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Dante’s and Solovyov’s Apocalyptic Images as Stylistic Counterpoints in the Era of Change 但丁与索洛维约夫的《启示录》形象:变革时代的风格对位
Pub Date : 2022-03-30 DOI: 10.17588/2076-9210.2022.1.055-066
Y. Volkov
Following the example of Dante’s apocalyptic images in the “Divine Comedy” and Vladimir Solovyov’s “A Short Story of Antichrist”, this article takes into consideration the ideological and artistic elements of the counterpoint – the latter being meant as a simultaneous confrontation and combination of styles from different historical epochs. For this purpose, a given stylistic version of the cross-cultural method is adopted. As a result of it, the author demonstrates that the “Divine Comedy” belongs to the Italian proto-Renaissance style, in which, along with the traditions of medieval culture, the stylistic features of Renaissance and Modern times are forming. The conclusion is that the authorial style of Dante’s eschatology is the style of the prophet and judge of humanity who proclaims the continuation of its eternal life. In the same way, the authorial strategy of Solovyov’s last work may be also attributed to a stylization of the prophetic genre that was typical of the Russian culture of the late 19th and early 20th century. Despite all this, Solovyov’s apocalyptic images do not have a clearly formulated idea concerning the coming salvation – which should be mandatory for the Christian eschatology, – but they only formulate in a new way a prediction regarding the inevitable continuation of great wars, coups and civil strives on the path leading to the end of history. In this transitional stage full of malice, lies and deceit, only the traditional Christian ideal of unselfish love and spiritual unity, which Solovyov employs within the framework of a new artistic style, is endowed with the ability to preserve its timeless value. The overall result of the comparison of the historical style of John’s Revelation with the two subsequent stylizations of apocalyptic images is a confirmation of the existence of a cultural self-development that manifests itself in the iconic works of the era of change.
本文以但丁的《神曲》和索洛维约夫的《反基督者的短篇故事》中的启示录形象为例,探讨了对位的思想和艺术元素——对位指的是不同历史时期风格的同时对抗和结合。为此,我们采用了跨文化方法的特定文体版本。据此,作者论证了《神曲》属于意大利文艺复兴时期的原始风格,在继承中世纪文化传统的同时,形成了文艺复兴时期和近代时期的风格特征。结论是但丁末世论的写作风格是人类的先知和审判者的风格,宣告人类永恒生命的延续。同样地,索洛维约夫最后一部作品的写作策略也可以归因于一种预言风格的风格化,这是19世纪末和20世纪初俄罗斯文化的典型特征。尽管如此,索洛维约夫的世界末日图像并没有一个关于即将到来的救赎的明确构想——这对于基督教的末世论来说应该是强制性的,——但它们只是以一种新的方式阐述了一个关于伟大战争、政变和内战在通往历史终结的道路上不可避免的延续的预测。在这个充满恶意、谎言和欺骗的过渡阶段,只有索洛维约夫在一种新的艺术风格框架内所采用的无私的爱和精神团结的传统基督教理想,才被赋予了保持其永恒价值的能力。将约翰启示录的历史风格与随后的两种启示录形象的风格化进行比较的总体结果是确认了文化自我发展的存在,这种文化自我发展体现在变革时代的标志性作品中。
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引用次数: 0
Dante’s Models in Romantic Music 但丁在浪漫主义音乐中的典范
Pub Date : 2021-12-15 DOI: 10.17588/2076-9210.2021.4.070-081
K. Zenkin
Dante’s impact on music has been studied completely enough, but so far mainly in an empirical and descriptive way. The article examines the works of romantic composers of the 19th - early 20th centuries, based on the plot of Dante’s “Divine Comedy”: Liszt’s fantasy-sonata “After reading Dante” and the “Dante-Symphony”, the “Francesca da Rimini” by Tchaikovsky (symphonic fantasy) and Rachmaninoff (opera). The author analyses compositional and stylistic models of the romantic music inspired by Dante’s poetry as a system, which is relevant for modern musicology, in particular, for the theories of musical language, style, and musical meaning. Along with the traditional musicological methods of analysis of form and intonational dramaturgy, an interdisciplinary methodology is applied, associated with the coverage of the entire system of musical compositional prototypes as a structuring of meaning. This has a pronounced narrative poetic nature in romantic music. The results of the study demonstrate a system of structural and semantic invariants (secondary, musical models) conditioned by Dante’s figurative world and manifested in melody, harmony, fret organization, composition. The conclusions of the article reveal the roles of Dante’s models of the world in the works considered in the following aspects: in the process of extreme intensification of the contrasts of romantic music in the semantic coordinates of “Hell – Paradise”; “Love – Death”; in the approval of the concept of Liebestod; in the creation of new, extreme expressive possibilities for the given style, which significantly expanded the idea of the boundaries of beauty and caused transformations in musical sound (harmony, texture, melody); in the formation of stable idioms of romantic music from Liszt to Rachmaninov; in the modification of the structures of a one-part sonata, of the cyclic symphony, and of opera, which have received the quality of a vectorial dramaturgical process and open dramaturgy.
但丁对音乐的影响已经得到了充分的研究,但到目前为止主要还是以经验和描述的方式。本文以但丁的《神曲》为背景,考察了19世纪至20世纪初浪漫主义作曲家的作品:李斯特的幻想奏鸣曲《读但丁之后》和《但丁交响曲》、柴可夫斯基的幻想交响曲《弗朗西斯卡·达·里米尼》和拉赫玛尼诺夫的歌剧。作者将受但丁诗歌启发的浪漫主义音乐的创作模式和风格模式作为一个系统来分析,这与现代音乐学,特别是音乐语言、风格和音乐意义的理论有关。除了传统的音乐学方法分析形式和语调戏剧外,还应用了一种跨学科的方法,将整个音乐创作原型系统作为意义结构的覆盖范围相关联。这在浪漫主义音乐中具有明显的叙事性。研究结果显示了一个结构和语义不变量(次要的,音乐模式)系统,由但丁的比喻世界所决定,并表现在旋律,和声,音阶组织,作曲中。文章的结论从以下几个方面揭示了但丁的世界模式在作品中的作用:在“地狱-天堂”的语义坐标中浪漫主义音乐对比的极端强化过程中;“爱-死亡”;在对“幸福”概念的认可上;在为特定风格创造新的、极端的表达可能性方面,这极大地扩展了美的界限的概念,并引起了音乐声音(和声、织体、旋律)的转变;从李斯特到拉赫玛尼诺夫,浪漫主义音乐中稳定习语的形成;在一段奏鸣曲、循环交响曲和歌剧的结构的修改中,它们已经获得了矢量戏剧过程和开放戏剧的性质。
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引用次数: 0
Intercultural Philosophy: A Polylogue of Traditions 跨文化哲学:传统的多语
Pub Date : 2021-12-15 DOI: 10.17588/2076-9210.2021.4.183-194
A.V. Malinov A.V.
This article provides an overview of the Seventh International Readings on the History of Russian Philosophy, entitled “Intercultural Philosophy: A Polylogue of Traditions”, which were held at the Sociological Institute of the Russian Academy of Sciences – a branch of the Federal Research Sociological Center of the Russian Academy of Sciences. The path of the intercultural philosophy began around the 1980ies and 1990ies in Germany and Austria as a criticism of Western-centrism in philosophy and as an ideological alternative to the Western style of thinking. In this conference, an attempt was made to transfer the principles and methods of intercultural philosophy (philosophy of polylogue) to the history of Russian philosophy. This article also offers a summary of the structure of the conference, the content of its plenary lectures as well as the reports on the intercultural subjects and polylogue methodology, including their applied aspects. The main parts of the plenary sessions, roundtables and seminars that were held within the conference are also analyzed. It is pointed out that the process of formation of intercultural philosophy has not been completed yet; its terminology has not been established; and, eventually, the methods and results have not received wide recognition. However, the period of declarations and of manifestos is coming to an end. The conference contributed to the popularization of intercultural philosophy and the philosophy of polylogue in Russia. Relying on the experience and traditions of non-Western thinking, it offers a solution to the problems facing modern humanity, it indicates a number of possible ways to overcome the crisis situations in culture and society, and it also provides some answers to the “eternal” philosophical questions.
本文概述了题为“跨文化哲学:传统的多语”的第七次俄罗斯哲学史国际阅读,该阅读在俄罗斯科学院社会学研究所举行,该研究所是俄罗斯科学院联邦研究社会学中心的一个分支机构。跨文化哲学的道路始于20世纪80年代和90年代的德国和奥地利,作为对西方中心主义哲学的批评和对西方思维方式的意识形态替代。在这次会议上,人们试图将跨文化哲学(多语哲学)的原则和方法转移到俄罗斯哲学史上。本文还概述了会议的结构、全体会议演讲的内容以及关于跨文化主题和多语方法论的报告,包括它们的应用方面。对会议期间举行的全体会议、圆桌会议和讨论会的主要内容进行了分析。指出跨文化哲学的形成过程尚未完成;其术语尚未确定;最终,这些方法和结果并没有得到广泛的认可。然而,宣言和宣言的时代即将结束。这次会议为俄罗斯的跨文化哲学和多语哲学的普及做出了贡献。它依靠非西方思维的经验和传统,为现代人类面临的问题提供了解决方案,为克服文化和社会的危机状况指出了一些可能的途径,也为“永恒”的哲学问题提供了一些答案。
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引用次数: 0
The Wisdom of God as the Eternal Feminine: Dante and V.S. Solovyov on Sophianic Unity 作为永恒女性的上帝的智慧:但丁与V.S.索洛维约夫论诡辩的统一
Pub Date : 2021-12-15 DOI: 10.17588/2076-9210.2021.4.054-069
A. Pigalev
The paper deals with the continuity of ideas concerning the Eternal Feminine and Sophia as the Wisdom of God from the point of view of Dante Alighieri and Vl.S. Solovyov. The analysis focuses not so much on the very notion of Sophia as on the meaning, origins, and contexts of their conception of Sophianic unity. The latter, being an ideal form of reducing a multitude to a unity, is considered as either an alternative or a supplement to the model of totality that reproduces the binary and hierarchical structure which at the social and political level is considered to be the pattern of imperial centralism. The study proceeds from the consequences of Dante’s negation of the difference between the spiritual sense of the Holy Scriptures and the literary sense of secular poetry. It is shown that for Dante it was necessary, first of all, to understand under whose inspiration and guidance he composed his verses, which gave particular importance to the image of a guide in his magnum opus. I show that in this context Dante turned to the intuitive representation of the feminine idea as a guiding principle that was personified by Beatrice, although Dante did not use the term “Sophia” and could not use the term “the Eternal Feminine,” which did not yet exist at the time. The disputes in Dante’s time on the essence of monarchy are considered in connection with his understanding of femininity as the guiding principle of such a unity of humanity that could reject a rigid hierarchy and, thus, free itself from imperial centralism. It is pointed out that the social and political aspects of the all-encompassing Sophia, which also resolves contradictions as a supplement to the intrinsically contradictory Logos, were given great importance in Solovyov’s philosophy. The paper concludes that it was Solovyov, who, having identified Sophia with humanity as a whole, created the presuppositions for a detailed study of the structure of Sophia’s unity. This study ends with a discussion of the validity of the convergence of a non-hierarchical Sophianic unity with the deconstructive strategies of modern philosophy, the aim of which is the elimination of binary oppositions and hierarchies from the gender context.
本文从但丁、阿利吉耶里和伏尔泰的观点出发,探讨了关于永恒女性和索菲亚作为上帝智慧的思想的连续性。索洛维约夫正在视察即将收获的。分析的重点不是索菲娅的概念本身,而是索菲娅统一概念的意义、起源和背景。后者,作为一种将众多减少为一个统一的理想形式,被认为是整体模式的替代或补充,它再现了二元和等级结构,在社会和政治层面上被认为是帝国中心主义的模式。研究从但丁否定圣经的精神意义与世俗诗歌的文学意义之间的区别的后果出发。本文认为,对但丁来说,首先有必要了解他是在谁的启示和指导下创作诗歌的,这使得他的巨著中向导的形象尤为重要。我指出,在这种情况下,但丁将女性观念的直观表现作为指导原则,贝雅特丽齐将其人格化,尽管但丁没有使用"索菲亚"这个词也不能使用"永恒的女性"这个词,这个词在当时还不存在。但丁时代关于君主制本质的争论被认为与他对女性特质的理解有关,女性特质是人类统一的指导原则,可以拒绝严格的等级制度,从而从帝国中心主义中解脱出来。索洛维约夫的哲学非常重视包罗万象的索菲亚的社会和政治方面,它也解决矛盾,作为内在矛盾的逻各斯的补充。这篇论文的结论是,正是索洛维约夫将索菲亚与人类作为一个整体,为详细研究索菲亚的统一结构创造了前提。本研究最后讨论了非等级的诡辩统一与现代哲学解构策略融合的有效性,其目的是从性别语境中消除二元对立和等级。
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引用次数: 0
Dostoevsky’s Three Hypostases [Review of:] Ivanov V.I. Dostoevsky. Tragedy-Myth-Mysticism. Ed. by A. B. Shishkin and O.L. Fetisenko. Saint Petersburg: Pushkin House Publisher, 2020. 476 p.
Pub Date : 2021-12-15 DOI: 10.17588/2076-9210.2021.4.135-146
L. Kayanidi
This review presents an analysis of the new edition of the classic book on Dostoevsky written by the Russian modernist poet and thinker Vyacheslav Ivanov, who was the last representative of an entire era of Dostoevsky’s interpreters. At first, a brief description of each of the three sections of Ivanov’s book is offered. In these sections, Dostoevsky is interpreted as a tragic poet, a myth-maker, and a religious thinker. Along with it, some features concerning M.Yu. Koreneva’s new translation from German are also analyzed. Special attention is then paid to a number of extensive comments on Ivanov’s book, which often become separate studies concerning Ivanov’s most significant ideas, symbols and mythologies (for example, Ahriman, Lucifer, Psyche, transcensus, “You are”). Furthermore, an overview of the appendices included in the publication is given. Among these, the most significant are: the transcript of a text that S.N. Bulgakov discussed in the Moscow Religious and Philosophical Society “Russian tragedy”; some notes concerning the lectures on Dostoevsky Ivanov gave at the Baku University in 1921–1923; the text on Dostoevsky and Nietzsche which A. Kruchenykh discussed at the Baku University in 1921; some reviews in German on Ivanov’s book; the chronicle “Dostoevsky in the Life and Thoughts of V.I. Ivanov (1883–1949)” compiled by A.B. Shishkin and A.L. Sobolev. In conclusion, a review of a number of articles written by modern Ivanov scholars (A. B. Shishkin, M.B. Plyukhanova), which are also included in the appendices to the book, is presented.
本文分析了俄罗斯现代主义诗人和思想家维亚切斯拉夫·伊万诺夫(Vyacheslav Ivanov)所著的新版陀思妥耶夫斯基经典著作,伊万诺夫是整个陀思妥耶夫斯基诠释者时代的最后代表。首先,对伊万诺夫的书的三个部分分别作了简要的描述。在这些章节中,陀思妥耶夫斯基被解读为悲剧诗人、神话创造者和宗教思想家。与此同时,还有一些关于于先生的特写。本文还分析了科列涅娃的德语新译本。然后特别注意到对伊万诺夫的书的大量评论,这些评论通常成为关于伊万诺夫最重要的思想、符号和神话(例如,阿里曼、路西法、普赛克、超性、“你是”)的独立研究。此外,还概述了出版物中包含的附录。其中,最重要的是:布尔加科夫在莫斯科宗教和哲学学会讨论的“俄罗斯悲剧”文本的文字记录;1921年至1923年伊万诺夫在巴库大学关于陀思妥耶夫斯基的讲座的一些笔记;1921年A. Kruchenykh在巴库大学讨论的关于陀思妥耶夫斯基和尼采的文本;一些对伊万诺夫著作的德文评论;由A.B.希什金和A.L.索博列夫编撰的编年史《陀思妥耶夫斯基在V.I.伊万诺夫的生活和思想(1883-1949)》。最后,对现代伊万诺夫学者(a .B. Shishkin, M.B. Plyukhanova)所写的一些文章进行了回顾,这些文章也包括在本书的附录中。
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引用次数: 0
Andrey Bely’s novel Petersburg as Dostoevsky’s hybrid hypertext 安德烈·别列的小说《彼得堡》是陀思妥耶夫斯基的混合超文本
Pub Date : 2021-12-15 DOI: 10.17588/2076-9210.2021.4.147-162
Kibalnik S.A. Kibalnik
Andrei Bely’s “Petersburg” has been analyzed primarily with respect to its intertextual connections with Dostoevsky’s novel “The Brothers Karamazov”. This essay offers a comparative analysis of Nikolai Apollonovich Ableukhov, the main character in A. Bely’s novel, and Nikolai Vsevolodovich Stavrogin, the main character of Dostoevsky's novel “Demons”. We see that, in reality, the “Stavrogin genealogy” of the younger Ableukhov begins already with his name and appearance and continues with extravagant acts committed or only conceived by him. In the context of intertextual connections, other character in Bely’s novel are also considered: Alexander Ivanovich Dudkin – as a kind of hybrid of Ivan Karamazov with Stavrogin, and Nikolai Stepanovich Lippanchenko – as the reincarnation of Pyotr Stepanovich Verkhovensky or his hybrid with Nikolai Stavrogin. We conclude that, on the whole, Bely’s novel is a hybrid hypertext of Dostoevsky’s, in which “Demons” serves in the role of the main hypotext, and “The Brothers Karamazov” plays the role of a secondary hypotext. Thus, the hypertextuality of Bely’s novel in relation to Dostoevsky’s works is its constructive feature, outside of which it cannot be adequately perceived and interpreted.
安德烈·别列的《彼得堡》主要是根据它与陀思妥耶夫斯基的小说《卡拉马佐夫兄弟》的互文联系来分析的。本文对别列小说中的主人公尼古拉·阿布勒霍夫和陀思妥耶夫斯基小说《恶魔》中的主人公尼古拉·弗塞沃洛多维奇·斯塔夫罗金进行了比较分析。我们看到,在现实中,小Ableukhov的“斯塔夫罗金家谱”已经从他的名字和外表开始,并继续进行他所做的或仅由他构想的奢侈行为。在互文联系的背景下,别利小说中的其他人物也被考虑在内:亚历山大·伊万诺维奇·杜金——作为伊万·卡拉马佐夫与斯塔夫罗金的混合体,以及尼古拉·斯捷潘诺维奇·利潘琴科——作为彼得·斯捷潘诺维奇·维尔霍夫斯基的转世或他与尼古拉·斯塔夫罗金的混合体。我们认为,从整体上看,别利的小说是陀思妥耶夫斯基的混合超文本,其中《恶魔》是主超文本,《卡拉马佐夫兄弟》是次超文本。因此,别利小说的超文本性与陀思妥耶夫斯基作品的关系是其建设性的特征,在这一特征之外,它不能被充分地感知和解释。
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引用次数: 0
The structure of Solovyov's three lifetime poetry books: toward a problem statement 索洛维约夫三本终身诗集的结构:朝向一个问题陈述
Pub Date : 2021-12-15 DOI: 10.17588/2076-9210.2021.4.025-037
E. A. Cherkasova
This essay examines for the first time the three editions, from 1891, 1895, and 1900, of Solovyov’s collected poetry from the point of view of their internal organization and relationship. The task posed is the identification and description of the most important components of the poetry book, which are present in all three editions and contribute to an understanding of the author's conception as it was realized in the books under consideration. To fulfill this task the comparative and descriptive methods of analysis are used. The evolution of the author’s artistic consciousness is described on the basis of the collected editions of Solovyov's poetry, his epistolary heritage, and the research of contemporary scholars. The different levels of the author's dialogue with the reader, with critics, as well as with poets and writers are highlighted. The author outlines the ways of researching the examined theme. In particular, the chronological order of the development of Solovyov's lyrical books, as well as the definite recurrence of the separate lyrical components in each of the three books, is shown. We see that the content of the author's three prefaces determines their function in the structure of the poetry books. The special role of critical works, included by the author in the third edition, in shaping the structure of the book of poems, as well as their relation with the foreword, is emphasized. The author concludes with genre renewal of art forms to solve new aesthetic tasks. Solovyov's aspiration to realize the life-creative conception within the framework of work on three lifetime editions is affirmed. In conclusion, the author substantiates the idea that the presented editions in their unity are a transitional genre form, which corresponds to the poet’s individual artistic searching and which establishes the literary trends of the turn of XIX–XX centuries.
本文首次从三个版本(1891年、1895年和1900年)的内部组织和关系的角度考察了索洛维约夫诗集。所提出的任务是识别和描述诗歌书中最重要的组成部分,这些组成部分存在于所有三个版本中,并有助于理解作者的概念,因为它在考虑的书籍中实现了。为了完成这项任务,使用了比较和描述的分析方法。本文根据索洛维约夫诗集的选集、他的书信体遗产和当代学者的研究,描述了作者艺术意识的演变。作者与读者、评论家、诗人和作家的不同层次的对话都得到了强调。作者概述了考察主题的研究方法。特别是,索洛维约夫的抒情书籍的发展的时间顺序,以及在每三本书中单独的抒情成分的明确复发,显示。我们看到,作者的三篇序言的内容决定了它们在诗集结构中的作用。强调了作者在第三版中收录的批评作品在塑造《诗经》结构中的特殊作用,以及它们与前言的关系。最后,作者提出通过艺术形式的类型更新来解决新的审美任务。索洛维约夫在三个终身版本的工作框架内实现生命创造理念的愿望得到了肯定。综上所述,作者认为统一的版本是一种过渡性的体裁形式,它与诗人个人的艺术探索相对应,并确立了十九至二十世纪之交的文学趋势。
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引用次数: 0
V.S. Solovyov on the Correlation between Economy and Morality: Modern Aspects 索洛维约夫论经济与道德的关系:现代观点
Pub Date : 2021-12-15 DOI: 10.17588/2076-9210.2021.4.038-053
A. Morozova
The processes of the development of a market economy, entailing the commercialization in all spheres of social life, raise the question of the correlation between the role of human beings as economic subjects and our role as moral beings. In economics, this this issue is associated with the discussion about the way norms pervade economic theory, expressed in the dichotomy between holistic and individualistic methods. The scope of the influence of governmental bodies and large corporate structures on the socio-economic, cultural and natural environment highlights the philosophical problem of applying moral criteria to collective economic actors, which is reflected in the concept of corporate social responsibility (CSR). The author, in this paper, opines that the question of introducing ethical principles into economic practice cannot be entirely resolved within the framework of economic theory and requires an appeal to moral philosophy. The problem of the correlation between the economic and the moral spheres is considered on the basis of V.S. Solovyov’s work “The Justification of the Good”. The principal economic ideas stated in this work are discussed in the context of assessments by past and present researchers, of economic history, and of philosophical and economic-managerial conceptions. The author presents a comparative analysis of V.S. Solovyov’s ideas about the correlation between economics and morality and the principal ideas behind corporate social responsibility. The author reveals axiological and teleological differences between the two conceptions. Whereas V.S. Solovyov deals with moral and religious categories and notions of progress, the concept of corporate social responsibility is based on economic and legal priorities and is focused on sustainable development. At the same time, the similarities identified between the concepts (such as their complex nature, the acknowledgement of the role of moral principles of the economic participants, the importance of environmental issues and legal regulators) lead us to conclude about the possibility of their further convergence and the surmounting of the limitations of corporate social responsibility based on the teachings of V.S. Solovyov.
市场经济的发展过程,包括社会生活所有领域的商业化,提出了人类作为经济主体的作用和我们作为道德人的作用之间的相互关系的问题。在经济学中,这个问题与关于规范渗透经济理论的方式的讨论有关,表现在整体和个人主义方法之间的二分法。政府机构和大型公司结构对社会经济、文化和自然环境的影响范围突出了对集体经济行为者适用道德标准的哲学问题,这反映在公司社会责任(CSR)概念中。本文认为,将伦理原则引入经济实践的问题,不可能在经济学理论的框架内完全解决,而需要诉诸道德哲学。在索洛维约夫的著作《善的正当性》的基础上,对经济领域与道德领域的关联问题进行了思考。本书中阐述的主要经济思想是在过去和现在的研究人员、经济史、哲学和经济管理概念的评估背景下讨论的。索洛维约夫关于经济与道德关系的观点与企业社会责任背后的主要思想进行了比较分析。作者揭示了这两个概念在价值论和目的论上的差异。V.S. Solovyov讨论的是道德和宗教范畴以及进步的概念,而企业社会责任的概念是以经济和法律优先事项为基础的,重点是可持续发展。与此同时,这些概念之间的相似性(例如它们的复杂性,对经济参与者道德原则作用的承认,环境问题和法律监管机构的重要性)使我们得出结论,认为它们有可能进一步趋同,并根据V.S.索洛维约夫的教导,克服企业社会责任的局限性。
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引用次数: 0
Interpretations of Dante’s Esotericism in the Italian and French Studies in the Middle of the Nineteenth and the Second Half of the Twentieth Century 十九世纪中叶和二十世纪下半叶意大利和法国学者对但丁神秘主义的解读
Pub Date : 2021-12-15 DOI: 10.17588/2076-9210.2021.4.082-105
Medovarov M.V. Medovarov
This article has a historiographic and methodological nature and is devoted to the problematic interpretations of the esoteric content of Dante’s ideas and works by French and Italian scholars from the middle of the nineteenth century to the second half of the twentieth century. Various definitions of Western esotericism are discussed in the light of contemporary approaches. The current interest in the study of Dante’s esotericism and the relevance of this topic are substantiated. The tradition in the interpretation of Dante's esotericism in Italy and France can be traced back to the occultists of the 19th century, who referred to each other's works: G. Rossetti, E. Arou, F. Boissard, J. Péladant, G. Pascoli and others. It has been demonstrated that the studies of Dante's esotericism during 1920s reached a new level of quality, which was adequate to the contemporary scientific requirements for Dante studies: in Italy, this happened in the person of Luigi Valli and his students, Arturo Reghini and then Julius Evola; and in France, at the same time, in the person of René Guénon. The criticism of Valli in the works by Guénon is analyzed in detail. The context of Dante's interpretation by Guénon is revealed in connection with the issue of Templar, Rosicrucian and Islamic influences (Sufism, Arab Neoplatonism). In this respect, a significant difference of tones was observed in the perception of Dante's esotericism within the general paradigm of integral traditionalism between Guénon and his Italian colleagues Julius Evola and especially Guido de Giorgio, whose fundamental work is still unknown to Russian scholars. An intense politicization of the perception of Dante's heritage by Evola and de Giorgio is also remarked in this article. Special attention is then paid to the study of Dante's esotericism by one of the leading Roman Catholic theologian of the twentieth century, Romano Guardini, who engaged a polemic correspondence with the integral traditionalists. Based on the results of our study, it was concluded that the research of Dante's esotericism by French and Italian authors for more than a hundred years can be characterized as a continuous chain of dialogue and polemics of various authors who knew about each other's works and used the appropriate links.
这篇文章具有史学和方法论的性质,致力于法国和意大利学者从19世纪中叶到20世纪下半叶对但丁思想和作品的深奥内容的有问题的解释。本文结合当代的研究方法,讨论了西方神秘主义的各种定义。目前对但丁神秘主义研究的兴趣和这个话题的相关性得到了证实。意大利和法国解读但丁神秘主义的传统可以追溯到19世纪的神秘主义者,他们互相引用对方的作品:G. Rossetti, E. Arou, F. Boissard, J. psamadant, G. Pascoli等。有证据表明,20世纪20年代对但丁神秘主义的研究达到了一个新的质量水平,这足以满足当代对但丁研究的科学要求:在意大利,这发生在路易吉·瓦利和他的学生阿图罗·雷吉尼和朱利叶斯·埃沃拉身上;与此同时,在法国,有一个叫ren gusamnon的人。详细分析了古萨农作品中对瓦利的批评。但丁对古姆萨农的解释与圣殿骑士团、玫瑰十字会和伊斯兰教的影响(苏菲主义、阿拉伯新柏拉图主义)有关。在这方面,古姆萨农和他的意大利同事朱利叶斯·埃沃拉,尤其是基多·德·乔治,在整体传统主义的一般范式中,对但丁的神秘主义的看法有显著的不同,基多·德·乔治的基本工作对俄罗斯学者来说仍然是未知的。埃沃拉和德·乔治对但丁遗产的强烈政治化看法也在本文中得到了评论。接下来,我们特别关注了二十世纪罗马天主教神学家之一的罗马诺·瓜迪尼对但丁的神秘主义的研究,他与整体传统主义者进行了一场论战。根据我们的研究结果,可以得出结论,法国和意大利作家一百多年来对但丁神秘主义的研究可以被描述为一个连续的对话和辩论链,这些作者相互了解对方的作品并使用适当的链接。
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引用次数: 1
The Problem of “Higher Individuals” in the Works of F.M. Dostoevsky 陀思妥耶夫斯基作品中的“高级个体”问题
Pub Date : 2021-12-15 DOI: 10.17588/2076-9210.2021.4.119-134
Liao Xiaoyu, I. Evlampiev
This article deals with the controversial issue of F.M. Dostoevsky’s concept of “Higher Individuals.” The latter are people who rise above other people and have a special influence on society and on history. The authors argue that this concept is most clearly expressed in “The Diary of a Writer” (1876) as well as in the story “The Sentence”, along with Dostoevsky’s commentaries on this story. By means of a detailed analysis of Raskolnikov’s “theory” within the novel “Crime and Punishment”, it is demonstrated that only a superficial version of the concept of “higher individuals” is refuted in the heroes’ argumentations; at the same time, the novel’s characters – Marmeladov, his wife Katerina Ivanovna, and Raskolnikov – can be viewed as examples of different degrees in the personal accomplishment of this “higher personality” state. In conclusion, it is observed how a person must go through three stages of development in order to become a “higher character”: firstly, the experience of an existential crisis and the understanding of the lack of meaning in one’s life; secondly, the “rebellion” against the Creator of the world and its laws along with the rejection of the traditional church faith, whose rejection leads this person on the edge of suicide; thirdly, the acquisition of a new faith, first of all, a faith in one’s immortality, which happens in an unusual, unorthodox form, as is well demonstrated by the character of Svidrigailov in Dostoevsky’s novel. According to Dostoevsky’s doctrine, the meaning ofimmortality lies in the continuation of a person’s existence in a new form in the earthly world or in a “parallel” world similar to the earthly one, and not in the ideal Kingdom of Heaven, as the church claims. Finally, the authors maintain that the process of a character’s transformation into a “higher individual” was consistently and fully described by Dostoevsky in the stories of Raskolnikov and Ivan Karamazov.
本文探讨陀思妥耶夫斯基“高级个体”概念的争议问题。后者是那些高高在上,对社会和历史有特殊影响的人。作者认为,这一概念在《一个作家的日记》(1876)和故事《句子》中得到了最清晰的表达,以及陀思妥耶夫斯基对这个故事的评论。通过对小说《罪与罚》中拉斯柯尔尼科夫的“理论”的详细分析,证明在主人公的论证中,“高等个体”的概念只是一个肤浅的版本;与此同时,小说中的人物——马尔梅拉多夫、他的妻子卡捷琳娜·伊万诺夫娜和拉斯柯尔尼科夫——可以被看作是这种“更高人格”状态的不同程度的个人成就的例子。综上所述,我们观察到一个人要成为一个“更高的人物”必须经历三个发展阶段:第一,经历生存危机,认识到生命的意义缺失;其次,对世界的创造者及其法则的“反叛”,以及对传统教会信仰的拒绝,导致这个人走向自杀的边缘;第三,获得一种新的信仰,首先是对自己不朽的信仰,这种信仰以一种不同寻常的、非正统的形式出现,陀思妥耶夫斯基小说中斯维德里盖洛夫的性格就很好地证明了这一点。根据陀思妥耶夫斯基的学说,不朽的意义在于一个人以一种新的形式在尘世或类似尘世的“平行”世界中继续存在,而不是像教会所宣称的那样在理想的天国中存在。最后,作者认为陀思妥耶夫斯基在拉斯柯尔尼科夫和伊万·卡拉马佐夫的故事中一致而完整地描述了人物向“高级个体”转变的过程。
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引用次数: 1
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Solov’evskie issledovaniya
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