Pub Date : 2023-03-31DOI: 10.17588/2076-9210.2023.1.152-173
K. Landa
The themes of spiritual ascension and mystical ecstasy in V. Ivanov, which occupy a pivotal place in his literary production, have been recently examined by M. Tsimborska-Leboda in the context of Augustine's theology and by V. Mahlin in the context of Bakhtin's analysis of Dostoevsky's works. The theme of ecstasy has also been considered by Pamela Davidson in her 1989 monograph. The present paper proposes to analyse this very theme, but this time in the context of the theological poetics of Dante's Paradiso. The relevance of this study lies in the fact that, despite a number of immediately discernible parallels, the differences between Dante's and Ivanov's conceptions of ecstasy have not been fully identified yet, notwithstanding the significant influence exerted by Dante’s texts on the conception of ecstasy in Ivanov’s writings on Symbolism. Comparing Ivanov's and Dante's models of ascent, P. Davidson sees a fundamental difference between Ivanov's and Dante's conceptions of ecstasy in Ivanov's rejection of the moral-ethical dimension as a sine qua non of the mystical quest. This article reveals another important difference between Dante's and Ivanov's descriptions of ecstasy, one that concerns the category of “penetration”. Focusing on Ivanov’s articles and Dante’s Paradiso, the article analyses them in relation to the category of “penetration”, to be understood as the ultimate realization of transcendence in Ivanov as well as in Dante’s poem. It highlights the similarity between Ivanov’s and Dante’s thinking as far as the category of “sobornost” is concerned, whereby a vertical relationship with the Supreme Being implies a horizontal relationship with the Other, to the extent of spiritual penetration into the Other. However, it is argued that, while in Ivanov's description of ecstasy the ascent of man and artist begins with erotic rapture and, at its highest stage, implies detachment from all earthly things and separation from them, for Dante the ascent, as described in the Paradiso, is accompanied by spiritual interpenetration which occurs in interpersonal communion even at the height of the mystical vision. The conclusion is that, although Ivanov's other works treat the theme of transcendence in a similar way to how it is treated in Dante, Ivanov’s treatment of ecstasy in his articles on Symbolism differs significantly from its description in the Commedia.
{"title":"The Category of “Penetration” in Vyacheslav Ivanov and Dante: the Experience of Spiritual Ascent","authors":"K. Landa","doi":"10.17588/2076-9210.2023.1.152-173","DOIUrl":"https://doi.org/10.17588/2076-9210.2023.1.152-173","url":null,"abstract":"The themes of spiritual ascension and mystical ecstasy in V. Ivanov, which occupy a pivotal place in his literary production, have been recently examined by M. Tsimborska-Leboda in the context of Augustine's theology and by V. Mahlin in the context of Bakhtin's analysis of Dostoevsky's works. The theme of ecstasy has also been considered by Pamela Davidson in her 1989 monograph. The present paper proposes to analyse this very theme, but this time in the context of the theological poetics of Dante's Paradiso. The relevance of this study lies in the fact that, despite a number of immediately discernible parallels, the differences between Dante's and Ivanov's conceptions of ecstasy have not been fully identified yet, notwithstanding the significant influence exerted by Dante’s texts on the conception of ecstasy in Ivanov’s writings on Symbolism. Comparing Ivanov's and Dante's models of ascent, P. Davidson sees a fundamental difference between Ivanov's and Dante's conceptions of ecstasy in Ivanov's rejection of the moral-ethical dimension as a sine qua non of the mystical quest. This article reveals another important difference between Dante's and Ivanov's descriptions of ecstasy, one that concerns the category of “penetration”. Focusing on Ivanov’s articles and Dante’s Paradiso, the article analyses them in relation to the category of “penetration”, to be understood as the ultimate realization of transcendence in Ivanov as well as in Dante’s poem. It highlights the similarity between Ivanov’s and Dante’s thinking as far as the category of “sobornost” is concerned, whereby a vertical relationship with the Supreme Being implies a horizontal relationship with the Other, to the extent of spiritual penetration into the Other. However, it is argued that, while in Ivanov's description of ecstasy the ascent of man and artist begins with erotic rapture and, at its highest stage, implies detachment from all earthly things and separation from them, for Dante the ascent, as described in the Paradiso, is accompanied by spiritual interpenetration which occurs in interpersonal communion even at the height of the mystical vision. The conclusion is that, although Ivanov's other works treat the theme of transcendence in a similar way to how it is treated in Dante, Ivanov’s treatment of ecstasy in his articles on Symbolism differs significantly from its description in the Commedia.","PeriodicalId":445879,"journal":{"name":"Solov’evskie issledovaniya","volume":"170 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121322432","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-31DOI: 10.17588/2076-9210.2023.1.080-096
I. Evlampiev
The paper considers the formation of the idea of a world empire in the Russian philosophical and socio-political thought of the 19th century, embracing all of humanity and based on the absolute priority of high culture. Based on the analysis of the encyclopedic article by V.S. Solovyov on this subject, it is shown that the source of this idea is in the philosophy of I.G. Fichte, who was one of the first to talk about a united Europe in his work “The Main Features of the Modern Era”, but recognized not the economy and politics, but high culture as the main factor of unity. A similar model of the coming world civilization is presented in the works about Russia and the West by F.I. Tyutchev. It is noted that the idea of “world revolution” in the book by A.I. Herzen “On the Development of Revolutionary Ideas in Russia” refers to the creation of a universal “kingdom of culture” headed by Russia in the sense that Fichte thought of it. Analysis of the work of A.I. Herzen shows that this socio-political figure was skeptical about the real revolutionary movement in Russia (which led to the revolution of 1917), calling it “autocracy in reverse”, and considered Peter I to be the true initiator of the true revolution. The paradoxical similarity of the views of Tyutchev and Herzen about the coming “kingdom of culture” was noted by F.M. Dostoevsky, who expressed his point of view in the famous Pushkin speech and through Versilov’s hero of the novel “The Row Youth”. It is concluded that the Russian Empire in its history sometimes approached the ideal model of the “kingdom of culture”, which famous Russian thinkers of the 19th century dreamed of.
{"title":"The idea of a world empire of culture in the views of V.S. Solovyov and in the Russian socio-political consciousness of the XIX century","authors":"I. Evlampiev","doi":"10.17588/2076-9210.2023.1.080-096","DOIUrl":"https://doi.org/10.17588/2076-9210.2023.1.080-096","url":null,"abstract":"The paper considers the formation of the idea of a world empire in the Russian philosophical and socio-political thought of the 19th century, embracing all of humanity and based on the absolute priority of high culture. Based on the analysis of the encyclopedic article by V.S. Solovyov on this subject, it is shown that the source of this idea is in the philosophy of I.G. Fichte, who was one of the first to talk about a united Europe in his work “The Main Features of the Modern Era”, but recognized not the economy and politics, but high culture as the main factor of unity. A similar model of the coming world civilization is presented in the works about Russia and the West by F.I. Tyutchev. It is noted that the idea of “world revolution” in the book by A.I. Herzen “On the Development of Revolutionary Ideas in Russia” refers to the creation of a universal “kingdom of culture” headed by Russia in the sense that Fichte thought of it. Analysis of the work of A.I. Herzen shows that this socio-political figure was skeptical about the real revolutionary movement in Russia (which led to the revolution of 1917), calling it “autocracy in reverse”, and considered Peter I to be the true initiator of the true revolution. The paradoxical similarity of the views of Tyutchev and Herzen about the coming “kingdom of culture” was noted by F.M. Dostoevsky, who expressed his point of view in the famous Pushkin speech and through Versilov’s hero of the novel “The Row Youth”. It is concluded that the Russian Empire in its history sometimes approached the ideal model of the “kingdom of culture”, which famous Russian thinkers of the 19th century dreamed of.","PeriodicalId":445879,"journal":{"name":"Solov’evskie issledovaniya","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133071126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.17588/2076-9210.2022.4.021-034
S. V. Kornilov
The article deals with the philosophical concept of the outstanding Russian thinker A.S. Khomyakov (1804–1860). The system method and historical and philosophical reconstruction are used. The categorical structures of its concept are analyzed, the content of the basic category is revealed. The main ideological sources of Khomyakov's worldview are determined. It is argued that the development of categorical structures of the thinker's concept is based on his reflections on the church. It is revealed that in the work “The Church is One” Khomyakov for the first time the concept of sobornost is introduced, having become the fundamental basis of his entire concept. It is proved that the doctrine of sobornost contains the basic principles developed by the philosopher in his ontology and epistemology, historiosophy and social theory. It is shown that in the era of widespread dissemination in Russia of the teachings of German philosophers, A.S. Khomyakov showed himself as a subtle and deep analyst who sharply criticized the results of the development of German theoretical thought. As a result of the carried out textual analysis, the general architecture and logical connections of the categorical structures of the thinker's concept are determined. It is demonstrated that the philosopher does not stop at studying the main directions of contemporary philosophy – he develops his own, original solution to the main problems of ontology and the theory of cognition. The paper analyzes the work of Khomyakov “Notes on world history”, designed to give a holistic understanding of world history, its meaning and direction. It is shown that the concept developed in it to a certain extent was an alternative to the Hegel model of the historical process. The article concludes that the development of categorical structures of the philosophy of sobornost of A.S. Khomyakov retains its importance for modern theoretical thought.
{"title":"A.S. Khomyakov’s Philosophy of Sobornost: Problem Field and Categorical Structures","authors":"S. V. Kornilov","doi":"10.17588/2076-9210.2022.4.021-034","DOIUrl":"https://doi.org/10.17588/2076-9210.2022.4.021-034","url":null,"abstract":"The article deals with the philosophical concept of the outstanding Russian thinker A.S. Khomyakov (1804–1860). The system method and historical and philosophical reconstruction are used. The categorical structures of its concept are analyzed, the content of the basic category is revealed. The main ideological sources of Khomyakov's worldview are determined. It is argued that the development of categorical structures of the thinker's concept is based on his reflections on the church. It is revealed that in the work “The Church is One” Khomyakov for the first time the concept of sobornost is introduced, having become the fundamental basis of his entire concept. It is proved that the doctrine of sobornost contains the basic principles developed by the philosopher in his ontology and epistemology, historiosophy and social theory. It is shown that in the era of widespread dissemination in Russia of the teachings of German philosophers, A.S. Khomyakov showed himself as a subtle and deep analyst who sharply criticized the results of the development of German theoretical thought. As a result of the carried out textual analysis, the general architecture and logical connections of the categorical structures of the thinker's concept are determined. It is demonstrated that the philosopher does not stop at studying the main directions of contemporary philosophy – he develops his own, original solution to the main problems of ontology and the theory of cognition. The paper analyzes the work of Khomyakov “Notes on world history”, designed to give a holistic understanding of world history, its meaning and direction. It is shown that the concept developed in it to a certain extent was an alternative to the Hegel model of the historical process. The article concludes that the development of categorical structures of the philosophy of sobornost of A.S. Khomyakov retains its importance for modern theoretical thought.","PeriodicalId":445879,"journal":{"name":"Solov’evskie issledovaniya","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128423071","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.17588/2076-9210.2022.4.162-178
D. Shukurov
The work is devoted to the historical study of the experience of Russian Orthodox missionaries educational activities among the Assyrian Christians of the Persian province of Urmia in the late 19th – early 20th century and includes a comprehensive review of the research literature on the topic. The review is based on the material of scientific publications of domestic and foreign authors. The study uses a comparative-historical method that allows you to compare and summarize the results of scientific research in previous scientific papers. The paper considers the historical aspects of the activities of the Russian Orthodox Spiritual Mission in Urmia at the beginning of the 20th century, due to which there was a rapprochement (in some cases, jurisdictional connection) of the Eastern (pre-Chalcedonian) Orthodox Churches (Assyrian Church of the East, Syrian/Syro-Jacobite/Orthodox Church) with the Russian Orthodox Church. The study has a fundamental scientific significance, as it actualizes the issues of cultural rapprochement and international cooperation between Iran (Persia) and Russia on the basis of moral and religious values, cultural traditions, historical ties by filling in historical gaps in the scientific study of the works of the Urmian Orthodox Mission, established in 1898. The research focus of this article is the little-known and unknown facts of interaction between our countries, related to the experience of Orthodox missionary work in Persia, the study of which has unconditional scientific novelty. The study of the activities of the Russian Orthodox Spiritual Mission in Persian Urmia is an urgent task of modern humanities. The history of the Russian presence in Persia has become the subject of a few separate studies, but so far, no work based on an analysis of the entire set of published research works on the activities of the Urmian missionaries has been carried out. Carrying out such work ensures the acquisition and dissemination in society of new fundamental scientific knowledge on the topical issue of interfaith relations of the Russian Orthodox Church in the Middle East in the historical past and present.
{"title":"Russian Orthodox Spiritual Mission of Urmia (Review of Research Literature)","authors":"D. Shukurov","doi":"10.17588/2076-9210.2022.4.162-178","DOIUrl":"https://doi.org/10.17588/2076-9210.2022.4.162-178","url":null,"abstract":"The work is devoted to the historical study of the experience of Russian Orthodox missionaries educational activities among the Assyrian Christians of the Persian province of Urmia in the late 19th – early 20th century and includes a comprehensive review of the research literature on the topic. The review is based on the material of scientific publications of domestic and foreign authors. The study uses a comparative-historical method that allows you to compare and summarize the results of scientific research in previous scientific papers. The paper considers the historical aspects of the activities of the Russian Orthodox Spiritual Mission in Urmia at the beginning of the 20th century, due to which there was a rapprochement (in some cases, jurisdictional connection) of the Eastern (pre-Chalcedonian) Orthodox Churches (Assyrian Church of the East, Syrian/Syro-Jacobite/Orthodox Church) with the Russian Orthodox Church. The study has a fundamental scientific significance, as it actualizes the issues of cultural rapprochement and international cooperation between Iran (Persia) and Russia on the basis of moral and religious values, cultural traditions, historical ties by filling in historical gaps in the scientific study of the works of the Urmian Orthodox Mission, established in 1898. The research focus of this article is the little-known and unknown facts of interaction between our countries, related to the experience of Orthodox missionary work in Persia, the study of which has unconditional scientific novelty. The study of the activities of the Russian Orthodox Spiritual Mission in Persian Urmia is an urgent task of modern humanities. The history of the Russian presence in Persia has become the subject of a few separate studies, but so far, no work based on an analysis of the entire set of published research works on the activities of the Urmian missionaries has been carried out. Carrying out such work ensures the acquisition and dissemination in society of new fundamental scientific knowledge on the topical issue of interfaith relations of the Russian Orthodox Church in the Middle East in the historical past and present.","PeriodicalId":445879,"journal":{"name":"Solov’evskie issledovaniya","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130151620","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.17588/2076-9210.2022.4.049-064
A. Malinov, V. Kupriyanov
The article serves as the introduction into the publication of the third “Historical letter” by V.I. Lamansky. The authors show the history of writing the third letter. Attention is drawn to the features of the published text. The authors point out that the third “Historical Letter” is characterized by an emphasis on the search for psychological differences between the Slavs and the Germans. An assessment of Lamansky's Panslavism is also given. It is highlighted that the time of writing “Historical letters” refers to the period when Lamansky was fascinated by romantic historiosophy, which led to his idealized perception of the Slavs. The authors note that although Lamansky never completely overcame his panslavic views, in many respects in the mature period of his work he considered Slavic culture more realistically, in many respects responding to the romanticized panslavism. The authors emphasize that Lamansky's early work was influenced by his political views. However, the presented text does not belong to the scientific heritage of Lamansky, but is a vivid example of late Slavophil journalism permeated with romantic idealism and historiosophy. The authors point out that Lamansky's views on the national question are in line with the general European culture of the 19th century; and Lamansky’s political views were associated with political situations in his time.
{"title":"«Historical Letters about the Relations of the Russian Nation to its Tribesmen» by V.I. Lamansky: the contexts of the third letter (to the publication of «Historical Letters about the Relations of the Russian Nation to its Tribesmen» by V.I. Lamansky)","authors":"A. Malinov, V. Kupriyanov","doi":"10.17588/2076-9210.2022.4.049-064","DOIUrl":"https://doi.org/10.17588/2076-9210.2022.4.049-064","url":null,"abstract":"The article serves as the introduction into the publication of the third “Historical letter” by V.I. Lamansky. The authors show the history of writing the third letter. Attention is drawn to the features of the published text. The authors point out that the third “Historical Letter” is characterized by an emphasis on the search for psychological differences between the Slavs and the Germans. An assessment of Lamansky's Panslavism is also given. It is highlighted that the time of writing “Historical letters” refers to the period when Lamansky was fascinated by romantic historiosophy, which led to his idealized perception of the Slavs. The authors note that although Lamansky never completely overcame his panslavic views, in many respects in the mature period of his work he considered Slavic culture more realistically, in many respects responding to the romanticized panslavism. The authors emphasize that Lamansky's early work was influenced by his political views. However, the presented text does not belong to the scientific heritage of Lamansky, but is a vivid example of late Slavophil journalism permeated with romantic idealism and historiosophy. The authors point out that Lamansky's views on the national question are in line with the general European culture of the 19th century; and Lamansky’s political views were associated with political situations in his time.","PeriodicalId":445879,"journal":{"name":"Solov’evskie issledovaniya","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134440503","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.17588/2076-9210.2022.4.118-132
Yu.Yu. Anokhina
A particular aspect of the problem of interference of philosophy and literature is considered. This article reflects the results of the ongoing study of the problem of perception of poetry by E.A. Boratynsky in Russian philosophical thought. For the first time, an analysis of the reception of Baratynsky's lyrics in the works of Archpriest V.V. Zenkovsky and S.L. Frank is presented. The novelty of the study is seen in the fact that the stated problem is considered for the first time. The relevance seems to lie in the interdisciplinary nature of the research being undertaken. Appeal to the method of slow reading allows us to reconstruct two specific examples of the complex process of interaction between Russian literature and philosophy. Particular attention is paid to Zenkovsky's article “Philosophical Motives of Russian Poetry”, as well as Frank's abstracts “The Meaning of Suffering”, “On the Meaning of Suffering in Russian Literature” and his “Etudes on Pushkin”. It is shown that both Zenkovsky and Frank saw in Boratynsky, first of all, a contemporary of A.S. Pushkin, a poet-philosopher who expressed pessimistic ideas in his work. At the same time, unlike Zenkovsky, who tried to define the essence of Boratynsky's lyrics as such, Frank turned to the poet's poems in order to determine the place of Pushkin in Russian poetry and, on the other hand, in order to express the provisions of his own concept of suffering more clearly.
{"title":"Yevgeny A. Boratynsky’s Philosophical Lyrics in the Perception of Vasily V. Zenkovsky and Semyon L. Frank","authors":"Yu.Yu. Anokhina","doi":"10.17588/2076-9210.2022.4.118-132","DOIUrl":"https://doi.org/10.17588/2076-9210.2022.4.118-132","url":null,"abstract":"A particular aspect of the problem of interference of philosophy and literature is considered. This article reflects the results of the ongoing study of the problem of perception of poetry by E.A. Boratynsky in Russian philosophical thought. For the first time, an analysis of the reception of Baratynsky's lyrics in the works of Archpriest V.V. Zenkovsky and S.L. Frank is presented. The novelty of the study is seen in the fact that the stated problem is considered for the first time. The relevance seems to lie in the interdisciplinary nature of the research being undertaken. Appeal to the method of slow reading allows us to reconstruct two specific examples of the complex process of interaction between Russian literature and philosophy. Particular attention is paid to Zenkovsky's article “Philosophical Motives of Russian Poetry”, as well as Frank's abstracts “The Meaning of Suffering”, “On the Meaning of Suffering in Russian Literature” and his “Etudes on Pushkin”. It is shown that both Zenkovsky and Frank saw in Boratynsky, first of all, a contemporary of A.S. Pushkin, a poet-philosopher who expressed pessimistic ideas in his work. At the same time, unlike Zenkovsky, who tried to define the essence of Boratynsky's lyrics as such, Frank turned to the poet's poems in order to determine the place of Pushkin in Russian poetry and, on the other hand, in order to express the provisions of his own concept of suffering more clearly.","PeriodicalId":445879,"journal":{"name":"Solov’evskie issledovaniya","volume":"104 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131315317","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.17588/2076-9210.2022.4.179-186
V. Varava
{"title":"«What an Impossibly Native Person!» [Review on:] Semenova S.G. The foolishness of preaching: Metaphysics and Poetics of Andrei Platonov. Moscow: IMLI RAS Publ., 2020. 624 p.","authors":"V. Varava","doi":"10.17588/2076-9210.2022.4.179-186","DOIUrl":"https://doi.org/10.17588/2076-9210.2022.4.179-186","url":null,"abstract":"","PeriodicalId":445879,"journal":{"name":"Solov’evskie issledovaniya","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133805198","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.17588/2076-9210.2022.4.103-117
O. Menglian, I. Evlampiev
The article deals with the symbolic meanings that the image of the wall has in F.M. Dostoevsky’s works. It is shown that in the story “White Nights” the walls of the room of the protagonist have two opposite functions: on the one hand, they act as boundaries of the inner, subjective space of the personality in which it can freely develop spiritually, and, on the other hand, they limit freedom, do not allowing a person to master, to make the whole endless objective world his own. Particular attention is paid to the story “Notes from the Underground”, where the main character constantly refers to the image of a “stone wall” as a visual sign of the limited freedom of a person, its constraint by the laws of the external, objective world. As a result of the generalization of all the options for using the image of the wall, its deepest philosophical meaning was revealed – the designation of the inner sacred space in which a person finds his God and thereby acquires the ability to influence the outside world, regardless of its laws, i.e. overcoming all its “stone walls”. This meaning is most clearly realized in novel “The Brothers Karamazov”, where Alyosha Karamazov finds his faith in the monastery walls and then goes out into the world to change it in accordance with his idea of perfection. The authors demonstrate the possibility of comparing the three forms of relationship of Dostoevsky's heroes to the opposition of the inner and outer space of their lives, defined by the walls of the dwelling, with the three stages of personality development in the philosophy of S. Kierkegaard – aesthetic (taking all boundaries for granted), ethical (rebellion against laws and boundaries) and religious (overcoming boundaries in an act of faith).
{"title":"The metaphysical meaning of the image of a wall in F.M. Dostoevsky’s works","authors":"O. Menglian, I. Evlampiev","doi":"10.17588/2076-9210.2022.4.103-117","DOIUrl":"https://doi.org/10.17588/2076-9210.2022.4.103-117","url":null,"abstract":"The article deals with the symbolic meanings that the image of the wall has in F.M. Dostoevsky’s works. It is shown that in the story “White Nights” the walls of the room of the protagonist have two opposite functions: on the one hand, they act as boundaries of the inner, subjective space of the personality in which it can freely develop spiritually, and, on the other hand, they limit freedom, do not allowing a person to master, to make the whole endless objective world his own. Particular attention is paid to the story “Notes from the Underground”, where the main character constantly refers to the image of a “stone wall” as a visual sign of the limited freedom of a person, its constraint by the laws of the external, objective world. As a result of the generalization of all the options for using the image of the wall, its deepest philosophical meaning was revealed – the designation of the inner sacred space in which a person finds his God and thereby acquires the ability to influence the outside world, regardless of its laws, i.e. overcoming all its “stone walls”. This meaning is most clearly realized in novel “The Brothers Karamazov”, where Alyosha Karamazov finds his faith in the monastery walls and then goes out into the world to change it in accordance with his idea of perfection. The authors demonstrate the possibility of comparing the three forms of relationship of Dostoevsky's heroes to the opposition of the inner and outer space of their lives, defined by the walls of the dwelling, with the three stages of personality development in the philosophy of S. Kierkegaard – aesthetic (taking all boundaries for granted), ethical (rebellion against laws and boundaries) and religious (overcoming boundaries in an act of faith).","PeriodicalId":445879,"journal":{"name":"Solov’evskie issledovaniya","volume":"169 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115181875","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.17588/2076-9210.2022.4.065-078
A. Malinov, V. Kupriyanov
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Pub Date : 2022-12-28DOI: 10.17588/2076-9210.2022.4.133-147
A. Gravin
This article analyzes theoretical approaches of Russian religious thinkers (Vyacheslav Ivanov and Andrey Bely) to the linguistic and metaphysical comprehension of symbol. It is shown that this approaches to the symbol can be considered in view of the linguo-philosophical concept of predicativity. In this regard, Lyudmila Gogotishvili's predicative concept of the symbol is used in the article as a methodological toolkit. It has been substantiated that, within the framework of this concept, the expression transcendental sense in the name and by myth predicativity turns out to be fundamental. A hypothesis is put forward that these corrections make it possible to evaluate the linguo-philosophical features of various approaches to the symbol within the tradition of Russian symbolism. The article carries out an extrapolation of Gogotishvili's linguophilosophical approaches to a comparative analysis of Vyacheslav Ivanov and Andrey Bely's symbolism, which differ primarily in their evaluation of ontological status of sense expressed by symbol. On the basis of the analysis carried out, it is concluded that Vyacheslav Ivanov's symbolism is associated with the predicative expression of transcendent sense in language through an unconventional myth, and Andrey Bely's symbolism is associated with the subject-predicative conventional connection of linguistic units through a metaphor. On the basis of methodology in question it is also shown that Andrey Bely's symbolism, in contrast to Vyacheslav Ivanov's symbolism, is not inclined to expressing the transcendent sense, but designates an immanent presence of the sense in the language space.
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