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1
Bremer, Józef, and Jacek Poznański. "Philosophy and Psychology in the Service of the Catholic Faith: Paweł Siwek, SJ and His Legacy." Revista Portuguesa de Filosofia 76, no. 4 (January 31, 2021): 1297–330. http://dx.doi.org/10.17990/rpf/2020_76_4_1297.
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Fr. Paweł Siwek, SJ may be considered the only Polish Jesuit philosopher of the 20th century to have achieved worldwide recognition. This article surveys his work from a broad perspective reflecting philosophy, psychology and theology as pursued in Catholic circles in the 19th and 20th centuries. We review his achievements, while also offering an interpretation. We put forward the thesis that he found his own way of practising neo-Thomism in the spirit of Pope Leo XIII’s Aeterni Patris. To substantiate our claims, we first briefly sketch his biography, providing a synthetic overview of the relevant contexts for his philosophical oeuvre. We then identify his four main areas of interest: namely, the history of philosophy (combined with his translation activities), systematic philosophy (especially his work on the soul-body problem and Baruch Spinoza), the scientific psychology of religion and spirituality, and Christian apologetics in the face of world religions and spiritual movements. In our conclusion, we discuss the main traits of his intellectual work, along with its impact.
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Dix, Steffen. "Miguel de Unamuno und Antero de Quental Iberische Religionskritik, einbrechende Moderne und die Tragik des Verlustes." Zeitschrift für Religions- und Geistesgeschichte 59, no. 4 (2007): 311–30. http://dx.doi.org/10.1163/157007307781787598.
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AbstractIn recent years the study of local religious histories, especially in Europe, has gained in prominence. Because of the encounters between different cultural traditions in the Middle Ages and the voyages of discovery, the religious history of the Iberian Peninsula became one of the most complex in Europe. This article focuses on one portion of this history around the turn of the 19th/20th century, and in particular on two attempts to blame the Catholic religion for the general crisis in Spain and Portugal at the start of the modern era. These two forms of critiquing religion are illustrated by the examples of Miguel de Unamuno and Antero de Quental, whose writings were characteristic of the typical relationship between religion and intellectuals in this period. Not only were the Spanish philosopher and the Portuguese poet influential on their own and later generations, but they are also truly representative of a certain tragic ”loss“ of religion in the Iberian Peninsula.
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Svenungsson, Jayne. "The return of religion or the end of religion? On the need to rethink religion as a category of social and political life." Philosophy & Social Criticism 46, no. 7 (February 7, 2020): 785–809. http://dx.doi.org/10.1177/0191453719896384.
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During the last decades of the 20th century, Western philosophy saw a renewed interest in religion, often referred to as ‘the return of religion’. At about the same time, a growing number of anthropologists and historians began to draw attention to the cultural and ideological bias of the category of religion, revealing its roots in a particular phase of early modern European history. This article gives an overview of these significant theoretical developments and explores both the tensions and similarities between the different scholarly traditions. Drawing on both discourses, it argues that we need to rethink the way we use religion as a category for organizing social and political life. If religion can no longer be taken as a purely descriptive category but rather should be seen as part of specific discursive practices, then we need to critically ponder the implications of the ways in which we map certain customs, behaviours and motifs as ‘religious’ and others as ‘secular’.
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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
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Yachmenik, Vyacheslav, and Anna Makarova. "“Prophecy must resurrect in the Church”: the figure of prophet in russian thought of the late 19th — early 20th century." St.Tikhons' University Review 100 (April 29, 2022): 45–64. http://dx.doi.org/10.15382/sturi2022100.45-64.
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The article focuses on the development of ideas about the prophet in Russia in the late 19th – the early 20th century. In the European discourse the understanding of the prophet as the bearer of the personal principle in religion most fully described by M. Weber. Since in Russian religious philosophy the conceptualization of the prophetic function appears in the works of V. Solovyov, the first part of the article is devoted to the analysis of the idea of a prophet in the theocratic concept of this thinker. Specific features of the system proposed by the Russian philosopher are characterized, where the prophet was considered as a link of the “triad” along with the priesthood and the kingdom. The constant characteristics of the prophet as the third principle of power in the Solovyov system are formulated. The second part of the article is devoted to the reception of Solovyov’s ideas in Russian theology and religious philosophy of the beginning of the 20th century. The discussions about the hierarchy and the intellectuals as carriers of the prophetic principle that arose at the Religious-Philosophical Meetings, and the positions on this issue of V. Ternavtsev and D. Merezhkovsky are characterized. The development of the idea of a prophet in the context of the discussion of the problem of power in the Church in the academic theology of M. Tareev, V. Troitsky, P. Florensky is traced. The interpretation of the Soloviev triad by S. Bulgakov and A. Kartashev, as well as criticism of the views of the latter by Merezhkovsky’s circle, is analyzed. It is noted that the participants in the discussions considered the prophetic principle as integrated into the church community or opposed to the church hierarchy. In conclusion, the development of the discourse about the prophet in the Russian tradition of the designated period is summed up, parallels with the search for Western explorers are noted. The article concludes that the common problem for Russian and European thinkers of the early 20th century is the distinction between priestly and prophetic principles in the religious community.
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Besschetnova, Elena V. "On the Way to the Integrity of Knowledge (Book review: T. Obolevich. <i>Faith and Science in Russian Religious Thought.</i> Oxford: Oxford University Press, 2019)." Russian Journal of Philosophical Sciences 64, no. 7 (July 15, 2021): 151–59. http://dx.doi.org/10.30727/0235-1188-2021-64-7-151-159.
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This review is focused on the book Faith and Science in Russian Religious Thought written by Professor Teresa Obolevich and published by Oxford University Press in 2019. This book has become a landmark event among historians of Russian philosophy. The review examines the main ideas of each of the book’s chapters and shows that they all represent a new look at the problem of the relationship between faith and reason in the history of Russian thought. It is noted that the author of the book follows the idea of Russian philosopher Semyon Frank, raised in his article “Religion and Science.” Obolevich shows that Russian religious thought was not on the side of confrontation between religion and science but on recognizing two parallel paths with two different subjects of knowledge: the world and God. At the same time, Obolevich analyzes the stages of essential knowledge in Russian thought as a form of synthesis of the scientific and religious path. The review also notes that this author’s approach to examining the history of Russian philosophy is a very successful attempt to substantiate the relevance of Russian thought in the 19th–20th century in the context of the sociocultural challenge of the current stage of European society’s development.
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Solovev, Artem. "Secular as political theology in russian religious philosophy of the first half of the 20th century." St.Tikhons' University Review 101 (June 30, 2022): 57–81. http://dx.doi.org/10.15382/sturi2022101.57-81.
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The article is devoted to the problem of understanding the secular as political theology in Russian religious philosophy of the first half of the 20th century. The connection between the concept of «political theology» and the concept of «secular» is carried out in accordance with the approach of K. Schmitt. Schmitt’s approach is proposed to be expanded to understand political theology as borrowing the structure of theistic theology by other means for secular purposes. In the article, this approach is used to identify what can be defined as the analysis of «political theologies» in the works of Russian religious philosophers of the first half of the 20th century. The study determines that the secular as political theology appears as the «religion of anthropolatry» of the Russian intelligentsia for Merezhkovsky and Bulgakov, and appears as the mythology of communism for Losev and Florensky. The article concludes that the political theologies of socialism and communism are the result of the secularization of the Jewish apocalyptic and Christian chiliasm for Bulgakov, Berdyaev, Losev. Whereas, socialism and communism are secular variants of Gnosticism, which he defines as «the heresy of utopianism» from Frank’s point of view. The article concludes that understanding of the secular as political theology allows us to interpret the phenomenon of religious conversion, which is considered as the beginning of Russian religious philosophy, as a transition from political theology to theistic theology, and not just as a transition from atheism and skepticism to faith. It also states the possibility of applying the concept of confessionalization to understand cultural criticism of modern political theologies by Russian religious philosophers of the first half of the 20th century.
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Radul, Dmitry N. "PHILOSOPHICAL AND RELIGIOUS VIEWS OF FLORENSKY AND THE IDEA OF ACTUAL INFINITY." Study of Religion, no. 1 (2019): 108–13. http://dx.doi.org/10.22250/2072-8662.2019.1.108-113.
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The article briefly observes the history of the idea of the actual infinity in European culture until the beginning of the 20th century. Special attention is paid to the role of Cantor set theory in reviving interest in the idea of actual infinity in Western Europe and Russia. The influence of the Cantor’s philosophy of religion on the Western European theology of the late 19th century - early 20th century is given. The influence of Cantor’s ideas on the formation of Florensky’s views is described. A detailed analysis of the application of the idea of actual infinity in the book “The Pillar and the Statement of Truth” is given. Florensky describes the understanding of the connection of Kant’s antinomical of reason and the idea of a potential infinity. The potential infinity is considered by Florensky as a source of imperfection and sinfulness. Special attention is paid to the understanding of truth as actual infinity. The introduction of the actual infinity allows Florensky to remove the one-sidedness of the law of identity and the law of sufficient basis in the Supreme unity...
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Efimova, Svetlana. "The October Revolution as the Passion of Christ: Boris Pasternak’s Easter Narrative in Doctor Zhivago and Its Cultural Contexts." Religions 12, no. 7 (June 24, 2021): 461. http://dx.doi.org/10.3390/rel12070461.
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This article offers a new interpretation of Boris Pasternak’s novel Doctor Zhivago in the cultural and historical context of the first half of the 20th century, with an emphasis on the interrelationship between religion and philosophy of history in the text. Doctor Zhivago is analysed as a condensed representation of a religious conception of Russian history between 1901 and 1953 and as a cyclical repetition of the Easter narrative. This bipartite narrative consists of the Passion and Resurrection of Christ as symbols of violence and renewal (liberation). The novel cycles through this narrative several times, symbolically connecting the ‘Easter’ revolution (March 1917) and the Thaw (the spring of 1953). The sources of Pasternak’s Easter narrative include the Gospels, Leo Tolstoy’s philosophy of history and pre-Christian mythology. The model of cyclical time in the novel brings together the sacred, natural and historical cycles. This concept of a cyclical renewal of life differs from the linear temporality of the Apocalypse as an expectation of the end of history.
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Zakharov, Ivan. "State Regulation of the Activities of Faith-Based Organizations in African Countries in the Late 20th — Early 21st Centuries: Macro-Regional Tendencies." ISTORIYA 13, no. 6 (116) (2022): 0. http://dx.doi.org/10.18254/s207987840021692-0.
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The article focuses on reasons and manifestations of restrictive policies on the operation of religious and faith-based organizations (FBO) on the example of Africa. The problem is regarded as a result of (1) intensification of religious competition during the transformation of the African religious landscape, and (2) developing self-reliance and efficiency of religious organizations and FBO’s throughout the implementation of the “humanitarian” or “civilizing” mission. The later allowed some of these organizations to take place of the key economic and political actors in the region in the end of the 20th century. The research combines quantitative and qualitative methods of geography of religion, history, political science, and incorporates a vast number of sources. It allowed to reveal shifts in the Africa religious landscape’s structure in 1910–2010; to assess the scale of “humanitarian” mission; to evaluate the legislative framework for the operation of religious organizations and FBO’s in African countries and actual restrictions applied to them. Established, that the change of historical context of religious organizations’ activities and their interaction with the authorities in the end of the 20th century manifested itself in the stricter control on the operation of organizations affiliated with religion. This claim supported by the evidence from countries of North Africa, Sudan-Sahel Corridor, Rwanda, Kenya, Zambia, etc. Governments always declare that restrictive measures are implemented due to the need to treat their citizens, but in reality, it may also pursue other aims, such as: to support of certain religions (religious favoritism), to gain or re-establish state’s monopoly of the exercise of public authority, including through the counter radical groups, which affiliate themselves with a religion. However, restrictive policies have also impacted religious organizations and FBO’s that provide essential services for the large number of vulnerable communities. Such practices may have disruptive consequences on the socio-economic and political development of the continent.
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Hajko, Dalimír, and Ľuboš Török. "The ethical context of social philosophy in contemporary India." Ethics & Bioethics 8, no. 1-2 (June 1, 2018): 121–38. http://dx.doi.org/10.2478/ebce-2018-0009.
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Abstract Public and academic philosophical thinking in contemporary India provides evidence that philosophy and religion have never been truly separated, although there have been attempts to bring philosophy closer to science and, thus, create two autonomous systems. In light of these changes, P. V. Athavale, C. T. K. Chari, N. S. Prasad and some other authors have formed and are developing modern ethical and social theories. Moreover, feminism and gender studies have appeared in the panorama of changing philosophical and sociological thinking in India, embracing gender equality in contemporary Indian society. There has been increasing interest in sociological research and a critical interpretation of Mahatma Gandhi’s spiritual message in the cause of India’s independence, whose thoughts authors engaged in contemporary ethical problems believe to be impractical and useless today. Existentialism as a philosophical stream earned broad public acceptance and played a significant role in the history of modern philosophical thinking in India in the second half of the 20th century.
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Tuoheti, Alimu. "The Retrospect of Modern China on Islamic Studies—Centered on People, Institutions and Their Academic Activities." International Journal of Social Science Studies 9, no. 5 (August 30, 2021): 166. http://dx.doi.org/10.11114/ijsss.v9i5.5338.
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The academic history of Islam in China. It not only refers to the academic history of Chinese scholars' research on Chinese Islam, but also includes the carding of various researches and achievements of Chinese scholars on foreign Islam and Muslims. This includes the study of Islamic classics such as Koran and Hadith, History, Pedagogy, Philosophy, Politics, Society and Culture. Islam and Muslims in different regions of foreign countries also have different characteristics, and the research methods also respect this aspect of attention. On the origin of academic history: according to the author's own and previous research results, it can be concluded that academic research with contemporary significance began at the beginning of the 20th century. Under the background of the introduction of Western learning to the East, modern academic research methods also affected the research field of Islam in China. There are four imams with high academic level, such as Ha Decheng, Wang Jingzhai, Da Pusheng and Ma Songtin. There is also Chen Hanzhang, Chen Yuan and Chuan Tongxian non-Muslim scholars joining the ranks of Islamic researchers. There was little research before the 20th century. The year 2000 can be regarded as the dividing line in the evolution of modern Islamic academic history. The period from the beginning of the 20th century to the founding of new China can be regarded as the beginning period. The period from the founding of new China to the reform and development can be regarded as the initial period. During this period, due to various political movements and other reasons, China's Islamic academic history and many other fields suffered setbacks such as stagnation to varying degrees. The period from reform and development to 2000 can be regarded as the prosperous period of Islamic academic research in contemporary China. During the period from 2001 to now, the subject consciousness is clear and the research methods are diversified. Many industries and scholars have actively participated in this research field, that is, using the theories and methods of religion, ethnology, anthropology, sociology, history, philosophy, linguistics, culture, politics and other disciplines to systematically study the historical, political, economic, cultural and other phenomena of Islam and Muslims, so as to lay a foundation for the further development of China's Islamic research.
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Skurikhin, Denis S. "THE HISTORICITY OF HUMAN TRANSCENDENCE IN THE TRANSCENDENTAL THOMISM OF RICHARD SCHEFFLER." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2021): 43–54. http://dx.doi.org/10.28995/2658-4158-2021-4-43-54.
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In the 20th century European culture found itself in a situation of mutual alienation of many areas of culture – science, religion, ethics, art, etc., what, in turn, raised a theme of the relationship between cognition and history in the transcendental theory of knowledge with new acuity. A significant role in that process belongs to philosophers: members of the Vienna Circle and, later, analytical philosophers, neo-Kantians of the Marburg and Baden schools, representatives of transcendental Thomism. Among the projects aimed at overcoming the crisis there is the project of Richard Scheffler, a German philosopher and theologian. Following after Kant, Schaeffler turns to the most different areas of philosophy: phenomenology, hermeneutics, neo-Kantianism of Cohen and Cassirer, analytical philosophy of language. In addition, the influence of the theology of Karl Rahner, Hans Urs von Balthasar, and Wilhelm Lotz can be traced in the writings of Schaeffler. The article considers the concept of religious experience by Richard Schaeffler, the underlying Schaeffler’s visions of the need of interpretation the regulating idea of God as a postulate of theoretical reason in the perspective of religious experience. It considers Schaeffler’s idea of the transcendental nature of the prayer speech and its performativity.
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Holovashchenko, Serhii. "Metamorphoses of the Divine Absolute in the Light of Religious Studies Vision (by the Work of Kyiv Theological Academy Professor Yakym Olesnytskyi “From Talmudic Mythology”)." NaUKMA Research Papers in Philosophy and Religious Studies 8 (November 23, 2021): 48–59. http://dx.doi.org/10.18523/2617-1678.2021.8.48-59.
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The article continues the series of investigations that demonstrate the experience of religious reading of the significant works of prominent Kyiv professors-academics of the last third of the 19th – early 20th century. These works have accumulated a powerful array of empirical material relevant to the history and theory of religious studies. Accordingly, the reconstruction of the field of theoretical positions important for the formation of the “science of religion” in the domestic intellectual tradition is currently being updated.The work of the Hebrew scholar and biblical scholar Yakym Olesnytsky is represented. This researcher was one of the first in the domestic humanities to analyze the “aggadic” layer of Talmudic writing through the prism of comparative-religious and religious-historical approaches. Metamorphoses of biblical images and plots, events of the ancient history of the Hebrew people, which arose under the influence of various mythological, philosophical, and folk traditions, were revealed. There was a real demythologization of “aggadah” from the standpoint of historical and literary criticism.On the basis of a religious reading of J. Olesnytsky’s text, this article traces some metamorphoses of theistic ideas in the process of the rise of Talmudic Judaism. They are analyzed from the point of view of the categories relevant to the philosophy and phenomenology of religion: Religious Experience, the Supernatural, the Another Reality as Sacred, the Absolute. A number of cognitive situations initiated by Olesnytsky, valuable from the point of view of a wider range of disciplines: philosophy and phenomenology of religion, history of religion, sociology and psychology of religion, religious comparative studies have been identified. This experience will be used in further research on the materials of the work of a well-known Kyiv academician.
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Kosilova, Elena. "Conceptualization of the Absurd in Philosophy From Logic to Logic of Sense." Philosophy. Journal of the Higher School of Economics VI, no. 3 (September 30, 2022): 208–21. http://dx.doi.org/10.17323/2587-8719-2022-3-208-221.
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The article discusses the question of what absurd is. At first, the absurd seems to exist in two forms — semantic and existential. Semantic absurd is a characteristic of a statement, whilst existential absurd is a characteristic of a person's existence. However, the article shows that these are not two different entities but one. In antiquity, absurdity was synonymous with the falsity of a conclusion. In modern philosophy, Husserl, in Logical Investigations, believes that absurd objects cannot be understood. However, Tertullian's line appears already in early Christianity, linking absurd with an act of faith. In the 19th century, Kierkegaard was its representative. IIn the middle of the 20th century, Camus showed that the attitude to life as absurd is an honest view of life without illusions, followed by Nagel. In the 20th century, the absurd appeared in art, where it expanded the boundaries of consciousness. The new philosophy of the absurd takes into account its connection with novelty, creativity, liberation. It breaks established ties and makes the familiar new. Soviet scientist B.F. Porshnev points out that a particular act of thinking, “deabsurdization”, underlies logic. J. Deleuze in Logic of Sense demonstrates that nonsense provides the “gift of meaning”, comprehension always begins with some bewilderment; common sense is unproductive, but nonsense makes thought work. Before Deleuze, the absurd was an anthropological phenomenon, howbeit Deleuze gave it an ontological status. The modern philosophy of the absurd may even turn out to be theology.
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Shmelev, Dmitry. "Muslim Immigration to France in the 20th Century: Causes, Cycles, Problems." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015636-8.
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The article devoted to the problem of Muslim immigration in France in the 20th century. The focus is on the causes of Muslim immigration, its cycles, specificity and consequences for modern French society. Based on a comparison of various statistical data, it stated that Muslim immigration is an integral part of three large waves of immigration flows that took place from the end of the 19th to the end of the 20th centuries. The article notes the correlation of the number of Muslim immigrants in France with the global numbers of immigrant arrivals to the country. However, if in the first two waves their number depended on the economic needs of the French economy (Muslims came to earn money), then during the third wave other factors came into play — the creation of stable communities, family reunification, going on stage second and third generations of immigrants, social problems of their arrangement and adaptation to French legal norms and customs. The article notes the specificity of the geographical concentration of the Muslim population, which takes place either near large industrial centers and cities (which makes it easier to find work and social protection), or in places of proximity to their native countries (southern France). Special attention paid to the problem of the evolution of state policy in the admission and integration of immigrants, when various methods tired from assimilation, the adoption of quotas to the policy of flexible regulation of immigration and expulsion of illegal immigrants from the country. The article analyzes the position of the Muslim community in France, the role of Muslim associations in its life, the impact on the socio-cultural life of the French. It can stated that Islam has become the second religion in France, which determines its position — a stable presence in socio-economic life (employment, the spread of the social protection system to immigrants), political (the right to vote, the possibility of creating associations, manifestations), religious (the possibility of worship), cultural (the formation of a specific immigrant subculture).
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Baroni, Francesco. "Tra esoterismo, New Age e mistica cristiana: le dottrine del « Cerchio Firenze 77 »." Aries 11, no. 2 (2011): 167–88. http://dx.doi.org/10.1163/156798911x581225.
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AbstractOne of the most interesting features of the 20th-century esoteric revival in Italy is the rise of a lively spiritualist culture. Many spiritualist groups, while still paying attention to physical phenomena (levitation, apports, etc.), produced a rich doctrinal literature of increasingly sophisticated content. The 'Cerchio Firenze 77' is certainly the most famous among these groups. It emerged around the Florentine medium Roberto Setti (1930–1984) and was active throughout the 1950s, the 1960s and the 1970s. The doctrines exposed by the 'Masters' to the participants in the séances show a complex interweaving of esoteric themes, mystical ideas and scientific concepts that made the works of 'Cerchio' highly successful, and comparable to the great classics of 20th-century channeling, such as Jane Roberts's 'Seth books'.
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Loos, Helmut. "Beethoven — the Zeus of Modernity." Culturology Ideas, no. 18 (2'2020) (2020): 66–84. http://dx.doi.org/10.37627/2311-9489-18-2020-2.66-84.
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A large part of German musicology sees itself as a science of art in the emphatic sense and is committed to quite different principles than historical-critical approaches in the discipline. The latter seek to gain a realistic picture of the history of music, including contemporary ways of thinking, and allow for historical actors to make meaningful, free will decisions within anthropologically determined circumstances. The emphatic science of art, on the other hand, claims to be able to prove and scientifically determine the objects of great art music and their nature. It originated during the Enlightenment, when philosophy took the place of religion and created ever new theoretical constructs of thought presented as scientifically proven and binding. In music, Beethoven rose to the ideal of the ingenious creator, who embodied the progress and achievements of mankind on the path toward perfection. Thus, in the course of the 19th century, a Beethoven cult developed using philosophy as its guide in selecting and evaluating historical sources, gladly accepting literary testimonies as historical fact. Historical criticism, which revealed this construction of a romantic image of Beethoven, was suppressed for a long time. Society’s broad acceptance of the notion of the evolutionary progress of mankind, one to which modernity adhered, proved too powerful, and belief in it took the form of an art religion. Beethoven as Zeus of the Third Reich, as the god of modernity, was the program and message of the 14th Secession Exhibition in Vienna in 1902. This image was destructed in the late 20th century.
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Blikharskyi, Roman. "Genesis and characteristics of the Christian worldwide (based on the publications of the «Nyva» journal (Lviv, 1904—1939s) and in the works of theologists of the late 19th ― early 20th cc.)." Proceedings of Research and Scientific Institute for Periodicals, no. 9(27) (2019): 113–45. http://dx.doi.org/10.37222/2524-0331-2019-9(27)-7.
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The Ukrainian religious Christian press, since its inception, was an important means of disseminating information necessary for the life of the Church. Besides the issues of purely Christian doctrine, the authors of religious journals outlined and criticized the ideological tendencies among the representatives of the Ukrainian secular intelligentsia. Their scientific, artistic, social and political activities greatly influenced the then social realities, and partially determined a political future of Ukraine. In the early 20th century, on the pages of the Ukrainian Galician religious periodicals, namely the «Nyva» journal (Lviv, 1904—1939s), there were published a series of articles dealing with the Christian worldview. We have elucidated the reasons why in the late 19th century—the early 20th century for the first time there emerged a necessity to discuss the Christian worldview, contrary to other non-religious worldview models of the modernity. The history of the worldview concept and variation of approaches to its meaning clarifying, the theory of the process of formation of the mindset as well as ways of classification of its different forms, specifically religious worldview, in the philosophical works of Karl Jaspers, Max Scheler and Wilhelm Dilthey, have been researched. As for the Christian-based worldview, we have determined the approaches to the systematization and unification of the ideological principles of the Christians. Those were studied in the writings of thinkers of different Christian denominations, namely Protestantism (James Orr, Abraham Kuyper), Orthodoxy (Mikhail Tareiev), and Catholicism (specifically, the authors of the «Nyva» journal). Keywords: worldview, Christianity, Christian worldview, religion, philosophy, religious periodicals, «Nyva» journal.
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Ludewig, Anna-Dorothea. ",,Ein Vorhof zum Paradies". Das Czernowitz-Bild in der deutsch-jüdischen Literatur." Zeitschrift für Religions- und Geistesgeschichte 58, no. 3 (2006): 216–26. http://dx.doi.org/10.1163/157007306777834555.
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AbstractThe present research on Czernowitz focuses mostly on the 20th century and on the works and memoirs of Holocaust survivors. But Czernowitz was at its cultural and economical height at the end of the 19th century, and it was during that time that the myth of the ,,ideal city" was established. This essay stresses the importance of that time period for understanding the ,,Czernowitz myth," and it analyzes the relationship between the ,,real" place Czernowitz and the literary topos of a ,,sunken city" (Rose Ausländer).
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Dix, Steffen. "Vom bleibenden Recht der Antike in der künstlerischen Moderne Europas: Fernando Pessoa und Giorgio de Chirico." Zeitschrift für Religions- und Geistesgeschichte 74, no. 3 (July 25, 2022): 251–72. http://dx.doi.org/10.1163/15700739-07403005.
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Modernism in the early 20th century has usually been viewed as a radical break with the past and tradition. Nevertheless, there are a great deal of direct references to classical antiquity in many works of modernist artists. This apparent contradiction forces us to rethink the notion of a radical break between the new and the past. It is with this in mind that the present article focuses on one of the most exiting periods in European cultural history. In particular, the article refers to two attempts to revitalize classical antiquity during the first decades of the 20th century. These two attempts are illustrated by the Portuguese writer, Fernando Pessoa, and the Italian painter, Giorgio de Chirico. Their works are not only characteristic of the marked revival of classical antiquity in the first years of Modernism, but they also reveal that this revival is more than a simple “new classicism”. Insofar as this new/ past dualism, the work of Pessoa and de Chirico should be better described as an updated mythological thinking.
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Valčo, Michal, Daniel Slivka, Katarina Valčova, Nina I. Kryukova, Dinara G. Vasbieva, and Elmira R. Khairullina. "Samuel Štefan Osusky’s Theological-Prophetic Criticism of War and Totalitarianism." Bogoslovni vestnik 79, no. 3 (2019): 765–85. http://dx.doi.org/10.34291/bv2019/03/valco.
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: This article analyzes the thought legacy of Samuel Štefan Osuský (1888–1975), a famous Slovak philosopher and theologian, pertaining to his fight against totalitarianism and war. Having lived during arguably the most difficult period of (Czecho-)Slovak history, which included the two world wars, the emergence of independent Czechoslovakia in 1918, its fateful, forceful split by Nazi Germany in 1939, followed by its reestablishment after WWII in 1945, only to be afflicted again by a new kind of totalitarianism on the left, it is no surprise that Osuský aimed his philosophical and theological criticism especially at the two great human ideologies of the 20th century – Fascism (including its German, racial version, Nazism, which he preferred to call ›Hitlerism‹), and Communism (above all in its historical shape of Stalinist Bolshevism). After exploring the human predicament in ›boundary situations,‹ i.e. situations of ultimate anxiety, despair but also hope and trust, religious motives seemed to gain the upper hand, according to Osuský. As a ›rational theist,‹ he attempted to draw from theology, philosophy and science as complementary sources of wisdom combining them in his struggle to find satisfying insights for larger questions of meaning. Osusky’s ideas in his book War and Religion (1916) and article The Philosophy of Bolshevism, Fascism, and Hitlerism (1937) manifest the much-needed prophetic insight that has the potential to enlighten our own struggle against the creeping forces of totalitarianism, right and left that seek to engulf our societies today.
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Hsin-fang, Wu. "Commemorating Xu Guangqi in 19th- and 20th-Century Shanghai." Monumenta Serica 66, no. 2 (July 3, 2018): 437–64. http://dx.doi.org/10.1080/02549948.2018.1534361.
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Maslin, M. A. "Vekhi (Milestones) as a Post-Secular Manifesto of the Russian Philosophy." Orthodoxia, no. 4 (December 26, 2022): 135–58. http://dx.doi.org/10.53822/2712-9276-2021-4-135-158.
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The article investigates the Vekhi (Milestones), a collection of articles published in 1909 by Nikolai Berdyaev, Sergei Bulgakov, Mikhail Gershenzon, Bogdan Kistyakovski, Peter Struve, Semyon Frank and Aleksandr Izgoev, that is analyzed through the prism of the post-secularization, which became the dominant in the Russian intellectual culture of the early 20th century. This phenomenon implied a rapid advancement of various forms of religious philosophy into the centre of the Russian philosophical tradition in search for solution to various problems faced by the state, society, family and education, reflected in the articles of the Milestones authors. The collection became most widely known — and criticized — among the leftist intelligentsia, which made this book an absolute bestseller in the history of the Russian philosophical thought. The position of its authors, deeply post-secular, antiutilitarian and anti-scientistic, and their criticism of the politicized groundless intelligentsia were the main reasons for the retaliation. The trick was a convincing reconstruction of an “average intellectual’s” consciousness. The Russian intelligentsia gave birth to a lot of prominent cultural figures. But it also gave birth to ambitious people who considered themselves to be the salt of the earth, the stateless apatrides who hate everything Russian and admire everything European or American. The Milestones authors were among the first in Russia to show that the fruits of the intelligentsia revolution are non-national, groundless phenomena, in no way connected with Russian foundations and traditions. The intellectuals’ political consciousness is irreligious and based on atheism, but it has many similarities with religion and acquires the features of some atheistic pseudo-religion. The Milestones contained sharp and justified criticism directed at the intransigent party struggle, the love of extremes and the predilection for egalitarianism, that is, those pseudo-religious qualities of the intelligentsia that have a pronounced anti-cultural and anti-national orientation.
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Levit, Georgy S., and Uwe Hossfeld. "Evolutionary theories and the philosophy of science." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 229–46. http://dx.doi.org/10.21638/spbu17.2021.204.
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Philosophical theories proceeding from the history of physical-mathematical sciences are hardly applicable to the analysis of biosciences and evolutionary theory, in particular. This article briefly reconstructs the history of evolutionary theory beginning with its roots in the 19th century and up to the ultracontemporary concepts. Our objective is to outline the dynamics of Darwinism and anti-Darwinism from the perspective of the philosophy of science. We begin with the arguments of E. Mayr against the applicability of T. Kuhn’s theory of scientific revolutions to the history of biology. Mayr emphasized that Darwin’s publication of the Origin of Species in 1859 caused a genuine scientific revolution in biology, but it was not a Kuhnian revolution. Darwin coined several theories comprising a complex theoretical system. Mayr defined five most crucial of these theories: evolution as such, common descent of all organisms including man, gradualism, the multiplication of species explaining organic diversity, and, finally, the theory of natural selection. Distinguishing these theories is of great significance because their destiny in the history of biology substantially differed. The acceptance of one theory by the majority of the scientific community does not necessarily mean the acceptance of others. Another argument by Mayr proved that Darwin caused two scientific revolutions in biology, which Mayr referred to as the First and Second Darwinian Revolutions. The Second Darwinian Revolution happened already in the 20th century and Mayr himself was its active participant. Both revolutions followed Darwin’s concept of natural selection. The period between these two revolutions can be in no way described as “normal science” in Kuhnian terms. Our reconstruction of the history of evolutionary theory support Mayr’s anti-Kuhnian arguments. Furthermore, we claim that the “evolution of evolutionary theory” can be interpreted in terms of the modified research programmes theory by Imre Lakatos, though not in their “purity”, but rather modified and combined with certain aspects of Marxian-Hegelian dialectics.
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Taneski, Zvonko. "Reciprocal Exploration of Identity: Slovak-Macedonian Literary, Cultural and Linguistic Relations in the 20th Century and Beyond." Konštantínove listy/Constantine's Letters 7, no. 1 (June 30, 2014): 61–72. http://dx.doi.org/10.17846/cl.2014.7.1.61-72.
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Winter, Franz. "Die Urmonotheismustheorie im Dienst der nationalsozialistischen Rassenkunde Herman Wirth im Kontext der religionswissenschaftlichen und ethnologischen Diskussion seiner Zeit." Zeitschrift für Religions- und Geistesgeschichte 62, no. 2 (2010): 157–74. http://dx.doi.org/10.1163/157007310791185582.
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AbstractHerman Wirth Roeper Bosch (1885-1981) was an important theoretician of the racist theory of Nazi-Germany. This article deals with his major publication, ,,Der Aufgang der Menschheit“ (published 1928), wherein he provides a theory on the origins of the socalled ,,atlantidian“ race. One of the foundations is the so called ,,primordial monotheism“ (Urmonotheismustheorie), which was quite popular in the first half of the 20th century. This article provides an attempt to analyse the main features of his approach with reference to the scholarly discussion in religious studies and ethnology of his time.
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Murrmann-Kahl, Michael. "Fünf Thesenpapiere von Falk Wagner." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 28, no. 2 (October 1, 2021): 299–318. http://dx.doi.org/10.1515/znth-2021-0019.
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Abstract Falk Wagner (1939–1998) was the leading Hegelian in late 20th century German Protestant theology. Wagner who had studied philosophy with Theodor W. Adorno and Wolfgang Cramer in Frankfurt am Main and Systematic Theology with Wolfhart Pannenberg at the University of Mainz taught Systematic Theology at the Universities of Munich and, since 1988, Vienna. He published several influential books. In his lectures and seminars he frequently handed out short theory papers to his students which should serve as the basis for debate. The five texts presented here for the first time deal with the problems of individual in society and of the modern history of theology, with the doctrine of God (creator and trinity), with the significance of the Bible for the systematic theology and finally with the concept of „Subjektivität“ in G. W. F. Hegel’s philosophy. These texts are an essential source for the development of Wagner’s thought when teaching at the university of Munich until 1988.
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Konacheva, Svetlana. "Ontology and sophiology of death: transformations of thanatological discourse in philosophical and theological thought of the 20th century." St.Tikhons' University Review 98 (December 25, 2021): 50–67. http://dx.doi.org/10.15382/sturi202198.50-67.
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Zouhar, Jakub. "An Outline of Greek Catholic Monasticism in the Czech Lands and Czechoslovakia throughout the 19th and 20th Century." Konštantínove listy/Constantine's Letters 11, no. 2 (October 31, 2018): 151–67. http://dx.doi.org/10.17846/cl.2018.11.2.151-167.
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Kamenskikh, Aleksey. "Constructing the Image of Byzantium in the 20th Century: the Russian Theme in the Greek “Neo-Byzantine” Project." Konštantínove listy/Constantine's Letters 13, no. 1 (June 30, 2020): 187–96. http://dx.doi.org/10.17846/cl.2020.13.1.187-196.
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Gayda, Fedor. "“Sobornost”: On the Question of the Meaning of the Concept in the 19th – 30-ies 20th Centuries." Philosophy. Journal of the Higher School of Economics VI, no. 1 (March 31, 2022): 17–40. http://dx.doi.org/10.17323/2587-8719-2022-1-17-40.
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The article examines the formation and understanding of the term “sobornostʼ” in the public circles of Russia from the 19th to the 1st quarter of the 20th century. Usually, this term is interpreted as specifically Russian and fundamentally crucial for church teaching, philosophy, culture, as well as politics and ideology. The study of this problem was carried out within the “history of concepts” framework. The term “sobornostʼ” is traditionally associated with the works of A.S. Khomyakov, although he never used it. Meanwhile, in the opinion of the author of the article, this word quite adequately conveys the line of thought of an Orthodox theologian: “sobornostʼ” as the church unity of all, all-embracing, directly connected with the Holy Spirit. The article concludes that the concept of “sobornostʼ”, introduced into circulation in the 1840s since the end of the century gradually acquired several meanings that are little related to each other: free unity (Yu.F. Samarin, O.F. Miller, V.V. Rozanov, A.S. Glinka-Volzhsky), conciliarity of consciousness (S.N. Trubetskoy, N.A. Berdyaev), cathedral administration (A.A. Kireev, V.S. Soloviev, V.P. Sventsitsky, M.O. Menshikov, S.N. Bulgakov), collectivism (S.N. Bulgakov), the public (Viach. Ivanov), national unity (S. Petlyura). The very use of the word “sobornostʼ” became an objective marker of involvement in various directions: late Slavophilism (collegiality), total unity (conciliarity of consciousness), socialism (collectivism), Ukrainian nationalism (national unity). The return to Khomyakov's understanding of the “sobornostʼ” (as catholic) and the development based on this understanding of the mystical concept of “sobornostʼ” began only in the 1920s. (G.V. Florovsky).
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Khramov, Alexander. "Did God create fossils? Notes on the history of an idea." St. Tikhons' University Review 104 (December 29, 2022): 29–45. http://dx.doi.org/10.15382/sturi2022104.29-45.
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The subject of the paper is prochronism, e.g. the teaching which says that the world was created with the appearance of old age. It is shown that the sources of prochronism could be traced to the medieval doctrine of double truth and philosophy of Descartes, who suggested that cosmological theories on the origin of the Universe are purely conditional, while in fact the world was instantly created complete and mature. The idea of apparent, but non-existent past gained much credence during the first half of the 19th century, when paleontological and geological discoveries raised a question on how to square the age of the Earth and the life on it with the six days of Genesis. The hypothesis of prochronism was most fully developed in «Omphalos: an attempt to untie the geological knot» (1857), the book by the English naturalist P. Gosse. During the Darwinian time the interest in this doctrine was shown not only by Christian thinkers, but also by secular philosophers and science fiction writers. Elements of prochronism were also present in the writings of Scriptural geologists in the 19th century and their successors, the young earth creationists in the 20th century. The main objections against prochronism are critically considered. According to the most popular of them, if God had made the world appear older that it is, He thus would have deceived people. But from the point of view of prochronism, the creation of traces of never existed past was necessitated by the logic of causality, which required God to actualize all the consequences of historical epochs skipped by Him. The link between prochronism and the problem of pre-human sufferings is outlined. The conclusion is made that this doctrine, despite being counter-intuitive and rather notorious, is intellectually consistent and immune to the criticism.
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Khondzinskii, Pavel. "Émile Mersch and theology of the russian diaspora." St. Tikhons' University Review 102 (August 31, 2022): 29–49. http://dx.doi.org/10.15382/sturi2022102.29-49.
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In 1933 the Catholic scholar Emile Mersch published his work “The Mystical Body of Christ” (Le Corps mystique du Christ), in which the concept of the “mystical body” was traced from early Christian times to the beginning of the 20th century. Having paid tribute to Eastern fathers, Mersch believed that this concept reaches its final synthesis in the works of the “French school” authors in the 17th century, where the concept of personal mystical unity with Christ, dating back to the Rhine mystics, is combined with the idea of St. Cyril of Alexandria and St. Hilary of Pictavia of the “natural” unity of the Church in the Eucharist. Mersch considered this synthesis to be a complete expression of St. Augustine’s teachings of the Church as the “total Christ” (the whole Christ) - totus Christus. Some authors of the diaspora paid their attention to the Mersch’s monography. M. Lot-Borodina wrote a review to this work. Fr. Sergey Bulgakov used this work as a source of the references to blessed Augustine. But it was Fr. Georges Florovsky who treated this work most thoughtfully. In the description of his response to the Mersch’s work, we need to remember that initially Fr. Georges based on the position, which was formed in Russian theology by representatives of “new theology” at the beginning of the 20th century, first of all – the position of metropolitan Antony (Khrapovitsky). This position was characterized by the constitution of the unity of the Church on the moral rather than Eucharistic level. The moral level was regarded, because of the personalistic concept of the mutual transparency of persons, as a natural unity. The article traces the gradual evolution of Fr. Georges’s views from the above concept, through an attempt to combine the teaching of totus Christus with the teaching of metropolitan Anthony, to the unambiguously expressed Christological emphasis in ecclesiology. As a result, Florovsky's late ecclesiology reveals a certain closeness to the ecclesiology of the French school, and hence to Mersch’s general conceptual conclusions.
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Dushenko, Constantine. "The Concept of “Russophobia” among Russian Authors of the 19–20th Centuries." Philosophy. Journal of the Higher School of Economics VI, no. 3 (September 30, 2022): 222–55. http://dx.doi.org/10.17323/2587-8719-2022-3-222-255.
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In the existing literature on anti-Russian phobias, insufficient attention is paid to the linguistic and conceptual aspects of the phenomenon under study. Such an unreflected approach leads to the confusion of heterogeneous phenomena. The article discusses the term “Russophobia” central to this topic — the meaning of it among different authors and in different eras of Russian history, as well as the context in which this term was used. The study was conducted on the material of journalism (including texts by Russian authors created in other languages) and the most significant epistolary texts. Particular attention is paid to the concept of “internal Russophobia” formulated in the middle of the 19th century by F.F. Vigel and F.I. Tyutchev. For Tyutchev, the closest target was I.S. Turgenev, an iconic figure of Westernizing liberalism. Drawn by Tyutchev (with the active participation of Dostoevsky), the image of a Russian “very honourable” man who hates his motherland “by instinct”, upon closer examination, turns out to be a phantom created for polemical purposes. In the Soviet press, “Russophobia” and related words for a long time belonged mainly to the historical past. From the second half of the 1930s to the mid-1970s, they practically fell out of the language of journalism. A sharp surge of interest in the concept of “Russophobia” dates back to the late 1980s. However, during this period, the image of the USSR and Russia in Western public opinion changed noticeably for the better.
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Krasicki, Jan. "Hermann Cohen i Drugi. Triumf i upadek „czystego rozumu”." Studia Philosophica Wratislaviensia 14, no. 3 (August 27, 2019): 37–57. http://dx.doi.org/10.19195/1895-8001.14.3.3.
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Hermann Cohen and the Other: The Triumph and Fall of “Pure Reason”The article poses the question of the contemporary validity and meaning of Hermann Cohen’s philosophical thought. It is argued that in order to understand its phenomenon one has to go beyond the epistemological and methodological perspectives in which Cohen’s work has usually been analyzed and probe into the philosopher’s deepest spiritual and intellectual formation — that of Judaism. The author claims that Cohen, otherwise a celebrated academic scholar, was first of all a rabbi, i.e. a teacher in the Judaist tradition. This is the context in which we can weigh his friendship with young Franz Rosenzweig — it was Rosenzweig who first recognized the revolutionary significance of Cohen’s philosophy of religion and utilized the latter in his seminal work The Star of Redemption Der Stern der Erlosung where he emphasized the late stage of Cohen’s intellectual evolution, especially the one associated with Religion der Vernunft aus den Quellen des Judentums 1919. This book is viewed as essentially a reinterpretation of Kant’s moral theory and philosophy of religion in terms of Judaism and the Bible, which in itself marks Cohen’s departure from critical idealism and his shift towards the dialogic philosophy. In this context one can see Cohen as a teacher of the German nation, someone who could accurately examine the dangers of the Romantic theory of the nation as well as the Romantic especially Fichtean version of Kant’s moral theory, dangers corroborated by 20th-century history. While stressing Cohen’s positive contribution to our understanding of the contemporary world, it should be added that the philosopher’s belief in the liberating potential of “pure reason” was heavily damaged in the face of the totalitarian ideas in modern Europe. It does not mean, however, that his thought has lost its potency. On the contrary, in the age of the crisis of rationality Cohen’s work may be seen as a vital testament. Its effectiveness, though, lies not in the power of “pure reason” but in the power of dialogue and the imperative to love one’s neighbor, a rational and free act which surpasses all religious and speculative constraints. Accordingly, the article concludes by pointing to the timeliness and validity of Cohen’s spiritual and intellectual legacy.
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Ludewig, Anna-Dorothea. "Das Bild der Jüdischen Mutter zwischen Schtetl und Großstadt." Zeitschrift für Religions- und Geistesgeschichte 64, no. 1 (2012): 48–58. http://dx.doi.org/10.1163/157007312800211679.
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AbstractThe Jewish Mother, or Jiddische Mamme, is one of the most popular images of the Jewess in mid-19th and 20th century. Linked to the biblical Jewish women and mothers, arises a complex negative-grotesque stereotype, which is connected to the traditional image of the Jewess as ,,home-keeper“ and was developed by the Shtetl-literature into a bitter and inapproachable ,,family provider“. Finally, the overprotective and manipulative Jewish Mother is an integral part of American literature, film and comedy. The paper will trace these changes of meaning and also analyse the Jewish Mother in the framework of the different presentations and representations of the Jewish woman.
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Gusmian, Islah, and Mustaffa Abdullah. "Knowledge Transmission and Kyai-Santri Network in Pesantren in Java Island During the 20th Century: A Study on Popongan Manuscript." Jurnal Akidah & Pemikiran Islam 24, no. 1 (June 30, 2022): 159–90. http://dx.doi.org/10.22452/afkar.vol24no1.5.
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The article examined the knowledge transmission and the network of kyai-santri in pesantren in Java in the 20th century. Both of these aspects were studied through Popongan manuscripts kept at Popongan Pesantren, Klaten, Central Java. The Popongan manuscript was derived from the study notes and a copy of the text referenced in the study at the pesantren. A large number of manuscripts were written and copied by Kyai Muhammad Muqri, one of the kyai at Popongan Pesantren. Through this study, Popongan manuscripts were positioned as social and cultural products, so that interactions, social relationships, and interests in them can be properly expressed. The research showed that the fields of knowledge studied in pesantren were diverse, including fiqh, grammar, theology, Sufism, and history. This diverse field of knowledge was well transmitted through kyai-santri networks. In addition, the kyai also criticized religious views that were inconsistent with Islamic principles. For example, the rejection of Wahhabi’s teachings by Muḥammad Dimyaṭī in the book Lawāmi‘ al-Burhān. In terms of socio-culture, this study also revealed that through knowledge, the relationship between kyai-santri as well as between kyai-rulers in Surakarta was interconnected from time to time. Through this kind of education, pesantren played an important role in building a comprehensive religious tradition.
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Fetscher, Justus. "Hiob in Gath. Deutsch-jüdische Lektüren von Lessings "Nathan der Weise"." Zeitschrift für Religions- und Geistesgeschichte 57, no. 3 (2005): 209–31. http://dx.doi.org/10.1163/1570073054395993.
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AbstractThe paper presents a series of German-Jewish readings of Lessing's "Nathan the Wise" (1779) stretching from the Enlightenment to the early post-1945 period. Already the first Jewish reader, Moses Mendelssohn, did not focus his interpretation of this drama on the so-called "parabel of the rings," where Nathan is commonly said to preach religious tolerance. Rather, Mendelssohn concentrates on act IV, scene 7, which expounds Lessing's concept of the relationship between Judaism and Christianity and Nathan's experience of Christian persecution. With the upsurge of German anti-Semitism in the late 19th and 20th century, this scene served first as a sign of German-Christian empathy for Jewish suffering, and thus of hope, then as a reminder of recent prosecutions. It seemed to foreshadow, and eventually became overshadowed by, the Shoah.
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Dine, Ranana Leigh. "You shall bury him: burial, suicide and the development of Catholic law and theology." Medical Humanities 46, no. 3 (July 26, 2019): 299–310. http://dx.doi.org/10.1136/medhum-2018-011622.
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Whether physician-assisted dying should be legalised is a major debate in medical ethics and much has been written on it from both secular and religious perspectives. Less, however, has been written on one of the potential consequences of legalised physician-assisted death: whether those who undergo this procedure will be given funerals by religious groups who oppose the practice. This article investigates the Catholic Church’s attitude to the burial of suicides, and how Catholic canon law has approached the question of ecclesiastic funerals for suicides throughout its history. From the sixth through the late 20th century, the Church technically did not bury anyone who willfully committed suicide. Broad shifts in the cultural attitude towards suicide, due in large part to new understandings of mental illness as disease, had a powerful effect on Catholic thought and practice in modernity, and the Church eventually dropped the ban on funerals for suicides from its law code altogether in the 1980s. The legalisation of physician-assisted death, however, raises again the possibility of a prohibition on funerals. The Church was able to drop its restrictions on funerals since suicide was seen as an act beyond the control of the deceased and thus worthy of mercy and compassion. In cases of physician-assisted dying, the patient must have consciously and willingly agreed to the procedure, undermining this understanding of suicide. The history of canon law on suicide funerals reveals the complexity of the Catholic attitude towards suicide and provides an important context to the current debate around physician-assisted death, and conflicts between medicine and religion more broadly.
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Lannoy, Annelies. "St Paul in the early 20th century history of religions. “The mystic of Tarsus” and the pagan mystery cults after the correspondence of Franz Cumont and Alfred Loisy." Zeitschrift für Religions- und Geistesgeschichte 64, no. 3 (2012): 222–39. http://dx.doi.org/10.1163/15700739-90000003.
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Szaruga (Wirpsza), Leszek (Aleksander). "On various kinds of involvement of Avant-Garde." Tekstualia 4, no. 59 (December 20, 2019): 173–90. http://dx.doi.org/10.5604/01.3001.0013.6443.
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The article analyses selected poems and tractates of poetry, with a special focus on the solutions regarding versifi cation, rhythm, and language (dialectological structures, syntactical forms and neologisms characteristic of poetic writing in Polish and Russian, as well as the contexts of English and German languages). Because the author attempts to distinguish the specifi city of poetry and the most important areas of literary biography in selected areas, he asks what the ways of poetry are, trying to present his point of view about the intellectual climate of the end of the 19th century, when the refl ection of language was the strongest and fundamental sign to identity. Besides, he shows what happened in the poetry of Marinetti, Majakowski, Benn, Brecht, Becher, Pound, Jasieński, Brzechwa, and Czyżewski. The article deals with the problem of historical, sociological, political, cultural and religious dialogue in poetry. The dialogue is dedicated to the search of a new language of expression. The author presents what the status of the poetry is at the beginning of the 20th century and what are the ways of poetry spreading and using language as a medium not only of communication, but also an identifi cation of unbelievable, impossibility, and as a consequence what are the strategies in poetry in addition to language (Russian and Polish, but also English and German). All of these paradigms determined functions of lyrics, which can be named an intertextual creativity. The author tries to answer the fundamental question about human condition and identity, the meaning of poetic sign, individual human possibilities towards history and politics, as well as the ways of using different connections with literature, art, religion (especially mysticism), philosophy and intertextual components which described the worldview of poetry.
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Peterson, Paul Silas. "Is the term “Catholic fascism” necessary? On the historiographical classifications of post-World War I religious-fascist ideology." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 25, no. 1-2 (May 25, 2018): 104–51. http://dx.doi.org/10.1515/znth-2018-0006.
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Abstract In den historiographischen Debatten über die verschiedenen Ideologien der ersten Hälfte des 20. Jahrhunderts wird der Begriff „katholischer Faschismus“ gelegentlich verwendet, um eine spezifische Version des Faschismus in den 1920ern, 1930ern und 1940ern Jahren zu bezeichnen. Im vorliegenden Aufsatz wird dieses Konzept in historischer und historiographischer Perspektive analysiert. Dabei geht es v. a. um den religiösen Hintergrund, die verschiedenen begrifflichen Unterscheidungen, die wichtigsten Ereignisse und die ideologischen Zusammenhänge. Der protestantische Faschismus sowie das Konfliktfeld zwischen Katholizismus und faschistischer Ideologie werden auch thematisiert. In the historiographical debates about the different streams of ideology in the first half of the 20th century, the term “Catholic fascism” has been used on occasion to refer to a specific version of fascism and Catholicism in the 1920s, 1930s and 1940s. The following article analyzes this concept in historical and historiographical perspective, drawing attention to the religious background, the various conceptual distinctions, key events and ideological interrelationships. Protestant fascism is also addressed along with the ideological conflict between Catholicism and fascist ideology. Before turning to these themes, however, the critical role of papal theological and cultural analysis will be addressed.
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Shevchenko, Vladimir N. "The views of Yu.K. Pletnikov on the relationship between formational and civilizational approaches in the context of academic discussions of the second half of the 20th century." Civilization studies review 4, no. 1 (2022): 55–68. http://dx.doi.org/10.21146/2713-1483-2022-4-1-55-68.
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The article deals with the theoretical views of Yu.K. Pletnikov, one of the prominent scientists in the field of social philosophy (historical materialism) in the context of the discussions that took place in the academic environment in the second half of the 20th century. It is shown that the theory of socio-economic formations was at the center of the discussions of the 60–70s. A number of authors proposed a new, modern for those times, understanding of the evolution of K. Marx’s views on the formational division of the history of society, which was then subjected to harsh and generally unfair criticism. Further, the theoretical activity of Yu.K. Pletnikov after his arrival at the Institute of Philosophy in the mid-70s is considered. Yu.K. Pletnikov made a great contribution to a systematic exposition of the theory of historical materialism, including a new understanding of the formational teachings of K. Marx. In particular, he substantiated the need to consider the formational and civilizational approaches in their organic connection and interdependence, opposed the displacement of formational issues to the periphery of scientific research. Yu.K. Pletnikov consistently adhered to the positions of creative Marxism throughout his entire creative activity. Particular attention is drawn to the relevance of his philosophical views, according to which the further development of Marxist socio-philosophical theory requires not only critical assimilation, “dialectical removal” of many achievements of non-Marxist scientists and their inclusion in the theoretical building of Marxism, but also its enrichment with new ideas and new issues in close connection with the search for solutions to the most complex problems of the modern multipolar world.
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Vlček, Radomír. "Studium ruských dějin a retrospektivní forma jejich výuky jako nástroje poznání nesvobody, despocie a totalitarismu." Kultúrne dejiny 13, Supplement (2022): 5–52. http://dx.doi.org/10.54937/kd.2022.13.supp.5-52.
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This article analyses traditions of Czech historiographic discourse concerning the geopolitical area of Russia and the Soviet Union, focusing especially on those concerning contemporary history (“Zeitgeschichte”). In particular, it draws attention to the recognition of the genesis, transformations and position of the Russian / Soviet state in the sense of revealing the roots and manifestations of oppression, despotism and totalitarianism in the geopolitical area of Russia / the Soviet Union. It also observes the way in which Czech historiography approached phenomena such as the “Russian Empire”, “Soviet Empire”, “Authoritarian Power” and others over the course of decades (and centuries), as well as the thematic and methodological changes it underwent during the process. Concerning the most recent period, it confronts the historiographical view with political science and critically evaluates the absence of certain crucial themes. It notes the absence of Czech works focusing on this time period, as well as the absence of such works being at least partially compensated by translations of foreign production. The study pays special attention to the second half of the 20th century when such research was being deformed and thematically impoverished due to the so-called Marxist-Leninist methodology. It also draws attention to the changes that occurred in the field following the Velvet Revolution and the subsequent political development in Czechoslovakia / the Czech Republic. The possibility of a free choice of topics that occurred after the changes in November 1989 is recognized as especially positive. At the same time, however, the article notes the insufficiency of Czech historiographical focus on the complex history of Russia in the sense of searching for roots and particular manifestations of oppression, despotism and totalitarianism, with special regard to the 20th century and its impact on the present day and the absence of any such topics (not necessarily directly related to oppression, despotism and totalitarianism) on all levels of the education system. A general lack of time and spotlight is identified as one of the reasons, as topics from recent history are usually arranged at the very end the end of teaching cycles. Therefore, at the end of the article, the author proposes to use a retrospective form of teaching that would first acquaint students with current events and, subsequently, gradually pace back to discuss the key events that created that current process.
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Kuzin, Ivan. "The Concept of Genetic Information and Historical Epistemology." Philosophy. Journal of the Higher School of Economics VI, no. 2 (March 31, 2022): 114–47. http://dx.doi.org/10.17323/2587-8719-2022-2-114-147.
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The information concept in molecular biology and genetics has a duality inherent in any canon: on the one hand, now it looks universal, and it is difficult to think of transcending this discourse; on the other hand, historians of science show that one's emergence is culturally contingent and is associated with the “informatization” of science and society during WWII and the Cold War. This kind of duality is analyzed by historical epistemology (critical presentism), trying to understand science, on the one hand, as rational (truth is universal), on the other, as contingent (other possible worlds of scientific knowledge are conceivable). In this article, using the concept of genetic information as an example, it is shown how the first goal of historical epistemology is achieved by criticizing the science of the past with the help of modern science and philosophy of science. The second goal is achieved by criticizing modern science from the point of view of past science. Namely, the rapid rise of the concept of information in biology in the middle of the 20th century and the fast transition from quantitative mathematical information theory to information-linguistic metaphors can be rationally understood within the framework of the teleosemantic concept of information developed in the modern philosophy of biology. On the other hand, delving into the past of biology, we find all the more radical alternatives to the information concept and informational and linguistic metaphors: from the mathematical theory of information to the “chemical” concept of “absolute” specificity as stereospecificity to the “physical” concept of relative specificity as a consequence of collective effects. This historical perspective makes it possible to discern feasible alternatives to the information concept in modern biology.
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Biriukov, Dmitry. "The Sinuosity of “Byzantism” in Russian Thought of the Middle 19th and the Early 20th Centuries. Part 1 Alexander Herzen, Alexey Khomyakov, Ivan Kireevsky, Terty Filippov." Philosophy. Journal of the Higher School of Economics VI, no. 1 (March 31, 2022): 41–64. http://dx.doi.org/10.17323/2587-8719-2022-1-41-64.
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The paper traces the formation and development of the image of Byzantium and the concept “byzantism” in the Russian journalistic literature of the mid-second half of the 19th century. It is shown that the impetus for the formation of this concept was in the essays by Alexander Herzen, where “byzantism” was loaded with negative connotations. The article starts from Pavel Annenkov's scheme, which suggests that Alexei Khomyakov, a thinker equal to Herzen but of the opposite charge, was, in contrast to Herzen, an admirer of Byzantium. It is argued that Ivan Kireevsky carried out the Byzantine-centric line within the Slavophile circle, and it was his point, which, as I believe, Annenkov had attributed to Khomyakov. While, as it is shown in the article, Byzantinocentrism is characteristic of the only one among various lines in Kireevsky's attention to Byzantium. In this context, three versions of Kireevsky's historiosophy are distinguished. Its context is the historiosophical scheme of François Guizot. Following this scheme, the early Kireevsky still did not pay attention to Byzantium; later, using the same scheme, but changing his optics, Kireevsky drew a Byzantine-centric picture; however, soon he, under the influence of Khomyakov, changed his mind and started to perceive Byzantium as a bipolar civilization with light and dark sides. It is shown that the two last views on Byzantium were reflected in the controversy about the Greek-Bulgarian question of that time. Within its framework, the Byzantinocentric view, considering the Byzantine civilization as the wholeness, as I believe, under the influence of Kireevsky, was led by Terty Filippov, a defender of the Greeks within the Greek-Bulgarian dispute. Another view, suggesting the bipolarity of the Byzantium, was stated by Khomyakov, whose stance within the dispute was opposite to Filippov's one. At the same time, in Khomyakov's interpretation, this view incorporated an anticlerical component, which was not typical for Kireevsky's interpretation of the bipolar view of Byzantium.
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Kaur Luthra, Sangeeta. "Remembering Guru Nanak: Articulations of Faith and Ethics by Sikh Activists in Post 9/11 America." Religions 12, no. 2 (February 10, 2021): 113. http://dx.doi.org/10.3390/rel12020113.
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This paper explores the role of activism as an inflection point for engagement with religious and cultural identity by younger generations of Sikhs in the US. The response of young Sikh activists and the effects on the community are examined in the context of the 11 September 2001 terrorist attacks in the US. The paper begins with the reflections of a Sikh activist about her personal journey learning about Sikh faith and history, and her activism and personal interests. Important themes that reflect the attitudes of contemporary Sikh activists and organizations are discussed. The effects of the post-9/11 backlash against Sikhs in the US are compared to Guru Nanak’s experiences of and response to violence, strife, and injustice. The social, psychological, and spiritual benefits of service for those who provide service and care are explored in relation to Sikh philosophy, and from the point of view of contemporary cultural and historical studies of Sikh seva (selfless service) and humanitarianism. The paper concludes that many Sikhs, particularly those coming of age in the late 20th and early 21st century, often referred to as millennial and Generation Z, view social justice activism, humanitarianism and Sikh seva as central and equal to other pillars of Sikhism like worship and devotional practices.
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Do Egito, Tinatin. "Ignatius Loyola and Konstantin Stanislavsky in the interpretation of Sergey Eisenstein: from mystical ecstasy to editing." St. Tikhons' University Review 103 (October 31, 2022): 87–107. http://dx.doi.org/10.15382/sturi2022103.87-107.
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The article examines the point of Soviet art's 1920-1930 influence on secular processes in society. The model of the psychology of art proposed by L. Vygotsky, based on Marxist dogmatics, becomes the starting point for the search of creative elite, particularly, for the film director and art theorist Sergei Eisenstein. They are brought together by a common understanding of art as a sign system aimed at awakening strong emotional disturbances in a person, the culmination of which is by Eisenstein's opinion ecstasy, from Vygotsky's point of view - catharsis. Scientists of the Vygotsky's circle, which also includes Eisenstein, study the phenomena of expanded consciousness, looking for ways to influence an individual, including through the practices of art. The article focuses on Eisenstein's interest in the topic of mystical ecstasy. In his article “Stanislavsky and Loyola”(1937), considered in detail, there's set a parallel between the spiritual practices of medieval ascetics and acting exercises according to the system of K. Stanislavsky. Eisenstein introduces the experience of ecstatic practices, drawn from the exercises of Ignatius Loyola, into the Dionysian art renewed by the revolution. In particular, using the method of editing as a psychotechnics, S. Eisenstein effects the mind of a viewer, inspiring him with utopian ideas of social justice, dating back to classical Marxism.. Avant - garde practices of Soviet art 20-30 years of the 20th century, embodied by S. Eisenstein in cinema, are interpreted according to the tradition of J. Wach – P. Tillich, respectively, as pseudo- and quasi-religious, as well as in the context of the theory of "atheistic fideism" in the mode of building an "atheistic church" as part of the secularization process. Special attention is paid to the synthesis of science and art. A version is put forward about the implicit nature and secular implications of this large-scale phenomenon, expressed in the transfer of native religious functions to related areas. For the first time in historiography, S. Eisenstein is considered in his quasi-religious persona.
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Stoyanova, V. I. "International Dialogue on Preservation of The Cultural Heritage of Russia (Surgut, 2021)." Concept: philosophy, religion, culture 5, no. 3 (September 28, 2021): 203–6. http://dx.doi.org/10.24833/2541-8831-2021-3-19-203-206.
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On May 4, 2021, an international scientific and practical conference Preservation of the cultural heritage of Russia was held in Surgut. Masters and young scientists from Russia, the USA, Northern Ireland, Spain, Italy, Estonia and Moldova took part in the conference to gain new experience and share findings of their research on the topic. The main theme stated in the name of the conference determined its theoretical and practical focus. The conference comprised two major sections — Topical issues of preserving Russian culture and Implementation of projects for the preservation of Russian cultural heritage in Russia and abroad. N. K. Murnova opened the plenary meeting with a talk about Doctor of History Tatiana Vyacheslavovna Tobolina and her contribution to the study of Russian emigration of the 20th century. Orthodox Archpriest G. A. Zavershinskiy presented his books on history and religion. One of the key ideas of his report is that the common dichotomy of East and West is no longer viable and should be rejected in favor of antinomy and analogy of cognition. K. A. Frolova representing the Department of international relations of the Orthodox Church spoke about the problem of anti-Russia prejudice and integrity of Russian culture. Delegates representing MGIMO University (Moscow, Russia) presented their reports on periodicals published by Russian emigrants, identity as a general phenomenon, local museums preserving memories of unique events in regional history. Doctor of Philosophy V. S. Glagolev turned to the dimentiality of seeing beauty depending on historical and cultural peculiarities. N. L. Krylov from the Institute of Africa of the Russian Academy of Science devoted his report to the role of women in the conservation of Russian language and traditions in Northern African countries: Russian-speaking women living in Africa manage to assimilate in their countries of residence and nevertheless preserve their Russian identity. Moreover, they take an active part in social and religious local organizations. The conference gave a platform for many other exciting reports on tourism, museology, religious art and education. It was a special joy to hear a talk by T. D. Dzenlyuk, a fourth-generation Russian emigrant, about the work of an Orthodox church in Miami, USA, and the lifestyle of Russian emigrants there. The conference was rich in fascinating reports on diverse topics and ended with a folk concert.