The paper examines the social philosophy of a prominent Russian thinker, Semen Frank with the aim of identifying its relations with general philosophical ideas, as well as with religious foundations ...of his thought. For these purposes, authors examine the basic concepts of Frank’s social philosophy in their interaction and connection. Based on the research, authors conclude that Frank built his social theory on the basis of the philosophy all-unity that gives primacy to the spiritual aspects of the social body over the material and empirical ones. The basic social concepts he develops are related with the two fundamental modes of the reality – ideal and empirical.
El artículo examina la filosofía social de un destacado pensador ruso, Semen Frank, con el objetivo de identificar sus relaciones con ideas filosóficas generales, así como con los fundamentos religiosos de su pensamiento. Para estos fines, los autores examinan los conceptos básicos de la filosofía social de Frank en su interacción y conexión. Con base en la investigación, los autores concluyen que Frank construyó su teoría social sobre la base de la filosofía de la unidad total que da primacía a los aspectos espirituales del cuerpo social sobre bases materiales y empíricas. Los conceptos sociales básicos que desarrolla están relacionados con los dos modos fundamentales de la realidad: ideal y empírico.
This article discusses the foundation of ideas for Vyacheslav Ivanov's interpretation of Pushkin's poem. In The Gypsies, Ivanov sees a conflict between personal freedom and sobornost' as revealed by ...Pushkin, a conflict whose resolution marks the poet's turn toward religious metaphysics. Ivanov's conception of sobornost' as the result of seeking the supra-personal in the personal echoes Pushkin's overcoming of Byronism. Ivanov also sees in the poetics of The Gypsies and in the figure of Ovid an understanding of the poet's special mission similar to his own, one that creates an image of the universe as an internally harmonic, open-ended, chaotic, and living system. In 1924, the motifs central to this article allow Ivanov to turn it into a protest against and challenge to Bolshevik attempts at demonic mastery of the elements of history and people.
The article is dedicated to Vladimir Solovyov (1853 - 1900), the greatest Russian religious philosopher of the 19th Century. The main thesis is that the central
ideas of Solovyov can be interpreted ...as philosophical reflections on fundamental religious feelings and aspects of religious behavior. With respect to this a detailed discussion of Solovyov’s teachings of ‘positive all-encompassing unity’ (всеединство), sobornost (togetherness, соборность) and Godmanhood (Divine Humanity, Богочеловечество) are discussed. Special attention is paid to Solovyov’s theocratic project of Christian Universal Church and the re-unification of the Christian world.
El artículo está dedicado a Vladimir Solovyov (Vladimir Solovyov) (1853-1900), el filósofo religioso más grande de Rusia del siglo 19. La tesis fundamental es que las ideas principales de Solovyov se pueden interpretar como una reflexión filosófica sobre los sentimientos religiosos fundamentales y los aspectos de comportamiento religioso. En este sentido se analizan en detalle las enseñanzas de Solovyov sobre la unidad positiva (all-encompassing unity, всеединство), la catolicidad (sobornost, соборность) y la divinohumanidad (Godmanhood, Divine Humanity, богочеловечество). Se presta atención especial al proyecto teocrático de Solovyov de establecer una Iglesia Cristiana Universal (Christian Universal Church, Ecumenical Church) y restaurar la unidad (re-unification) de la cristiandad.
The article is about the theory of epistemological aspect of the sobor values, and the analysis of the historical and philosophical beginning of this topic in foreign and national philosophy. This ...article is a continuation of the epistemological concept of the author
The Moscow Council of 1917-1918 D'Aloisio, Christophe
International journal for the study of the Christian church,
01/2018, Letnik:
18, Številka:
1
Journal Article
Recenzirano
Following a period of decline beginning in the early eighteenth century, the Orthodox Church in Russia held a general council in Moscow from August 1917 to September 1918. More than 500 clergy and ...laity met, prayed and discussed numerous issues relating to the church's life and witness. The Moscow Council was prompted by various trends of renewal which were growing ever stronger among the clergy and laity. Political circumstances at the time also made the Council possible: a preparatory preconciliar process was initiated in 1905, in parallel with the first revolution against Emperor Nicholas II, and the Council itself was convened in 1917, in parallel with the establishment of a Provisional Government. However, it was precisely such political events which led to the premature interruption of the Council. The main items on the Council's agenda were linked to the reformation of church structures and the implementation of conciliar provisions at every level of church life: parish, deanery, diocese and autocephalous church. Special attention was given to the renewal of the pastoral ministries of priests and bishops, and to that of committed laity. In a way, the Moscow Council was a kind of 'first encounter' of Orthodoxy with contemporary societies, secularised or on the road to secularisation. Its legacy is therefore of great interest to all Christianity today. This article aims to analyse the Council and the main decisions made, in the light of ecclesiology, and to provide a primary bibliography at the end of the text.
Ecclesiology is a relatively new branch of theological inquiry, and is still in process of formation. The first Orthodox thinker to reflect in an original and creative manner upon the nature of the ...Church was Aleksei Khomiakov. He based his ecclesiology on the notion of sobornost, signifying 'conciliarity' and unanimity in freedom. He insisted that the decisive factor in church life is not power of jurisdiction but mutual love. No council is to be considered ecumenical unless it is 'received' by the People of God as a whole. Although sharply critical of the West, both Roman Catholic and Reformed, Khomiakov showed sympathy for Anglicanism. His ideas have been developed and given greater precision by Nikolai Afanasiev and John Zizioulas, both of whom - influenced by Ignatius of Antioch - see the Church in eucharistic terms. Afanasiev used 'eucharistic ecclesiology' to justify intercommunion, but others have not followed him in this. The link between Church and Eucharist sheds light on the theology of councils and the problem of the Orthodox diaspora. Zizioulas has been criticised for neglecting Baptism and the role of the 'elder' or spiritual father. It seems probable that the eucharistic 'model' of the Church will continue to prevail in Orthodoxy in the future, and no viable alternative to it has as yet been proposed.
The article provides an overview of the development of studies of social solidarity in Russia from the mid 19th century to the present day. Basing on the analysis of major works of leading social ...thinkers of pre-revolutionary Russia which address issues of social solidarity, cooperation and altruism we show that the study of these problems revealed the paradigmatic dichotomy of Russian social thought, reflected, in particular, in the discussions between the Westerners and the Slavophiles. Studies of social solidarity in modern Russia, a review of which is presented in the final part of the present paper, rest upon this rich heritage, but also reflect the current processes in contemporary sociology. Along with this, research on social solidarity is now a necessary component of the study of post-communist social transformations in Russia. In a situation of crisis or social trauma (P. Sztompka) the regulatory function of solidarity relations becomes especially pronounced. At the same time such conditions reveal a fundamental contradiction associated with the widespread prevalence of narrow group solidarities over broader solidarities. These issues are enhancing interest in issues of social solidarity among Russian sociologists.
Judge the Russian people not by those nasty things, which it so often does, but by those great and holy things, which it even in its meanness constantly longs for.Mat’ Maria Skobtsova, ‘Dostoevsky ...and the Present’, 1929 (Skobtsova 2016: 86)The yield of philosophy in twentieth-century Russia has been very rich. Mentioning Roman Jakobson, Mikhail Bakhtin, Iurii Lotman and Lev Vygotskii should suffice to substantiate this claim. Important thinkers like Lev Shestov, Gustav Shpet, Aleksei Losev, Mikhail Lifshits, Ėval’d Il’enkov or Merab Mamardashvili are still in the process of being discovered, assessed and translated. The political-philosophical dimension of their thought, for obvious reasons a more politically sensitive field to which they did not relate explicitly, remains under-researched. Quite selectively, this chapter focuses on so-called ‘Russian religious philosophy’ russkaia religioznaia filosofiia. It has been received widely and positively, but mostly among theologians and religiously minded people, much less so among professional philosophers, and still less among social and political philosophers. This is regrettable because this current entails both a philosophy of politics, a philosophy of the political and a political awareness of philosophy itself. It is, at the same time, explicable: Christian overtones make it fit badly into twentieth-century political philosophy, particularly since World War II, when (explicitly) religiously inspired positions have been outshone by Marxist, structuralist and analytical positions that are, if not outright atheist, generally ‘secular’. Not accidentally, the reception of this current is largely confined to theological and ‘post-secular’ circles with scholars like Teresa Obolevitch, Kristina Stoeckl, Paul Valliere and Rowan Williams.What can be the relevance of an explicitly religious, Christian political philosophy in a world where Christianity has moved to the margins of political-philosophical debate? There are four substantial reasons to highlight this thread. First, in our current, post-secular environment, religious standpoints are returning to the public sphere with renewed energy.
This memoir gives an account of how twentieth-century Orthodox émigrés from Russia encountered non-Orthodox Christians in the Christian West in which they settled and what they received from this ...encounter. Although the links in France between Russian theologians and their Catholic, Calvinist and Lutheran counterparts are not omitted, the author makes particular reference to the Fellowship of Saint Alban and Saint Sergius, an expression of the close and lasting contact which developed between Anglican and Orthodox theologians, and to Sergius Bulgakov and Nicolas Zernov, influential in its founding (1928), and Georges Florovsky and Vladimir Lossky, who exercised a patristic theological influence after the second world war.
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