俄罗斯文化作为一种文明现象:价值观的层面

A. L. Kazin
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摘要

本文致力于将俄罗斯文化理解为东方基督教文明的一种现象。本文主要以俄罗斯文学和哲学为基础,结合大量事实,分析了俄罗斯文化形成的主要历史阶段,以及它与当时的宗教、世界观和社会政治生活的相互关系。从文明的原则图出发,作为一个同心系统的社会外壳,位于宗教贵重物品的核心,作者重点指出,尽管发生了革命性的转变,无论彼得大帝的西方改革,1917年2月或10月的政变或20世纪末的苏联解体,该国的文化代码的连续性。本文分析的基本方法论范畴是古典主义、现代主义和后现代主义的范式,它们作为俄罗斯东正教文明历史和理论的整体特征,从《俄罗斯的洗礼》开始,一直到其存在的当代关键阶段。原则性的注意被吸引到一般的欧洲和世界背景,这些背景发生在这个国家的文化中,一方面是全球意识形态发展的一个方面,另一方面是我们几个世纪以来的传统的独特创造性行为。在这方面,这个国家的精神文化与它所有的世界性(陀思妥耶夫斯基F.M.),二十一世纪初正在成为一种替代后现代主义破坏一个人的形象作为一个完整的存在。后者的极致表现是“欧洲衰落”中的跨人文主义倾向,有将智人变成人工半机械人的威胁。
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Russian culture as a civilizational phenomenon: aspect of values
The article is devoted to the understanding of the Russian culture as a phenomenon of Eastern Christian civilization. The author analyzes the main historical stages of the formation of the Russian culture in its interrelation with religion, worldview and social political life of the corresponding period against the background of substantial facts, principally based on the Russian literature and philosophy. Proceeding from the principled diagram of civilization as a concentric system of social casings, located around the religious valuables kernel, the author keynotes the continuity of the country’s cultural code despite the revolutionary shifts in time, irrespective of the existence of the Peter the Great Western-like reform, February or October coup d’état in 1917 or collapse of the USSR late in XX century. The basic methodological categories of the given analysis are the paradigms of the classical, modernist and post modernist style as integral features of history and theory of the Russian Orthodox civilization on the whole, starting from Baptizing of the Russ and ending with the contemporary crucial stage of its existence. The principled attention is drawn towards the general European and world context, which take place in this country’s culture and which on the one hand are an aspect of the global ideological development, and on the other are the unique creative acts of our centuries-old tradition. In this aspect this country’ spiritual culture with all its worldwide nature (Dostoevsky F.M.), early XXI century is becoming a kind of an alternative for a post modernist destruction of a man’s image as an integral being. The utmost expression of the latter are the trans humanistic tendencies in the “decline of Europe”, threatening to turn Homo Sapiens into an artificial cyborg.
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