Заметки о классических языках в системе духовного и светского образования в России в XVIII – середине XIX века / Remarks on Classical Languages in the System of Spiritual and Secular Education in Russia in the 18th - the Middle of the 20th Century (original) (raw)
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Латынь и «словенский» в начальном образовании детей духовенства XVIII в*
Studia Slavica Academiae Scientiarum Hungaricae, 2015
This paper deals with the issue of using Latin and "Slavensky" (Russian and Church Slavonic) languages in the primary ecclesiastical education in the 18th century. By the 1740s, seminary education in Latin had established itself in Russia. But primary teaching of reading and writing in Russian and Church Slavonic remained traditional until the end of the 18th century, regardless of where the teaching was taking place: at home or at a Russian school at a seminary. The Russian schools were organised for teaching illiterate or semiliterate children. But by the end of the 18th century, several seminaries attempted to reorganise them into ecclesiastical schools where Russian would be the only language of instruction. Junior classes at seminaries were fully focused on teaching Latin, however, Latin was by no means a complete replacement for Russian. The main method of instruction was translation, and the administrations of many seminaries demanded attention to the quality of students' translations into Russian. Therefore, Russian and Latin were functionally distributed in primary education. Only the Church Slavonic language was practically excluded from teaching after the primary courses of reading and church singing, and it preconditioned its conservation as a language used only for church services and led to the extinction of the hybrid form.
ДРЕВНЕЕВРЕЙСКИЙ ЯЗЫК В ПРАВОСЛАВНЫХ УЧЕБНЫХ ЗАВЕДЕНИЯХ В РОССИИ XVIII в. (к истории лингвистической компетенции церковной среды) 1 В статье реконструируется история преподавания древнееврейского языка в православных учебных заведениях в России XVIII в. (Московской духовной академии и семинарии Троице-Сергиевой лавры). В рамках тенденций, характерных для христианской гебраистики эпохи Просвещения, прослеживаются факторы, влиявшие на изучение этого языка, анализируется его значение в лингвистической подготовке будущих священно-и церковнослужителей.
Польский язык в российских семинариях XVIII в.: из истории культурно-языковых контактов
The article studies the change in the position of the Polish language and Polish literature in ecclesiastical educational institutions in the 18th century Russia using published and archival documents. The circulation of Polish books in the libraries of church hierarchs and seminaries in the first half of the century gradually stopped by the end of the century, while in ecclesiastical educational institutions in the Ukrainian territory Polish remained in use. In Russian seminaries, the lack of Polish teaching led to its exclusion from courses in rhetoric and poetics, among other subjects; in these courses, Russian authors (fi rst of all, Lomonosov) were gradually taking the position of model authors.
Б лаженный Августин занимает особое место в истории христианского богословия. C его именем связывают завершение «языческого Рима» и начало христианского богословия в классическом смысле слова. К нему восходят многие идеи и учения обеих западных конфессий; он заложил основу средневекового мировоззрения, поэтому историю интеллектуальной, культурной и духовной жизни Европы невозможно изучать, минуя блаженного Августина. Это ключевое значение Иппонийского епископа было неоднократно подтверждено в разные эпохи, когда его теории не только возбуждали повышенный интерес, но и порождали целые течения, дававшие новую интерпретацию августиновским идеям в контексте своего времени. К блаженному Августину обращались в IX в. в связи с известными спорами о fi lioque; новый импульс интересу к его творениям в XIII в. дало богословие Фомы Аквинского -по принципу «контраргумента»; целый ряд интеллектуальных движений XVII-XVIII вв. -янсенизм, квиетизм 1 , пиетизм, при всем различии этих учений, обращались к августиновской идее умаления человеческой воли перед волей Божественной 2 .
Humanities science current issues, 2020
В статье теоретически охарактеризован принцип украинского лексического заимствования в русском художественном тексте конца ХIХ-начала ХХ вв. Функционирование лексических украинизмов в произведениях В. Г. Короленко, А. И. Куприна, И. А. Бунина рассматривается как факт формирования русского литературного языка на основании общенародного или народно-разговорного языка. Отмечено, что, отражая украинскую реальность, русские писатели прибегают к вербально-опосредованному описанию, в котором ключевым элементом (инокультурным вербальным стержнем) являются украинские культуремы (украинский лингвокультурный знак) и украинизмы. При этом наблюдается типичность выбора украинских лингвокультурных знаков в русском художественном тексте с украинской тематикой. Установлено, что украинские заимствования в наибольшей степени присутствуют в прямой речи, в той части художественного текста, где совокупность иноязычных элементов может не иметь жесткого ограничения и восприниматься естественно (изъяснение представителей иной лингвокультуры на родном языке); формальная связь авторской нейтральной речи с содержанием произведений на тему украинской жизни проявляется в использовании колоритных украинских лексем, но в меньшей мере: ощущая живописную силу украинского слова, автор «сохраняет» за традиционно-национальными объектами, явлениями их украинские наименования, позволяя адресату воспринимать предмет, состояние действующих лиц в их реалистической конкретности; наличие ряда украинских слов в русском художественном тексте связано также и с трудностями отображения инокультурных реалий посредством подбора различных типов русских номинаций: проблема заключается не столько в предметно-логических различиях межъязыковых соответствий лексем, сколько в отсутствии у них аналогичных символических функций. Авторы статьи приходят к выводу, что свободное и системное включение украинских лексем в русское литературное употребление (в частности, в произведения с украинской тематикой) привело к обогащению русского социокультурного контекста, к стабилизации культурно-языковой нормы, которая зафиксирована в лексикографических источниках обширного среза. Ключевые слова: русский литературный язык, художественный текст, русско-украинское межъязыковое взаимодействие, заимствование, лингвокультурема, украинизм.
Bulletin of Nizhnevartovsk State University, 2018
The article deals with one of the most important aspects of classicism in the Russian culture of the second half of the 19th century, namely classical education. The author focuses on two short stories by A.P. Chekhov, i.e. “A Classical Student” (1883) and “The Tutor” (1884) which are analysed in the context of classical education system in Russia of that time. These works can be regarded as comments in the extensive public debate about the reform of public education launched by count Dmitri Tolstoy in the early 1870s. Such classic philologists as A.I. Georgievsky and Professor P.M. Leontev as well as M.N. Katkov, an influential Moscow journalist, were enthusiastic supporters of the reform. On the contrary, the famous scientists D.I. Mendeeleev, V.I. Vernadsky and well-known Russian professors of philology V.I. Modestov and V.I. Tchvetaev opposed any innovations in education. In the short stories “A Classical Student” and “The Tutor” by A.P. Chekhov one can see an ironic take on the negative aspects of teaching Greek and Latin in gymnasium within the system of classical education created by D.A. Tolstoy, the Minister of National Education. In both works there are a lot of details related to the personal, though not always positive, experience of their author as a student of Emperor Alexander Gymnasium in Taganrog. Nevertheless, classicism in the field of education created a cultural ground for abundant results in literature, art, and humanities in the late 19th – early 20th centuries. An impressive boom in the studies of antiquity in Russia at that time would have been impossible without classical gymnasium with its ancient languages.
The Article is devoted to one of the most complicated problems in the theological science of the XIX–XX: the use of historical methods in theological studies. In some cases, historical study of the theological issues was conducted in Russian ecclesiastical academies still in 1830–40`s, however, in the 1860’s. the concept of a special scientific research associated with the scientifico-critical methods. Russian theological science should be, taking into account the achievements and problems of Western science, associated with the use of the historical-critical methods, work out its position. In conclusion the author makes conclusions about the positive and negative results of the «historical-theological revolution» 1860’s. for Russian theology. Keywords: orthodox ecclesiastical academy, theological science, historical-critical methods, history of dogma, biblical history, church history, historical liturgics.
The article is devoted to the important stage in a history of ecclesiastical education in Russia — reform 1808—1814. The main results of this reform: complete stably working ecclesiastical educational system included in uniform scientific educational space of Russia, and also special type of a higher school –ecclesiastical academy combining theological and classical-arts education. The author analyzes features of development of the Russian spiritual school, preconditions, historical context, basic ideas and consequences of the carried out reform. Key words: the Russian ecclesiastical education, orthodox ecclesiastical academies, reform.
Based on the material of preserved archival documents and published sources, this paper discusses the usage of the German language and literature in Russian seminaries of the 18th century. In the fi rst half of the 18th century, the German and French languages were added to academic programmes of the most prestigious ecclesiastical academies and seminaries, closely connected with the Court (Alexander Nevsky seminary, Troitskaya seminary). In the last third of the 18th century, the teaching of modern European languages spread in provincial seminaries as well. In seminaries teachers usually used the same grammars as in secular schools; there was therefore no church specifi city in study materials. The main learning method was translation from one language to another, so the choice of authors and texts was the only sphere where the church specifi city of ecclesiastical education could be observed. Fragmentarily preserved data related to the teaching of foreign languages (reports of teachers and deans of seminaries) contain some German names and text titles which were used in class. Comparing them with inventories of seminary libraries and lists of translations made by seminaries teachers and graduates, we can see that texts of the «spiritual» type were mostly used for German classes. The most popular were books of such German writers, philosophers, theologists, preachers as J. Arndt, H. F. Gellert, J. A. Hoff mann, G. I. Zollikofer, etc. Students also read German poetry, namely poems by G. E. Lessing, F. G. Klopstock, A. von Haller. They also wrote their own poems and speeches in German. These are preserved in a number of handwritten congratulatory collections in Russian archives. The analysis of sources shows that students of Russian seminaries of the 18th century had an opportunity to study German at a good level and were familiar with the most signifi cant specimens of the German literature.
RUDN Journal of Russian History, 2018
The article deals with the traditional Jewish education in the Russian Empire of the 19th – early 20th centuries. The author pays great attention to the key Judaic Religious Academy – yeshiva of Volozhin (Belarussia-Lithuania) as it existed from 1802 to 1914. The study is based on the contemporary sources – documents, media articles, memoirs, literary sources, archival materials and the works of foreign historians. The main aim of the article is to present this yeshiva in its social and cultural context. The author pays particular attention to the founder of yeshiva Volozhin Rabbi Hayim of Volozhin (1740−1821). The fi rst objective of the work is to understand the reasons for the foundation of this yeshiva. In this context the author touches upon the relations with Vilna Gaon, his attitude toward the Jewish Enlightenment (Haskala), the attitude to Hasidism, secular studies etc. It is this yeshiva that was marked by a novel structure – total independence of local community. In many aspects, it was the model for other Jewish Higher Traditional institutions. The Russian historian pays considerable attention to the Imperial Government policy toward the Jewish traditional education; mutual relations between parents and students of yeshiva, the role of some rectors, teachers and form-masters of yeshiva of Volozhin. The author deals with the every-day life of the yeshivas, traditional holidays, modernization and the reaction to the challenge of the time and especially to the values of traditional Jewish culture in general. The author considers that the closure of the Volozhin yeshiva in 1892 by the tsarist authorities was formal. In fact, the yeshiva continued working. The last students perished in the Holocaust.