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

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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.
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Homo socialis. Narodziny człowieka demokratycznego z ducha soborowości (w ujęciu Borysa Wyszesławcewa)

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Augustyn L.
ΣΟΦΙΑ. Pismo Filozofów Krajów Słowiańskich
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2010
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issue 10
89-99
RU
Статья посвящена теории демократии в трактовке Бориса Вышеславцева. Значимость мысли русского философа сводится к тому, что он очень смело соединял славянофильскую идею соборности с теорией и практикой западной демократии – сугубо редкий взгляд для русского философа. В статье рассматриваются такие проблемы, как: славянофильские истоки идеи соборности, характер отношений между властью и законностью, метафизические и антропологические элементы теории демократии, религиозные и философские аспекты демократии.
EN
The article treats of Vysheslavtzev's theory of democracy. The importance of his philosophy consists in its bold merging of the slavophilic idea of sobornost’ with the theory and practice of Western democracy, which seems to be unique among Russian philosophers. The article deals with such issues as: the slavophilic origin of sobornost’, the relation between power and law, metaphysical and anthropological elements of the theory of democracy as well its philosophical and religious aspects.
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Spór o Kartezjusza. Polemika B. Wyszesławcewa z J. Maritainem, dotycząca znaczenia filozofii Kartezjusza dla nowożytnej duchowości europejskiej

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Augustyn L.
Logos i Ethos
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2013
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issue 1(34)
149–169
EN
The article deals with the debate which took place in 1931 in Paris and was published in the same year in Cahier de la Quinzaine. The main adversaries were Jacques Maritain and Boris Vysheslavtsev. The French and the Russian philosopher discussed the nature and significance of Cartesian heritage for contemporary philosophy and culture. Maritain accuses Descartes of detachment from traditional philosophy, which resulted in a grave fallacy. Vysheslavtsev in turn argues that the 17th-century philosopher set forth a path on which it is possible to overcome the errors he is accused of. His reductive method led him towards the phenomenology of the “I” and the Absolute, revealing the specificity of the relation between the two. He stopped halfway, however, assuming the two sides of that relation to be separate elements. Thus he found himself in an ambiguous position, thinking in fact more than he was able to enunciate within the intellectual culture of his time. Referring to that polemic, Nikolai Berdyaev points out that, surprisingly, it is the French Neo-Thomist who formulates a severe indictment of Descartes, while the Russian philosopher attempts to defend him. The situation appears even more intriguing in view of the hostility that Russian philosophy has always shown towards all forms of rationalism, especially artesianism. Despite that, it is the Russian religious thinker who defends the creator of modern rationalism and even incorporates some of his philosophical intuitions into his own philosophical reflections. What then does this controversy consist in? And what is it in Cartesian philosophy that Vysheslavtsev appreciated and Maritain failed to notice?
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