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1

Druze Tito, Sveti Rilski. Sissevaateid tanapaevasesse palverannakute traditsiooni

100%

Koiva M., Kuperjanov A.

Mäetagused

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2013

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vol. 54

67-96

EN

Catholic abbeys destroyed during the 16th century reformation, as well as Orthodox abbeys abandoned in the 20th century, have recently become the centre of restoration movement in Estonia. Various institutions and people have contributed to the reviving of catholic-style pilgrimages, which are both organised institutionally and undertaken privately, sometimes differing from a sightseeing tour mainly in name. As the Estonian pilgrimage culture is re-arising, it is characterised by its oecumenical nature. In Estonia, the tradition of pilgrimages has been historically continuous only to the Orthodox abbeys of Kuremäe and Petseri (Pechory). Everything else is religion tourism. Both private and organised treks involve a geographically wide scope outside Estonia. The following pilgrimage destinations are compared: a) the Svete Gore sacral complex in Slovenia – a reanimated religious Catholic centre, b) key Orthodox centres in Bulgaria: the abbey and chapel of Rila Ivan, carrier of national identity, symbolic of religious continuity throughout the Middle Ages and modern times, and ancient cultural and religious sites of Momchilovtsi village chapels. The latter with its sacral architecture represent an expression of personal perception of religion, used as a building ground for tourism, specifically a village environment living off on religion tourism. The newest layer, the so-called secular pilgrimage sites, in which celebrations include many traits of festivals, is found in Kumrovec, where a monument was erected at the birthplace of Josip Broz Tito, the former president of Yugoslavia. The revival of pilgrimages shares many common traits in post-socialist countries. Of particular interest is the integration of existing and created natural and other sacred sites in the culture of new spiritual and religious movements.

2

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)

100%

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.

3

Losy świata według Konstantego Leontjewa: Przeciętny Europejczyk jako ideał i narzędzie ogólnoświatowej destrukcji

84%

Abassy M.

Roczniki Kulturoznawcze

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2015

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vol. 6

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issue 1

111-123

PL

Artykuł stanowi analizę tekstów rosyjskiego konserwatywnego myśliciela, Konstantego Leontjewa, który w obliczu apokaliptycznych nastrojów rosyjskiej inteligencji 2 połowy XIX wieku próbował zdiagnozować przyczynę „choroby” kultury i znaleźć remedium na ów stan rzeczy. Nie był odosobniony w swoim przekonaniu, że Rosja przestanie istnieć jako samodzielna kultura, jeśli nie zahamuje napływu niszczących, jego zdaniem, idei zachodnich. Podobne przekonanie głosili Fiodor Dostojewski i Konstanty Pobiedonoscew. W artykule Przeciętny Europejczyk jako ideał i narzędzie ogólnoświatowej destrukcji Leontjew stwierdzał, że przedstawiciel cywilizacji zachodniej jest obojętny na piękno, zafascynowany rozwojem technicznym, oderwany od życiowych sił natury, cechuje się moralną ambiwalencją, a jednocześnie jest niezwykle ekspansywny. Postęp, którego celem jest materialny dobrobyt; trywialnie pojmowane szczęście, jawiły się myślicielowi jako zagrożenie dla istnienia państwa i religii. Ratunek upatrywał w silnej władzy carskiej, który to typ rządów nazywał „despotyzmem formy”. Myśliciel gloryfikował jedynowładztwo również z pozycji człowieka, który sens życia postrzega w poszukiwaniu i tworzeniu piękna, zmaganiach z rzeczywistością, a nie jedynie poruszaniu się w bezpiecznym, lecz nudnym, przewidywalnym świecie egalitaryzmu.

EN

The paper includes the analysis of some texts of the Russian conservative thinker, Konstanty Leontyev who was confronted with the apocalyptic moods of the Russian intelligentsia of the second half of the 19th century. He made an effort to diagnose the “disease” and find a remedy. He was not single with his conviction that Russia would cease to exist as an independent culture unless stopped the influence of the Western ideas. Similar thoughts were expressed by Fyodor Dostoevsky and Konstanty Pobiedonoscew. In the article An European Man as an ideal and a device for the worldwide destruction Leontyev claimed that a representative of the Western civilization is indifferent to beauty, fascinated by technical progress, morally ambivalent and, at the same time, extremely expansive. The progress which is aimed at material prosperity and crude happiness Leontyev recognized as a threat for the State and Religion. Strong Tsar’s power, that he called a “despotism of form”, he regarded as remedy for the dangerous situation. He also glorified the state power as the person who perceived the meaning of life in searching and creating beauty, struggle with the real world. He contested the safe but boring and predictable world of egalitarianism.

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1 Mäetagused

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Druze Tito, Sveti Rilski. Sissevaateid tanapaevasesse palverannakute traditsiooni

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)

Losy świata według Konstantego Leontjewa: Przeciętny Europejczyk jako ideał i narzędzie ogólnoświatowej destrukcji