Results for 'S. M. Solov ev'

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  1.  55
    Vladimir Solov'Ëv's “Virtue Epistemology”.Edward M. Swiderski - 1999 - Studies in East European Thought 51 (3):199 - 218.
    I attempt to clarify the connection between two late texts by V.S. Solov''ëv: Justification of the Good and Theoretical Philosophy. Solov''ëv drew attention to the intrinsic connection between moral and intellectual virtues. Theoretical Philosophy is the initial -- unfinished -- sketch of the dynamism of mind seeking truth as a good. I sketch several parallels and analogies between the doctrine of moral experience set out in Justification and the account of the intellect''s dynamism based on immediate certitude set (...)
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  2.  9
    Review of N. I. Rubtsov's Communism and Freedom. [REVIEW]O. M. Solov'ev & G. P. Kulikov - 1980 - Russian Studies in Philosophy 19 (2):91-95.
    Freedom, as a product of the historical development of society, is one of the very greatest social values. It testifies to human control over objective forces of nature and society.
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  3.  7
    Review of N. I. Rubtsov's Communism and Freedom[REVIEW]O. M. Solov'ev & G. P. Kulikov - 1980 - Russian Studies in Philosophy 19 (2):91-95.
    Freedom, as a product of the historical development of society, is one of the very greatest social values. It testifies to human control over objective forces of nature and society.
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  4. Russkie Filosofy o Voĭne: F.M. Dostoevskiĭ, Vl.S. Solovʹev, N.A. Berdi͡aev, S.N. Bulgakov, E.N. Trubet͡skoĭ, S.L. Frank, V.F. Ėrn. [REVIEW]I. S. Danilenko (ed.) - 2005 - Kuchkovo Pole.
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  5.  24
    Is Marxism Dead? Materials From a Discussion.V. I. Tolstykh, V. S. Stepin, E. Iu Solov'ev, V. Zh Kelle, A. A. Guseinov, A. I. Gel'man, F. T. Mikhailov, V. M. Mezhuev & K. K. H. Momdzhian - 1991 - Russian Studies in Philosophy 30 (2):7-74.
    From the Editors:Such was the topic considered by members of a new discussion club, "The Free Word" [Svobodnoe slovo], along with specialists from the Institute of Philosophy, USSR Academy of Sciences.
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  6.  26
    Is Marxism Dead? Materials From a Discussion.V. I. Tolstykh, V. S. Stepin, E. Iu Solov'ev, V. Zh Kelle, A. A. Guseinov, A. I. Gel'man, F. T. Mikhailov, V. M. Mezhuev & K. Kh Momdzhian - 1991 - Russian Studies in Philosophy 30 (2):7-74.
    From the Editors:Such was the topic considered by members of a new discussion club, "The Free Word" [Svobodnoe slovo] , along with specialists from the Institute of Philosophy, USSR Academy of Sciences.
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  7.  58
    Vladimir Solov'ëV's €œVirtue Epistemology”.Edward M. Swiderski - 1999 - Studies in East European Thought 51 (3):199-218.
    I attempt to clarify the connection between two late texts by V.S. Solov'ëv: Justification of the Good and Theoretical Philosophy. Solov'ëv drew attention to the intrinsic connection between moral and intellectual virtues. Theoretical Philosophy is the initial -- unfinished -- sketch of the dynamism of mind seeking truth as a good. I sketch several parallels and analogies between the doctrine of moral experience set out in Justification and the account of the intellect's dynamism based on immediate certitude set (...)
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  8.  31
    The Humanistic-Legal Problematic in Solov'Ëv's Philosophical Journalism.Erikh Solov'ëv - 2003 - Studies in East European Thought 55 (2):115-139.
    Could anyone shake nineteenth century Russia out of herphilosophico-juridical stagnation? Was there anyone whodared speak of rights, of freedoms based on vital principles?Was there anyone who had the courage to suggest that the lawof force be turned into recognition of the force of law, orwas bold enough to call for the revival of natural law onits idealist reading? Solov'ëv turned out to be the thinkerwho was able to do these things. An amateur in juridicalquestions, remote from the enlightenment rationalizations (...)
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  9.  32
    Vladimir Solov'Ev's Legacy After a Hundred Years.S. S. Horujy - 2007 - Russian Studies in Philosophy 46 (1):5-34.
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  10.  29
    Vladimir Solov'Ëv's Fundamental Philosophical Ideas.Grzegorz Przebinda - 2002 - Studies in East European Thought 54 (1-2):47-69.
    I recall that Solov''ëv wasRussia''s first professional philosopher andpresent the most important currents andconcepts of his many-sided theoretical edifice.Solov''ëv conceived philosophy in a verybroad sense of the term, for which reason histhinking comprises metaphysics no less thantheology, ecclesiology, history, and sociology.I show how Solov''ëv sought constantly to bringthese diverse elements into agreement with oneanother for the sake of a consistent systematicproject, how he attempted to synthesizenumerous oppositions (including patriotism anduniversalism, humanism and theocentrism).
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  11.  1
    Solov'Ev's Laste Philosophy-An Approach to Kant?Vesa Oittinen - 2003 - Studies in East European Thought 55 (2):97-114.
    In his last, uncompleted essayTeoreticheskaja filosofija Vladimir Solov'ëv seems to acknowledge thecentral statements of Kant's epistemology andphilosophy of subjectivity in a manner whichhas lead many interpretators to think that hewanted to revise substantially his earlierphilosophy. A closer look at Solov'ëv'sarguments show, however, that this is not thecase: his critique of the Cartesian concept ofsubjectivity does not allow him to embraceKantianism, either. So it must be stated thateven Solov'ëv does not, in the last instance,abandon the primarily Anti-Kantian positions (...)
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  12.  22
    An Attempt at a Philosophical Biography.V. S. Asmus & V. S. Solov'ev - 1989 - Russian Studies in Philosophy 28 (2):66-95.
    Vladimir Sergeevich Solov'ev was born on January 16, 1853, into the highly educated family of the outstanding Russian historian Sergei Mikhailovich Solov'ev. Solov'ev received his secondary education in the Fifth Moscow Gymnasium, and his higher education at Moscow University. At first Solov'ev studied in the Faculty of Physics and Mathematics. After three years and eight months there he left the university, but a few months later he stood his candidate's examination for the full university course in (...)
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  13. Vladimir Solov'Ëv: Reconciler and Polemicist ; Selected Papers of the International Vladimir Solov'Ëv Conference Held at the University of Nijmegen, the Netherlands, in September 1998.William Peter van den Bercken, Manon de Courten, W. van den Bercken & Evert van der Zweerde (eds.) - 2000 - Peeters.
    Vladimir Solov'ev (1853-1900- is regarded as the most original and systematic of the Russian philosophers in the 19th century. He has once again become the subject of international scholarly attention both in Slavic countries and the West. This volume contains selected papers presented at the international conference on Vladimir Solov'ev held at Nijmegen University, the Netherlands, in September 1998. The scope of this conference was wide-ranging, dealing with theological, metaphysical, philosophical and historical themes. Though Solov'ev's broad intellectual (...)
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  14.  13
    The Historical Tasks of Philosophy.V. S. Solov'ev - 1989 - Russian Studies in Philosophy 28 (3):17-30.
    Gentlemen! In inviting you to the free pursuit of philosophy, I should like first of all to reply to one question that may arise on this account. This question would be easy to dismiss as excessively naive, one that could only come from someone totally unfamiliar with philosophy. But since I have in mind mainly people who are as yet unfamiliar with philosophy, who have only just come to it, I cannot be so dismissive of this naive question, but rather (...)
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  15.  15
    Vladimir Solov'Ev on the Fate and Purpose of Philosophy.E. B. Rashkovskii - 1989 - Russian Studies in Philosophy 28 (3):5-16.
    The lecture of V. S. Solov'ev on "The Historical Tasks of Philosophy" [Istoricheskie dela filosofii] was given by the young privat-docent on November 20, 1880 at St. Petersburg University; the text of the lecture was published in the periodical Russkaia mysl' soon thereafter. The lecture prepared the way for two parallel courses: a course in metaphysics at the university and a course in the history of ancient philosophy in the Advanced Women's Courses of K. N. Bestuzhev-Riumin. It is clear (...)
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  16.  34
    Solov'Ëvs Letzte Philosophie – Eine Annäherung an Kant?Vesa Oittinen - 2003 - Studies in East European Thought 55 (2):97-114.
    In his last, uncompleted essay Teoreticheskaja filosofija (1897–1899) Vladimir Solov'ëv seems to acknowledge thecentral statements of Kant's epistemology andphilosophy of subjectivity in a manner whichhas lead many interpretators to think that hewanted to revise substantially his earlierphilosophy. A closer look at Solov'ëv'sarguments show, however, that this is not thecase: his critique of the Cartesian concept ofsubjectivity does not allow him to embraceKantianism, either. So it must be stated thateven Solov'ëv does not, in the last instance,abandon the primarily (...)
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  17.  4
    The Symbolist Conceit: Vladimir Solov′Ev's Posthumous Career, the Politics of Reception, and the Legacy of the Russian Emigration, 1892–1956.Sean Gillen - 2018 - Modern Intellectual History 15 (2):471-501.
    For nearly a century, the interpretation of Vladimir Sergeevich Solov′ev has been locked in a “mythopoeic method” of the Symbolist conceit rooted in Europe-widefin de sièclecultural developments. Solov′ev's posterity has come to see him as a mystic prophesying the folly of reason and mass politics, whereas his contemporaries saw him as the model for both Ivan and Alyosha Karamazov in Fedor Dostoevskii'sThe Brothers Karamazov—a dramatization of the “politics of the self” within the secularization frame. The story of the (...)
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  18.  40
    Vladimir Solov'Ëv as `a Mirror of the Russian Counter-Revolution'.Igor V. Smerdov - 2003 - Studies in East European Thought 55 (2):185-198.
    In this narrative analysis oftwo Soviet dissertations in philosophy Idiscuss the role of Solov'ëv as one of themajor characters in the Soviet academicnarration of Russian philosophy: I show how theauthors (Turenko and Spirov) cope with thenecessity of criticizing Solov'ëv from theMarxist position and protect him from Westernscholars as the latter attempted to reviseRussian philosophy. I also discuss the way inwhich this requirement both to criticize andprotect is represented in the dissertations inwhich the strong Marxist posture and loyalty tocommunist (...)
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  19.  15
    Individual and Situation in Marx's Sociopolitical Analysis.E. Iu Solov'ev - 1968 - Russian Studies in Philosophy 7 (2):35-48.
    Virtually the chief complaint thrown at Marxism by contemporary bourgeois philosophers is the accusation of undervaluation of "existential subject matter".
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  20. Le edizioni di Vladimir Solov'ev.M. G. M. G. - 1990 - Giornale Critico Della Filosofia Italiana 10 (3):417.
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  21.  8
    The Philosophical-Legal Depths of Chekhov's Story A Malefactor.Erik Iu Solov'ev - 2011 - Russian Studies in Philosophy 50 (2):70-82.
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  22.  44
    The Philosophical-Historical Views of Herzen as a Problem in the History of West European Philosophy.Erik Iu Solov'ev - 2012 - Russian Studies in Philosophy 51 (3):83-95.
    The author places Herzen's view of history in the context of the development of West European political philosophy—in particular, the concepts of "open history" and "historicism.".
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  23.  3
    The Later Solov’Ëv : Philosophy in Imperial Russia.Thomas Nemeth - 2019 - Springer Verlag.
    This volume offers a critical examination of the later philosophical views of Vladimir Solov’ëv, arguably Russia’s most famous and most systematic philosopher. It offers a philosophically informed approach to this pivotal figure and to his era. Inside, readers will discover a detailed portrait of the often overlooked evolution of the philosopher’s views during the final two decades of his life. The author explores Solov’ëv’s still evolving aesthetic philosophy and his entry into the lively Russian discussion of free will. (...)
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  24.  12
    The Institute of Philosophy Has Long Been an Institution of Civil Society.E. Iu Solov'ev - 2009 - Russian Studies in Philosophy 48 (1):83-100.
    Contrary to the widespread opinion that in the Soviet period the Institute of Philosophy had been a mere citadel of ideological dogmatism, the author shows that even in the most oppressive periods of stagnation not only did the institute resist the imposition of this atmosphere, but it openly refused to take part in any campaign of condemnation or ideological reprisal against nonconformists, whether in philosophy, literature, economics, or politics. The reigning atmosphere in the institute at that time was one of (...)
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  25.  18
    The Existential Soteriology of Merab Mamardashvili.E. Iu Solov'ev - 2010 - Russian Studies in Philosophy 49 (1):53-73.
    The author analyzes Mamardashvili's philosophical views by putting them in the context of contemporary Western philosophy, especially existentialism. He identifies unique features of Mamardashvili's philosophizing that he equates with existentially interpreted soteriology.
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  26.  27
    In the Name of the Spirits -- A Reading of Solov'Ëv's Justification of the Good.Anton Simons - 1999 - Studies in East European Thought 51 (3):177-198.
    In this contribution, the author analyzes Vladimir Solov''ëv''s intention to study the idea of the Good as something relatively independent from religion and metaphysics. Some implications of Solov''ëv''s definition of moral philosophy in The Justification of the Good are investigated, and illustrated with his applied ethics of war in chapter 18 of this book. It appears that Solov''ëv''s moral philosophy and his account of war must be understood in connection with the central place of the cult of (...)
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  27.  39
    The Polish Case in Vladimir Solov'Ëv's Vision of the Future.Lilianna Kiejzik - 2003 - Studies in East European Thought 55 (2):141-155.
    In the article I presentSolov'ëv's views on the national question(including the so-called Polish question)presented in his writings of the 1880s. Thequestion involved uniting the Churches as wellas Russia's specific mission in building thefuture Kingdom of God. Solov'ëv's position,according to which individual nations acquire aconcrete place in the course of mankind'sexistence, was subjected to criticism by thePolish historian Stanisaw Tarnowski. Thiscontributed to an interesting discussion andpolemic between the two thinkers that tookplace on the pages of the journal PrzegldPolski (The Polish (...)
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  28.  15
    The Idea of Law in the Philosophy of V.S. Solov'Ev.P. I. Novgorodtsev - 1994 - Russian Studies in Philosophy 33 (3):49-61.
    Anyone who knows Solov'ev mainly from his mystical speculations and aspirations will of course be surprised to hear that he was a brilliant and outstanding representative of the philosophy of law. One is not immediately able to see how such a supremely real and practical idea as the idea of law [pravo] was able to find a place among his dreams and prophecies. And yet we have all the evidence to affirm that this idea was for him one of (...)
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  29.  7
    The Early Solov'Ëv and His Quest for Metaphysics by Thomas Nemeth.Philip T. Grier - 2016 - Journal of the History of Philosophy 54 (3):513-514.
    The life and thought of Vladimir Solov’ëv have long fascinated students of Russian culture. Poet, philosopher, mystic, theologian, scholar, humorist, theosopher, ecclesiologist—a tale of Solov’ëv’s very considerable influence could be told by focusing on any single one of these terms. Attempting to encompass all of them at once in a grand summation of the significance of his life is a thoroughly daunting task. Perhaps it will never be accomplished to general satisfaction in a single work, which might partly (...)
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  30.  77
    A Short Story About the Übermensch: Vladimir Solov'Ëv's Interpretation of and Response to Nietzsche's Übermensch.Nel Grillaert - 2003 - Studies in East European Thought 55 (2):157-184.
    From the 1890s on, the atheist philosopher F. Nietzsche exerted a profound and enduring impact on Russian religious, cultural, and social reality. The religious philosopher V.S. Solov'ëv perceived Nietzsche's thought as an actual threat to Russian religious consciousness and his own anthropological ideal of Divine Humanity. He was especially preoccupied with the idea of the Übermensch since sometwo decades before the Nietzschean Übermensch was popularized in Russia, Solov'ëv had already developed his own interpretation of the sverkhchelovek.
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  31.  38
    The Problem of Moral Absolutes in the Ethics of Vladimir Solov'Ëv.Oleg Sergeevich Pugachev - 1996 - Studies in East European Thought 48 (2-4):207-221.
    Moral absolutes were perceived, by Solov'ëv, in a dual manner: a) from the side of content, of psychology, as when we speak of feelings, emotions, etc.; and b) under a formal aspect, as “ideas,” i.e. logically. Neither of these can be treated without relating to moral absolutes astrue, and without a rationalbelief in their truth, a truth that cannot be logically proved. In my opinion, our time has become keenly aware of the universally human value of Vladimir Solov'ëv's (...)
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  32. Mysliteli Rossii I Filosofiia Zapada: V. Solov'ev, N. Berdiaev, S. Frank, L. Shestov.N. V. Motroshilova - 2006 - Izd-Vo "Kulʹturnai͡a Revoli͡ut͡sii͡a".
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  33.  73
    Contemporary World Knowledge and the Philosophical Tradition of Russia: On the Current Reading of VI. Solov'Ev's Works.E. B. Rashkovskii - 1999 - Russian Studies in Philosophy 38 (2):52-74.
    Russia of the 1990s, in spite of its thousand-year traditions, is in some respects a new country in an unfamiliar and strange world: a country confronting a complex of hitherto unencountered macro-economic, technological, and ecological circumstances; a country compelled, in fact, to renounce its past global imperial ambitions, which in previous periods were defended in terms of the exclusive truth of the "autocratic-Orthodox" or "Marxist-Leninist" doctrine.
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  34. Światło Sofii [M. Sergeev, Sophiology in Russian Orthodoxy. Solov'ev, Bulgakov, Losskii and Berdiaev, The Edwin Mellen Press, Lewiston-Queenston-Lampeter 2006, ss. 231]. [REVIEW]Lilianna Kiejzik - 2008 - Studia Philosophica Wratislaviensia:178-179.
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  35.  12
    The Christological Focus of Vladimir Solov'Ev's Sophiology.Brandon Gallaher - 2009 - Modern Theology 25 (4):617-646.
  36.  20
    Aleksandr Porfir' evich Borodin: A Chemist's Biography. Nikolai A. Figurovskii, Yurii I. Solov'ev, Charlene Steinberg, George B. Kauffman. [REVIEW]Ann Hibner Koblitz - 1989 - Isis 80 (3):536-537.
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  37. Sulla Divinoumanità e altri scritti di Vladimir Solov'ev.M. G. M. G. - 1992 - Giornale Critico Della Filosofia Italiana 12:156.
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  38. Pravda I Lozhʹ Russkoĭ Religioznoĭ Filosofii: V. Solovʹev.S. P. Surovi͡agin - 2004 - Ti͡umenskiĭ Gos. Neftegazovyĭ Universitet.
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  39.  14
    Eine “kantianische utopie” in Russland: Erich Solov’ëv.Vesa Oittinen - 2011 - Studies in East European Thought 63 (1):75-86.
    A Kantian Utopia in Russia: Erikh Solov'ëv. The article deals with Erikh Solov'ëv, a historian of philosophy who is one of the best Soviet and post-Soviet exponents of Kant. In several of his works and articles, published in the 1990s, Solov'ëv has attempted to apply the ideas of Kant's social philosophy to post-Soviet realities. Kant is important above all as a theoretician of a free subjectivity, human rights, and a critic of paternalism in social life. Several Kantian (...)
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  40.  31
    “Impersonalismus” Und Die “Werdende Vernunft der Wahrheit” in Solov'Evs Spätphilosophie.Peter Ehlen - 1999 - Studies in East European Thought 51 (3):155-175.
    Is Solovyov''s philosophy pantheistic, is the individual absorbed by the absolute? Ehlen investigates Solovyov''s late Teoretieskaja filosofija (1897--99). Results: 1. According to Solovyov philosophy necessarily strives for unconditional truth. 2. Descartes could not prove the unconditional certainty of the substantiality of the human Ego. 3. The unconditional certainty, which we have with regard to the factual contents of our conscience is unable to base metaphysics. 4. The logical form of thinking is unconditional. 5. By searching for a truth, which meets (...)
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  41. Ob Iskusstve.Iu M. Lotman, R. G. Grigor ev, S. M. Daniel & M. I. U. Lotman - 1998
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  42.  32
    Different Concepts of Personality: Nikolaj Berdjaev and Sergej Bulgakov. [REVIEW]Regula M. Zwahlen - 2012 - Studies in East European Thought 64 (3-4):183-204.
    The main concern of both Berdjaev's and Bulgakov's philosophical strivings consists in developing a concept of the person as the foundation of human dignity and creativity within a Christian world view. Once attracted by Marxism with its emphasis on human dignity and social justice, they started to struggle against Marxism's atheist materialism because of its lack of a concept of person. However, the same concern will lead both thinkers down very different paths with different consequences. This paper argues that, even (...)
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  43.  12
    Negation of the Negation in Logical and Historical Analysis.M. F. Vorob'ev - 1969 - Russian Studies in Philosophy 8 (2):190-205.
    The law of negation of the negation as it appears in the economic writings of Marx in general, and in Capital in particular, has repeatedly been treated in our philosophical literature in one way or another. To this day, however, as judged from the literature, attention has not been directed to the principle of negation of the negation as it is manifested not only in Marx's historical but also in his logical analysis. Negation of the negation has been examined primarily (...)
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  44.  26
    Minimizing Harmonic Distortion Impact at Distribution System with Considering Large-Scale EV Load Behaviour Using Modified Lightning Search Algorithm and Pareto-Fuzzy Approach.S. N. Syed Nasir, J. J. Jamian & M. W. Mustafa - 2018 - Complexity 2018:1-14.
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  45. Bulletin de Theologie patristique latine I. Ecrits des Peres des III^ eV^ e s.(1-12); II. Augustin et l'Afrique (13-29); III. Divers (30-47). [REVIEW]M. Dulaey - 2006 - Recherches de Science Religieuse 94 (3):443.
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  46.  38
    Antinomism, Trinity and the Challenge of Solov’Ëvan Pantheism in the Theology of Sergij Bulgakov.Brandon Gallaher - 2012 - Studies in East European Thought 64 (3-4):205-225.
    The paper argues that Sergej Bulgakov's sophiology was an attempt, via antinomism or the philosophy of antinomies, to overcome the rationalism, monism, and determinism (in a word, "pantheism") of Vladimir Solov'ëv's philosophy of the Absolute understood as an abstract Trinitarianism. After detailing Solov'ëv's thought on the Trinity and Bulgakov's criticisms of it, the study then describes Bulgakov's antinomism and its application to the doctrine of God. However, it is contended that Bulgakov's antinomism ultimately falls into the same problems (...)
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  47. Index of Authors of Volume 3.L. C. Aiello, L. Lismont, G. Amati, H. Andr6ka, S. Mikulas, J. Bergstra, N. Pankrat'ev, A. Bucalo, B. Penther & M. Pentus - 1995 - Journal of Logic, Language, and Information 3 (327):329-330.
     
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  48. Matematika: Ee Soderžanie, Metody, I Značenie.A. D. Aleksandrov, A. N. Kolmogorov, M. A. Lavrent'ev, T. Bartha, S. H. Gould & K. Hirsh - 1983 - Studies in Soviet Thought 25 (3):233-241.
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  49. 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 three (...)
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  50. Emotions Are Not Mere Judgments. [REVIEW]Aaron Ben-ze’ev - 2004 - Philosophy and Phenomenological Research 68 (2):450-457.
    The search for the essence of emotions is a common feature of various views of emotions—many of which attempt to reduce emotions to one central component. Three major views that seek to define emotions via a basic component are: that emotions are essentially a cognitive-evaluative state; that emotions are feelings; that emotions are desires. I believe that all these reductions are inadequate. I focus here on as expressed in Nussbaum’s recent view of emotions. I begin, however, by briefly discussing and.
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