The article is devoted to the history of the discovery of and research into medieval monuments of sacred architectureand their complexes from the princely Halych and Volhynian territory, carried out ...during the 19th and early 20th centuries. It reflects the circumstances and conditions for researching the territory, which, due to historical events, were part of different empires (namely, the Russian and Habsburg). It is noted which scientists and institutions were engaged in the study of antiquities and under whose control such study took place. The article presents the main results of archaeological and architectural studies of sacred architecture, the complex of remains of wooden and brick temples held in Volhynia and Podillia, namely in Lutsk, Volodymyr and the surrounding area, Bakota on the Dniester, as well as in Eastern Galicia and Bukovyna, namely Halych and its environs, and Vasyliv. In this context, the discovery of burials within or outside churches and in church cemeteries was noted. Emphasis was made on the discoveries of the remains of the princes in the Assumption Cathedral in Volodymyr.
ART AS SOCIAL-CULTURAL PHENOMENON FLOREA ELEONORA
Studiul Artelor şi Culturologie: istorie, teorie, practică (Online),
12/2019
2(35)
Journal Article
Peer reviewed
Open access
Against the background of the multiple contemporary artistic manifestations we realize that the famous artistic creations, from the first masterpieces of the prehistoric caves to the great painters, ...sculptors and architects of all time (like Phidias and Praxiteles, Raphael and Michelangelo, Leonardo da Vinci and Caravaggio, Bernini and Bramante, Rubens and Rembrandt, Picasso and Brâncuşi etc.) constituted the millenary spiritual culture of the human society.
Against the background of many complex problems threatening the sustainable development of world civilization, the dialectic of tradition and innovation is considered as a pattern of social ...evolution. The specifics of its implementation are determined by specific historical conditions that allow us to distinguish three stages of development – with the dominance of tradition, the predominance of innovation, the unity of tradition and innovation. The need for such unity in a digital society is due to its characteristics of a “complex society”, a risk society, an increase in the number of social ontologies, and changes in indicators of human subjectivity. The disappearing unambiguity of cause-and-effect relationships, growing social uncertainty create the danger of going off the trajectory of sustainable and effective development, generating the need for a guideline that protects from mistakes. Centuries-old cultural experience, which appears in the modern world as a tradition, can become such a reference point. The mechanism of unity of tradition and innovation is revealed by relying on the structure of spiritual culture, which has a level character and has behavioral, ideological and genetic formations. The realization of their potential is presented as considering the requirements that have developed over thousands of years, and in the form of meanings and archetypes, often inexplicable, but encouraging certain choices and actions. In general, we are talking about the transition from one social type of thinking and activity to another, corresponding to the digital civilization and capable of ensuring the sustainable development of society and the individual.
"When the Bolsheviks set out to build a new world in the wake of the Russian Revolution, they expected religion to die off. Soviet power used a variety of tools--from education to propaganda to ...terror--to turn its vision of a Communist world without religion into reality. Yet even with its monopoly on ideology and power, the Soviet Communist Party never succeeded in overcoming religion and creating an atheist society.A Sacred Space Is Never Empty presents the first history of Soviet atheism from the 1917 revolution to the dissolution of the Soviet Union in 1991. Drawing on a wealth of archival material and in-depth interviews with those who were on the front lines of Communist ideological campaigns, Victoria Smolkin argues that to understand the Soviet experiment, we must make sense of Soviet atheism. Smolkin shows how atheism was reimagined as an alternative cosmology with its own set of positive beliefs, practices, and spiritual commitments. Through its engagements with religion, the Soviet leadership realized that removing religion from the "sacred spaces" of Soviet life was not enough. Then, in the final years of the Soviet experiment, Mikhail Gorbachev--in a stunning and unexpected reversal--abandoned atheism and reintroduced religion into Soviet public life.A Sacred Space Is Never Empty explores the meaning of atheism for religious life, for Communist ideology, and for Soviet politics."-- Provided by publisher
The article is a brief overview of the history of the formation and development of the Society “Free Academy of Spiritual Culture” (1919–1923), which was organized in Soviet Russia as a continuation ...of the home meetings (“Tuesdays”) by N. A. Berdyaev and developed after the deportation of part of the intelligentsia in 1922 in the form of the Religious and Philosophical Academy in Berlin under the YMCA (Young Men’s Christian Association) in 1922. The article indicates the key aspects of the Academy, their favorable and unfavorable consequences, the content of the educational program of the Academy, some educational initiatives that had similar mission and form, in particular, the Free Philosophical Association (1919–1924). Among the key characteristics of the VADK, the author points out, firstly, openness and non-elitism (attending lectures was available to the general public, that was mentioned in several detailed memoirs, including those of the main VADK lecturer N. A. Berdyaev), secondly, the overhistoric nature of the topics of lectures and public reports (VADK was not thematically included in the field of political discussion, supporting the discussion of the spiritual culture problems), thirdly, the highest level of the teaching staff of the VADK (S. L. Frank, F. A. Stepun, V. I. Ivanov, B. P. Vysheslavtsev, P. P. Muratov and others). The appendices to the article contain the Charter of the Free Academy of Spiritual Culture, the conclusion of The People’s Commissariat for Internal Affairs (NKVD) Advisory Bureau on the Charter, and a letter to the NKVD banning the re-registration of the Academy in 1922.
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