This article explores the question of literary criticism in the context of interactions between literature and philosophy. The best example of such interaction is the legacy of the early twentieth century Russian literary critic, Yuly Aykhenvald. This article gives a brief overview of his works of literary criticism and their thematic repertoire. Aykhenvald’s philosophical background, professional education, and personal connections with renowned Russian thinkers, including Vladimir Solovyov, Fyodor Stepun, and Semyon Frank, are included in an evaluation of Aykhenvald’s position on (...) one of the most discussed relationships in Russian culture—that of Russia and the West. The issue of relations between the West and Russia acquired a particular urgency after the October Revolution of 1917, when Russian culture split into two realms—Soviet and émigré. This article analyzes Aykhenvald’s position on this issue, which is present in both his philosophical responses to the Eurasianists and in his essays written on the occasion of the 125th anniversary of Pushkin’s birth. Throughout the mid-1920s Aykhenvald wrote that Pushkin was the ideal of spiritual and aesthetic balance. In Pushkin’s work Aykhenvald found the embodiment of his own historiosophical aspirations—the harmonious fusion of Russia and the West. (shrink)

The life of Aleksei Fedorovich Losev is in many respects a genuine riddle, which we, his contemporaries, will be puzzling over for a long time. "Man as symbol," "man as myth," "a servant of truth," "the last outstanding philosopher of the Russian ‘Silver Age,"’ "the greatest Russian humanist and philosopher of the present era," "an ascetic," "a guardian of intellectual tradition," "a chosen spirit," "a passionate devotee of the dialectic method," "a Russian thinker," "one of the most notable Russian philosophers (...) and philologists of the twentieth century," "a man in whose person Russian philosophical thought revealed such power of talent, such keenness of analysis, and such strength of intuitive speculation" and whose ideas may be called "unquestionably the work of genius"—all these rapturous words of past decades which we have picked at random seem fully to confirm the felicitous destiny of Aleksei Fedorovich Losev, who lived out only four months of his ninety-fifth year, after having completed an eight-volume History of Classical Aesthetics [Istoriia antichnoi estetiki] and the major work Vladimir Solov'ev and His Times [VI. Solov'ev i ego vremia], and having left a list of printed works with more than 460 titles and another whole series of writings awaiting publication—scholarly writings on mythology, logic, mathematics, and medieval dialectics, and even novels. (shrink)

This article is devoted not only to Losev''sphilosophical works, but also to his fiction,which he created during 1930s and 1940s.Losev''s eight books of the 1920s (his``octateuch'''') combine into a single whole thatamounts to his philosophy of life and historydepicted in expressive images. At the same timeLosev''s ``octateuch'''' strikes one as having beenwritten at a single sitting and in a singlestyle, in a genre that can be identified as the``philosophical novel'''' having as much right asSpengler''s opus to be called an ``intellectualnovel.'''' (...) In his prose of the 1930s and 1940sLosev tries with artistic methods to resolvethe philosophical problems which he raised inhis works of the 1920s. Losev''s ``octateuch'''' andhis fiction are directed against thosecontemporary materialists who seek to embodyPlato''s Republic, whom he christens``soil-less nihilist idealist utopians.'''' All ofthis leads to the conclusion that Losev''sintellectual novel belongs to a definite andmore specific subgenre. It is undoubtedly ananti-utopia, full of the grotesque. In additionto its scientific and social orientation,Losev''s anti-utopia is also religious innature. Thus Losev not only depicts the realconsequences of utopian dreams, but also turnsto the ``life of the artist,'''' which is far fromany technological or social utopias but isfilled with another, no less terrifying ornihilistic utopia: that of the non-religiousexistence of the human person. Losev preservedhis anti-utopian and anti-nihilist viewsthrough his late period (1950s–1980s), despitethe care he took not to cross Sovietcensorship. Losev''s anti-utopia is the kind ofChristian realism to which he appealedthroughout his life. (shrink)

The investigations of Aza A. Takho-Godi, devoted to the evolution of concepts and terms in European culture, were ahead of their time and, as it turns out today, paved the way for historical semantics, which turned out to be a kind of independent version of the “history of concepts”: a direction of humanitarian thought aimed at identifying cultural, social, and political functions concepts in their historical dynamics and in relation to a wide field of cultural interactions of a (...) particular era. The impressive results of “historical semantics” in the version of Takho-Godi are connected not only with the masterful and strictly substantiated identification of the developing conceptual core of lexemes, not only with the penetrating intuitions of the living word, but also with the vision of an absolute spiritual context in which semantic worlds are driven not by mechanical causality and not by historical chance, but by a kind of teleology. (shrink)

Aleksei Fedorovich Losev did not share the hereditary Russian prejudice that science and philosophy exclude religion . Although he did not leave any specialized works in theology, the history of religion, or the foundations of the Christian worldview, many of his books, lines from letters, and fragments of conversations and, most importantly, his whole way of life and life journey show that all his life he reflected continuously and intensely on themes of the Christian faith and, primarily, of the Orthodox (...) faith that he confessed. Not only did he reflect on them, he lived by them. For Aleksei Fedorovich Christianity was never just an object of knowledge, a preoccupation of the reflective mind, but rather the profound foundation of his relationship with the world and with people. It constituted not only his thought and its foundation, but his very life. Religion, as Aleksei Fedorovich understood it, is first of all a certain kind of life, not just a personal worldview, however religious and mystical it might be. It was not a personal morality, however lofty or religious it might be, nor personal feeling or esthetics, however ardent the feeling might be or however perfectly mystical the esthetics. Religion, in his mind, is the realization of a worldview, the material substance of morality, the real affirmation of feeling; it is the life of the person directed to the persons substantial self-affirmation, to self-affirmation in eternity . In recounting the facts of Aleksei Fedorovichs spiritual biography I shall not follow their chronological order. The basic facts can be found in the works of A.A. Takho-Godi, D. Dzhokhadze, M. Gogotishvili, and others. (shrink)

Pró logo de Ana Marí a Gonzá lez Garza Tal como lo hizo Aristó teles con Nicó maco, o Savater con Amador, Hé ctor Sevilla ofrece un libro de é tica a Sofí a. No se trata de un conjunto de reglas para vivir de manera moral, sino de una invitació n a reflexionar con libertad. No se necesita ser Sofí a, ser mujer o transitar la adolescencia para encontrar provecho en las ideas vertidas en cada una de las cartas. (...) Valentí a, prudencia, cuidado de sí, solidaridad, desapego, resiliencia, gratitud y perseverancia, son solo algunos de los tó picos que se abordan con sencillez y soltura. Este cariñ oso legado pretende hablar en nombre de todos los padres, incluso de aquellos que han partido. (shrink)

Исследуются подходы в философском осмыслении исторической науки представителей ведущих направлений общественной мысли в России. Для всех, кто интересуется историей русской философии и методологией истории.

The purpose of this article is to show the reasons, presentin Hobbes’ philosophy, that force us to conclude that God, as sufficientreason that necessitate the entire causal chain, is incompatible with themechanistic system presented by Hobbes in works such as Concerningbody [1655-6] and Leviathan [1651]. For this, I present the foundations ofHobbes’ doctrine of causality, as well as its connection with the mechanicalcausal influx of nature, with the aim of showing that: since all thatexists is body, or God must be (...) corporeal and, thus, not be God — i.e.,does not satisfy the demand of self-sufficient sufficient reason —, or Godis not corporeal and, therefore, does not exist. (shrink)

A number of scholars in the history of medieval Iceland have emphasized the exceptional importance of law and justice for Icelandic society. According to American researcher J. Bajok, the focus of Iceland's culture was law, and the relationship between Godi and his heirs was also based on law. The nature of Iceland's socio-political institutions reveals the circumstances in which Icelanders' attitudes towards the law were shaped. The royal power in the country during the Commonwealth period did not arise, and (...) the system of chiefs or Godords became specifically the Icelandic institute of government. It is traditionally believed that the country was divided into 4 quarters, consisting of 36 Godords, headed by leaders. The year 930 is considered the date of Altinga's founding. National Assembly of Iceland. Each year, a three-year lawmaker in Altinga had to promulgate a third of the country's laws. The lawmaker selected those who were to sit on the Rock of Law and designate the place where the Courts of the Quarters, which had pending lawsuits, were to be held. The most important institution of Altinga was the Legislative Council, which dealt with legal issues. The council members were 48 leaders or heads. The representatives of the highest level of the religious hierarchy - the bishops of dioceses on the Chamber Hill and the Hills - were also members of the Legislative Council. The bishops participated in three important events for the country: the drafting and adoption of the Law of Tithes in 1096/97, the codification of secular laws in 1117 - 1118, and the record of about 1123 of the Christian Law, which was included in the Gray Law Code. Goose ", probably recorded in the XIII century. (shrink)

[1]Aldanov, M. A. [i dr.] Religīoznyi︠a︡ i obshchestvennyi︠a︡ iskanīi︠a︡.--[2]Melgunov, S. P. N. V. Chaĭkovskīĭ v gody grazhdanskoĭ voĭny.

I argue against a prevailing view that the essence of Godis identical with the attributes. I show that given what Spinoza says in 2d2 – Spinoza'spurported definition of the essence of a thing – the attributes cannot be identical withthe essence of God (whether the essence of God is understood as the distinct attributesor as a totality of indistinct attributes). I argue that while the attributes do notsatisfy the stipulations of 2d2 relative to God, absolutely infinite and eternal power does (...) satisfythose stipulations. Hence, I conclude that absolutely infinite and eternal power is God'sessence and that the attributes are expressions of that power. (shrink)

In this paper, I intend to demonstrate that in the Monologion Saint Anselm affirms the priority of the via negativa over the via positiva.More precisely, I shall argue that in that text Anselm defends a distinctive thesis with three components. There is, to begin with,a semantic component, according to which, all of our words for God—including those purporting to tell us what God is—fall utterlyshort of their mark. A consequence of this is that none of our speech is capable of (...) describing the reality that is God. There is, inaddition, an epistemic component according to which there is no way for us to understand what God is; we can only know what Godis not. In consequence, we have no way of directly grasping God or of comprehending God’s being. Finally there is a metaphysicalcomponent according to which what God is in himself is an infinite and ineffable mystery. A consequence of this would be that Godturns out to have nothing at all in common with his creatures. (shrink)

Tom specjalny „Avantu” poświęcamy twórczości komiksowej Henryka Jerzego Chmielewskiego, nazywanego Papciem Chmielem (także Dziadkiem Chmielem) oraz głównym postaciom serii komiksów „Tytus, Romek i A’Tomek” (dalej: „TRiA”). Wydawana od 1966 roku w formie osobnych albumów seria liczy 31 ksiąg, stając się najdłużej wydawanym w Polsce cyklem, który zajął poczesne miejsce w historii polskiego komiksu. Początkowo przy-gody Tytusa jawiły się jako wejście w krainę wyobraźni dziecięcej (księgi III-XVIII), z czasem jednak Chmielewski przeszedł do doraźnych komentarzy na temat zmieniającej się polskiej rzeczywistości (od (...) Księgi XX). Zmiana ta nastąpiła w momencie transformacji systemowej w Polsce. Przełom 1989/1990 to okres, w którym „Tytusy” zaczęły być wznawiane przez autora w unowo-cześnionej szacie graficznej (część książeczek narysowano na nowo) i zmienionej formie fabularnej: pojawiły się nowe rysunki, przearanżowano część starszych, dodano wypowiedzi bohaterów. W tym okresie Chmielewski nie wydawał książeczek z nowymi przygodami Tytusa; te zaczęły się pojawiać od 1992 roku, a autor zaczął opisywać w nich zmiany zachodzące w Polsce. Po przełomie politycznym 1989/1990 magiczne i osadzone w wyobraźni wątki zestawione zostały z tym, co w aktualnej polskiej rzeczywistości społecznej wydawało się Papciowi zajmujące, a często – niepokojące lub wymagające interwencji. Tytus zatem stał się członkiem afiliowanego przy NATO oddziału wojskowego, walczył z handlarzami narkotyków, rysował graffiti, mistrzowsko jeździł na desce, zwalczał bądź to chuliganów na meczach piłkarskich, bądź to gangi przestępcze, czy też intensywnie poznawał internet. (shrink)

A revision of George Kennedy's translation of, introdution to, and commentary on Aristotle's On Rhetoric. His translation is most accurate, his general introduction is the most thorough and insightful, and his brief introductions to sections of the work, along with his explanatory footnotes, are the most useful available.

Recent research on algebraic models of _quasi-Nelson logic_ has brought new attention to a number of classes of algebras which result from enriching (subreducts of) Heyting algebras with a special modal operator, known in the literature as a _nucleus_. Among these various algebraic structures, for which we employ the umbrella term _intuitionistic modal algebras_, some have been studied since at least the 1970s, usually within the framework of topology and sheaf theory. Others may seem more exotic, for their primitive operations (...) arise from algebraic terms of the intuitionistic modal language which have not been previously considered. We shall for instance investigate the variety of _weak implicative semilattices_, whose members are (non-necessarily distributive) meet semilattices endowed with a nucleus and an implication operation which is not a relative pseudo-complement but satisfies the postulates of Celani and Jansana’s strict implication. For each of these new classes of algebras we establish a representation and a topological duality which generalize the known ones for Heyting algebras enriched with a nucleus. (shrink)

Transcript of speeches by a Hindu philosopher, chiefly on Hindu philosophy and Hinduism.