Vladimir Solovyev Research Articles

Владимир Соловьев: память в контексте культуры

The father from us through the ages is the only truly original Russian philosopher Vladimir Sergeevich Solovyev (1853-1900) the greater his personality in all forms of his scientific works, publishing activity, citizen activism. A confusing picture of modern philosophy animated with multiple theories of Modernism and Postmodernism reflects diverse philosophical reception of the global world of sustainable development. A variety of philosophical discourses fosters latent aspiration for coherence, methodological discipline and authenticity which were clearly developed by Vladimir Sergeevich Solovyev. Therefore, Solovyev's works considering memory as a phenomenon in all diversity of its modes can become a kind of Plato's “second navigation” in countless philosophical wanderings. The aim of the article is to study the issue of memory in the works of the Russian philosopher Vladimir Sergeevich Solovyev. On the way to achieve the goal we must solve the next tasks: 1) review scientific publications presenting the major research trends of Vladimir Solovyev's work in Russia and abroad; 2) define the main scientific trends of philosophical understanding of memory on the basis of analysis of V.S. Solovyev's works (“Theoretical philosophy”, “Enigma of progress”, speeches dedicated to the memory of outstanding figures of Russian and world philosophy and culture, articles in an encyclopedia and obituaries); 3) prove the importance of the philosopher's ideas for analysis of memory in the times of “memorial boom”. The analysis showed that the issue of memory as socio-cultural, not only psychological phenomenon, was one of the main Vladimir Solovyev's philosophical receptions. He studied memory issues by reference to the main principles of philosophy of holistic knowledge: truth, the good, and beauty. Consequently, the main modes of memory research in V.S. Solovyev's works are presented in the article. We understand a mode as a property of an object, in our case memory, as something momentary, ever-changing, manifesting itself under some conditions and changing or disappearing under others. The modes of memory are considered in the article as: 1) a supertemporal, essential phenomenon, the basis for consciousness, conscientious, real union of Man and God; 2) eternal remembrance and, thereby, extension of Man's existence in memory; 3) communion with spiritual foundations of one's historical existence.

On a Typology of the Wholeness: Vladimir Solovev and François Rabelais

Vladimir Solovyev possessed many different talents and capacities. He was philosopher and sceptic intellectual, journalist and mystagogue, master of obscene jokes and sophiologian, theologian and eccentric newsmaker. The heterogeneity of interests and skills was typical of thinkers and artists of the Modernist epoch, it even can be considered as a Modernist version of the wholeness of identity. Vassily Rozanov and Andrei Bely, Alfred Jarry and Aby Warburg, Walter Benjamin and André Breton worked in different artistic and scientific fields, and they were quite successful as multidisciplinary intellectuals. François Rabelais, like many representatives of the Renaissance, was also known as a prominent figure of various creative spheres. Taking into account that Solovyev and Rabelais both believed that the game was inextricable linked to the very nature of intellectual activity, the comparison of these two thinkers/writers can help us in understanding Vladimir Solovyev in his creative wholeness, “estranging” his well-known image. Like one of the classics of Russian philosophy (unlike he was its founder), like one of the leaders of the Russian religious Renaissance, Solovyev undoubtedly was and is a key figure of the Modernist epoch. Meanwhile, taken together with François Rabelais, he becomes less familiar and much closer to his authentic personality. Thanks to this comparision, the thinker, known by his contemporaries as an unsurpassed speaker, the ironical interlocutor and incorrigible joker, can be perceived as a skillful writer reinvented language like an individual creative method. Even in his classical works (Three Talks, Panmongolism) Solovyev now is transformed into a Modernist thinker whose intellectual wholeness consists of mystical experience, brilliant writer’s and speaker’s skills, historiosophical insights and peculiar inexhaustible humor.

On the Philosophy of Religion of Vladimir Solovyev: A Critical Analysis. Part two

On the Philosophy of Religion of Vladimir Solovyev: A Critical Analysis. Part two

Pre-Eurasian Motives in Russian Social Thought of the Nineteenth Century: Intersections of Chinese Influence as a Far East Culture and Egyptian Influence as a Mediterranean Culture

Without proper understanding of Russian pre-Eurasian thought of the nineteenth century, we cannot have a full picture of Russian Eurasianism as a political movement of the 1920-1930s. I analyse the ways in which Chinese and Egyptian cultural influence shaped pre-Eurasianism of Russian nineteenth-century social thinkers Vladimir Solovyev, Nikolay Danilevsky and Vasily Rozanov.

An Introduction to Vladimir Solovyev’s Three Conversations on War, Morals and Religion

This paper aims at reflecting on Vl. Solovyev's Three Conversations as a philosophical and religious fable. The stress is put on studying each of the protagonists: the Lady, the General, the Politician, Mr. Z, the Prince, as well as the Antichrist and the heads of the three main Christian denominations: the pope, the starets John and prof. Pauli. Each of them is presented both as a real type with his own idiosyncrasies (which is very important) and as an illustration of the truths and deficiencies of his time and milieu, keeping in mind the idea (so dear to Solovyev) that the people who actually promote and contribute to the good can only be those who have maintained a sense of humour and are the bearers of an honest, simple and authentic cultural and spiritual tradition, even if it is incomplete. The Antichrist seduces people by encouraging muddle-headedness, libido dominandi, intellectual pride and the taste for the sublime. Through those means he conquers, before being ultimately defeated by his own nothingness.

Философические листки: из дневников последних лет

The paper presents few extracts from the philosophical diaries of Russian historian, philosopher and poet Eugene Rashkovsky during 2017‒2020. The pivotal problems of his diary are connected with three branches of philosophical knowledge: Philoso­phy of human person, Philosophy of poetry, Philosophy of history. An idea of hu­man spontaneous creative activity (ποιησις) as well as interconnected with it idea of freedom – these both ideas seem to be central theoretical interest of the diaries’ au­thor. Human ποιησις (in the broad approach to this notion) seems to be important field where our feelings, intuitions, reason and praxis interconnected and finding themselves in the main streams and trends of history. “A Study of Poetry” with po­etry’s special, non-linear connections of semantic chains, images and rhythms is presented by author as one of hermeneutic keys to philosophical understanding of history. Philosophy of Vladimir Solovyev as well as Pushkin’s and Pasternak’s poet­ical heritage are the subjects of author’s special interest. A philo­sophical diary that does not require a scientific apparatus or detailed argumentation is a unique genre. Self-interview genre. Or, as I tried to show in one of my books, the genre of “raising the interlocutor” in oneself. Sure, it also happens that a natural, non-fictional inter­locutor can sometimes continue in a casual (or not casual) diary reader. The interview with oneself continues in the reader…

A View from the East. The Council of Florence (1438—1439) in Russian Historiography and Theology of the 19th and20th Centuries

Sergius Bulgakov considered the Council of Florence as the theological and spiritual foundation for the real, though invisible, unity of the Churches of East and West. He was following in the footsteps of Vladimir Solovyev, who deemed the Council of Florence one of the historical preconditions for the reunion of the Churches. After a survey of Old Russian sources on the Council of Florence and a short discussion of codicological studies on them, the article offers a reconstruction of the events connected to Russian participation in the Council. In the second part, different historical-critical accounts and theological reinterpretations of the Council in Russian theology from the nineteenth and twentieth centuries are analyzed.

Ecumene of the Logos: Theoretical Affinities Between Italian and Russian Ontologism

The topic of this article is the convergence of the fundamental theoretical intuitions of two independent currents of Christian philosophy at the turn of the nineteenth and twentieth centuries. Italian Catholic spiritualism and the internally diversified current of the Russian religious philosophical Renaissance proved to be convergent in their ontological realism based on the metaphysics of cognition. This consonance undermines the stereotype about the total difference between the Russian Orthodox and the Western Catholic mentality. The article tries to show that these two denominations both drew inspiration from the Patristic heritage and that, contrary to all appearances, Russian religious philosophy owes much to the Augustinian tradition. The paper reminds the discovery of this convergence made by Vladimir Ern, and discusses certain elements of the teachings of Vladimir Solovyev and Evgenii Troubetzkoy in comparison with the basic philosophical intuitions of the Italian philosopher Antonio Rosmini.

Between Vladimir Solovyev and the Nationalism

A shift towards a relative rehabilitation of “nationalism” as concept, and attempt to form a national-liberal position occur among the Russian liberal publicists and philosophers after the 1905 Russian revolution. A key part in this process is played by Peter Struve, who since 1906 occupied a rather marginal position in the Cadet Party, ideologically speaking: he was getting increasingly more right-wing than the majority of the party members. However, due to his previous engagement with the liberation movement as well as to his intellectual reputation, Struve was in many ways able to establish the agenda of discussion in the party. It is illustrative that “Milestones” anthology, which was the main event of 1909 in Russia’s intellectual history, was discussed in many respects in the context of nationalism; moreover, at the time a sequel of sorts to this anthology was expected, and it was supposed to be devoted to the topic of nationalism specifically. At the same time Sergey Bulgakov, one of the key contributors to the “Milestones”, addresses the problematics of “nations”, “nationalism” and the related concepts, aspiring to rehabilitate the word “nationalism” from the negative connotations which Vladimir Solovyov’s philosophical tradition has endowed it with, while staying himself within said tradition. While developing his own concept of “nation” within the framework of Solovyov’s writings as strictly restrictive, unlike Solovyov Bulgakov rehabilitates the conception of a particular state as an expression of the corresponding nation. Thus, in contrast with Solovyov's imperial optics, Bulgakov suggests a perspective from which a national state should be considered regulatory. The detailed analysis of “Reflections on Nationality” shows that aspiration to position a national approach within the logic of Solovyov’s philosophy compels Bulgakov to deliver a strict exclusive concept of the national state which could not be overcome by means of Christian universalism, because every nation has its own “national Messianism” attributed to it, as well as its own, specific to it, knowledge of Christ.

Память, мифологизация или мифопоэтика? Лермонтов в свете религиозной философии Серебряного Века

In the present article the author attempts to summarise and juxtapose views on Lermontov’s oeuvre formulated by the religious philosophers of the Silver Age. The polemic assessment made by Vladimir Solovyev offered a stimulus to reconsidering Lermontov’s position in Russian national canon. Beginning with Merezhkovsky, interpreting the works of Lermontov in accordance with his own metaphysical philosophical construction, all religious thinkers, including N. Berdyaev, L. Shestov, have reacted to the dilemma “Pushkin or Lermontov”, even if they did so in the form of scattered comments. Religious motifs coded in Lermontov’s prose and poetry, suggest that the sacral code of Russian literature and arts determined his poetics. This is obvious from the project of the composition seen in his foreword to A Hero of Our Time . V. V. Rozanov deemed Lermontov a ‘mystagogue’, whereas the Rev. Florensky, discussing his oeuvre pre-eminently in the framework of his own doctrine on Sophia, addresses the role of ‘titanic’ notion. The Rev. Sergius Bulgakov and S. M. Solovyov clarified facts leading to Vl. Solovyov’s negative assessment. In their writings religious philosophers created a picture sharply contrasting with vulgarised readings afforded by future generations of historians of literature, who strived to make out Lermontov the artist as a vulgarised critic of the social and political atmosphere of his time.

Meilės kalba Marcelijaus Martinaičio knygoje „Atmintys“

The notion of transcendental love in the context of “the eternal return”, the motif of Eros, and the image of a woman are discussed in Marcelijus Martinaitis’s book “Atmintys: meilės lyrikos albumas” (Eng. Reminiscences: the album of love lyrics”) (2008). The methods of mythopoetic thought, comparativistics, and interpretative mind have been applied. On the basis of the Bible, mythology, the notion of and relation between Eros and Love, also combining notions developed by philosophers as Nikolai Berdyaev, Erich Fromm, Vladimir Solovyev, phenomenologists as Algis Mickūnas, Mircea Eliade, Plato, and insights by popes Paul VI and Benedict XVI, a concept which might be useful in deciphering the language of love in Marcelijus Martinaitis’s book is introduced. The primary code of the album of love is the concept of memory and the notion of love as seen by Oskaras Milašius, while the secondary code relates to Dante, chivalric romance of Provence troubadours, legends of King Arthur, Celtic mythology. The genre of M. Martinaitis’s reminiscences was born when the poet was studying in Gervinės, and the first collection of Reminiscences appeared in 1986. The text of Reminiscences was seen as hermetic, intertextual, reflecting the act of cosmogony and antropogony in permanent space-time. The process of word re-creation is associated with archetypal consciousness, and the cycle of “the eternal return” prevails. Love is perceived as transcendental and existential basis, a purpose to merge with God, God’s gift to humanity, and the vision of love object. Eros (passion) is ambivalent: it is earthly / heavenly, sinful / divine, creating / destructive, and driving power of creation. A woman is seen as earthly / sensual, divine / unreachable. An issue which motif (Christian or courtesan literature) dominates in the album of love lyrics is discussed. Album is of great interest as an immanent text.

Philosophical Concept of the Russian Idea: from Vladimir Solovyev to Nikolay Berdyaev

Philosophical Concept of the Russian Idea: from Vladimir Solovyev to Nikolay Berdyaev

Drama of Life: Philosophical Biography as an Event in Russian Culture

This article discusses attempts of Russian philosophers of the 19 th and 20 th centuries (e.g. Vladimir Solovyev, Vladimir Ern, Nikolay Berdyaev) to suggest the genre of as a special kind of philosophical work. So, phi- losophical biography is treated as an understanding of life. The most important fea- tures of philosophical biography in Russi an thinkers' interpretation are as follows: the focus on comprehension of life-drama, in which thoughts and senses act as per- sonal events; the demand of spiritual affinity as a condition for understanding; and the creation of spiritual image as the main task of biography.

The Horizons of the Organic Vision of the Universe and Humanity: Vladimir Solovyev Revisited in the Light of Process Theology

Research Article| December 01 1993 The Horizons of the Organic Vision of the Universe and Humanity: Vladimir Solovyev Revisited in the Light of Process Theology Boris L. Gubman Boris L. Gubman Search for other works by this author on: This Site Google Process Studies (1993) 22 (4): 211–214. https://doi.org/10.2307/44798766 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation Boris L. Gubman; The Horizons of the Organic Vision of the Universe and Humanity: Vladimir Solovyev Revisited in the Light of Process Theology. Process Studies 1 January 1993; 22 (4): 211–214. doi: https://doi.org/10.2307/44798766 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectiveUniversity of Illinois PressProcess Studies Search Advanced Search The text of this article is only available as a PDF. ©Copyright 1993 Process Studies1993 Article PDF first page preview Close Modal You do not currently have access to this content.

Vladimir Solovyev and Max Scheler

Vladimir Solovyev and Max Scheler

Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation

Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation

Book Review: God, Man and the Church By Vladimir Solovyev James Clarke 1974 192 pp. £3; Staretz Amvrosy By John Dunlop Mowbrays 1975 176 pp. £1.95

Book Review: <b>God, Man and the Church</b> By <scp>Vladimir Solovyev</scp> James Clarke 1974 192 pp. £3; <b>Staretz Amvrosy</b> By <scp>John Dunlop</scp> Mowbrays 1975 176 pp. £1.95

Tomistinės ir V. Solovjovo idėjos A. Dambrausko-Jakšto filosofijoje

Straipsnio tikslas – paanalizuoti A. Jakšto-Dambrausko pasaulėžiūros santykį su tomizmu bei rusų filosofo Vladimiro Solovjovo filosofija. A. Jakštas ragino papildyti tomistinę doktriną V. Solovjovo idėjomis. Jis siūlė statiškąją „philosophia perennis“ doktriną papildyti rusų filosofo krikščioniškojo evoliucionizmo idėjomis ir įvertinti naujųjų laikų gamtos mokslų, ypač darvinizmo, evoliucinės biologijos laimėjimus. V. Solovjovo pilnutinio žinojimo modelis A. Jakštui buvo priimtinas veikiau kaip savotiškas filosofijos idealas, kaip ateities dalykas, kurio praktiškai realizuoti tuo metu nebuvo galima. A. Jakštas tomistinę filosofiją taip pat bandė derinti su V. Solovjovo panteistine pasaulio sielos sąvoka, šio filosofo teokratijos idealu ir dieviškosios žmonijos idėja. A. Jakštas teigė, kad pasaulio sielos idėja yra tiesioginė išvada iš aristotelinės-tomistinės ontologijos, pagal kurią pasaulio daiktai sudaryti iš materijos ir formos. Kurdamas materialinę ir dvasinę kultūrą, pertvarkydamas gamtą ir visuomenę, žmogus atlieka dieviškos prigimties darbą. Galutinis kultūrinės kūrybos (kuri yra religinio pobūdžio) tikslas yra teokratija.

Russia and the Universal Church. By Vladimir Solovyev. Translated by Herbert Rees. (Bles; 15s.)

Russia and the Universal Church. By Vladimir Solovyev. Translated by Herbert Rees. (Bles; 15s.)

Book Review: Lectures on Godmanhood. By Vladimir Solovyev, with an Introduction by P. Peter Zouboff. Denis Dobson. 18s.; Russia and the Universal Church. By Vladimir Solovyev, translated by Herbert Rees. Geoffrey Bles. 15s.; Dostoevsky. By L. A. Zander. S.C.M. Press. 10s

Book Review: <scp>Lectures on Godmanhood</scp>. By Vladimir Solovyev, with an Introduction by P. Peter Zouboff. Denis Dobson. 18s.; <scp>Russia and the Universal Church</scp>. By Vladimir Solovyev, translated by Herbert Rees. Geoffrey Bles. 15s.; <scp>Dostoevsky</scp>. By L. A. Zander. S.C.M. Press. 10s