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1

O SVOJBYTNOSTI RUSKEJ FILOZOFIE

100%

Čipkár J.

Filozofia (Philosophy)

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2007

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tom 62

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nr 4

282-297

EN

The paper summarizes the reflections on the specific development of Russian philosophy. It offers an outline of general features of Russian Christian philosophy. Up to now this philosophy has been simply ignored or eliminated by 'religious philosophy'. The idea, that the mission (the truth) of Russian philosophy can be unveiled only by an insight into its fortunes (substantiality) and the latter only by taking into account its predetermination, has become the basis of the definition of the following principles of Russian national philosophy: the principle of tragedy, the principle of its self-consciousness, the principle of its apparent separation, the principle of its rational metaphysics, the principle of self-determination and the principle of the 'mystery of humans'. These principles find their reasonable application in the analysis of Russian national philosophy, mainly in the research of its classical works. They correspond to the very nature of Russian national philosophy from 1870s to 1890s and also to the works of those philosophers who understood philosophy as a doctrine of man.

2

THE WARSAW PERIOD IN N.S. ARSENYEV'S LIFE

80%

Dovydenko L.

Slavia Orientalis

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2007

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tom 56

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nr 2

193-202

EN

The article is devoted to the Polish period in the life of N.S. Arsenyev, an outstanding representative of Russian philosophy. The central idea is to interpret Arsenyev's heritage of 1920s and 1930s, i.e. the time he spent teaching at the Warsaw University. The goal is to examine Arsenyev's opinions of the world, his contribution to all the related forms and expressions of Christianity, and his aspiration to bring together periods, nations, confessions, and cultures, which he considered to be useful variations.

3

MYTH IN THE PHILOSOPHY OF A. F. LOSEV

80%

Savelova E. V.

Filozofia (Philosophy)

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2009

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tom 64

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nr 1

39-44

EN

The article is devoted to myth as interpretated by Alexei F. Losev (1893-1988), an outstanding Russian philosopher and philologist. In his 'The Dialectics of Myth' A. Losev aims at revealing the phenomenological and dialectical ways of the perception of myths. Defining the myth through negation, he distinguishes six characteristics of a myth which, in his opinion, give an opportunity 'to dissect a myth for its essence and meaning' and formulate its positively philosophical definition in the so called 'formula of myth'.

4

MYSLENIE OSVIETENSTVA A RUSKÁ INTELEKTUÁLNA IDENTITA

80%

Marchevský O.

Annales Scientia Politica

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2019

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tom 8

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nr 2

6 – 27

EN

The Enlightenment represents a frequently reflected and, at the same time, also updated tradition. The Enlightenment ideas have become a theoretical-methodological base for thinking as such by its connection to a social or social-political praxis, what can be seen even in the contemporary confrontation with the Enlightenment legacy. The paper analyses the Enlightenment as a unique historical phenomenon – it deals with its explicit as well as its practical-political features – within the Russian milieu. In the basic outline, the paper presents a critical survey of the selected bibliographical sources. It primarily focuses on a historical-philosophical problematics and identification of three phases which can be found within a genesis of the Enlightenment thinking in Russia. The second part of the paper offers the characteristics of distinctive intellectual environments participating in a forming of the Enlightenment tradition in Russian thinking, and overlapping into actual political and social happenings. To these environments belong aristocratic associations, the Masonic lodges, and also educational institutions established and controlled by the state – spiritual academies and universities.

5

N. O. Losskij a Československo

80%

Sládek K.

Studia theologica

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2006

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tom 8

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nr 1

45-61

EN

Translations of two books by Russian philosopher N. O. Lossky (1870-1965) have been published in Czech recently, History of Russian Philosophy and Doctrine of Reincarnation. Lossky had a huge impact and influence in the exploration of philosophy in the former Czechoslovakia. In 1921, he was forced to leave the USSR. First he found refuge in Czechoslovakia, where he taught at the university in Prague. There he published in the Czech language: 'Theoretical and Practical Meaning of Teachings of Professor Hoppe about I' (1933); Metaphysical Conception of Human Personality in the Sense of Teachings of V. Hoppe (1934); Industrialism, Communism and the Loss of Personality (1934); 'Resurrection' (1934); Dialectic Materialism (1938). After the outbreak of World War II, he taught at the university in Bratislava and published in the Slovak language: Conditions of the Perfect Good (1944); Absolute Criterion of Truth (1946), and Dostoyevsky and His Christian Worldview (1946). In his books, Lossky deepened his philosophical theory of intuitionism and he paid special attention to cognitive coordination. Lossky described his metaphysical conception as hierarchical individualism or organic concrete ideal-realism.

6

Judaistyczne wątki w życiu i twórczości Siemiona Franka

70%

Obolevitch T.

Kwartalnik Filozoficzny

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2012

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tom 40

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nr 1

99 - 108

EN

Along with “the Russian question”, “the Jewish question” was one of the major subjects raised by the thinkers of the Silver Age, first in Russia, later on in emigration. This issue was especially significant for Russian philosophers of Jewish origin such as Semyon Frank. In this article I bring up some pertinent facts from Frank’s biography. I also address the question of how the philosopher perceived his Hebraic roots after his conversion, and I point to his inspirations from Jewish authors (H. Cohen, M. Buber, F. Rosenzweig), as well as to his polemic with them. Frank would perceive his Christianity as an outgrowth of Judaism. According to Frank the demarcation line between the Christians and the Jews seems to be shifting towards the borderline between truly religious people (irrespective of national affiliation) and those who value above all their own safety and worldly goods. Frank directly intimates that having been baptized, not only did he not give up his affiliation with the chosen people, but he also contributed to the accomplishment of its mission. A Jew by origin and a Christian by choice, Frank advocated the view that inter-religious dialogue is possible and ought to be conducted in an atmosphere of mutual respect and appropriately understood tolerance.

7

CONSTRUCTING THE IMAGE OF BYZANTIUM IN THE 20TH CENTURY: THE RUSSIAN THEME IN THE GREEK “NEO-BYZANTINE” PROJECT

70%

Kamenskikh A.

Konštantínove listy

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2020

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tom 13

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nr 1

187 - 196

EN

The article examines a specific form of cultural reception. Since the end of the First World War a group of Greek intellectuals (Photis Kontoglou and Nikos Pentzikis in iconography and painting, Dimitris Pikionis in architecture, Basil Tatakis, John Romanides, Christos Yannaras, and John Zizioulas in their philosophical and theological writings) elaborated the forms of manifestation of the principle, which may be characterised as “Neo-Byzantinism”. The author of the article points to the fact that some of the above-mentioned Greek intellectuals found the detailed development of philosophical, theological and artistic aspects of this model in the works of Russian religious philosophers and Byzantinists of the 19th and 20th c. Greek authors “recognised” in the works created by the representatives of “the Third Rome” the cultural model appropriate for “the Second Rome”, perceiving this model as their own. The author of the article seeks to shed some light on the most interesting moments of such perception and – as far as it goes – to describe some key principles of this play of reciprocal reflection of Russian and Greek cultural identities.

8

WHAT DOES IT MEAN TO BE «AN ORIGENIST»? A CASE OF ALEKSEY KHOMYAKOV

70%

Kamenskikh A. , Kamenskikh V.

Konštantínove listy

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2022

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tom 15

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nr 2

139 - 148

EN

The article discusses the hypothesis about alleged «Origenism» of Aleksey Khomyakov, one of the leaders of Slavophile movement in 19thcentury 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.

9

NOVOPOHANSKÉ ASPEKTY POLITICKO-IDEOLOGICKÉHO PROJEKTU NÁRODNÉHO BOĽŠEVIZMU

70%

Mikheyeva I.

Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy

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2010

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tom 3

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nr 1

61 – 70

EN

The article deals with the problem of renaissance of pagan beliefs and archetypes in the culture of post- USSR countries and its impact on political and ideological processes. The author describes and analyses the fundamental principles and mechanisms of mythological renaissance, a typical tendency of transitive cultures in the situation of social changes and globalization. The article provides an integral vision of National Bolshevik ideology, including its historical, philosophical, political and ideological aspects. It stresses the necessity of viewing National Bolshevism as a well-developed doctrinal theory and practice of the right-wing totalitarianism, or Russian neo-fascism. The author explicates ideological principles and projects of global reconstruction of society, which are the most typical of National Bolshevism. The article makes a point that that the National Bolshevik movement takes a Neo-pagan ideological turn that can be described as a synthesis of Neo-pagan ideas and neo-totalitarian tendencies at cultural and social levels. The author proposes two models for understanding the Neo-pagan framework of the National Bolshevik ideology. The first model provides an understanding of Neo-paganism as a special type of mentality shaped by an unconventional interpretation of three temporal modes – the past, the present and the future. The second model understands it as a unity of two fundamental conceptual programs intended for the reconstruction of ontological status of the world and the individual (“Neo-pagan metaphysics”) as well as the reconstruction of social order (“Neo-pagan meta-politics”).

10

RUSKÝ KOMUNIZMUS A DUCH PRVEJ SVETOVEJ VOJNY

70%

Bohun M.

Annales Scientia Politica

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2014

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tom 3

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nr 2

5 – 11

EN

In this study, the author aims his attention to relatively intricate but frequently described era of the First World War and communist revolution in Russia. In regard to unclear character of available terms, the text provides reflection on hidden nature of the Russian communism and its more or less immediate causes. The author points to the connection between First World War as a modern war and Russian communism, its essence and characteristic features. The question of relation between Russian communism and modern war is examined through the prism of ideas of two famous Russian philosophers of “The Silver Age” who were immediate witnesses of war as well as of revolution: Fedor Stepun and Evgenij Trubeckoj.

11

Bizancjum w rosyjskiej mysli filozoficznej czasów romantyzmu

70%

Bezwiński A.

Slavia Orientalis

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2009

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tom 58

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nr 4

463-480

EN

The acceptance of Christianity from Byzantium by Kievan Rus' meant that a specific model of county's functioning had to be accepted for long centuries. It was an alliance of ecclesiastical and emperor authority, the famous 'symhony' which appered in Rus', and later in Russia, as an increasing submission of the Orthodox to the country. The Russian philosophical notion which reached its intellectual independence in Romanticism had to deal with the Byzantium-Russia problem in some way. It was connected with searching for the identity of the Russians themselves and detemining the future. The first person to point out this matter was Nikolai Karamzin. A mature way of handing the problem was presented by Piotr Chaadaev who evaluated in a negative way not only accepting baptism from Byzantium, but also the consequences of it. The creators of the Slavophil doctrine. Aleksei Khomyakov and Ivan Kireevsky, approached the above in a different way. By analyzing the consequences of the Byzantine heritage on the development of Russia they were looking for positive elements. They stated that by accepting baptism and teachings from Byzantium Russia saved the true and pure Christianity. Simultaneously, a new Empire, Russia, was being built on the fall of an old Empire. The image of Byzantium in Romaticism has two dimensions. The first one is connected with the external functioning of Byzantium, and the second one includes the spiritual dimension - heritage in theology of the Church fathers. According to slavophils it became a part of the theological notion in Rus' and Russia.

12

ŠPECIFIKÁ FLORENSKÉHO PERSONALIZMU (SYMBOL AKO JEDINEČNÝ VZŤAH JAZYKA A OSOBY V SLOVANSKOM MYSLENÍ)

60%

Rusnák P.

Konštantínove listy

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2018

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tom 11

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nr 2

168 - 178

EN

Florensky’s philosophy examines the notion of truth and, at the same time, the thought of a personal being and transcendence in the context of original themes of Slavic thought. The Christian concept of the person significantly enriches the noetic understanding of truth by the means of the interpersonal relationship characteristic for the context of Slavic cultures. Florensky understands truth as an existential relationship with a deeper meaning, actualized in a dialogue with a personal God. The main tendencies of the Russian personalist philosophy are the presence of verticality in relation to the horizontal relationship (relationship of one person to another) and the effort to link transcendence with factuality on the basis of which Florensky establishes his concept of a personal being. Only very intense love can overcome the contradictions in human life. There is no unity, no freedom and no truth outside love. Genuine understanding of Truth can take place only in love and it is further conceivable in love only. Basic characteristics of human being (freedom, love) cannot be categorised by means of rational thinking. Human being cannot be defined in terms of reasoning. Man can only be understood by means of intuition and by means of revelation through the symbol.

13

FILOZOFIA JAZYKA P. A. FLORENSKÉHO

60%

Rusnák P.

Filozofia (Philosophy)

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2007

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tom 62

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nr 7

579-589

EN

In his philosophy P. A. Florensky examines the definition of truth as well as the notion of God. Florensky understands truth as an existential relationship with a deeper meaning based on the dialogue with personal God. According to Florensky technical thinking is determined by the world of objects. The real understanding, however, is not the knowledge of the world of objects. Attempts at absolutizing of the relative matters result in forgetting the Truth. Human being cannot be defined in the terms of reasoning. Man can only be understood by means of intuition and revelation through symbols. The theory of understanding thus becomes a question of what means are to be used in the interpretation of symbols. A symbol is a result of the synergic interplay of the energies of being. Symbolic understanding is ontological: a symbol is a matter of being. Replacing an ontological statement by pragmatic language suggests a functionalist understanding of man, which is simplistic and linked with the discourse of mass culture.

14

ON THE SPECIFIC TRAITS OF RUSSIAN KANTIANISM

60%

Nizhnikov S. A.

Filozofia (Philosophy)

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2012

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tom 67

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nr 3

254 – 261

EN

The paper focuses on the influence of I. Kant and German classical philosophy on the Russian philosophical thought. It deals with the challenge of “returns to Kant” in Russian philosophical culture. Kant's philosophy stimulates the field of the metaphysics of faith. The paper shows that in their confrontation with German classical thought, and especially with Kant’s philosophy, Russian philosophers have various aims and use various methodologies and languages. Further, it shows Kant’ philosophical legacy from the two different points of view represented by two philosophical magazines – Logos and Put (Way). The paper also explains the importance of the notions of Kantianism and Neo-Kantianism in Russian philosophical thought from the 1850s up to the present day. Attention is paid in particular to A. I. Vvedensky and his understanding of the relationship between faith and reason as well as his confrontation with the philosophy of I. Kant.

15

SOCIAL PHILOSOPHY AND THE RUSSIAN THOUGHT. THE (RE)CONSTRUCTION OF THE IDEA

60%

Bohun M.

Annales Scientia Politica

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2016

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tom 5

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nr 1

32 – 41

EN

This paper analyses Georgian national identity from the position of liberal and constructivist approaches to international relations theory. Based on this theoretical framework, the aim of this text is to contribute to our understanding of how the European vector of Georgian national identity is constructed and how it impacts upon the pro-Western discourse of Georgian foreign policy. The research was conducted through an analysis of the academic literature supplemented by public opinion surveys in Georgia and the interviews with a Georgian academics and members of civil society, carried out in June and July 2015.

16

SV. FRANTIŠEK A HLEDÁNÍ „NOVÉHO“ KŘESŤANSTVÍ V RUSKÉ FILOZOFII PRVNÍ POLOVINY 20. STOLETÍ (D. MEREŽKOVSKIJ A N. BERĎAJEV)

60%

Evlampiev I. , Petrucijová J. , Feber J.

Konštantínove listy

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2022

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tom 15

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nr 1

109 - 121

EN

The authors analyse the understanding of St. Francis of Assisi by D. Merezhkovsky and N. Berdyaev, the prominent representatives of the “new religious consciousness”. The analysis is contextualized by the overview of the conception of Francis’ importance in Russian theological and philosophical literature at the turn of the 20th century. In the Orthodox literature was the evaluation of St. Francis directly derived from the evaluation of Catholicism. The concept of Francis as the “embodiment” of the ideal of the Catholic sacrament prevailed. Merezhkovsky and Berdyaev did not consider the differences between Orthodoxy and Catholicism to be essential. In their view, Francis was to rise above historical Christianity and marked the tendency to transform both churches (Catholic and Orthodox) into a new final state. According to Russian thinkers, the Church must go this way in the name of overcoming the religious crisis that all humanity is experiencing.

17

POJEM OSOBNOSTI V DIELE RUSKÉHO FILOZOFA NIKOLAJA ALEXANDROVIČA BERĎAJEVA (VYVRCHOLENIE PERSONALISTICKEJ LÍNIE SLOVANSKÉHO MYSLENIA)

51%

Petkanič M.

Konštantínove listy

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2018

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tom 11

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nr 1

130 - 137

EN

The paper provides an analysis of the main features of personality in the work of N. A. Berdyaev, who belongs to the most prominent authors of the personalistic line of Slavic philosophy. It is primarily concerned with Berdyaev’s principal book Slavery and Freedom (1939), which elaborates this theme most thoroughly. Berdyaev’s concept of personality is here interpreted in correlation with other central concepts of his work, above all with freedom and spirit – both are exposed as the inherent attributes of personality. While Berdyaev’s metaphysics is based on duality of spirit and nature, or freedom and necessity, the paper points to his concept of person(ality) as based on triple structure: spirit, soul and body. The paper also examines Berdyaev’s fundamental conceptual distinctions between personality and individual and outlines the differences in standpoints of personalism and individualism, while the latter is shown as opposed to the former.