What Does It Mean to be «an Origenist»? A Case of Aleksey Khomyakov

A. Kamenskikh, V. Kamenskikh
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Abstract

••• Abstract: KAMENSKIKH, Aleksey – KAMENSKIKH, Vasiliy. What Does It Mean to be «an Origenist»? A Case of Aleksey Khomyakov . The article discusses the hypothesis about alleged «Origenism» of Aleksey Khomyakov, one of the leaders of Slavophile movement in 19th-century Russia. Two versions of this hypothesis, “a strong” and “a weak” one, were offered by Basil (Vadim) Lourié in his works of 1994 and 2020. For clarification of this hypothesis’ “conceptual context” an attempt was made to discern and conceptualize two main approaches in studies on forms of intellectual heritage reception of Origen of Alexandria, first of all in Russia. The first approach can with some degree of convenience be called “realist”: Origenism within it is considered as some stable philosophical or theological position, interpreted in an extremely broad manner – as a kind of sharp platonization of Christianity, or as an attempt at free philosophizing within Christian tradition. In frameworks of this approach, reception of any element of Origenism by a later thinker intends him accept all the position, makes him an “Origenist” and a Platonist. Unlike this “realist” approach, the “nominalist” one assumes to consider intellectual heritage of Origen of Alexandria as a complex set of theological and philosophical hypotheses, peculiarities of style – and the personality of the Alexandrian thinker. This approach demands much more delicate treatment of the terms “Origenist” and “Origenism”. Applied to B. Lourié’s hypothesis about Aleksey Khomyakov’s Origenism, this distinguishing interprets “the strong” version of the hypothesis as “extremely realistic” and “the weak” version as a form of moderate realism, much more nuanced and historically correct. This version states the importance which had an image of Origen’s doctrine framed by August Neander in the second volume of his “General History of the Christian Religion and Church” (1843) for Khomyakov’s theological and philosophical views.
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成为“本源论者”意味着什么?阿列克谢·霍米科夫一案
•••摘要:KAMENSKIKH, Aleksey - KAMENSKIKH, Vasiliy。成为“本源论者”意味着什么?阿列克谢·霍米科夫一案。本文讨论了19世纪俄罗斯亲斯拉夫运动的领袖之一阿列克谢·霍米亚科夫关于所谓“原籍主义”的假说。巴兹尔(瓦迪姆)•洛里亚尔(Basil (Vadim) louri)在其1994年和2020年的著作中提出了“强”和“弱”两个版本的假设。为了澄清这一假设的“概念语境”,我们试图辨析和概念化亚历山大奥利金的知识遗产接受形式研究中的两种主要方法,首先是在俄罗斯。第一种方法可以在某种程度上被称为“现实主义”:其中的本源论被认为是某种稳定的哲学或神学立场,以一种极其广泛的方式来解释——作为基督教的一种尖锐的柏拉图化,或者作为基督教传统中自由哲学化的一种尝试。在这种方法的框架中,后来的思想家接受了任何原始论的元素,意味着他接受了所有的立场,使他成为“原始论者”和柏拉图主义者。与这种“现实主义”的方法不同,“唯名论”的人认为,亚历山大奥利金的知识遗产是一套复杂的神学和哲学假设,风格的独特性,以及亚历山大思想家的个性。这种方法要求对“Origenist”和“Origenism”这两个术语进行更细致的处理。应用于B. louri关于阿列克谢·霍米亚科夫(Aleksey Khomyakov)的本源论的假设,这种区分将假设的“强”版本解释为“极端现实主义”,将“弱”版本解释为一种温和的现实主义形式,更加微妙和历史正确。这个版本说明了奥古斯特·尼安德在他的《基督教和教会通史》(1843)第二卷中所描绘的奥利金学说对霍米亚科夫神学和哲学观点的重要性。
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