Results for 'Alekse��i Fedorovich Losev'

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  1. Losev.A. A. Takho-Godi - 2007
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  2.  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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  3.  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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  4. Veshchʹ I Imi͡a; Sámoe Samó.Alekseĭ Fedorovich Losev - 2008 - Izdatelʹstvo Olega Abyshko.
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  5.  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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  6. 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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  7.  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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  8. Alekseĭ Fedorovich Losev ; Sergeĭ Sergeevich Averint͡sev.V. V. Bibikhin - 2004 - Institut Filosofii, Teologii I Istorii Svi͡atogo Fomy.
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  9. 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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  10. 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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  11. Dialektika Khudozhestvennoĭ Formy.Alekseĭ Fedorovich Losev - 2010
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  12. Platon; Aristotelʹ.Alekseĭ Fedorovich Losev - 2005 - Molodai͡a Gvardii͡a.
  13. Radostʹ Na Veki: Perepiska Lagernykh Vremen.Alekseĭ Fedorovich Losev - 2005 - Russkiĭ Putʹ.
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  14. The Dialectic of Artistic Form.Alekseĭ Fedorovich Losev - 2013 - Sagner.
     
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  15. Wokół Szestowa I Fiodorowa.Janusz Dobieszewski, Nikolaĭ Fedorovich Fedorov & Lev Shestov (eds.) - 2007 - Uniwersytet Warszawski, Wydział Filozofii I Socjologii.
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  16.  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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  17. Sot͡siologicheskie I Psikhologicheskie Problemy Ėsteticheskogo Vospitanii͡a. Ovsi͡annikov, Mikhail Fedorovich & [From Old Catalog] (eds.) - 1972
     
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  18.  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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  19.  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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  20.  28
    N atalia G. S ukhova & E rki T ammiksaar, Aleksandr Fedorovich Middendorf: K dvukhsotletiyu so dnia rozhdeniya [Alexander Theodor von Middendorff: On the Bicentenary of His Birthday], 2nd edition, revised and expanded, St. Petersburg: Nestor-Istoriya, 2015, 380 pp., price 300 roubles [In Russian]. [REVIEW]Maxim V. Vinarski & Tatiana I. Yusupova - 2017 - History and Philosophy of the Life Sciences 40 (1):14.
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  21.  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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  22.  22
    Reminiscences of A.F. Losev.George L. Kline - 2001 - Russian Studies in Philosophy 40 (3):74-82.
    L.P.: Earlier, Georgii Liudvigovich, we spoke at some length about your personal acquaintance with such distinguished Russian émigré scholars and thinkers as Fr. Vasilii Zen'kovskii, N.O. Losskii, and Fr. Georgii Florovskii. Today I'd like to ask you about your meetings in Moscow with the late A.F. Losev.
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  23.  44
    Correspondence of A.F. Losev and George L. Kline (1957-74).George L. Kline - 2001 - Russian Studies in Philosophy 40 (3):69-73.
    I know about you only from your valuable books and from the little that was communicated to me by telephone in Moscow in September. Nevertheless, we share a warm interest in Greek culture generally and philosophy in particular.
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  24.  2
    Music as a Subject of Discussion in A.F. Losev’s Philosophical Prose.Konstantin Zenkin - 2020 - Studies in East European Thought 72 (3-4):363-376.
    This article focuses on Alexei Losev’s literary texts that embrace his mythology of music: “I was 19 years old,” “A meteor,” “A woman-thinker,” “The Tchaikovsky trio,” and “An encounter.” It is shown that Losev’s musical mythology developed from his early musical-critical works—through the artistic-mythological episodes of his philosophical works per se —to his fiction of the 1930s. Losev’s intentionally abstract philosophy of music required to be complemented by the artistic, emotional, socially and historically specific expression. The main (...)
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  25.  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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  26. The Philosophy of N.F. Fedorov.L. A. Kogan - 1992 - Russian Studies in Philosophy 30 (4):7-27.
    Nikolai Fedorovich Fedorov is one of the most original and as yet inadequately studied Russian thinkers. Neither a professional philosopher, nor a well-known scholar, nor a critical essayist, he led a kind of double existence while working as an ordinary civil servant, developing his original philosophy at his leisure in the hours free from his intensive daily work. Fedorov's life was one of selflessness and self-denial, not at all eventful outwardly. He graduated from the Gymnasium in Tambov and completed (...)
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  27.  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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  28. The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity: Volume One: The Doctrine of God.Philip T. Grier (ed.) - 2010 - Northwestern University Press.
    This translation from Russian of The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity marks the first appearance in English of any of the works of Russian philosopher Ivan Aleksandrovich Il’in. Originally published in 1918, on the eve of the Russian civil war, this two- volume commentary on Hegel marked both an apogee of Russian Silver Age philosophy and a significant manifestation of the resurgence of interest in Hegel that began in the early twentieth century. (...)
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  29. The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity: The Doctrine of Humanity.Philip T. Grier (ed.) - 2011 - Northwestern University Press.
    The publication of volume 2 of Philip T. Grier’s translation of _The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity _completes the first appearance in English of any of the works of Russian philosopher I. A.Il’in. Most of the contents of volume 2 will be unknown even to those who have read the 1946 German version prepared by Il’in, because in that version he omitted eight of the original ten chapters. These omitted chapters provide an (...)
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  30.  59
    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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  31.  10
    An Unread Page.L. A. Kogan - 1999 - Russian Studies in Philosophy 37 (4):38-52.
    Recalling the banishment of Russian philosophers in 1921, Boris Zaitsev remarked "only Shpet is forgotten." But Gustav Gustavovich Shpet was not "forgotten" and he was not the only one who succeeded in avoiding expulsion at that time. Among the humanists of prerevolutionary-stamp who continued to work in Soviet Russia after 1922, we can list P.P. Blonskii, A. A. Bogdanov, A.N. Giliarov, S.A. Zhebelev , A.F. Losev, V.N. Ivanovskii, R.V. Ivanov-Razumnik, N.I. Kareev, A.O. Makovel'skii, V.N. Murav'ev, E.L. Radlov, B.G. Stolpner, (...)
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  32.  49
    A. F. Losev and Mysticism in Russian Philosophy.James P. Scanlan - 1994 - Studies in East European Thought 46 (4):263 - 286.
  33. The Indexical 'I' the First Person in Thought and Language.I. Brinck - 1997 - Kluwer Academic Publishers.
    The subjct of this book is the first person in thought and language. The main question is what we mean when we say 'I'. Related to it are questions about what kinds of self-consciousness and self-knowledge are needed in order for us to have the capacity to talk about ourselves. The emphasis is on theories of meaning and reference for 'I', but a fair amount of space is devoted to 'I'-thoughts and the role of the concept of the self in (...)
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  34.  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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  35.  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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  36.  22
    Nikolai Fedorovich Fedorov: Editor's Introduction.Marina F. Bykova - 2008 - Russian Studies in Philosophy 47 (2):3-7.
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  37.  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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  38. Why Citizens Should Vote: A Causal Responsibility Approach*: ALVIN I. GOLDMAN.Alvin I. Goldman - 1999 - Social Philosophy and Policy 16 (2):201-217.
    Why should a citizen vote? There are two ways to interpret this question: in a prudential sense, and in a moral sense. Under the first interpretation, the question asks why—or under what circumstances—it is in a citizen's self-interest to vote. Under the second interpretation, it asks what moral reasons citizens have for voting. I shall mainly try to answer the moral version of the question, but my answer may also, in some circumstances, bear on the prudential question. Before proceeding to (...)
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  39.  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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  40.  36
    I. C. Jarvie, Review Of Culture: The Anthropologist's Account By Adam Kuper. [REVIEW]I. C. Jarvie - 2000 - Philosophy of Science 67 (3):540-546.
  41. AF Losev and the Philosophy of Resonance.Irina Borisova - 2005 - Russian Studies in Philosophy 44 (1):82-99.
     
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  42.  44
    Mythos and Logos in Losev's Absolute Mythology.Vladimir L. Marchenkov - 2004 - Studies in East European Thought 56 (2-3):173-186.
    The paper analyses A.F. Losev''s argument forthe identity of dialectical and mythicalthinking which forms the key part of his theoryof absolute mythology. Losev claims thatdialectical thinking is limited byphenomenological intuition. He fails torecognise, however, that this intuition itselfis a product of thinking. The same is true ofLosev''s concept of `life'' that is designed tolimit intellectual reflection. The mystery ofthe Absolute is, contrary to Losev''s claim, nota threshold that dialectical thinking cannotcross, but it is, in fact, realised only (...)
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  43.  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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  44.  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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  45.  10
    Losev’s Interpretations of Richard Wagner.Konstantin V. Zenkin - 2018 - Russian Studies in Philosophy 56 (6):491-497.
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  46.  95
    Confucianism and Ethics in the Western Philosophical Tradition I: Foundational Concepts.Mary I. Bockover - 2010 - Philosophy Compass 5 (4):307-316.
    Confucianism conceives of persons as being necessarily interdependent, defining personhood in terms of the various roles one embodies and that are established by the relationships basic to one's life. By way of contrast, the Western philosophical tradition has predominantly defined persons in terms of intrinsic characteristics not thought to depend on others. This more strictly and explicitly individualistic concept of personhood contrasts with the Confucian idea that one becomes a person because of others; where one is never a person independently (...)
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  47.  9
    Losev’s Criticism of German Philosophy.Konstantin Derevyanko - 2013 - Sententiae 28 (1):87-97.
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  48.  9
    Losev’s Interpretation of Schelling’s Aesthetics.Konstantin Derevyanko - 2012 - Sententiae 27 (2):77-84.
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  49.  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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  50. 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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