Results for 'Alekse�� Fedorovich Losev'

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  1. Losev.A. A. Takho-Godi - 2007
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  2. Alekseĭ Fedorovich Losev: Iz Tvorcheskogo Nasledii͡a: Sovremenniki o Myslitele.A. A. Takho-Godi, V. P. Troit͡skiĭ & Alekseĭ Fedorovich Losev (eds.) - 2007 - Russkīĭ Mīr.
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  3.  12
    Aleksei Fedorovich Losev.A. Takho-Godi - 1989 - Russian Studies in Philosophy 28 (2):30-44.
    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 (...)
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  4.  16
    Aleksei Fedorovich Losev and Orthodoxy.V. V. Mokhov - 1996 - Russian Studies in Philosophy 35 (1):86-91.
    The Monk Andronik, in secular life Aleksei Fedorovich Losev, was born on September 23, 1893, and was named in honor of one of the Kiev-Pecherskii reverend fathers, Aleksii . He died on the memorial day of the Apostles Bartholomew and Barnabas on May 24, 1988.
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  5. Alekseĭ Fedorovich Losev ; Sergeĭ Sergeevich Averint͡sev.V. V. Bibikhin - 2004 - Institut Filosofii, Teologii I Istorii Svi͡atogo Fomy.
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  6.  14
    Christian Motifs and Themes in the Life and Works of Aleksei Fedorovich Losev.V. I. Postovalova - 2001 - Russian Studies in Philosophy 40 (3):83-92.
    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 (...)
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  7. The Philosophy of Vladimir Sergeevich Solovev in the Life and Work of Aleksei Fedorovich Losev.J. Komorovsky - 2000 - Filozofia 55 (7):563-568.
     
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  8. Losev, Aleksei, Fedorovich (1893-1988), a Patriarch of Russian Philosophy, Aesthetics, Semiotics and History of Culture.M. Sapik - 1995 - Filozofia 50 (11):615-620.
     
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  9. Dialektika Khudozhestvennoĭ Formy.Alekseĭ Fedorovich Losev - 2010
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  10. Platon; Aristotelʹ.Alekseĭ Fedorovich Losev - 2005 - Molodai͡a Gvardii͡a.
  11. Radostʹ Na Veki: Perepiska Lagernykh Vremen.Alekseĭ Fedorovich Losev - 2005 - Russkiĭ Putʹ.
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  12. The Dialectic of Artistic Form.Alekseĭ Fedorovich Losev - 2013 - Sagner.
     
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  13. Veshchʹ I Imi͡a; Sámoe Samó.Alekseĭ Fedorovich Losev - 2008 - Izdatelʹstvo Olega Abyshko.
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  14.  52
    Losev and Marxism.Isai Nakhov - 1996 - Russian Studies in Philosophy 35 (1):70-85.
    No sooner had I written these incantational words than I hesitated a bit, as if sensing the skeptical smirks of those who believe that they alone are the true guardians of the legacy of our great contemporary Aleksei Fedorovich Losev-an original thinker who said some things that others could not at the watershed between two epochs. A person who was persecuted for the greater part of his life but was never broken, and who drank from the cup of (...)
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  15.  92
    The Early Losev.L. A. Gogotishvili - 1996 - Russian Studies in Philosophy 35 (1):6-31.
    Aleksei Fedorovich Losev's first work was published in 1916, and his last writings still continue to be published to this day. Over seventy years of a person's active scholarly work could not but contain substantial shifts and distinct periods, although at the same time they could not turn into a series of completely unconnected stages, separated by historical-biographical circumstances and semantically self-contained. The following is an outline of the initial period of Losev's creative work, with brief accompanying (...)
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  16.  9
    The Idea of Total-Unity From Heraclitus to Losev.S. S. Khoruzhii - 1996 - Russian Studies in Philosophy 35 (1):32-69.
    The long creative career of Aleksei Fedorovich Losev touches on many different spheres, currents, and traditions of world thought. The greater part of this manifold variety is divided between two major domains of culture: philosophy and classical philology, the study of antiquity. But such a division was by no means an insurmountable barrier for Losev. These two domains were linked together by many threads in his world view and in his work. One of the principal links running (...)
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  17.  37
    A Rearguard Action.S. S. Khoruzhii - 2001 - Russian Studies in Philosophy 40 (3):30-68.
    A valuable gain of our times is that many fables—true, some of the most terrible ones—have become true stories, and many allegories and metaphors have become almost literal. Take this verse: today we hardly hear in it any poetic convention; everything is the commonplace reality of our age—both its brutishness and its blood, and even the gluing together of its vertebrae after various great breaks. Therefore a clear question is posed; and surely the age is coming to an end and (...)
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  18.  8
    Alexei F. Losev and the Kant Society.Elena A. Takho-Godi - 2018 - Russian Studies in Philosophy 56 (6):498-503.
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  19.  59
    The Dialectics of Myth.Aleksei Losev - 2001 - Russian Studies in Philosophy 40 (3):4-29.
    Only now can we consider that the question of genuine mythical detachment has been fully clarified. We remember how difficult it was to find the true root of this detachment. We compared mythical detachment with general material detachment and poetic detachment but could not find a satisfactory answer anywhere. All the time we have faced a difficult task: to synthesize the sensuousness, extreme con-creteness, and purely material corporeality of myth with its otherworldly, fabulous, and generally acknowledged "unreal" character. After many (...)
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  20.  49
    A. F. Losev and Mysticism in Russian Philosophy.James P. Scanlan - 1994 - Studies in East European Thought 46 (4):263 - 286.
  21.  22
    Nikolai Fedorovich Fedorov: Editor's Introduction.Marina F. Bykova - 2008 - Russian Studies in Philosophy 47 (2):3-7.
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  22.  12
    Follow-Up and Risk Assessment in Patients with Myocardial Infarction Using Artificial Neural Networks.Tatjana Gligorijević, Zoran Ševarac, Branislav Milovanović, Vlado Đajić, Marija Zdravković, Saša Hinić, Marina Arsić & Milica Aleksić - 2017 - Complexity 2017:1-8.
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  23.  49
    Losev's Development of Themes From Nietzsche's The Birth of Tragedy.Bernice Glatzer Rosenthal - 2004 - Studies in East European Thought 56 (2):187-209.
    Nietzsche''s The Birth of Tragedy, andearly 20th century Russians'' interpretationsand embellishments of it, informed Losev''stheories of music and myth and his studies ofthe religions of Apollo and Dionysus. Hiscomplex musical aesthetic includes the ideathat music is the expression of a fundamentallyDionysian reality structured by Apollonianelements. In The Dialectic of Myth, heargued that myth is a dialectical necessity(not just a necessity), attacked the secularmythologies of the Enlightenment and Marxism,and upheld ``Christian mythology'''' (his term). In The Mythologies of the Greeks andRomans, (...)
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  24.  39
    A. F. Losevs Personalistische Ontologie.Ehlen S. J. Peter - 1996 - Studies in East European Thought 48 (1):83-108.
    A. F. Losev, one of the most important Russian philosophers and historians of ancient aesthetics and culture in the 20th century, develops in his ‘Dialectics of the Myth’ (Dialektika mifa), 1930, a personalistic ontology by using elements of neoplatonic philosophy and Orthodox Christian belief. According to Losev reality in all its different expressions and ontological strata must be understood as “mythical”, i.e. as “living mutual exchange of subject and object”. The subjective and personal aspect of reality is not (...)
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  25. AF Losev and the Philosophy of Resonance.Irina Borisova - 2005 - Russian Studies in Philosophy 44 (1):82-99.
     
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  26.  36
    Aleksej Losevs Philosophie Des Mythos AlS Kritik an der Sowjetischen Moderne.Annett Jubara - 2004 - Studies in East European Thought 56 (2-3):211-224.
    Die Philosophie des Mythos, imwesentlichen eine Aktualisierung deraltrussisch-byzantinischen Seinsauffassung undeines Verständnisses von Philosophie alsTheologie, spielt im Kontext sowjetischerKultur die Rolle eines sowohlmodernekritischen, als auch antimodernenDenkansatzes. Durch ihn wird kulturkritischnicht bloß die sowjetische Moderne, sonderndie gesamte europäisch-neuzeitlicheEntwicklung, als deren Quintessenz diesowjetische Moderne aufgefaßt und als derenAusgangspunkt die Renaissance angenommen wird,prinzipiell in Frage gestellt.
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  27. Alesksej Losev's Philosophy of the Myth as a Critique of Soviet Modernity.A. Jubara - 2004 - Studies in East European Thought 56 (2-3):211-224.
     
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  28.  34
    Aleksej Losev's Antiutopia.Elena Takho-Godi - 2004 - Studies in East European Thought 56 (2-3):225-241.
    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 (...)
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  29.  10
    Losev’s Interpretations of Richard Wagner.Konstantin V. Zenkin - 2018 - Russian Studies in Philosophy 56 (6):491-497.
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  30. Nikolai Fedorovich Fedorov.R. Michael Perry - 2002 - Internet Encyclopedia of Philosophy.
     
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  31.  9
    Losev’s Criticism of German Philosophy.Konstantin Derevyanko - 2013 - Sententiae 28 (1):87-97.
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  32.  9
    Losev’s Interpretation of Schelling’s Aesthetics.Konstantin Derevyanko - 2012 - Sententiae 27 (2):77-84.
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  33.  40
    On the Generation That Squandered its Philosophers (Losev, Bakhtin, and Classical Thought as Equipment for Living).Caryl Emerson - 2004 - Studies in East European Thought 56 (2-3):95-117.
    The essay juxtaposes the intellectualpreoccupations and fraught careers of two great20th-century Russian philologist-philosophers,Aleksei Losev and Mikhail Bakhtin. AlthoughLosev''s is the more crippling case, theexternal trajectory of their lives develops inrough parallel (bold, prolific productivity inthe 1920s; arrest and deportation in the1930s; slow reintegration in thepost-Stalinist era; recent revivals, cults,booms, and scandals connected with theirlegacy). What is more, the subject matterthat fascinated them often overlapped (theClassical world, the status of the Word,Dostoevsky). Still, differences overwhelm thesimilarities. The essay concludes withspeculation about (...)
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  34. Analyse critique-Les images mythiques de Platon.Branko Aleksic - 2008 - Revue de Philosophie Ancienne 26 (2):101.
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  35. Epilogue au rapprochement de Lukács et Heidegger par Goldmann.B. Aleksic - 1999 - Archives de Philosophie 62 (4):735-745.
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  36. L'univers En Création des Présocratiques.B. Aleksic - 1998 - Revue de Philosophie Ancienne 16 (1):73-84.
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  37. La Philosophie grecque et le Dictionnaire historique et critique, selon la Comète Bayle de Leonardo Clerici, de l'Istituto di Skriptura.Branko Aleksic - 2011 - Revue de Philosophie Ancienne 29 (1):77-95.
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  38.  9
    La Thé'tralisation D’Une Lutte « Écoféministe ».Kassia Aleksic - 2017 - Multitudes 67 (2):57.
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  39. Sources d'Héraclite chez Descartes.Branko Aleksic - 1999 - Revue de Philosophie Ancienne 17 (2):91-108.
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  40. Études comparatives sur la Poésie grecque d'Homère à Manassès.B. Aleksic - 1998 - Revue de Philosophie Ancienne 16 (1):85-92.
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  41. Une découverte: Des sources héraclitéennes de la pensée cartésienne: Descartes, aux Pays-Bas, paraphrase heraclite ironisant sur l'exil (FR. 49 et 121 DK). [REVIEW]Branko Aleksic - 1999 - Revue de Philosophie Ancienne 17 (2):91-107.
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  42.  14
    The Young Losev as Phenomenologist.Thomas Nemeth - 2015 - Studies in East European Thought 67 (3-4):249-264.
    The two names most closely associated with phenomenology in early twentieth century Russia are Gustav Špet and Aleksej Losev. However, is that judgment warranted with regard to Losev? In just what way can we look on him as a phenomenologist? Losev himself, in the mid-1920s, employed the expression “dialectical phenomenology,” seeing phenomenology as an initial descriptive method to ascertain essences. He was sharply critical of its self-limitation in disavowing all explanation as metaphysical. Yet, earlier that decade (...) approved of Husserl’s opposition to reductionism and of his focus on essences and senses. In this way, the record is unclear: In the short span of a decade he moved from a position of qualified sympathy with phenomenology to an overtly unqualified insouciance. Looking at Losev’s criticisms, however, from the late 20s and early 30s, we find a logical anticipation of Husserl’s own move from a static to a genetic phenomenology. (shrink)
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  43.  42
    A.F. Losev's Radical Lingua-Philosophical Project.Liudmila A. Gogotishvili - 2004 - Studies in East European Thought 56 (2-3):119-142.
    I identify the main underlyingcomponents of Losev''s philosophy(phenomenology, Neo-Kantianism, symbolism,onomatodoxy/imjaslavie) and undertake acomparative analysis of their similarities (theprinciple of the priority of pure sense) anddistinctive features (i.e., whether logic andnatural language are accompanied by an eideticlevel of pure sense, and whether the principleof correlation or of expression is dominant).On this basis I define the pivotal concept ofLosev''s radical project as ``eidetic language.''''The general contours of Losev''s radical projectand its neglected potential for the philosophyof language are described by means (...)
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  44. Wokół Szestowa I Fiodorowa.Janusz Dobieszewski, Nikolaĭ Fedorovich Fedorov & Lev Shestov (eds.) - 2007 - Uniwersytet Warszawski, Wydział Filozofii I Socjologii.
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  45.  15
    GAKhN: An Aesthetics of Ruins, or Aleksej Losev’s Failed Project.Aleksandr Dobrokhotov - 2011 - Studies in East European Thought 63 (1):31-42.
    In the course of his collaboration with GAKhN, whose task was to create a systemic ‘scientific’ theory of art, Losev undertook a systematic interpretation of German classical aesthetics as the historical presupposition for his own Christian, Platonist doctrine of art conceived as a dialectical universe comprising totalizing connections at all levels. This interpretation was concealed in a masterful way within the ‘Commentaries’ to Dialektika khudožestvennoj formy. Independently of the significant results achieved by this revival of the classical tradition, (...)’s mythologized theory of art called forth a critical reaction on the part of his GAKhN colleagues and brought to light some of the broader theoretical attitudes present among GAKhN’s collaborators. (shrink)
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  46. Sot͡siologicheskie I Psikhologicheskie Problemy Ėsteticheskogo Vospitanii͡a. Ovsi͡annikov, Mikhail Fedorovich & [From Old Catalog] (eds.) - 1972
     
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  47.  6
    Friedrich Shelling and Alexei Losev.Petr V. Rezvykh - 2018 - Russian Studies in Philosophy 56 (6):477-490.
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  48. O Smyslakh Imën: Bulgakov, Losev, Florenskiĭ, Frank Et Dii Minores.Anna Reznichenko - 2012
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  49. Filosofii͡a Konflikta: Filosofskie Osnovanii͡a Konfliktologii.Fedor Fedorovich Vi͡akkerev - 2005 - Dalʹnevostochnyĭ Gos. Universitet.
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  50.  97
    Aristotle's Categories, why 10?Alexandre Losev - 2019 - Philosophical Alternatives (6):101-111.
    Aristotle‘s categories are presented as a system relying on logic and syntax instead of on meanings. His square of oppositions is found to be of crucial importance.
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