19th Century Russian Academic Philosophy

This is a review of Alexandre Kojève, The Religious Metaphysics of Vladimir Solovyov, translated by Ilya Merlin and Mikhail Pozdniakov, Cham: Springer International Publishing, 2018. This slim book is a translation of Kojève’s essay “La métaphysique religieuse de Vladimir Soloviev,” which was first published in two installments in the Revue d’histoire et de philosophie religieuses in 1934. The French text was itself based on Kojève’s doctoral dissertation, Die religiöse Philosophie Wladimir Solowjews, defended in Heidelberg under the direction of Karl Jaspers (...) in 1926. The translation is accompanied by an introduction from the translators discussing translation issues. In this review, I summarize Kojève’s essay and editorialize on the issue of the principal influences on Solovyov’s metaphysics. Kojève claims that most of Solovyov’s metaphysics was in fact borrowed from Schelling and perhaps also to some extent from Jakob Böhme. If that is the case, then what is usually considered the prototypical Russian metaphysics is... not Russian. (shrink)

This is a review of Teresa Obolevitch's Faith and Science in Russian Religious Thought, which provides an intellectual history of the collaboration between fides and ratio in the course of the development of Russian thought, from its Byzantine origins to the twenty-first century. Obolevitch examines various approaches to combining faith and science in such eighteenth-century thinkers as Mikhail Lomonosov and Gregory Skovoroda, the nineteenth-century thinkers Victor Kudryavtsev-Platonov, Dimitrii Golubinsky, Sergei Glagolev, the Schellingian Peter Chaadaev, the Slavophiles Alexei Khomyakov and Ivan (...) Kireevsky, the writers Fedor Dostoevsky and Lev Tolstoy, Vladimir Soloviev, the twentieth-century philosophers Nikolai Lossky, Pavel Florensky, Semen Frank, Nikolai Berdyaev, Lev Shestov, Sergius Bulgakov, Alexei Losev, the Russian Cosmists Nikolai Fedorov, Konstantin Tsiolkovsky, and Vladimir Vernadsky, and the Orthodox priest Georges Florovsky. The book ends with considerations on the Neo-Patristic synthesis of the twentieth and twenty-first centuries. In the present review, I situate the book in the context of the author's works, I summarize it, editorializing occasionally, and I discuss the thesis of the book in the wider context of world religions. (shrink)

У статті здійснено аналіз провідних концепцій російської софіології – трансформації «теорії всеєдності» В. Соловйова. Російський спосіб філософствування постає як несвідоме міфологізування, де в підсумку Софія виступає як персоніфікація Космосу – опозиція вселенському Хаосу, що є загальним місцем усіх зазначених концепцій. Проте опозиційні категорії космосу – хаосу є характерним маркером «священного» міфу. Отже, російська інтелектуальна думка, занурившись у Софію, створила інваріант софіології як топос міфопоетики, що розроблялася у формі авторського (вторинного)міфу. Специфічна російська софіологія постала як реакція на політичні події усвідомленого «есхатологічного» (...) кінця «русского міра» напередодні його краху на тлі революційних змін 1917 р. (shrink)

The prominent Russian philosopher Nikolai Lossky and his ex-student Nicolai Hartmann shared many metaphysical and epistemological views, and Lossky is likely to have influenced Hartmann in adopting several of them. But, in the case of axiological issues, it appears that Lossky also borrowed from the axiologies of Hartmann and the latter's Cologne colleague, Max Scheler. The links between the theories of values of Scheler and Hartmann have been studied abundantly, but never in relation to Lossky. In this paper, I examine (...) the manifold relationships – similarities, differences, borrowings, criticisms, and possible influences – between Lossky's axiology and those of Scheler and Hartmann on four key interweaving issues: (1) their ontological realism with regards to the objectivity of values, (2) their epistemological theories of the intuition of values, (3) their ontological definitions of "value", i.e., whether values are relations, qualities, essences, powers, meanings, etc., and (4) their theories of the stratification of values. (shrink)

Leibniz’s philosophy enjoyed a Russian fandom that endured from the eighteenth century to the death of the last exiled Russian philosophers in the twentieth century. There was, to begin with, Leibniz’s direct impact on Peter the Great and on the scientific development of Saint Petersburg. Then there was, still in the eighteenth century, Mikhail Lomonosov, who was sent to study with Christian Wolff in Marburg, and who came back to Saint Petersburg with a watered-down Leibnizian worldview, which he applied to (...) the study of chemistry and physics. Another eighteenth century philosopher, Alexander Radishchev, who studied in Leipzig, displayed acquiescence with a number of key elements from Leibniz’s philosophy. Russian Lebnizianism as a continuous philosophical movement was considerably reinvigorated in the 1870s when the Leibnizian German philosopher Gustav Teichmüller took a position at the University of Dorpat (nowadays Tartu, Estonia), which was then located within the Russian Empire. Teichmüller influenced a number of Russian philosophers into adopting a “Teichmüllerian” version of Leibnizianism. Among these philosophers were Evgeny Bobrov and Alexei Kozlov. In Saint Petersburg, Kozlov influenced his own son, Askoldov, and the latter’s friend — Nikolai Lossky. In the meanwhile, in Moscow Lev Lopatin, Nikolai Bugaev, and Petr Astafiev developed their own Leibnizianism in seemingly relative independence from Teichmüller’s influence and presumably, in some cases, under the partial influence of Vladimir Solovyov. Despite this relative independence, however, the fact remains that there was in late nineteenth and early twentieth century Russia a network of more or less loosely interconnected Leibnizian philosophers who read each other and wrote about each other, who exchanged ideas, and who constituted a movement that we might characterize as “Russian Leibnizianism” or “Russian Neo-Leibnizianism.” In this chapter, I tell the story of the intellectual lineage of Russian Leibnizianism. (shrink)

The focus of this article is the global and European experience of the reception, assimilation, and social application of the Bible, reproduced in the works of a number of prominent Kyiv Theological Academy (KTA) representatives from the second half of the 19th and early 20th centuries. The analysis specifically covers the works of professors Stefan Solskyi, Kharysym Orda, Nikolai Drozdov, Afanasii Bulgakov, Mykola Makkaveiskyi, Vasylii Pevnytskyi, Arsenii Tsarevskyi, Volodymyr Rybinskyi, Dmytro Bohdashevskyi, and Aleksandr Glagolev. The author uses the metaphor of (...) the Biblical world to describe the historically developed spiritual and cultural component of the European world, for which the Bible played the role of a normative and symbolic core. Affiliation with the Biblical world — as a way of broad social application of the Bible and assimilation of the norms and public behaviors sanctioned by this text — was and still is a stable symbolic marker as well as a cultural and ideological factor of integration with European civilization. The historical panorama of the reception of Biblical knowledge and the inculturation of Biblical morality by Christianized nations, reproduced in the writings of Kyiv academics, is presented as a field of centuries-old intercultural contacts and active inter-confessional interaction, and as an important ideological and moral factor of the socio-political integration and development of civil society. The issues addressed by Biblical studies in Europe and the rest of the world and considerations and solutions prompted by these issues proved to be fruitful for both the academic research and public practices in which academics of the Kyiv Theological Academy were engaged. The past and modern foreign experience related to the inculturation of the Bible was interpreted by the Kyiv researchers in the local context, more specifically, in the modernization attempts of the 19th and early 20th centuries. Therefore, the reflection of European and worldwide experience, though not fully implemented, was productive and was a potential factor that could have contributed to the European modernization of Kyiv cultural and religious life of the time and its integration into the global Biblical World. (shrink)

Based upon the Ukrainian hierarchs’ epistolary legacy, the article analyzes characteristic features of Kyiv-Mohyla Academy intellectual space, which was created by Academy alumni of different generations and various hierarchy levels. The author establishes that the closest relations were between correspondents belonging to the same or almost same hierarchy level and who were bonded together by the Kyiv-Mohyla Academy educational system and school comradeship, eventually obtained high positions in the hierarchy. Communication within the boundaries of individual centers (the Kyiv-Mohyla Academy, the (...) Kyiv Pechersk Lavra, collegiums in Chernihiv, Kharkiv, and Pereiaslav, seats of Ukrainian bishops in Russia, etc.) depended on specificity of the environment. Predominant themes encountered in the letters of the Ukrainian bishops included needs of the alma mater, the Kyiv Academy, and the collegiums. The correspondence addressed issues of their legal status, academic staff, financial support, as well as the literary work and publishing activities of the hierarchs. (shrink)

This is a review of Thomas Nemeth's Kant in Imperial Russia, Cham: Springer, 2017. It gives a rundown of the contents of the book, which may be considered the definitive, comprehensive, and authoritative overview of the Kantrezeption in pre-Soviet Russia in the English language. The book proceeds chronologically, starting from Kant's days up to the Bolshevik Revolution, examining well-known and lesser-known Russian philosophers and thinkers as well as figures of other nationalities who contributed to the dissemination of Kant's ideas in (...) Russia, from intellectuals like Nikolai Karamzin, who paid Kant a visit during his travels, to Mikhail Vladislavlev, Vladimir Solovyov, Aleksej Kozlov, Aleksandr Vvedenskij, Lev Lopatin, Nikolai Berdjaev, the brothers Trubeckoj, Georgij Chelpanov, Gustav Shpet, Pavel Novgorodcev, Ivan Lapshin, Vladimir Ern, Nikolai Losskij, Boris Jakovenko, and many others. The review emphasizes the principal outcome of the book, which is that the Russian reception of Kant's philosophy was largely negative. (shrink)

This is a review of an interdisciplinary work of intellectual history on the Moscow philosophical-mathematical school. The author, Ilona Svetlikova, is primarily interested in the thought of the late nineteenth and early twentieth-century mathematician and philosopher Nikolai Bugaev, of his son Boris Bugaev — better known under his nom de plume Andrei Belyi —, of Nikolai Bugaev’s student Pavel Nekrasov, and of other disciples of Bugaev, especially Vissarion Alekseev, the Baron Mikhail Taube, and Pavel Florensky. The book explores the views (...) of these thinkers, all of whom were more or less closely associated with the Moscow Mathematical Society, on issues at the crossroads of mathematics, philosophy, literature, religion, and political ideology. Since he was the originator and pillar of the Moscow philosophico-mathematical circle, my critical comments focus on Nikolai Bugaev. (shrink)

One of the trademarks of Nicolai Hartmann’s ontology is his theory of levels of reality. Hartmann drew from many sources to develop his version of the theory. His essay “Die Anfänge des Schichtungsgedankens in der alten Philosophie” testifies of the fact that he drew from Plato, Aristotle, and Plotinus. But this text was written relatively late in Hartmann’s career, which suggests that his interest in the theories of levels of the ancients may have been retrospective. In “Nicolai Hartmann und seine (...) Zeitgenossen,” Martin Morgenstern puts the emphasis on contemporaries of Hartmann: Émile Boutroux, Max Scheler, Heinrich Rickert, Karl Jaspers, and Arnold Gehlen. But there is another plausible source for Hartmann’s conception of levels that has so far remained overlooked in the literature. Hartmann studied with and was influenced by Nikolai Lossky. Lossky has a theory of levels that he adopted from Vladimir Solovyov. Solovyov presents his theory of levels, among other places, in Oпpaвдaнie дoбpa, where he says that the five principal stages of the cosmogonic process of ascension toward universal perfection, which are given in experience, are the mineral or inorganic realm, the vegetal realm, the animal realm, the realm of natural humanity, and the realm of spiritual or divine humanity. This theory appears to bear significant similarities with the theory of levels of reality that Hartmann will develop a few decades later. Solovyov was widely read in Russia and it would be unlikely that Hartmann was not at least minimally acquainted with his work. Chances are that Hartmann came into contact with it in some details. An intellectual lineage could thus likely be traced from Hartmann back to Solovyov. In this paper, I document and discuss this possible lineage. (shrink)

The twentieth century Russian philosopher Nikolai Lossky was one of the earliest and most important proponents—but also critics—of Bergson’s philosophy in Russia at a time when many Russian philosophers were preoccupied with the same complex of philosophical questions and answers that Bergson was addressing. Thus, if only from the standpoint of intellectual history, Lossky is central to the study of the reception of Bergson in Russia. In this article, I present the principal historical links, points of agreement between Bergson and (...) Lossky, such as their respective anti-Kantianism, intuitivism, ontological realism, vitalism, organicism, Neo-Platonism, as well as their points of disagreement, including some of Lossky’s key criticisms of Bergson, with special emphasis on the issues of intuition, ideal being, substance and change, time, and sensible qualities. This paper is meant as an introduction to the translations of Lossky’s “Heдocтaтки гнoceoлoгiи Бepгcoнa и влiянie иxъ нa eгo мeтaфизикy” (The Defects of Bergson’s Epistemology and Their Consequences on His Metaphysics) (1913) and his review of Bergson’s, Les deux sources de la morale et de la religion (1932), which are published in the present issue of Studies in East European Thought. (shrink)

Regarded as the greatest of Russian philosophers, Vladimir Soloviev was praised by Pope John Paul II for establishing “a fruitful relationship between philosophy and the word of God.” As the Christian philosopher of Godmanhood and critic of naturalism and atheistic humanism, he saw the urgency of ending the tragic schism between Russian Orthodoxy and Rome. His ecclesiological masterpiece, Russia and the Universal Church was an unequivocal profession of faith in the Catholic doctrine of the Roman primacy. French Jesuit Michel d’Herbigny’s (...) seminal book Vladimir Soloviev: a Russian Newmaninfluenced many writers who similarly saw certain resemblances between two of the pioneers of nineteenth-century ecumenical thought, Soloviev and the Blessed John Henry Newman. Soloviev’s theocratic theology of politics and development of the social gospel remain of particular interest to students of Catholic social doctrine. (shrink)

The starting point of the investigation is the correspondence between the term and concept of Ego ("I") and the various types of experience. Two main ways of introducing and applying of the term "I" (Ego) in Russian philosophy are investigated from the semantic-analytical point of view. The first takes the Ego as initially existed either as a spiritual substance or a given form uniting experiences. This way of treating is realized in L. Lopatin's and V. Soloviev's philosophical teachings. The second (...) containing some moments of reflexion on the concept treated the Ego as a result of experience. It was developed in M. Karinskij und G. Spet. In context of difference between the Ego and the subject or consciousness the question of the owner of consciousness is considered. (shrink)

The article outlines Vladimir Soloviev’s views at the time of his fascination by the theocracy, Christian policy and United Church concepts. His standpoint then was to place the “Godmanhood” idea underlying his philosophy in a realistic, historically and socially factual—hence universalistic—context. This led him to confer a special role in the historical process to the Christian church, which he saw as a dynamic institution adding energy to history. Soloviev considered this energy crucial in the rebirth of Christian unity around the (...) Holy See and the fulfillment of the “social trinity” reflecting the structure of the Divine Absolute and harmoniously uniting three relatively independent seats of social power: clerical, state and prophetic. For Soloviev the fulfillment of this project consisted in a lasting alliance between the papacy and the Tsar’s court, a concept which sounds very eccentric today. (shrink)

The study addresses the dilemmas inherent in the concept of ,,free theocracy'' as put forward by Vladimir Solovyov. Solovyov's theocratic ideas with ,,God-man'' are confronted with Fyodor Dostoevsky's conceptions. The author of the study argues that although Solovyov's ideal was an ambitious attempt to preserve crucial premises of the Christian world, it achieved the aim at the price of grave illusions concerning human freedom and ways of fulfilling the ideal, and therefore it was charged with a totalitarian potential. The author (...) concludes that Solovyov's vision of worldwide theocracy cannot be called a successful project; despite that, his ideas may be approached as a challenge in the context of both the contemporary Russia's search for identity and serious dilemmas for the unifying Europe.Key words SOLOVYOV, THEOCRACY. (shrink)

Pp. 351-399, "The Jewish Question", deal with Solovyov's position vis-a-vis problems related to the presence of Jews in Russia, in particular his attitudes toward Judaism, the discussion on the rights of Jews in the Empire, and antisemitism. As a person who knew Hebrew and read the Jewish Scriptures and Talmud, thus being a specialist in Judaism unique in Russia at the time, Solovyov struggled against reductionist and pejorative views on Jews and Judaism, and defended the Talmud against slander by Rohling (...) and other anti-Jewish scholars. Solovyov regarded the Jews as the key to the future world-unifying theocracy that he visualized. Although he shared some anti-Jewish cliches, Solovyov maintained that conflict with Jews resulted from a misunderstanding of their social role in Russia, and he was committed to improvement of their conditions. He claimed that the roots of the "Jewish question" lay in the Christian rather than the Jewish way of life and values. (shrink)

The present article does not claim to illuminate the substantive aspect of the philosophical ideas that were the subject of scholarly research and teaching at Moscow University. This question has been examined many times in the literature on the history of philosophy. However, when one acquaints oneself with the history of philosophy education at the university, one is struck by the fact that the literature lacks a systematic description of the forms in which the teaching of philosophy was implemented and (...) a characterization of the staff of the philosophical disciplines. This article is an attempt at least partly to fill this gap in historical research. (shrink)

Examines the friendship and interrelated thought of the novelist Fedor Dostoevsky and the philosopher Vladimir Soloviev. The text provides biographical detail and a comparative analysis of their principal works from philosophical, literary, historical and religious perspectives.

This book explores central issues of modern Russian religious thought by focusing on the work of Soloviev and three religious philosophers who further developed his ideas in the early twentieth century: P. A. Florensky, Sergei Bulgakov, and ...

The Moscow Psychological Society, a learned society founded in 1885 at Moscow University, was the philosophic center of the revolt against positivism in the Russian Silver Age. In 1889 it began publication of Russia's first regular, specialized journal in philosophy, Questions of Philosophy and Psychology. By the end of its activity in 1922, the Psychological Society had included most of the country's outstanding philosophers and had played the major role in the growth of professional philosophy in Russia. ;While the Silver (...) Age mounted a broad-based revolt against positivism, neo-idealist philosophy in the Psychological Society was distinctive in the theoretical depth of its critique. For leading philosophers in the Society , neo-idealism was a compelling defense of the self against positivist reductionism and naturalism, a defense that took the form, moreover, of a modernized, theoretically explicit theism, in which the value of the person is rooted in transcendent being . In this, neo-idealism promoted not only the autonomization and professionalization of Russian philosophy but also the theoretical development of Russian liberalism. ;This dissertation argues: that a learned society of philosophers had special significance in Russia, where the frail social foundations of liberalism made its intellectual defense all the more imperative; that the Psychological Society, especially in its programmatic symposium, Problems of Idealism , was integrally involved in the Russian Liberation Movement; that the neo-idealist development of Russian liberalism drew heavily on Kant, in its substantiation of the possibility of personalism and in its critique of utopianism; and that the neo-idealist critique of utopianism, specifically in the responses of Psychological Society philosophers to their colleague, Vladimir Solov'ev, provides an excellent measure of the distinctiveness of neo-idealism relative to other currents in the Silver Age. (shrink)

Sergei Mikhailovich Soloviev belonged to the younger generation of Russian Symbolists and along with Andrei Bely and Leo Ellis-Kobylinsky created the core of what was to become known as the "Argonaut" group--an informal circle of Moscow visionary poets and mystics. He later became a member of the so-called triumvirate of the Younger Symbolists , which did not last long, but played an important part in Russian cultural history. S. Soloviev emerged for posterity as a rather enigmatic poet--an odd shadow accompanying (...) his "brilliant" contemporaries Bely and Blok. At the same time, his biography often revealed unrealized possibilities in the biographies of other Russian Symbolists: S. Soloviev did what his elder friends were only dreaming or speaking of doing. He attempted suicide and became an Orthodox priest ; he also converted to Catholicism ; and he died in a mental asylum . Within the scope of the present study, his biography and poetry are seen as a set of refractions of various literary "motifs," cultural themes and personal influences , to those which arose in the midst of his fellow Symbolists). Therefore, the suggested approach is essentially subtextual and/or intertextual. This study attempts to add to the concept of intertextuality the necessary historical dimension, while allowing for the ability of a certain intertext to evolve within the confines of a certain period. ;Such intertext is only partially reconstructed here--since it functions within the entire complex of Russian Symbolism , and must be seen as an integral part of the more general and archetypal poetic mythology operational in European modernism of the late nineteenth-early twentieth centuries. (shrink)

Gourvitch guides us through the spiritual development of Soloviev, tracing his hopes for the unification of Christians, his disillusion with the external churches but his devotion to the Divine Sophia, who appeared to him three times in vision.

This dissertation provides an overview of Russian religious philosophy and its inherent orientation of social concern. Particular emphasis is placed on how this orientation has developed and expanded in Russian philosophy and theology. ;The survey is intended to highlight an aspect of Russian culture little-known except to those with a specialized interest in this area. The major figures and principal currents of Russian religious thought demonstrating an ethical social direction are introduced here to help formulate and guide an inter-disciplinary seminar. (...) Such a seminar would have as its primary goal and focus the introduction of Russian religious philosophy to graduate students of Russian, Philosophy, Theology and/or Religious Studies. ;Both the problematic and the themes of this dissertation are presented in the form of an examination of the works of important representatives of the tradition of Russian religious philosophy and theology who have commented extensively on the Russian intellectual and religious traditions. An extensive discussion of the ethical social philosophy of Berdyaev, a central figure in this current of Russian thought, is supplemented with critical analyses of Zenkovsky, Lossky, Copleston, Evdokimov and Zernov. Berdyaev's role in the Russian Religious tradition as well as the importance of his personalist socialism is interpreted through the works of Levitsky, Lieb, Calian, Coste, etc. The theological implications of Berdyaev's views are highlighted by his discussion of modern protestantism. ;The interrelation of Christian social praxis and Bulgakov's treatment of God-manhood is discussed and interpretations of his thought by Evdokimov, Berdyaev, Putnam, etc. are presented. ;Practical and political activity deriving from the tradition of Russian religious philosophy, together with an agenda for Orthodox social concern are treated in a discussion of Mother Marii a and Fedotov. The theological impact of Russian Christian social thought is examined in a survey of Russian contributions to eucharistic theology. Particular emphasis is placed on Paul Evdokimov's christological and eschatological studies, which continue the development of a Russian Christian social theology with a marked relevance to contemporary world social and political problems. ;This dissertation stresses the practical orientation of Russian religious social thought, its relevance to the situation of the contemporary world, its contribution to ecumenical theology and its own unique theological development. This survey concludes with suggestions of possible further work to provide additional pedagogical materials. (shrink)