Results for 'Slavophilism'

45 found
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  1.  37
    The Slavophile Lexicon of "Personality".Albert Alyoshin - 2009 - Studies in East European Thought 61 (2-3):77 - 87.
    The lexeme personality and its derivatives have played an important role in the development of Slavophile teachings. Slavophilism is a comprehensive Utopian project and includes philosophical, theological, social and political ideas and concepts. It intends to provide a justification for certain religious and social ideals as well as for a vision of the historical direction in which Russia should continue to develop. The article discusses the essence of this justification, its background and development through the analysis of the lexeme (...)
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  2.  45
    Slavophile Religious Thought and the Dilemma of Russian Modernity, 1830–1860*: Patrick Lally Michelson.Patrick Lally Michelson - 2010 - Modern Intellectual History 7 (2):239-267.
    Russian public opinion in the first half of the nineteenth century was buffeted by a complex of cultural, psychological, and historiosophical dilemmas that destabilized many conventions about Russia's place in universal history. This article examines one response to these dilemmas: the Slavophile reconfiguration of Eastern Christianity as a modern religion of theocentric freedom and moral progress. Drawing upon methods of contextual analysis, the article challenges the usual scholarly treatment of Slavophile religious thought as a vehicle to address extrahistorical concerns by (...)
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  3.  9
    The Slavophile Lexicon of Personality.Albert Alyoshin - 2009 - Studies in East European Thought 61 (2-3):77-87.
    The lexeme personality and its derivatives have played an important role in the development of Slavophile teachings. Slavophilism is a comprehensive Utopian project and includes philosophical, theological, social and political ideas and concepts. It intends to provide a justification for certain religious and social ideals as well as for a vision of the historical direction in which Russia should continue to develop. The article discusses the essence of this justification, its background and development through the analysis of the lexeme (...)
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  4.  7
    Slavophilism, its National Roots and its Place in the History of Russian Thought.A. A. Galaktionov & P. F. Nikandrov - 1967 - Russian Studies in Philosophy 6 (2):22-32.
    At present, large teams are at work in virtually all branches of Soviet historical scholarship writing major works of synthesis that present the results of long years of research into the history of literature, economic and political thought, ethics, esthetics, philosophy, and sociology. These works deal with currents that have played any significant role whatever in the history of Russian thought. The greatest attention is given to the Decembrists, the Revolutionary Democrats, the Narodniks, and the Russian Marxists. These trends in (...)
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  5.  10
    The Slavophiles and Konstantln Leont'ev.A. L. Ianov - 1970 - Russian Studies in Philosophy 9 (2):152-176.
    There is a very sharp upsurge of interest in the West in the history of Russian conservative thought, particularly in its most outstanding figure, K. Leont'ev. Judge for yourself. In 1948 a monograph on him appeared in West Germany ; one appeared in the USA in 1952 ; and in Italy in 1957 . In 1966 he was inscribed in the "family of the very greatest Russian intellects," to which his large book, Scrittori Russi is devoted. Added to this is (...)
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  6. The Slavophile Creed.Paul Vinogradov - 1915 - Hibbert Journal 13:243-260.
     
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  7. Transformations of the Slavophile Idea in the Twentieth Century.S. S. Khoruzhii - 1995 - Russian Studies in Philosophy 34 (2):7-25.
    The Slavophile idea in the broad sense, as the idea of the self-determination of Russian culture, was by no means born together with historical Slavophilism. It has always been an immanent component of the intellectual world and intellectual development of Russia and merely received its name, a rather random and infelicitous one, from Slavophilism. In our century it has a rich history, in which the majority of events have been of a political and polemical character. They have been (...)
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  8.  6
    The Debates About Slavophilism.Zinaida V. Smirnova - 1988 - Russian Studies in Philosophy 27 (3):35-62.
    Interest in Slavophilism has undergone a notable resuscitation in recent decades in the Soviet literature. In the seventies and eighties, collections of works of some of the Slavophiles were published for the first time since the October Revolution. Books and articles on Slavophilism have appeared. Archival materials have been put into scholarly circulation, scholars find their attention being drawn to works of modern foreign authors on Slavophilism, and certain aspects of Slavophile views are often touched upon in (...)
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  9.  34
    State and Society in the Political Thought of the Moscow Slavophiles.Michael Hughes - 2000 - Studies in East European Thought 52 (3):159-183.
    Leading members of the Slavophile circle shared a commonWeltanschauung, fostered by a complex reaction to thesocial and political changes taking place in mid-nineteenth-centuryRussia. There was, however, considerable diversity in their views aboutthe character and value of the Russian state apparatus. While theyall criticised the bureaucratic ethos of the tsarist state,a number of them recognised that it played a critical role in stabilising deep-seated social tensions in Russian society. Inthe late 1850s, some members of the Slavophile circle also cameto recognise that (...)
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  10.  14
    A Disappointed Slavophile.S. N. Trubetskoi - 2008 - Russian Studies in Philosophy 46 (4):45-75.
  11. Herzen's Russian Socialism and the Slavophiles' Chiristian Communal Socialism.Elena Grevtsova - 2010 - Philosophia 38 (1).
    The philosophy of culture and the philosophy of history were the popular topics of the developing Russian history of philosophy in the 19th and early 20th centuries. In the following article, A. I. Herzen’s socio-cultural project is examined and compared with the Slavophiles’Christian communal socialism. Herzen’s type of socialism appears to be a specific variant of the Russian national culture as the Slavophiles depicted.
     
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  12.  83
    A Metaphysical Perspective on Herzen's Drawing Closer to Slavophilism.Valentin V. Lazarev - 2012 - Russian Studies in Philosophy 51 (3):71-82.
    The author examines the nature of Herzen's relationship with Slavophilism in its conflict with Westernism and discusses his incipient religiosity.
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  13.  9
    Russia and the West in the Teachings of the Slavophiles, A Study of Romantic Ideology.Nicholas V. Riasanovsky - 1956 - Philosophy and Phenomenological Research 17 (2):271-272.
  14.  19
    The 1969 Soviet Symposium on the Slavophiles.Malcolm C. Chapman - 1979 - Studies in East European Thought 20 (1):23-42.
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  15.  8
    Russian Nationalism and the Divided Soul of the Westernizers and Slavophiles.Howard F. Stein - 1976 - Ethos: Journal of the Society for Psychological Anthropology 4 (4):403-438.
  16.  5
    Russian Nationalism and the Divided Soul of the Westemizers and Slavophiles.Howard F. Stein - 1976 - Ethos: Journal of the Society for Psychological Anthropology 4 (4):403-438.
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  17.  9
    N. Danilevsky: The Theory of Cultural-Historical Types and Slavophilism.Milan M. Subotić - 1995 - Filozofija I Društvo 1995 (7):173-197.
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  18.  1
    N. Riasanovsky's Russia and the West in the Teachings of the Slavophiles. [REVIEW]John Somerville - 1956 - Philosophy and Phenomenological Research 17:271.
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  19.  9
    Russian Ontologism: An Overview.Frédéric Tremblay - 2021 - Studies in East European Thought 73 (2):123-140.
    Russian philosophy underwent many phases: Westernism, Slavophilism, nihilism, pre-revolutionary religious philosophy, and dialectical materialism or Soviet philosophy. At first sight, each one of these phases seems antithetical to the preceding one. Yet, they all appear to have in common a certain negative attitude towards the subjectivism of Kantianism and German Idealism. In contrast to the latter, Russian philosophy typically displays a tendency towards ontologism, which is generally defined as the view that there is such a thing as being in (...)
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  20.  21
    Discourse on a Russian "Sonderweg": European Models in Russian Disguise.Rozaliya Cherepanova - 2010 - Studies in East European Thought 62 (3-4):315-329.
    This article examines the development of the concept of a "special path " in societies that have experienced problems with their self-identity. Western European intellectuals who needed an "other" in the construction and definition of their own cultural and geographical space in the course of the seventeenth and eighteenth centuries played an important role in shaping the understanding of a Russian "special path." The "Russian chaos" they postulated was contrasted to "Western" rationalism and order and Eastern "slavery" was seen as (...)
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  21.  26
    Russian Philosophy.James M. Edie - 1965 - Chicago: Quadrangle Books.
    v. 1. The beginnings of Russian philosophy: the Slavophiles. The Westernizers.--v. 2. The Nihilists. The Populists. Critics of religion and culture.--v. 3. Pre-revolutionary philosophy and theology. Philosophers in exile. Marxists and Communists.
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  22.  6
    Aleksey Khomyakov’s Unknown Essay on the Austrian Slavs (1845) and His Poetry: The Interplay of Historiosophical Ideas and Poetic Prophetism.Andrey P. Dmitriyev - 2020 - Studies in East European Thought 72 (3-4):205-215.
    The paper introduces a conceptually important, but previously unknown essay by the Russian poet, theologian and philosopher Aleksey Khomyakov. This essay, “The Slavic and Orthodox Christian Population of Austria,” was discovered in two versions: an original, previously unpublished manuscript and a later anonymous 1845 text. The author reveals an aesthetic function that certain structural elements perform in Khomyakov’s essay, encouraging the interaction between historiosophical ideas and literary creativity. The essay is emphatically philosophical in its style, as its very composition embraces (...)
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  23. A History of Russian Philosophy 1830–1930: Faith, Reason, and the Defense of Human Dignity.G. M. Hamburg & Randall A. Poole (eds.) - 2010 - Cambridge University Press.
    The great age of Russian philosophy spans the century between 1830 and 1930 - from the famous Slavophile-Westernizer controversy of the 1830s and 1840s, through the 'Silver Age' of Russian culture at the beginning of the twentieth century, to the formation of a Russian 'philosophical emigration' in the wake of the Russian Revolution. This volume is a major history and interpretation of Russian philosophy in this period. Eighteen chapters discuss Russian philosophy's main figures, schools and controversies, while simultaneously pursuing a (...)
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  24. A History of Russian Philosophy 1830–1930: Faith, Reason, and the Defense of Human Dignity.G. M. Hamburg & Randall A. Poole (eds.) - 2010 - Cambridge University Press.
    The great age of Russian philosophy spans the century between 1830 and 1930 - from the famous Slavophile-Westernizer controversy of the 1830s and 1840s, through the 'Silver Age' of Russian culture at the beginning of the twentieth century, to the formation of a Russian 'philosophical emigration' in the wake of the Russian Revolution. This volume is a major history and interpretation of Russian philosophy in this period. Eighteen chapters discuss Russian philosophy's main figures, schools and controversies, while simultaneously pursuing a (...)
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  25.  60
    A History of Russian Philosophy 1830–1930: Faith, Reason, and the Defense of Human Dignity.Gary M. Hamburg & Randall Allen Poole (eds.) - 2010 - Cambridge University Press.
    Machine generated contents note: List of contributors; Acknowledgments; Introduction: the humanist tradition in Russian philosophy G. M. Hamburg and Randall A. Poole; Part I. The Nineteenth Century: 1. Slavophiles, Westernizers, and the birth of Russian philosophical humanism Sergey Horujy; 2. Alexander Herzen Derek Offord; 3. Materialism and the radical intelligentsia: the 1860s Victoria S. Frede; 4. Russian ethical humanism: from populism to neo-idealism Thomas Nemeth; Part II. Russian Metaphysical Idealism in Defense of Human Dignity: 5. Boris Chicherin and human dignity (...)
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  26.  11
    Der Streit der russischen Marxisten um Kants Ethik.Alexei Krouglov - 2018 - Studies in East European Thought 70 (4):249-261.
    At the beginning of 20th century, there was a problem of establishing which version of the association of Kant’s and Marx’s ideas is correct. If some Legal Marxists more or less combined Kant and Marx, most Russian Social Democrats, especially Bolsheviks, were against such an association. Under the influence of G. V. Plekhanov, Russian Marxists announced a sharply critical attitude toward Kant’s philosophy. This position was reinforced by Russian philosophers, poets, and slavophiles who accused Kant of being militarist. During the (...)
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  27.  5
    Релігійні пошуки в російській філософській думці на межі XIX-xx ст. як передумова формування атеїстичної ідеології.Hurzhy Volodymyr - 2017 - Схід 4 (150):84-88.
    У статті автор досліджує місце й роль релігійно мотивованих смислів і цінностей у російській думці на межі XIX-XX ст. як передумову формування атеїстичної ідеології Радянського Союзу. Обґрунтовано, що створення СРСР супроводжувалось конструюванням культурної традиції, яка відповідала запитам різних народів; були сформульовані вимоги до "радянської культури і радянської людини". Цю культурну традицію, реалізовану в радянській практиці, пропонується розуміти як нову артикуляцію "російської ідеї". Характерним інструментом її впровадження була атеїстична ідеологія, передумови формування якої автор статті вбачає в релігійних пошуках російської інтелігенції на (...)
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  28.  24
    Totalitarianism and the Problems of a Work Ethic.Iu N. Davydov - 1993 - Russian Studies in Philosophy 32 (1):67-76.
    My reflections will have more of an interrogative than an affirmative character. And the questions will be posed not only to others but also to myself. At the outset let me broach two questions. First, why is this work ethic needed; and second, who needs it? And at the same time I should like to translate some of the general ideological and cultural problems that have been discussed here into the language of political economy and sociology. This should, it seems (...)
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  29.  10
    Discourse on a Russian “Sonderweg”: European Models in Russian Disguise.Rozaliya Cherepanova - 2010 - Studies in East European Thought 62 (3-4):315-329.
    This article examines the development of the concept of a “special path” in societies that have experienced problems with their self-identity. Western European intellectuals who needed an “other” in the construction and definition of their own cultural and geographical space in the course of the seventeenth and eighteenth centuries played an important role in shaping the understanding of a Russian “special path.” The “Russian chaos” they postulated was contrasted to “Western” rationalism and order and Eastern “slavery” was seen as a (...)
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  30.  10
    Editor's Introduction.James P. Scanlan - 1995 - Russian Studies in Philosophy 34 (3):3-5.
    In the last issue of Russian Studies in Philosophy, Sergei Khoruzhii discussed Eurasianism as one of the "transformations" of Slavophilism in twentieth-century Russian thought, with emphasis on the Eurasian movement's origins among Russian émigrés in the 1920s. The present issue is devoted entirely to recent Russian studies of Eurasianism by Khoruzhii and others, examining the movement both as a historical phenomenon and as a set of ideas with renewed appeal in Russian intellectual life today.
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  31.  7
    Editor's Introduction.James P. Scanlan - 1995 - Russian Studies in Philosophy 33 (4):3-5.
    The collapse of Marxism has left Russia with what many describeas an "ideological vacuum," the implication being that some other single, comprehensive world view either should or inevitably will take the place of the Communist ideology. Nikolai Kosolapov addresses this subject in the lead article of the present issue, analyzing the concept of ideology and examining the question of whether any country has need of an "integrative" or commonly shared, unifying outlook. Kosolapov believes that Russia, as a great nation aspiring (...)
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  32.  40
    Russian Philosophy. [REVIEW]W. W. A. - 1966 - Review of Metaphysics 20 (1):166-167.
    This lengthy and fascinating anthology surveys Russian philosophy from the middle of the Eighteenth Century to the present, accompanying selections from twenty-seven Russian philosophers with informative biographical and critical material. Many of the selections appear for the first time in translation. After a short introduction on the subject of Russian philosophy, Vol. I takes the reader from the thought of Grigory Skovoroda into the Nineteenth Century movements of the "slavophiles" and "westernizers." Of special interest here are the selections by Skovoroda, (...)
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  33. Russian Thought After Communism the Recovery of a Philosophical Heritage.James Patrick Scanlan - 1994 - M.E. Sharpe.
    An examination of Russia's philosophical heritage. It extends from the Slavophiles to the philosophers of the Silver Age, from emigre religious thinkers to Losev and Bakhtin and assesses the meaning for Russian culture as a whole.
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  34.  17
    Crisis of the Tradition: Russian Conservative Thought from West to East.O. Shimanskaya - 2008 - Proceedings of the Xxii World Congress of Philosophy 38:105-111.
    Theorists of the Russian conservatism have made a considerable contribution to the development of axiology, the philosophy of history and comparativistics. In their studies of the local civilisations existing at different times and at different places they have focused on the dynamics of their origin, development, collapse or transformation into new civilisational forms. The best known slavophiles such as A. Khomyakov, K. Axakov, I. Kireyevskiy saw the mission of the Russian civilisation in synthesising Europe and Russia which has preserved the (...)
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  35.  5
    Philosophical Letters.P. I͡A Chaadaev - 1969 - Knoxville, University of Tennessee Press.
    Chaadayev's Philosophical Letters and Apology of a Madman unite the religious approach to history, which was later adopted by the Slavophiles, with the search for Western enlightenment, symbolized in the figure of Peter the Great. - Front flap.
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  36.  13
    Teresa Obolevitch, Faith and Science in Russian Religious Thought, Oxford: Oxford University Press, 2019. [REVIEW]Frédéric Tremblay - 2020 - Studies in East European Thought 72 (1):83-87.
    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 (...)
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  37.  8
    M. Rubinstein's Project of the Practical Philosophy of Neo-Kantianism: Pedagogy as Applied Value System.Kirill Faradzhev - 2011 - Kant-Studien 102 (2):191-201.
    This article is devoted to the Russian Neokantian philosopher, teacher and member of the Kant Society, Moses M. Rubinstein, who attined his doctoral degree under Rickert in 1905 and who was very involved in promoting Kantianism in Russian. He is known for his public defence of Kant in 1914 at the time of the slavophile attacks on Kantian philosophy occasioned by World War I. Rubinstein's essay on “The Logical Foundations of the Hegelian System and the End of History” was published (...)
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  38.  14
    M. Rubinsteins Projekt Der Praktischen Philosophie Des Neukantianismus: Pädagogik als angewandtes Wertesystem.Kirill Faradzhev - 2011 - Kant-Studien 102 (2):191-201.
    This article is devoted to the Russian Neokantian philosopher, teacher and member of the Kant Society, Moses M. Rubinstein, who attined his doctoral degree under Rickert in 1905 and who was very involved in promoting Kantianism in Russian. He is known for his public defence of Kant in 1914 at the time of the slavophile attacks on Kantian philosophy occasioned by World War I. Rubinstein's essay on “The Logical Foundations of the Hegelian System and the End of History” was published (...)
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  39.  47
    Main Trends of Contemporary Russian Thought.Mikhail Epstein - 2001 - The Proceedings of the Twentieth World Congress of Philosophy 2001:131-146.
    This paper focuses on the most recent period in the development of Russian thought (1960s–1990s). Proceeding from the cyclical patterns of Russian intellectual history, I propose to name it the third philosophical awakening. I define the main tendency of this period as the struggle of thought against ideocracy. I then suggest a classification of main trends in Russian thought of this period: (1) Dialectical Materialism in its evolution from late Stalinism to neo-communist mysticism; (2) Neorationalism and Structuralism; (3) Religious Orthodox (...)
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  40.  13
    Moscow, the Third Rome: A Contribution to History of Russian Messianism, 2nd Part.Milan Subotic - 2011 - Filozofija I Društvo 22 (2):105-128.
    In the second part of the text about the Filofei?s doctrine of?Moscow, Third Rome,? the author deals with its reception in later periods of Russian intellectual and political history. Although this doctrine in its original form had no explicit imperial or foreign-political connotation, this paper analyzes the interpretations of the?Third Rome idea? that had significant political consequences. Internally, this idea was used by Prince Kurbskii for the criticism of Ivan the Terrible?s politics, as well as the rejection of the church (...)
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  41.  13
    The Metaphysical Premises of the Ideology of Liberalism and Its Types.I. I. Evlampiev - 1996 - Russian Studies in Philosophy 35 (2):21-31.
    The contemporary epoch has confronted our country with the problem of choosing its path of development and at the same time has placed the problem of liberalism at the center of political discussions. But at first glance there would not seem to be a problem here: since liberal principles played a decisive role in the genesis of Western society and form the basis of the modern world order, it would seem that we should accept these principles, which have passed the (...)
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  42.  54
    Pëtr Chaadaev and the Rise of Modern Russian Philosophy.Janusz Dobieszewski - 2002 - Studies in East European Thought 54 (1-2):25-46.
    I present and argue for twotheses: the first concerns the degree to whichChaadaev''s thought represents a breakthrough inthe development of Russian social philosophyand the second concerns the Hegelian characterof this thinking. I also show that Chaadaev''stheory retained an open character closely tiedto the crisis character of the social realityof his time and that it depended for itsjustification on the further course of thehistorical process, which is impossible topredict. All this leads to an interpretation ofChaadaev''s view according to which the standardopposition (...)
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  43. A.Vasiliĭ Ivanovich Kholodnyĭ - 2004 - Akademicheskiĭ Proekt.
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  44. A. S. Khomi͡akov I Sovremennostʹ: Zarozhdenie I Perspektivy Sobornoĭ Fenomenologii.Vasiliĭ Ivanovich Kholodnyĭ - 2004 - Akademicheskiĭ Proekt.
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  45. Ocherki Filosofii Ėpokhi.N. Ustri͡alov - 2006 - Vuzovskai͡a Kniga.
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