while others can be considered interested in philosophy. Regardless of this critical reduction, the number of Russian philosophers in inter-war Czechoslovakia remains substantial, however, it is not possible to identify any common movement that originated within the terms of this discourse in our country.

3

Zkoumání ruské filosofie v českém prostředí po roce 1990

100%

Nykl H.

Slovanský přehled: historická revue pro dějiny střední, východní a jihovýchodní Evropy (Slavonic Review: Review for Central, Eastern and Southeastern European history)

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2017

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vol. 103

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issue 3

621-642

EN

This article discusses the historiography of Russian philosophy in the Czech environment after. After a brief characterization of its beginnings, associated with the name of T. G. Masaryk, and the developments during the interwar and postwar eras in Czechoslovakia, the analysis then moves into the situation after 1990. It distinguishes two phases: the 1990s, which are primarily associated with the introduction of new authors, and the phase that began after 2000, when studies and monographs begin to appear to a greater extent in the historiography. What has been distinctive in Czech research is the preponderance of non-philosophers among the researchers. The most significant trends in the research are considered to be the literary-historical, historical, and theological. The article acquaints readers with the main personalities who engage with Russian philosophy in the Czech Republic and briefly introduces their areas of research and main works. It also touches upon the institutions and publishing houses that focus on Russian thought. At the conclusion it pauses to contemplate the outlook for the future of this field through probes into the student theses defended at Charles University.

4

W stronę ontologizmu. Ewolucja twórcza Siemiona Franka

100%

Obolevitch T.

Estetyka i Krytyka

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2012

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issue 4(26)

259-274

XX

This article deals the process of the philosophical development and transformation of ideas of Semyon Frank (1877–1950). At the beginning of the 20th century Frank, inspirited by Nietzsche, Neo-Kantians and Wilhelm Schuppe, claimed that metaphysics is not theoretical discipline, but only an expression of sentiments and passions. According to early Frank the object of metaphysics is not the world, but s e l f - c o n s c i o u s n e s s. Since 1908 Frank was influenced by Goethe and Bergson. In this connection he began to stress the value of intuition (or faith) in the process of cognition. As a consequence he elaborated a conception of All-unity (Absolute) contained all beings including subject of cognition. Contrary to Neo-Kantians the Russian philosopher in the latter period of his creation learnt about real existence of the object of cognition. The concluding paragraph compares epistemological views of Frank and Nicolai Hartmann.

5

Zagadnienie ontologizmu w filozoficznym traktacie O ponimanii Wasyla Rozanowa

100%

Rarot H.

Estetyka i Krytyka

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2012

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issue 4(26)

325-336

XX

The legendary work of young Rozanov, largely considered incomprehensible, and thematically about meaning, can, rather, be seen as a certain kind of ontologism. After its re-release in 1995, those researchers who familiarized themselves with the text had been known to read the treatise carefully. However, at present, there is no consensus, as to the nature of the ontologism contained in it. Rather, there are radically different interpretations of the treatise and its organization and these range from phenomenology of symbolic thought to the continuation of Aristotelian realism. In the following paper, the author attempts, therefore, to read again the ontological concept of Rozanov and to resolve this conflict of interpretation.

6

Трансформация концепции Эроса Платона в философско-этическом творчестве Бориса Вышеславцева

100%

Łucenko J.

Acta Polono-Ruthenica

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2006

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vol. Tom 1 Nr XI

137-143

XX

In the article analyzed is the essence of Eros in the conception of the Russian philosopher Boris Wyszeslawcew against the background of the New interpretation of Plato’s theory relating to Eros.

7

Wokół pisarstwa Andrzeja Walickiego

100%

Sobczak J.

Acta Polono-Ruthenica

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2009

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vol. Tom 1 Nr XIV

265-274

EN

The basis of the author’s deliberations is the collection of articles written by the students and supporters of professor Andrzej Walicki ideas who is considered to be the best Polish slavist and who is widely known abroad. The collection of articles About Andrzej Walicki. Almanach of Russian thoughts was published under the auspices of Warsaw University and edited by Janusz Dobieszewski, Jan Skoczyński, and Michał Bihun who are interested in Russian philosophical thoughts in this area and who have considerable achievements in this sphere. The author claims that people who deal with and are interested in Russia, its history, culture and especially historio-philosophical thoughts, should be familiar with the articles published in this collection. It should be underlined that in Walicki’s interests and scientific research and as well in the writings of this advocate of Russian thoughts, Russian dominant is very clear and Jan Sobczak undertook the reconstruction of his views on stalinism and roots of Russian totalitarism, on the origins of Russian bolshevism. Moreover, Jan Sobczak pointed that Walicki’s ideas and thoughts are present in the contemporary Polish discourse on the subject of not only Polish -Russian connections but also the assessment of PRL and abusing such concepts as communists postcomunists, etc. or assessment of martial law, an attitude to Solidarność, etc. Walicki’s perception of Polish position in Europe depicts his characteristic statement: „Poland stands a better chance as west of east than periphery of west. [...] Russians are the only nation for which polish culture is significant, where the name of Mickiewicz is widely known. It is our cultural, spiritual capital that should be care for”. Since 1956 Polish system has been far away from standards of totalitarianism. In fact, that time Poland has become distant from the totalitarian model. Walicki has always criticized Polish foreign politics when it started to be defeated by different nationalist phobias.

8

Russian émigré philosopher Andrei Pavlov and his concept of T. G. Masaryk:

88%

Nykl H.

Slovanský přehled: historická revue pro dějiny střední, východní a jihovýchodní Evropy (Slavonic Review: Review for Central, Eastern and Southeastern European history)

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2020

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vol. 106

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issue 3

587-607

EN

The article explores Andrei Tikhonovich Pavlov, Russian émigré philosopher based in interwar Czechoslovakia. There is, as yet, no scientific study dedicated to Pavlov. The available biographical data give an impression of Pavlov as a secondary philosopher, in the shadow of his more renowned colleagues. This paper, based on accessible sources, focuses on Pavlov’s career that equivocated largely between Russian émigré pedagogy and philosophy. It also explores Pavlov’s contribution to philosophy. The most extensive part of his work in this field is dedicated to philosophy of T. G. Masaryk. The paper focuses on Pavlov’s key theses and places them within the context of other studies reflecting Masaryk’s work by the Russian philosophers in exile. Thanks to research made, Pavlov does not seem as “philosopher in a shadow” anymore, but he becomes the one of the most intriguing and, at the same time, most controversial interpreter of Masaryk’s works.

9

Wartość bytu: Ontologizm etyczny w filozofii rosyjskiej. Rozważania wokół filozofii Borysa Wyszesławcewa

88%

Augustyn L.

Estetyka i Krytyka

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2012

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issue 4(26)

309-324

XX

The present paper deals with the philosophy of Boris P. Vysheslavtsev (1877–1954). The first part is devoted to the issue of freedom in relation to the system of values. This part of the analysis emphasizes the themes derived from the philosophy of N. Hartmann. The second part presents Vysheslavtsev’s polemic with the early views of S. I. Hessen concerning the irrational character of freedom (mystic) and its alleged incompatibility with the sphere of culture (philosophy). Rejecting this postition, Vysheslavtsev pointed to their presence in experience (perezhivaniie), i.e. the primitive experience of reality, which can in turn become the basis of the philosophy of freedom (including culture). Vysheslavtsev’s position can be called “ethical ontologism”, which is at the same time to be regarded as the basis of the project of the philosophy of freedom.

10

O nacjonalizmie w filozofii

88%

Frank S. L., Czardybon B.

Logos i Ethos

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2013

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issue 2(35)

299–312

EN

The article is a translation into Polish Semyon L. Frank’s review of Vladimir F. Ern’s famous work entitled A few words about Logos, the Russian philosophy and scientific spirit. Because of the new philosophical journal „Logos”. The author of this review regards Ern’s article as a eulogy of Russian philosophical thought. Ern rejects the whole “modern Western philosophical awareness.” It is – as he claims – imbued with the principle of ratio, hostile to the idea of Logos, expressed in Russian philosophy and the Orthodox Church. First and foremost, Frank accuses Ern of a vague outline of the concept of ratio. According to the author of the review, the principle of ratio is a fundamental feature of the concept of philosophy as such, and the history of ancient philosophy is the history of the origin of rational science. He stresses that Ern blurs the difference that exists between philosophy and religion and Ern’s hidden thought is the belief that religion better replaces philosophy. According to him, Ern is a conceited and blind nationalist who lacks a proper perspective on the assessment of his native philosophy and, at the same time, he impertinently tramples on the eternal values of European thought. Ultimately Frank supports the development of philosophical culture in Russia not writing off the meaning of the relations of thought with Western heritage.

11

Berdyaev: Freedom Against the Objectified World

88%

Styczyński M.

Przegląd Humanistyczny

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2016

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vol. 60(2 (453))

41-47

PL

This paper is a contribution to the constantly increasing Polish interest in Russian thought, especially in Nicolas Berdyaev’s philosophy. It starts with a short synthesis of his philosophy. The differences between the Western way of thinking and Russian religious thinking are mentioned in passing. Berdyaev’s existential personalism, which from the sociological point of view can be described as freedom from the world, is dealt with. The thinker contrasts persons and their activities with the objectified world and emphasizes the existential strangeness of the person in the world of culture bound by different determining factors.

12

Nowa ontologia czy „prywatna metafizyka”? Kilka uwag na marginesi „syntezy krytycznej” Fiodora Stiepuna

88%

Bohun M.

Estetyka i Krytyka

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2012

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issue 4(26)

295-307

XX

This article is devoted to research of metaphysical inclinations of Russian Neo-Kantianism. I suppose that Post-neo-Kantian turn to „the new ontology” has its equivalent in the ideas of Russian disciples of Windelband and Rickert. I concentrate on the early philosophical views of Fyodor Stepun (1885–1965). I want to show why the project of Neo-Kantian „new critical synthesis” was failed. I present three main elements of Stepun’s philosophy: (1) his realistic inclinations (realistic interpretation of space), (2) vision/looking as the method of philosophical speculation, (3) subjective and personalistic nature of his philosophy. In my opinion these were the most important factors which caused transformation of „new critical synthesis” into religiously inspired metaphysical thinking.

13

Neokantyzm Fiodora Stiepuna

88%

Ziomek M.

Estetyka i Krytyka

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2012

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issue 4(26)

287-294

XX

In this article I attempt to analyse Fyodor Stepun’s philosophical essay Life and Creative Activity. This treatise is in fact the thinker’s only strictly philosophical work. In his works the Russian philosopher frequently stressed the role and importance of Immanuel Kant in the development of philosophy, yet he suggested the necessity of going beyond the limits of critical philosophy. As the author intended, the essay Life and Creative Activity was the first attempt to sketch a philosophical system, which would attempt to defend and justify the idea of religious philosophy on the grounds of critical philosophy. In my article I try to describe Stepun’s philosophical idea (the philosophy of absolute) which is based on the analysis of the concept of mystical experience, whose two poles are: life (experiencing unity) and creative work (experiencing multiplicity).

14

Education Project: Utopia or New Reality? (Intellectuals of Russia of the XVIII Century)

75%

Tashlinskaya E.

Dialogue and Universalism

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2021

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issue 2

247-261

EN

The article reveals the main specific features of Russian philosophy of the Enlightenment. The activity of the outstanding scientist Mikhail V. Lomonosov, his contribution to the development of domestic and world science and philosophy come to the forth. Russian Enlightenment is distinguished by the originality of the intellectual tradition. Knowledge of Western ideas leads to the emergence of domestic science, philosophy, literature. The desire for freedom, autonomy and progress in science during the century of Enlightenment was combined with adherence to spiritual traditions, and openness to foreign-language culture did not abolish patriotism and reverence for the state.

15

Shestov's Quest for Certainty of Faith

75%

Macintosh A.

Forum Philosophicum

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2006

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vol. 11

211-222

EN

This article reconstructs Lev Shestov’s views on the Christian faith and, more specifically, his exploration of religious philosophy. Shestov was raised in the Jewish tradition, and as a mature man he was baptized in the Orthodox Church. The article shows the twists and turns of his intellectual quest, which took him from Marxism, via criticism of 19th century intellectualism, to religious philosophy.

16

The Role of the Bible in the Formation of Philosophical Thought in Kievan Rus’ (as Exemplified by Ilarion of Kiev, Kliment Smolatič, and Kirill of Turov)

75%

Kroczak J.

Studia Ceranea

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2016

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vol. 6

61-74

EN

The article is an attempt to critically evaluate the manifestations of the philosophical culture sprouting in Rus’. With the baptism in the Byzantine Rite, Rus’ in the 10th century joined the family of Christian nations and defined the future direction of her own cultural development. The Middle Ages in Rus’ were eminently theocentric. Literature (which was mostly translated from the Greek in Bulgarian monasteries) had a religious character. Sacral content, assimilated in Rus’ mainly through the Old Church Slavonic (due to the scarce knowledge of Greek) had a decisive influence on formation of the philosophical worldview of Rus’ intellectual elite. The Bible thus became the main reference framework for the first Rus’ thinkers-philosophers: Ilarion of Kiev († 1055), Kirill of Turov († 1183) and Kliment Smolatič († 1164). Ilarion of Kiev, the first metropolitan of the Kievan Rus’ in his rhetoric work (which postulated the superiority of the New Testament to the Old) expressed a philosophical thesis of the equality of all Christian nations before God. Kliment Smolatič, the second metropolitan of Rus’, in his Letter to Presbyter Foma, defended the allegorical method of interpretating the Bible. Kirill of Turov, in his turn, in his Parable of the human soul and body allegorically tried to answer the question about the relationship of the body and the soul. For the Rus’ thinkers the content of the Bible served as a pretext for philosophical reflection, e.g. on the role of man in the universe, on the nature of reality, on the relation between matter and spirit. In their works we find the beginnings of the theory of knowledge, metaphysics, ethics, and aesthetics.

17

Rosyjski wariant neokantyzmu i postneokantyzmu

75%

Czardybon B.

Estetyka i Krytyka

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2012

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issue 4(26)

237-257

XX

The fundamental ideas of philosophical conceptions of Alexander I. Vvedensky (1856–1925) and Vasily E. Sesemann (1884–1963), philosophers representing the Russian variant of neo-Kantianism and post-neo-Kantianism, are discussing in this article. Particular attention is focused on the theory of “Logism” and the problem of what is irrational. According to Vvedensky, only logic, which is a part of epistemology, answers the crucial question to Criticism of the limits of knowledge. The Russian neo-Kantian philosopher negates the possibility of scientific metaphysics and at the same time he deems the metaphysical truths as a matter of faith; metaphysics as “morally founded belief” is an essential component of a harmonious world outlook. Sesemann, as a Russian post-neo-Kantian, stresses the limitations of natural-scientific model of cognition and a logical approach, and also assigns new meaning to the concepts of what rational and irrational.

18

Paweł Florenski oczami Sergiusza Chorużego

75%

Kroczak J.

Roczniki Filozoficzne

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2014

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vol. 62

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issue 3

5-18

EN

The paper is an attempt to present philosophical views of one of the currently most prominent Russian thinkers, Sergey Khoruzhy, through the prism of critique of Pavel Florensky’s thought. The latter – a genius and a martyr (as he is thought to be) – like most of the religious philosophers of the so-called Silver Age of Russian culture, seems to be far removed from the mainsteam of Orthodox spiritual tradition – hesychasm. The said tradition can be described as energetism whereas Florensky’s thought is best viewed as essentialism. Energetism, a quite enigmatic concept from the Western perspective, appears as fundamental concept of Khoruzy’s own philosophical conception – synergetic anthropology. Khoruzhy recognizes importance of Florensky’s thought but he considers it of historical value only. These and other points are elaborated in presented paper.

PL

Artykuł jest próbą uchwycenia poglądów najważniejszego współczesnego filozofa rosyjskiego Sergiusza Chorużego przez pryzmat jego krytyki myśli Pawła Florenskiego. Ten ostatni – geniusz i męczennik za wiarę (jak powszechnie się sądzi) – okazuje się być dalekim od głównej duchowej tradycji prawosławia, hezychazmu, podobnie zresztą jak większość religijnych filozofów rosyjskich Srebrnego Wieku. Tradycję tę charakteryzuje bowiem energetyzm, a Florenskiego esencjalizm. Wspomniany energetyzm – pojęcie dość enigmatyczne z perspektywy kultury Zachodu – stanowi fundament własnej propozycji filozoficznej Chorużego. Choruży docenia, co prawda, twórczość Florenskiego, twierdzi jednak, że ma ona wartość tylko historyczną. Te i inne punkty zostały omówione w prezentowanym tekście.

19

The Tragedy of Cosmogonic Objectivation in the Valentinian Gnosis and Russian Philosophy: Vladimir Solovyov, Lev Karsavin, Nikolay Berdyaev

63%

Kamenskikh A.

Forum Philosophicum

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2013

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vol. 18

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issue 2

207–230

EN

The subject of this paper is a specific form of cosmogony—the conception of cosmogonic objectivation, interpreted as a tragedy or cosmogonic fall. This conception is examined on the basis of the evidence furnished by two sets of materials: firstly, the original texts and paraphrases of the Valentinian Gnostics of the 2nd and 3rd centuries AD (Irenaeus Adversus haereses, 1.1.1–1.1.10; Excerpta ex Theodoto, compiled by Clement of Alexandria; and The Gospel of Truth from the Nag Hammadi Library), and secondly, the writings of the Russian philosophers Vladimir Solovyov, Lev Karsavin and Nikolay Berdyaev. The research reveals a series of specific features common to both of these: in particular, the conception of cosmogonic objectivation appears to be connected with the doctrine of the absolute person’s fall, and with the motive of self-alienation.

20

Dvojí inspirace ruské identity na počátku 20. století

63%

Svatoň V.

Svět literatury – Časopis pro novodobé literatury (World of Literature – Journal for Modern Literatures)

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2016

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vol. 53

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issue 26

115-124

EN

The problem of identity, which was felt by every society, acquired a systematic form during the modern era. The identity of modern Europe in comparison to the Ancient culture had become the topic of reflection. Such reflections turned into the philosophy of history, particularly in German idealism (Fr. Schiller, G. W. Fr. Hegel, Fr. W. J. Schelling), through the comparison of classic epic and modern novel, and the ancient tragedy with the tragedy of Shakespeare. European identity was identified with the rationalism and individualism of “modernity”. In contrast to this, conceptions based on the neo-platonic idea of cosmos appeared. These were typical of Russian philosophy, which emphasized the idea of salvation in “sobornost” (A. S. Khomyakov) and “mystic anarchism” (Vyacheslav Ivanov). In the 20th century, the so-called Eurasianism formulated a new concept of the identity of the space originally controlled by the Russian empire, not as the place of the redemptory fulfillment of history, but identity based on the idea of the eternal movement and fight.

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Filozofia i metafizyka w rozumieniu Sergiusza Hessena

Zkoumání ruské exilové filosofie v meziválečném Československu : kritické vymezení diskursu

Zkoumání ruské filosofie v českém prostředí po roce 1990

W stronę ontologizmu. Ewolucja twórcza Siemiona Franka

Zagadnienie ontologizmu w filozoficznym traktacie O ponimanii Wasyla Rozanowa

Трансформация концепции Эроса Платона в философско-этическом творчестве Бориса Вышеславцева

Wokół pisarstwa Andrzeja Walickiego

Russian émigré philosopher Andrei Pavlov and his concept of T. G. Masaryk:

Wartość bytu: Ontologizm etyczny w filozofii rosyjskiej. Rozważania wokół filozofii Borysa Wyszesławcewa

O nacjonalizmie w filozofii

Berdyaev: Freedom Against the Objectified World

Nowa ontologia czy „prywatna metafizyka”? Kilka uwag na marginesi „syntezy krytycznej” Fiodora Stiepuna

Neokantyzm Fiodora Stiepuna

Education Project: Utopia or New Reality? (Intellectuals of Russia of the XVIII Century)

Shestov's Quest for Certainty of Faith

The Role of the Bible in the Formation of Philosophical Thought in Kievan Rus’ (as Exemplified by Ilarion of Kiev, Kliment Smolatič, and Kirill of Turov)

Rosyjski wariant neokantyzmu i postneokantyzmu

Paweł Florenski oczami Sergiusza Chorużego

The Tragedy of Cosmogonic Objectivation in the Valentinian Gnosis and Russian Philosophy: Vladimir Solovyov, Lev Karsavin, Nikolay Berdyaev

Dvojí inspirace ruské identity na počátku 20. století