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1
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Włodzimierza Sołowjowa i Aleksandra Wwiedienskiego spór o Spinozę

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Obolevitch T.
Logos i Ethos
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2012
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issue 1(32)
233–240
EN
The article is an introduction to the Polish translation of Vladimir Solovjev’s essay entitled The Concept of God. The Defense of Spinoza’s Philosophy. The debate between V. Solovjev and Russian Neo-Kantians A. Vvedensky (1897) is presented in the philosophico-historical context.
2

Boska obecność i działanie w perspektywie patrystycznej i filozofii procesu

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Obolevitch T.
Kwartalnik Filozoficzny
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2012
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vol. 40
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issue 4
109 - 125
EN
This paper considers the issue of God’s presence and action in the world from two philosophical and theological perspectives: the thought of the Eastern Church Fathers (from the fourth to the sixth century) and process philosophy and theology (the twentieth century). The first section is devoted to the patristic distinction between divine acts and essence. The second part compares patristic ideas with the theory of Whitehead and his contemporary partisans. The Eastern Church Fathers as well as process philosophers developed the concept of panentheism, which makes it possible to explain both the immanent presence God in the world and His transcendental character.
3
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Gieorgija Fłorowskiego krytyka rosyjskiego renesansu religijno-filozoficznego: próba oceny

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Obolevitch T.
Logos i Ethos
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2015
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issue 1(38)
59–80
PL
W artykule przedstawiono projekt syntezy neopatrystycznej wybitnego rosyjskiego myśliciela, o. Gieorgija Fłorowskiego, jak również zasadnicze powody jego krytyki poprzedniego stylu i kierunku rozwoju rosyjskiego renesansu religijno-filozoficznego bądź „Srebrnego Wieku”. Polemizując z podejściem Fłorowskiego, poczyniono cztery uwagi. Po pierwsze sam Fłorowski znajdował się pod wpływem rosyjskiego renesansu religijno-filozoficznego. Po drugie, inicjatywa rosyjskich studiów patrystycznych należy nie do Fłorowskiego, ponieważ takie badania były prowadzone w Rosji od XVIII wieku. Po trzecie, synteza neopatrystyczna i filozofia „Srebrnego Wieku” mogą być rozpatrywane raczej jako komplementarne projekty aniżeli przeciwstawne stanowiska. Po czwarte, Fłoroski nie zrealizował swego postulatu. W końcowej części artykułu zostały porównane podejścia Fłorowskiego i Zieńkowskiego na korzyść ostatniego z wymienionych myślicieli.
EN
In this article I present the project of Neo-patristic synthesis of the prominent Russian thinker, Fr. George Florovsky, as well as the main reasons for which he criticized the previous style and direction of development of Russian thought in the shape of Religious-philosophical Renaissance or “the Silver Age.” Polemizing with the approach of Florovsky, I put forward four remarks. First, Florovsky himself was under the influence of the Russian Religious-philosophical Renaissance. Second, it was not Florovsky who initiated the Patristic studies in Russia since they had been conducted from the 18th century. Third, Neo–patristic synthesis and philosophy of “the Silver Age” could been perceived as the complementary projects rather than the opposite stature. Fourth, Florovsky left his own postulate uncompleted. In the concluding part of the article I also compare the approaches of Florovsky and Zenkovsky arguing in favour of the latest thinker.
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Judaistyczne wątki w życiu i twórczości Siemiona Franka

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Obolevitch T.
Kwartalnik Filozoficzny
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2012
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vol. 40
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issue 1
99 - 108
EN
Along with “the Russian question”, “the Jewish question” was one of the major subjects raised by the thinkers of the Silver Age, first in Russia, later on in emigration. This issue was especially significant for Russian philosophers of Jewish origin such as Semyon Frank. In this article I bring up some pertinent facts from Frank’s biography. I also address the question of how the philosopher perceived his Hebraic roots after his conversion, and I point to his inspirations from Jewish authors (H. Cohen, M. Buber, F. Rosenzweig), as well as to his polemic with them. Frank would perceive his Christianity as an outgrowth of Judaism. According to Frank the demarcation line between the Christians and the Jews seems to be shifting towards the borderline between truly religious people (irrespective of national affiliation) and those who value above all their own safety and worldly goods. Frank directly intimates that having been baptized, not only did he not give up his affiliation with the chosen people, but he also contributed to the accomplishment of its mission. A Jew by origin and a Christian by choice, Frank advocated the view that inter-religious dialogue is possible and ought to be conducted in an atmosphere of mutual respect and appropriately understood tolerance.
5
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W stronę ontologizmu. Ewolucja twórcza Siemiona Franka

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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.
6
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O relacji między wiarą a wiedzą w myśli Włodzimierza Sołowjowa. Uwagi tłumacza

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Obolevitch T.
Logos i Ethos
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2012
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issue 2(33)
215–221
EN
The essay is an introduction to the Polish translation of Vladimir Solovjev’s article entitled Faith, reason and experience. In the metaphysical and epistemological perspective Solovjev considered faith, reason and experience as three stages of the process of cognition. On the other hand, in the methodological perspective three mentioned categories are regarded as correlates of religion, philosophy and science. Solovjev demanded connection of faith, reason and experience (and properly, theology, philosophy and science) and creation of the system of the integral knowledge.
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