Studies in East European Thought最新文献

This article discusses the influence that Schopenhauer’s thought had on Mihai Eminescu’s work with reference to the idea of “pessimism.” It also considers Schopenhauer’s influence on Romanian philosophy and literature at the end of the nineteenth century. We shall examine Eminescu’s alleged “Schopenhauerian pessimism,” considering firstly “pessimism” as a part of Eminescu’s “myth.” Secondly, we shall cover the critical reception of Eminescu’s “Schopenhauerian pessimism,” discussing the existing literary and philosophical scholarship. Finding that there are issues for debate regarding Schopenhauer’s alleged influence upon Eminescu, we argue that Eminescu’s “Schopenhauerian pessimism” may be a “legend.” The article examines the connection between Eminescu and one of Schopenhauer’s most influential followers, Eduard von Hartmann.

The theological program of Archpriest Georges Florovsky is understood as a conception of the neopatristic synthesis that he developed. From the beginning, its appearance was associated with the participation of its creator in a public discussion about the historical ways of Russia within the framework of the Eurasian movement, then, with his scientific investigations into the history of Russian Orthodoxy and ancient Christian thought and later with his activity in the ecumenical movement. It is noteworthy that the positive content of the program for modern Orthodox theology turned out to be an indirect response to broader challenges of historical and social order. The focus of attention in this case are some peculiarities in the reception of the program in international and Russian contexts, which in turn requires the clarification of the content of its main points, such as a question about a true fatherland or the sense and meaning of Christian Hellenism. The conclusion notes the significant relevance and openness of Florovsky’s ideas for modern Orthodox theology.

In the secondary literature on Scriabin, it is not uncommon to come across the names of philosophers such as Nikolai Fyodorov, Vladimir Solovyov, and Nikolai Berdyaev. The present paper examines the shared characteristics between Scriabin’s philosophy and the ideas of such figures who are typically referred to as Russian Cosmists. In doing so, the paper illustrates what new insights we can gain by considering Scriabin from the perspective of Russian Cosmism. Despite the overwhelming evidence of Russian Cosmists’ significant influence on Scriabin’s philosophical ideas, the secondary literature rarely discusses this impact within the context of Russian Cosmism. The aim of the present paper is to remedy this oversight by (a) concisely defining what Russian Cosmism is, and (b) illustrating how Scriabin’s philosophy can be traced to Russian Cosmist ideas which were circulating in Russia when Scriabin was intellectually and artistically active.

This essay addresses one of the most concerning features of Russian thought: its claim to exceptionality. The author contends that the notion of Russian distinctiveness and exceptionality has reverberated consistently throughout Russian intellectual discussions. In contemporary Russia, these debates have heightened, often taking on a distinctly political character. The essay highlights the perilous consequences of believing in the exclusivity and superiority of one national tradition over others. Not only does this belief lead to national isolationism, negatively impacting the country’s intellectual culture and diminishing its vibrancy and creativity, but it also erodes the foundation for a critical attitude and self-reflection, essential aspects of philosophical inquiry. Russia needs an open philosophy that is seamlessly integrated into the global philosophical process and actively engages in constructive dialogue with other philosophical cultures. Achieving this goal requires breaking free from the longstanding belief in exceptionality that has cast a shadow over Russia’s state, culture, and thought for centuries.