THE RELIGIOUS INTERPRETATION OF RUSSIAN LITERATURE: BETWEEN DOCTRINOLOGY AND PERSONOLOGY (original) (raw)
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The Psychology of Religion in Russian Religious Thought: On the Problem Statement
Russian Journal of Philosophical Sciences, 2018
The paper analyzes milestones in the development of psychological reflexion of religion, that took place in Russian religious thought. The author means that psychological approach to analysis of religion appeared in Russian thought under the influence of German idealism with its attention to the problem of consciousness as well as Romanticism, which implemented a rehabilitation of religion and at the same moment put it to the sphere of emotions. The author analyzes three steps in this process. First, the prehistory as represented by Chaadayev and Slavophiles. Such concepts as “work of consciousness,” “faith,” “personal revelation” are introduced here. Second, Solovyov, his disciples and other thinkers from various philosophical movements, who worked mainly in the last quarter of the 19th century. One can see here detailed descriptions of historical religious process, made in psychological terms. Third period encompasses early 20th century, with widening influence of such schools in foreign thought as neo-Kantianism, Lebensphilosophie, phenomenology etc., as well as “psychological prose” in Russian literature. The psychological interpretation of religious life of individual in the form of literary or art criticism grows up here. The paper describes methodological innovation and major results in psychological understanding of religious questions. The author views the following as the crucial trends: growing empiricity and historicism, moving from abstract philosophical schemes to more complicated interpretation techniques while researching concise historical matter.
The Religious World of Russia's First Intelligent
2022
Prince Semën Ivanovich Shakhovskoi has long been recognized as a significant figure in early seventeenth-century Russia, mostly for his writings in a range of genres (historical tales, letters, theological treatises, liturgical services, and prayers). He has not, however, attracted the level of attention from scholars that his works deserve. This study examines one subset of his corpus, his prayers, for traces of biography and individuality of this important author. It argues that Shakhovskoi's prayers are both modeled on Orthodox textual traditions and customized to reflect the events and hardships in his life. The study also shows that Shakhovskoi-a warrior and diplomat-was well-versed in biblical and Church sources, making him a rare figure in the intellectual history of Muscovy: a true secular intellectual.
The Russian religious philosopheres and theme of Trinity
Slavica Lundensia, 2001
Having it both ways Rozanov, modernity and the Skopcy LAURA ENGELSTEIN VASILIJ ROZANOV liked to have it both ways. On the one hand, he bemoaned the age of mass culture, cursing 'that damned Gutenberg', for 'lick[ing] writers with his bronze tongue, so they all hardened "in print", effaced and subdued. My "self" exists only in manuscript,' he insisted, 'like every writer s "self".' (Rozanov 1911, 5.) On the other hand, he wrote for the commercial press and boasted of reading Nat Pinkerton to put himself to sleep. Working with and against the modern medium, he tried to make the published text an artifact. Cultivating the illusion of idiosyncrasy, he inserted family photographs (another technological innovation-but one that fixed an unrepeatable moment in time) into his prose, played with italics, uneven paragraphs, incomplete sentences, collages of quotations, juxtapositions, the clash of styles, the intrusion of profanity, the exposure of intimacy (what Viktor Sklovskij calls 'domesticity as literary technique' (1921, 21)). He thus offended the hierarchy of taste, while preserving the conceptual coordinates that structured the thinking of his age. This series included a linked chain of contrasting pairs: old and new, native and foreign (East and West), spiritual and rational, folk and elite. Following this logic, Rozanov added categories of his own: sensual and self-denying, manuscript and print, personal and impersonal. In this grand scheme, derived from Slavophile thinking, Russia appeared as the antithesis of the modernizing, increasingly rationalist (Protestant or secular) West. Latin Christianity had produced the authoritarian structures of the Catholic Church and the puritanical intellectualism of the Reformation. Russia, too, had its clerical regime and established dogmas, but in seeking to trace Russia's
Post-secularism is the fundamental evidence of the end of modernity. Modernity, as sleeping reason in Francisco Goya's painting, realizes that, although it thought that it was awake, it was producing monsters. We try to analyze post-secular philosophy from the point of view of Russian religious thought. We believe that such philosophers as Vladimir Soloviev, Pavel Florensky, Sergey Bulgakov, Nikolai Berdyaev, Georges Florovsky, and Semen Frank may be helpful for understanding and overcoming post-secular order. eir unique views on the relations between religion and philosophy, science, and social life are apparently missing in the current Western debates. It seems to us that Russian religious philosophy becomes surprisingly up-to-date and attractive in the contemporary world. We hope that the present volume will be a signiicant step forward in the inclusion of the heritage of Russian religious philosophy in contemporary debates. " Presentlyythe phenomenon of post-secularismmis at the center of the intellectual debate. e authors of the papers included innthis volume reeect on this phenomenon in the context of Russian religious thought, which is still not generally known in the West. However, already more than century ago Russiannthinkers could foreseeemanyyof the mostt painful issues challenginggcontemporary society. I believe that this book will be interesting not only for the academic milieu but also for all searching for answers to the crucial questions of our day. " IRINA YAZYKOVA, art historian; vice-rector, St. Andrew's Biblical-eological Institute " is is a highly valuable and most impressive contribution to current discussions on Russian religious philosophy, its substance, method, and relevance. e authors oer several constructive approaches to the heritage of Russian Christian philosophy by means of comparison with the discourse on post-secularism. It is clearly demonstrated how Russian philosophers such as Vladimir Soloviev, Sergey Bulgakov, Pavel Florensky, and others enrich and challenge our philosophical and theological understanding of secularism and secularization. " ELENA NAMLI, professor of theological ethics, Uppsala University " Maybe Russia is not the home of elephants, contrary to the Soviet joke, but at least this volume proves convincingly that she is the cradle of post-secularism. e book shows that ages before the term post-secularism was coined, Russian thinkers developed a vast array of original models deconstructing the binary opposition of religious vs. secular and established creative dialogue between these two worlds. ey were post-secular long before the birth of post-secularism, and this surprising Wahlverwandscha in the history of ideas is displayed here for the rst time. I assume it is a good start for a new reception of modern Russian thought. "
Apology of Culture: Religion and Culture in Russian Thought
Artur Mrówczyński-Van Allen, Teresa Obolevitch, Paweł Rojek (red.), Apology of Culture. Religion and Culture in Russian Thought, Eugene, OR: Pickwick Publications 2015, pp. 252, ISBN 978–1-4982–0398-2.
Contemporary philosophy and theology are ever more conscious of the fact that the model of relations between religion and culture developed in modernity is fundamentally flawed. e processes of the secularization of society, culture, and even religion are rooted in the dualistic vision of religion and culture introduced in the late Middle Ages. In seeking a way out, we need to explore domains of culture unaffected by Western European secular thinking.