Results for 'Vladimir Solov��ev'

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  1.  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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  2.  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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  3.  12
    Vladimir Solov'ev: The Imperial Problems of World Theocracy.V. K. Kantor - 2007 - Russian Studies in Philosophy 46 (1):76-102.
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  4. 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 activity (...)
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  5.  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 out in (...)
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  6.  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 from (...)
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  7. Vladimir Solovʹev I Sudʹba Rossii: Sot͡sialʹno-Politicheskie Iskanii͡a Tretʹego Puti.Konstantin Alekseev - 2007 - Rosspėn.
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  8.  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 Review).
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  9. Vladimir Solov'ëv: Il Problema Della Falsificazione Del Bene Nella Filosofia Escatologica.Cristiana Carta - 2008 - Firenze Atheneum.
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  10.  12
    The Christological Focus of Vladimir Solov'ev's Sophiology.Brandon Gallaher - 2009 - Modern Theology 25 (4):617-646.
  11. Vladimir Solovʹev I Sofii͡a: Monografii͡a.V. V. Kravchenko - 2006 - Agraf.
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  12.  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 doctrine corresponded (...)
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  13.  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 gap (...)
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  14. Die philosophischen Grundprinzipien Vladimir Solov'evs und die Lehre des Spinoza.Nelli Motroschilow - 1995 - Studia Spinozana: An International and Interdisciplinary Series 11:319-344.
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  15. La strana fortuna di Vladimir Solov'ev.G. Mastroianni - 1988 - Giornale Critico Della Filosofia Italiana 8 (2):274-298.
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  16. Helmuth Dahm, "Vladimir Solov'ev Und Max Sheler. Ein Beitrag Zur Geschichte der Phänomenologie Im Versuch Einer Vergleichenden Interpretation".Patrick Mcnally - 1973 - Studies in Soviet Thought 13 (1/2):129.
     
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  17. Le edizioni di Vladimir Solov'ev.M. G. M. G. - 1990 - Giornale Critico Della Filosofia Italiana 10 (3):417.
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  18. Gäste, Die Bleiben: Vladimir Solov'ev, Die Juden Und Die Deutschen.Dmitrij Belkin - 2008 - Philo.
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  19.  17
    The Centenary of the Death of Vladimir Solov'ëv.Jonathan Sutton - 2000 - Studies in East European Thought 52 (4):309-326.
  20.  23
    The Centenary of the Death of Vladimir Solov'ëv (1853–1900).Jonathan Sutton - 2000 - Studies in East European Thought 52 (4):309 - 326.
  21.  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 ethics, (...)
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  22. The Metaphysics of the Early Vladimir Solov’Ëv. [REVIEW]Frederic Tremblay - 2013 - Quaestio: Yearbook of the History of Metaphysics 13:391-394.
  23.  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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  24.  4
    ‘Breathing the Spirit with Both Lungs’: Deification in the Work of Vladimir Solov'ev by Jeremy Pilch, Peeters, Leuven, 2018, Pp. X + 249, €78.00, Pbk. [REVIEW]Hyacinthe Destivelle - 2019 - New Blackfriars 100 (1090):744-746.
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  25. Der Sinn der Liebe.Vladimir Solov'ev, Elke Kirsten, Ludolf Müller, Ludwig Wenzler & Arsenij Gulyga - 1985 - Felix Meiner Verlag.
    Solov’ev gilt als »der erste christliche Denker, der den individuellen und nicht nur den Gattungssinn der Liebe zwischen Mann und Frau anerkannte« . Der bedeutendste russische Philosoph des 19. Jahrhunderts sieht in der Unbedingtheit des leidenschaftlichen Verlangens der sinnlichen Liebe ein Geschehen der unbedingten Anerkennung des geliebten Menschen – das Fundament der Ethik. Unveränderter Print-on-Demand-Nachdruck der Ausgabe von 1985.
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  26.  33
    Urs Heftrich and Gerhard Ressel (Eds.), Vladimir Solov'ëv Und Friedrich Nietzsche. Eine Deutsch-Russische Kulturelle Jahrhundertbilanz.Nel Grillaert - 2004 - Studies in East European Thought 56 (2-3):243-246.
  27. 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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  28.  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 Anti-Kantian positions (...)
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  29.  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 ofRussian idealism.
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  30.  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 the Faculty of (...)
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  31.  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 out in (...)
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  32.  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. The (...)
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  33.  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 explain (...)
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  34.  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 ancestors in (...)
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  35.  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 with (...)
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  36.  33
    Russian Philosophers on Continuous Creation as the Basis for Social Change.Katharina Breckner - 2006 - Studies in East European Thought 58 (4):271 - 297.
    Vladimir Solov’ëv, Sergej Bulgakov, Nikolaj Berdjaev, and Semën Frank shared the conviction that Creation is incomplete: humanity must arrive at organizing social life on an “eighth day.” Thus they prophesied the Universal Church, “social Christianity,” “personalist socialism,” and “spiritual democracy.” Their attempt to avoid any illegitimate confusion between independent rational thought and Christian faith prompted Bulgakov to become an ordained theologian, Berdjaev a “philosophical poet,” and Frank a “Christian realist.” Solov’ëv’s theosophical attempt to philosophically substantiate faith and consequently eschatological (...)
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  37.  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 ofpolitical (...)
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  38.  9
    Russian Philosophers on Continuous Creation as the Basis for Social Change.Katharina Breckner - 2007 - Studies in East European Thought 58 (4):271-297.
    Vladimir Solov’ëv, Sergej Bulgakov, Nikolaj Berdjaev, and Semën Frank shared the conviction that Creation is incomplete: humanity must arrive at organizing social life on an “eighth day.” Thus they prophesied the Universal Church, “social Christianity,” “personalist socialism,” and “spiritual democracy.” Their attempt to avoid any illegitimate confusion between independent rational thought and Christian faith prompted Bulgakov to become an ordained theologian, Berdjaev a “philosophical poet,” and Frank a “Christian realist.” Solov’ëv’s theosophical attempt to philosophically substantiate faith and consequently eschatological (...)
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  39.  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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  40.  24
    Die Entstehung Einer Personalistischen Philosophie Im Heutigen Russland.Erich Jurevich Solov'ëv - 1992 - Studies in East European Thought 44 (3):193-201.
  41.  16
    V. Solov'ev and L. Shestov: Unity in Tragedy.V. N. Porus - 2006 - Russian Studies in Philosophy 44 (4):59-74.
  42.  25
    VI. Solov'evs Stellung zum frühen Schelling im Zusammenhang mit Schopenhauer und E. v. Hartmann.Edith Klum - 1969 - Zeitschrift für Religions- Und Geistesgeschichte 21 (3):230-237.
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  43. Solovʹev I Gnostiki.A. P. Kozyrev - 2007 - Izdatel' Savin S.A..
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  44.  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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  45. Kategoricheskiĭ Imperativ Nravstvennosti I Prava.Ėrikh Solovʹev - 2005 - Progress-Tradit͡sii͡a.
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  46.  37
    Not a Forecast, but a Social Prophesy.E. Ju Solov'ëv - 1993 - Studies in East European Thought 45 (1-2):37 - 49.
  47.  46
    Philosophical Journalism of the Sixties.E. Iu Solov'ev - 1998 - Russian Studies in Philosophy 36 (4):54-62.
    Looking back I count, not without some sadness, that I have been a reader of Voprosy filosofii for forty-five years, an author for almost forty, and a staff member for exactly ten. I hope that this entitles me to discuss briefly the most tempting of anniversarial problems; namely, the problem of periodization.
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  48.  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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  49.  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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  50.  13
    The Concept of Right in Kant and Hegel A View From the Russian Tradition and the Present.E. Iu Solov'ev - 1999 - Russian Studies in Philosophy 38 (1):42-56.
    Marxism has relinquished the position of the ruling ideology in Russia without having been subjected to a fundamental critique. There was hardly time to boo it as it expired. The shelves in our libraries are still occupied by hundreds of books in which the Marxist-Leninist doctrine is introduced as the total fulfillment of the preceding social and philosophical thought. The tendentious construct of the history of philosophy that upholds this illusion has not been demolished to this day. People who teach, (...)
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