History, Sophia and the Russian Nation: A Reassessment of Vl

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: History, Sophia and the Russian Nation: A Reassessment o

Postby admin » Thu May 10, 2018 8:14 am

Conclusion

The purpose of this study has been to explore the attitude with respect to history of the scholar, mystic, poet, publicist and activist Vladimir Solov'ev. The tension between his instrumentalising history and positing it as the very meeting place between God and man, has led to the following questions: how did he conceptualise history, and how did he conceive his own role in it? For this purpose I have conducted the analysis on two fronts.

First, I have analysed Solov'ev's views against the philosophical and theological background of preceding theories on history. I have made a distinction between the elements that he wanted to synthesise, and accordingly divided his views into three orientations expressed in registers (theological, philosophical, and sophiological), the latter being the result of the synthesis between the former two. These three registers are often present within one and the same text and they yield inner tensions. I have identified these tensions as the expression of Solov'ev's attempt to combine tradition (theology of history) with modernity (philosophy of history), and with his prophetic ideal (sophiology of history).

Subsequently, I have highlighted his conception of history against the historical background of the Russian social, political and intellectual context (case studies). Conducting pioneering historical research on Solov'ev's interventions on five burning social and political issues has allowed me to unravel a lesser known aspect of his work and biography, namely his position against the death penalty, against the famine, and against the persecution of three significant religious minorities in Russia, namely the Old Believers, the Jews, and the Catholic Poles.

1. Main results

The joint philosophical as well as historical analysis has allowed me to come to a new understanding of Solov'ev's conception of history by unravelling its inner structure, sources of influence, translation into social commitment, and limitations. This joint analysis has led to seven main results:

1. Solov'ev conveyed a view of history that, on the one hand, emphasised the transcendence of God, the agency of the church and the role of faith [theology of history], and which, on the other, was structured by a rational universal process in which nations and cultures participate fully [philosophy of history]. By introducing sophiology of history, he sought to overcome the limitations of these views and to emphasise the participation of nature and matter in this process, as well as the force of cosmic, mystical and erotic love. However, he did not achieve a synthesis of these three registers. His main source, Sophia, remained hidden, his sophiology of history did not go beyond the level of a sketch, and his ideal of free theocracy, despite his efforts, missed a concrete translation in practical reality.

2. The role of Sophia-World Soul has been highlighted as the both fundamental and hidden source of his views of history and of his social commitment. Even though Solov'ev sought various conceptual means to express Sophia-World Soul, he did not show to what extent 'the most significant event' of his life, namely his mystical experience, was decisive for his thoughts and acts. Firstly, it founded and legitimised his role as prophet in Russia. Secondly, it provided the experiential ground for conceptualising history in terms of a growing fusion between spirit and matter involving the personal, the collective and the cosmic dimensions, and including matter, nature and sexual love. I shall propose some answers below to the question of why he neither made his source explicit nor worked out the intuition which this source provided him.

3. His commitment to the most significant issues of his time found its source and inner motivation in his views on history. In all cases, these proved decisive in the formation of his opinion on the debated issues and were central to his interventions. This related to his sense of the historical duty of a Christian enlightened tsar (the tsaricide of 1881), his ideal of the reunion of the Catholic and Orthodox Churches (the Polish question), his conviction that the 'elected people' had a role to play in Russia (the Jewish question), his wish for the return of unity in the Orthodox Church (the Old Believers), and his prophetic mission with respect to the educated class and peasantry (the famine of 1891). In most cases, Solov'ev's treatment of the issues reveals an instrumentalisation of history for the sake of his own ideals.

4. Solov'ev's views of history appear to be shaped within a dense network of relationships with texts past and present, ranging from the Old Testament to journalistic publications of his time, which I have tried to disentangle. With the exceptions of one case of full assimilation (Sergej Solov'ev), and one of full rejection (revolutionary currents), all can be understood in terms of a dynamic combination of affinity and criticism, or at least the ambition to surpass what he saw as the limitations of the authors or currents discussed. Within his dynamic relationship to various traditions, Solov'ev explicitly voiced: (a) his affinities (Origen, Maximus Confessor, Kabbalah, Gnosticism, Bohme, Schelling, Tjutcev, liberals, progressive clerical thinkers), which always implied a criticism that is not put to the foreground; (b) his criticism combined with a positive valuation (Hegel, Comte, the old Slavophiles, Dostoevskij, Old Believers, Russian Jewry); and (c) his total rejection (positivism, populism, nationalist and clerical conservatism, Polish advocates of national independence). This does not exclude cases of unacknowledged affinities (populists, Pobedonoscev, Tolstoj), and misinterpretations (most obviously Hegel).

5. The results provided by both the philosophical and the historical analysis form a basis for assessing the originality of Solov'ev's conception of history. While the theological and philosophical registers of history were widespread in the Western as well as Russian tradition, Solov'ev sought to combine them in an innovative synthesis. His combined treatment of theological, philosophical and sophiological aspects of history led him to voice challenging views on the church (historicisation of tradition), the state (collaboration with the church), and educated society (guided by a prophet). His originality does not lie in his choice of issues. Rather, he sought to find within ongoing debates a unique balance between progressive views (opposition to forced cultural assimilation and to religious persecution), and conservative views (support of autocracy with no need for representative organs; outdated perception of social groups). In other words, his aim was to combine tradition and modernity. The interpretation of current social and political affairs from the perspective of his theocratic ideal was also specific to his thought. As a result, Solov'ev's synthesis turns out to be universalist, but not modernist, as it promotes progress, but only progress through theocratic development. In addition, his approach to history was pre- modern, in so far as for him knowledge of history came down to properly understanding that truth which had been revealed. From this point of view, the epistemological issue of the conditions and methods for knowing history became totally irrelevant. We look in vain, in Solov'ev, for a philosophy of history as a science. Hereby, his treatment of history as field of revelation and prophecy was boldly anti-modernist.

6. However, Solov'ev was a child of his time in one important respect: the goal that he tried to achieve as a publicist was to foster greater unity between Russia's social groups. He considered these from the religious prism primarily and tried to convince his fellow believers to behave respectfully and act in solidarity with the Jews, the Catholic Poles, and the Old Believers. He also called for a rapprochement between the urban educated society and the peasantry. The cases of the tsaricide and the famine show an attempt to bring together the zemstvo as a whole, as a unified force including educated society and the simple people. In this respect, the case studies illustrate Florovsky's point that Solov'ev initially defined free theocracy as an 'integral society.' [1] His untiring address to educated society shows to what extent he considered it his own duty to contribute to this ideal. As a matter of fact, his interventions are an implementation of the mission that he ascribed, in his theocratic ideal, to the prophet, namely the guidance of Russian society and people. He understood this mission primarily in moral, social, and national terms, and focused on indicating paths to his fellow countrymen towards more unity and mutual respect between the communities.

7. In this connection, Solov'ev's social commitment can be assessed as follows. His exclusive concern with the ideal of a unified society made him relatively indifferent with respect to the means leading to the sophianic goal. As a matter of fact, he had a relative detachment from the practical, institutional solution to the issues and implementation of his ideals. The dogmatic and schematic, and hence reductive character of his historical considerations in each of the three registers and in his interventions on various issues testifies to this pervasive teleological perspective and the absence of concern with the richness and complexity of historical developments.

One may wonder how he reacted to the fact that his views were barely received or understood by his fellowmen. On the one hand, one can reasonably assume that he deplored it, as his disillusion with the ideal of free theocracy shows. On the other hand, the fact that the desired change of attitude did not occur immediately did not modify his own task, namely that of casting Christianity in a modern rational mould, and in a broader sense of changing the attitude of his fellowmen. There was a long way to go until his ideals could be realized. He unwaveringly and passionately translated dogmatic truth to the present, and considered it his own duty to keep exhorting educated society. But he neglected the next step, which consisted of translating the model of free theocracy into a practical agenda. His relative remoteness from the present and detachment from the hic et nunc resulted in the fact that the tension between professing the eternal truth and responding to a crisis remains intact in his work.

Why did Solov'ev not thoroughly elaborate his synthesis instead of limiting himself to drafts and broad lines? There are several hypothetical answers to this question. Firstly, the decision to keep Sophia's fundamental role hidden for fear of being criticised for being a heterodox and a pantheist thinker or even a heretic, could only lead to an incomplete system. Secondly, a sense of a lack of time, characteristic for his way of working, always hurried, probably prompted him not to work out his intuition. Thirdly, the scope of his endeavours, ranging from art, theory and practice, was undoubtedly beyond what a single human life could cover. Fourthly, a synthesis between all domains of life was impossible to achieve in late 19th century Russia, marked, despite all efforts by the government to hinder this process, by a growing differentiation and autonomisation of the social, cultural, political and professional domains. In this respect, Solov'ev inescapably embodied his time, namely by being torn between an attachment to 'Christiano-centric' religious principles and autocracy on the one hand, and a belief in individual rights, education and cultural progress for all, combined with a criticism of the powers that be, on the other.

II. Perspectives

The historical recontextualisation of Solov'ev's thought in this study does not conceal, however, the striking actuality of his work for various contemporary developments in Russia and elsewhere. After the proclamation that the era of (ideological) grand narratives was finished with the end of the Cold War, there is a current resurgence of totalising discourses on history. Besides, his emphasis on World Soul, also called Mother Earth, made him an ecologist avant la lettre. In addition, Solov'ev's attempt to combine rationality and his mystical experience finds an echo in current studies on cultural history, to name only a few examples.

From an epistemological perspective, the present study provides instruments for further research on speculative views on history. The heuristic model that distinguishes between a theological, philosophical and sophiological register of history is fruitful not only for understanding the Russian sophiological tradition initiated by Solov'ev (Sergej Bulgakov, Pavel Florenskij, Semen Frank), but also for the recent and ongoing discussion on historiosophy in Russia, which can be addressed critically. The definition of Russia's place in the world within today's civilisationist discourse is an interesting field of research (A.S. Akhiezer), especially when it addresses the issue of Orthodox religion as a component of Russian identity (I.N. Ionov, I.V. Kondakov). The distinction made between theology of history and philosophy of history can be applied to Soviet thought (from Anatolij Lunacarskij to Aleksandr Zinov'ev), and to Western speculative discourse on history (Hegel, Schelling, Walter Benjamin, Alexandre Kojeve, Karl Barth, etc.). From a more pragmatic perspective, it may contribute to better understanding the components of current lay or religious messianic discourses, esp. in the conflicting relationship to Islam (Bernard Lewis, Samuel Huntington). Against the contention that speculative philosophy of history has become obsolete and has been definitively overshadowed by critical philosophy of history, recent examples show that all-embracing views of history continue to be produced. Not only speculative grand schemes (Samuel Huntington and Francis Fukuyama), but also world history and its conditions of possibility are again being explored by various historians (J.M. Roberts, Robert Bonnaud). All these discourses epistemologically presuppose a certain rationality at work in history. I hope to have shown the relevance of a critical reflection on discourses on history for better understanding the political implications that they convey.

_______________

Notes:

1. Georges Florovsky, 'Tiutchev and Vladimir Soloviev', Collected Works 7, p. 41.
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Re: History, Sophia and the Russian Nation: A Reassessment o

Postby admin » Thu May 10, 2018 8:16 am

Bibliography

Main Bibliographies Consulted:


Groberg, Kristi A., 'Vladimir Sergeievich Solov'ev Bibliography', Modern Greek Studies Yearbook 14/15 (1998-1999), pp. 299-398

Rubakin, N.A., Sredi Knig: Opyt obzora russkikh knznykh bogatstv v svjazi s istoriej naucno-filosofskikh i literaturno-obscestvennykh idej, vol. 3 (Moskva: Nauka, 1915)

Sakharov, F.K., Literatura po istorii i obliceniju russkogo raskola: Sistematiceskij ukazatel'knig, brosjur i statej o raskole, nakhodjascikhsja v dukhovnykh i svetskikh periodiceskikh izdanijakh, books 1-3 (Tambov: n.p., 1887; Sankt-Peterburg: 1892, 1900)

Dictionaries and Encylopaedias:

Alesin, A.I. et al., Russkaja filosofija: Malyj enciklopediceskij slovar' (Moskva: Nauka, 1995)

Craig, Edward (ed.), Routledge Encyclopedia of Philosophy, 10 vols. (London: Routledge, 1998)

Dal', Vladimir, Tolkovyj slovar' zivogo velikorusskogo jazyka, 4 vols. (1st publ. Sankt-Peterburg & Moskva: 1880-1882: Izd. M.O. Vol'fa ; reprint 1998)

Dopp, Sigmar, Geerlings, Wilhelm (eds.), Lexikon der antiken christlichen Literatur (Freiburg, Basel & Wien: Herder, 1998)

Dubnov, Semen, et al. (eds.), Evrejskaja Eunciklopedija: Svod znanij o evrejstve i ego kul'ture v prodom i v nastojascem, 16 vols., Reprintnoe vosproizvedenie izdanija obscestva dlja naucnykh Evrejskikh izdanij i Izdatel'stva Brokgauz-Efron (Moskva: Terra, 1991)

Hastings, Adrian, Mason, Alistair, Pyper, Hugh (eds.), The Oxford Companion to Christian Thought (Oxford: Oxford University Press, 2000)

Krause, Gerhard, Muller, Gerhard (eds.), Theologische Realenzyklopadie, vols. 1-36 (Berlin & New York: Walter de Gruyter, 1977-)

Maslin, M.A. (ed.), Russkaja filosofija: Slovar' (Moskva: Respublika, 1995)

Nikolaev, P.A. (ed.), Russkie pisateli 1800-1917: biograficeskij slovar', vols. 1-4 (A-P) (Moskva: Izd. Sovetskaja enciklopedija, 1989-)

Nikolaev, P.A. (ed.), Russkie pisateli, XIX vek: biobibliograficeskij slovar', 3 vols. (Moskva: Prosvescenie & Ucebnaja literatura, 1996)

Pearsall, Judy (ed.), The New Oxford Dictionary of English (Oxford: Oxford University Press, 2001)

Prokurat, Michael, Golitzin, Alexander, Peterson, Michael D., Historical Dictionary of the Orthodox Church (Lanham & London: Scarecrow Press, Inc., 1996)

Richardson, Alan, Bowden, John (eds.), The Westminster Dictionary of Christian Theology (Philadelphia: The Westminster Press, 1983)

Ritter, Joachim, Historisches Worterbuch der Philosophie (Basel & Stuttgart: Schwabe & co. Verlag, 1974)

Wheeler, Marcus, Unbegaun, Boris (eds. Russian-English), Falla, Paul (ed. English Russian), Howlette, Colin (rev. and updated), The Oxford Russian Dictionary (Oxford & New York: Oxford University Press, 1997)

1. Sources

I.I.. Vladimir Solov'ev's Works

Collections of Works:


Sobranie socinenij Vladimira Sergeevica Solov eva, 14 vols. (Bruxelles: Zizn' s Bogom, 1966-70), vols. 1-10 (1966): facsimile reprint of 2d ed.: Sergej Solov'ev and Ernst Radlov (eds.) (Sankt-Peterburg, 1911-1914); vols. 11-12 (1969): additional material not in 2d ed. [abbreviated SS.]; vols. 13-14 (1970): facsimile reprint of the 4 vols. of letters plus additional material

Solov'ev, Vladimir Sergeevic, Socinenija v dvukh tomakh, Aleksej Losev and Arsenij Gulyga (eds.), 2 vols. (Moskva: Mysl', 1988) [abbreviated S. 1988]

Solov'ev, V.S., Socinenija v dvukh tomakh, Nikolaj Kotrelev and Evgenij Raskovskij (eds.), 2 vols. (Moskva: Pravda, 1989) [abbreviated S. 1989]

Solov'ev, V.S., Filosofija iskusstva i literaturnaja kritika, R. Gal'ceva and I. Rodnjanskaja (eds.) (Moskva: Iskusstvo, 1991) [abbreviated S. 1991]

Solov'ev. V.S., Polnoe sobranie socinenij i pisem v dvadcati tomakh. Socinenija v pjatnadcati tomakh, Nikolaj Kotrelev, Aleksandr Nosov (eds.), vol. 1-3 (Moskva: Nauka, 2000-2001) [abbreviated PSS.]

Soloviev, Vladimir, La Sophia et les autres ecrits franrcais, Francois Rouleau (ed.) (La Cite-L' Age d'Homme, 1978) [abbreviated E. 1978]

Filosofskij slovar' Vladimira Solov'eva, G.V. Beljaev (ed.) (Rostovna-Donu: Feniks, 1997)

Other Published Texts:

Religiozno-nravstvennoe sostojanie russkogo obscestva pred reformoj Petra Velikogo (n.p., 1877) [authorship uncertain]

"Reformacija v Germanii po novejsemu issledovaniju', Pravoslavnoe obozrenie, 1885, 8, pp. 698-742

'Kogda byl ostavlen russkij put' i kak k nemu vernut'sja? (Po povodu "Zametki o vnutrennem sostojanii Rossii" K.S. Aksakova)', Nase Nasledie, 1988, 2, pp. 81-84

'Ob antisemiiticeskom dvizenii v pecati: neizdannaja stat'ja Vl. S. Solov' eva', Buduscnost' 35 (1901), pp. 684-685

'Talmud i novejsaja polemiceskaja literatura o nem v Avstrii i v Germanii', Pomosc' e'vrejam, postradavsim ot neurozaja: Lit,-khu- dozestvennyj sbornik (Sankt-Peterburg: tip. I. Gol'dberga, 1901)

Talmud (Varsava: Pravda, 1906)

Evrejskij vopros-Khristianskij vopros (Sobranie statej) (Varsava: Pravda, 1906)

Pis 'ma k F. B. Gecu (Sankt-Peterburg: tip. T-va Obsc. pol'za. 1909)

Pocemu iudejstvo bylo prednaznaceno dlja rozdenija iz nego Bogoceloveka Messij, ili Khrista?', Izrail' v proslom, nastojascem i buduscem: Sbornik (Sergiev Posad: Religiozno- filosofskaja Biblioteka, 1915)

'O nacionalizme (Neizdannoe pis'mo)', Scit: Literaturnyj Sbornik, L. Andreev, M. Gor'kij and F. Sologub (eds.) (Moskva: T-vo tip. A. I. Mamontova, 1915), p. 152

'V zemlju obetovannuju (Posv. A. P. Solomonu)', U rek Vavilonskikh: Nacional'no- evrejskaja lirika v mirovoj poezii, L.B. Jaffe (ed.) (Moskva: Izd. Safrut, 1917)

Talmud: Ocerk (Moskva: VCIK, 1918)

Evrejstvo i khristianskij vopros (Berlin: Mysl', 1921)

Talmud i novejsaja polemiceskaja literatura o nem v Avstrii i v Germanii (Berlin: 1925)

'Filosofija Gegelja', in: E. Kerd, Gegel', S.N. Trubeckoj (transl.) (Moskva: tip.-lit. T-va I.N. Kusnereva i Ko., 1898)

Translations:

The Justification of the Good, Natalie Duddington (transl.) (New York: Macmillan, 1918)

Deutsche Gesamtausgabe der Werke van Wladimir Solowjew, Wladimir Szylkarski, Wilhelm Lettenbauer and Ludolf Muller (transl. and eds.), 8 vols. (Freiburg & Munchen: Erich Wewel Verlag, 1953-1980) [abbreviated DGA]

Lectures on Divine Humanity, Peter Zouboff (transl.), Boris Jakim (ed.) (Hudson, New York: Lindisfarne press, 1995)

Vladimir Solovyov 's Poems of Sophia, Boris Jakim and Laury Magnus (eds,) (New Haven (Connecticut: The Variable Press, 1996)

Vladimir Solovjov, Over liefde, Ton Jansen and Evert van der Zweerde (eds.) (Bergen op Zoom: Damon, 2001)

Politics, Law, and Morality: Essays by Vladimir Soloviev, Vladimir Wozniuk (ed. and transl.) (New Haven & London: Yale University Press, 2000) [abbreviated Wozniuk 2000]

The Heart of Reality: Essays on Beauty, Love and Ethics by V.S. Soloviev, Vladimir Wozniuk (ed. and transl.) (Notre Dame, Indiana: University of Notre Dame Press, 2003) [abbreviated Wozniuk 2003

1.2. Other Sources

In Russian


Aksakov, Ivan, Sobranie socinenij (Moskva: tip. M.G. Volcaninova, 1886-1887)

Anonymous [Tverdyj znak], 'Lekcija prof. V.S. Solov'eva', Russkij Evrej, 1882, 9, pp. 344- 346

Anonymous, 'Bibliograficeskij otdel; Religija i filosofija', Russkaja Mysl', 1885, 4, pp. 11-13

Anonymous, 'Evrejstvo pred sudom filosofii', Cerkovno- Obscestvennyj vestnik, 1885, 92, pp. 2-3; 93, pp. 1-3; 99, pp. 1-3; 100, p. 1-3; 101, pp. 1-3

Anonymous, 'Peterburgskaja Letopis", Nedel'naja Khronika Voskhoda, 1882, 9, pp. 212-213

Anonymous, 'Sobytie i marta i Vladimir Solov'ev; in: coll., I marta 1881 goda: kazn ' imperatora Aleksandra II: dokumenty i vospominanija (Leningrad: Lenizdat, 1991), pp. 322-327

Anonymous, 'Sovremennaja letopis", Russkoe Obozrenie, 1892, [6]2, p. 853, 859

Anonymous, 'Vnutrennee cerkovnoe obozrenie', Strannik, 1884, 11, pp. 477-502

Anonymous, ,Vnutrennee Obozrenie: Stat'i g. V. Solov 'eva o raskole'. Vestnik Evropy, 1882, 11, pp. 371-374

Anonymous, 'Vnutrennee Obozrenie" Vestnik Evropy, 1892. 5, p. 372

Anonymous, untitled, Russkij Evrej, 1882, 8. p. 301

Anonymous, 'I marta i V.S. Solov'ev', in: coll., I marta 1881 goda, podgotovleno k pecati literaturnoj komissiej kruzka narodovol'cev (Moskva: Izdatel'stvo Politkatorzan, 1933), pp. 146-153

Anonymous, 'Lekcija prof V.S. Solov'eva', Russkij Evrej, 1882, 9, p. 344-346

Burlaka, D.K. (ed.), Selling: Pro et contra (Sankt- Peterburg: Izd. Russkogo Khristianskogo gumanitarnogo instituta. 2001)

Burlaka, D.K., et al. (eds.), Vl.S. Solov 'ev: pro et contra, 2 vols. (Sankt-Peterburg: Izd. Khristianskogo gumanitarnogo instituta, 2000-2002)

Burlaka, D.K., Kara-Murza. A.A., Nemuzilov, K.L. Poljakov, L.V., Svetlov, R.Y. (eds.), Petr Velikij: Pro et Contra (Sankt-Peterburg: Izd. Russkogo Khristianskogo gumanitarnogo instituta, 200)

Druckoj-Sokol'ninskij. Dmitrij, 'Nase sel"skoe khozjajstvo i ego buduscnost", Vestnik Evropy, 1891. 10. pp. 698-734

Durnovo, I.S. 'Kolonizacija Rossii inostrancami. Tret'e "Pis'mo" iz Peterburga', Moskovskie vedomosti, 1893, 121. p. 2

Durnovo, I.S . 'G. Solov'ev v roli Pol'skogo patriota. Vos'moe "Pis'mo" iz Petcrburga', Moskovskie vedomosti, 1893, 169. p. 2.

Flekser. A., 'Istoriceskaja rol' evrejstva', Rassvet, 1882, 9 (1882)

Gec, Fajvel', Slovo podsudimomu! (St-Peterburg: Novosti, 1891)

Giljarov-Platonov, Nikita, 'Logika raskola', in: Ibid., Sbornik socinenij, vol. 2 (Moskva: izd. K.P. Pobedonosceva. 1900), pp. 193-235

Gradovskij, Nikolaj. Otnosenija k evrejam v drevnej i sovremennoj Rusi, Cast' 1: Motivy istoriko-nacional'nye. S tocki zrenija russkopravoslavnoj (Sankt-Peterburg: tip.-lit. A.E. Landau, 1891)

Gradovskij, Nikolaj. Torgovlja i drugie prava evreev v Rossii v istoriceskom khode zakonodatel'nykh mer (n.p., 1886)

Gringmut, V.A., Sobranie statej V.A. Gringmuta 1896-1907 (Moskva: Universitetskaja tipografija, 1908)

Hovajskij, Dmitrij, 'Antinacional'nye i Izekhristianskie teorii', Moskovski vedomosti, 1893, 157, p. 2

Jampol'skij, P.A., Slovo, proiznesennoe Kievskim Ravvinom D-rom P. A. Jampol'skim v molitvennom dome L. I. Brodskaga v Subbotu 14 Oktjabrja 1900 g. posle zaupokojnogo bogosluzenija po pokojnom russkom myslitele-Filosofe Vladimire Sergeevice Solov 'eve (Kiev: Izd. S. lofe i G. Zlatopol'skogo, 1900)

Jancenko. I.K., 'Delo o vosprescenii professoru Sankt-Peterburgskogo Universiteta Vl. Solov'evu ctenija publicnykh lekcij', M. Smirnov (ed. and comm.), Logos, 50 (1995), pp. 299-325

Kablic, losif [pseudonym Juzov], 'Politiceskie vozzrenija staroverija', Russkaja Mysl', 1882, 5, pp. 181-214

Karcev, Nikolaj, Polonica. Sbornik statej po pol'skim delam (1881-1905) (Sankt- Peterburg: Tip. M. M. Stasjulevica, 1905)

Kljucevskij, Vasilij, Socinenija v devjati tomakh (Moskva: Mysl', 1987-1990)

Koni, Anatolij, 'Vestnik Evropy', in: Sobranie socinenij, vol. 7 (Moskva: Juridiceskaja literatura, 1969), pp. 220-259

Korolenko, V.G., Polnoe sobranie socinenij V.G. Korolenko, vol. 9 (Petrograd: Izdanie T- va A.F. Marks, 1914)

Markov, V.S., K istorii raskola-staroobrjadcestva vtoroj poloviny XIX stoletija. Perepiska prof. N.I. Subbotina, preimuscestvenno neizdannaja, kak material dlja istorii raskola i otnosenij k nemu pravitel'stva (1865-1904 gg.) (Moskva: Izdanie Imperatorskogo Obscestva Istorii i Drevnostej Rossijskikh pri Moskovskom Universitete, 1914)

Miljutin, D.A., Dnevnik D.A. Miljutina, P.A. Zajonckovskij (ed.), vol. 4: 1881-1882 (Moskva: n.p., 1950)

Morgulis, M.G., Voprosy evrejskoj zizni: Sobranie statej M. G. Morgulisa (Sankt-Peterburg: tip. Landau, 1889)

Nikanor, Besedy i poucenija Nikanora, episkopa Khersonskogo i Odesskogo, 2nd ed., vol. 4 (Odessa: n.p., 1887)

Nikanor, 'Poucenie', Pravoslavnoe Obozrenie, maj-ijun' 1884, 5-6, pp. 3-17

Pobedonoscev, K.P., K.P. Pobedonoscev i ego korrespondenty.' Pis 'ma i zzpiski, vol. 1, part 2 (Moskva, Petrograd: (Gosudarstvennoe izdatel'stvo, 1923)

Prugavin, A.S., Raskol-sektantstvo: materialy dlja izucenija religiozno-bytovych dvizeij russkago naroda, book I: Bibliografija staroobrjadcestva i ego razvetvlenij (Moskva: Tip. V.V. Isleneva, 1887)

Prugavin, A.S., 'Zaprosy o projavlenii umstvennoj zizni v raskole', Russkaja Mysl', 1884, 1, pp. 161-199

Prugavin, A.S., 'Znacenie sektenstva v russkoj narodnoj zizni', Russkaja Mysl', 1881, 1, pp. 301-363

Russkaja Mysl', 1885, 4. p. 13

Russkie ljudy o evrejakh (Sankt-Peterburg: tip.-lit. A. M. Vol'f. 1891) S. U.. 'Mozaika'. Istoriceskij vestnik 130 (1912), 12. pp. 1013-1066

Solov'ev. I., 'Vnutrennee obozrenie: o religioznoj svobode i grazdanskikh pravakh russkikh raskol'nikov', Ctenija v obscestve ljubitelej dukhovnogo prosvescenija, 1882, part 3, 9, pp. 303-332)

Solov'ev, S[ergej]. Socinenij v 18 knigakh (Moskva: Mysl', 1988-1996)

Solov'ev, Sergej. Moi zapiski dlja detej moikh, a esli mozno, i dlja drugikh (1st publ. 1907; Petrograd: n.p., 1914)

Stojanov, 'Obrazovannye evrei v svoikh otnosenijakh k khristianstvu', Vera i razum, 1886, 1. pp. 35-72

Stojanov, T., 'Obrazovannye evrei v svoikh otnosenijakh k khristianstvu', Vera i razum 1885, 21, pp. 625-645; 22, pp. 694-723; 1886, 1. pp. 35-72

Stojanov. T., 'Sovremennaja apologija Talmuda i talmudistov'. Vera i razum 1888, 14, pp. 79-110: 15, pp. 158-188

Subbotin. N.I., O suscnosti i znacenii raskola (Sankt-Peterburg: n.p. [probably edited by the Holy Synod], 1881)

Sukharev, Ju. N., 'K issledovaniju zizni i tvorcestva Vl. Solov'eva: dokumenty i materialy'. Voprosy filosofii 1991, 2. pp. 136-150

Tolstoj. L.N., Polnoe sobranie socinenij, vol. 29 (Moskva: Gosudarstvennyj Izdatel'stvo khudozestvennoj literatury, 1954).

Val'k, S., 'Iz zapisnoj knizki arkhivista: Posle pervogo marta 1881 g.', Krasnyj arkhiv 45 (1931), 2, pp. 146-164

Vestnik Evropy, 1891, 11, pp. 356-357

Vestnik Evropy, 1891, 12, pp. 870-874

Vestnik Evropy, 1892, 5, pp. 375ff

Other

Augustine, The City of God (Harmondsworth, Middlesex et al.: Penguin, 1972)

Comte, Discours sur l'esprit positif (Paris: Vrin 1995)

Hegel, G.W.F., Enzyklopadie, part 3, Werke, vol. 10 (Frankfurt am Main: Suhrkamp, 1970)

Hegel, G.W.F., Vorlesungen uber die Philosophie da Geschichte, Werke, vol. 12 (Frankfurt a. M.: Suhrkamp, 1970). Translation: Hegel, G.W.F., Reason in History: A General Introduction to the Philosophy of History (Indianapolis & New York: The Library of Liberal Arts, 1953)

Hegel, Science of Logic, I. Miller (transl.) (Atlantic Highlands: Humanities Press, 1989)

Hegel's Philosophy of Right, T.M. Knox (transl.) (1st ed. 1952; Oxford: Clarendon Press, 1967)

Schelling, F.W.J., Philosophie der Offenbarung 1841/2 (Frankfurt a. M.: Suhrkamp, 1977)

2. Literature

2.1. Literature on Vladimir Solov'ev


Delokarpov, K.Kh., Sakhmatov, B.M. (eds.), Ogjust Kont: vzglad iz Rossii (Moskva: Izdatel'stvo RAGS, 2000)

Allen, Paul M., Vladimir Soloviev: Russian Mystic (Blauvelt, New York: Steiner books, 1978)

Andreev, Ivan, 'Vladimir Solov'ev: mistik v svete pravoslavija', Pravoslavnyj put', 1950, 1, pp. 159-172

Averin, B. V., Bazanova, D., Kniga o Vladimire Solov'eve (Moskva: Sovetskij pisatel', 1991)

Babincev, V.P., 'Evrejskij vopros' v social'no~filosofskoj mysli rossijskoj imperii (XIX-nacala XX v.) (PhD thesis, Belgorod, 1999)

von Balthasar, Hans Urs. Herrlichkeit: eine theologische Asthetik, 2 vols, vol. 2: Facher der Stile (Einsiedeln: Johannes Verlag, 1962)

Barabanov, Evgenij, 'Zabytyj spor', Vestnik russkogo khristianskogo dvizenija 118 (1976), 2, pp. 117-165

Bar-Yosef, Hamutal, 'The Jewish Reception of Vladimir Solov'rv', in: Wil van den Bercken, Manon de Courten, Evert van der Zweerde (eds.), Vladimir Solov 'ev: Reconciler and Polemicist. Selected Papers of the International Solov 'ev Conference held in Nijmegen. September 1998 (Leuven: Peters, 2000), pp. 363-392

van den Bercken, Wil, 'The Macrochristianity of Vladimir Solov'ev: A Collectivist and Geographical Concept of Christian Religion', in: Wil van den Bercken, Manon de Courten, Evert van der Zweerde (eds.), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov'ev Conference held in Nijmegen, September 1998 (Leuven: Peters, 2000), pp. 63-84.

Besancon, Alain, La falsification du bien (Paris: Julliard, 1985)

Bulgakov, Sergej, 'Vladimir Solov'ev i Anna Smidt'. in: Ibid., Tikhie dumy (1st publ. 1918; Moskva: Respublika, 1996), pp. 51-82

Bulgakov, Sergei, Sophia the Wisdom of God: An Outline of Sophiology, Rev. Patrick Thompson, Rev. O. fFelding Clarke, and Xenia Braitevitc (transl.) (1st publ. 1937: Hudson, New York: Lindisfarne Press, I993)

Burmistrov, Konstantin, 'Solov'ev i Kaballa', Issledovanija ob istorii russkoj mysli, Ezegodnik 1998, pp. 7-104

Carlson, Maria, 'Gnostic elements in the Cosmogony of Vladimir Soloviev', in: Judith Deutsch Kornblall and Richard F. Gustavson (eds.), Russian Religious Thought (Madison: The University of Wisconsin Press, 1996), pp. 49-67

Cioran, Samuel D., Vladimir Solov'ev and the Knighthood of the Divine Sophia (Waterloo, Ontario: Wilfred Laurier University Press, 1977)

Clement, Olivier, 'Vladimir Soloviev, theologien dc la modernite?', Contacts 169 (1995), pp. 35-45

Clowes, Edith, 'The Limits of Discourse: Solov'ev's Language of Syzygy and the Project of Thinking Total-Unity', Slavic Review 55 (1996), 3, pp. 552-566

Copleston, Frederick C., Russian Religious Philosophy: Selected Aspects (Notre Dame, Indiana: University of Notre Dame Press, 1988)

de Courten, Manon, 'Geschiedenis en methode: Vladimir Solov'ev door de ogen van Michel De Certeau', in: Maarten J.F.M. Hoenen (ed.), Metamorphose: Acten 20e Nederlands- Vlaamse Filosofiedag 24 oktober 1998 Faculteit der Wijsbegeerte Katholieke Universiteit Nijmegen (Nijmegen: KUN, 1998), pp. 259-267.

de Courten, Manon, "The Prophet Intervenes: Solov'ev's Lectures after the Murder of Tsar Alexander II', in: Wil van den Bercken, Manon de Courten, Evert van der Zweerde (eds.), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov'ev Conference held in Nijmegen. September 1998 (Leuven: Peters, 2000), pp. 297-312.

de Courten, Manon, "Poland as the pivot for church reunion and as a test case for Russia: Vladimir Solov'ev's views on the Polish question', in: David Ransel, Bozena Shallcross (eds.), Russian Identity/Polish Encounters (Indiana University press, forthcoming)

de Courten, Manon, "Two narratives on history in Vladimir Solov'ev: the Polish question', in: I.V. Borisova, A.P. Kozyrev (eds.), Solov'evskij sbornik: Materialy mezdunarodnoj konferencii 'V.S. Solov'ev i ego filosofskoe nasledie' (Moskva: Fenomenologija- Germenevtika, 2001), pp. 475-486

Culkov, G.I., Mikhailova, M.V. (pref.), 'Avtomaticeskie zapisi Vl. Solov'eva', Voprosy filosofii, 1992, 8, pp. 123-132

David, Zdenek Vaclav, The Formation of the Religious and Social System of Vladimir S. Solovev (PhD thesis Cambridge, Massachusetts: Harvard University: 1960)

David, Zdenek V., 'The influence of Jacob Boehme on the Russian religious thought', Slavic Review: American Quarterly of Soviet and East European Studies 21 (1962), pp. 43-64

Davidson, Pamela, "Vladimir Solov'ev and the Ideal of Prophecy ', The Slavonic and East European Review 78 (2000), 4, pp, 643 -670

Dupuy, Bernard, 'Les Juifs, I'histoire et la fin des temps selon Vladimir Soloviev' (1st publ. 1992), in: F.-X. de Guibert (ed.). Oecumenisme et Eschatologie selon Soloviev (Paris: F.- X. de Guibert ed., 1994). pp. 108-141

Florovsky, Georges, "Faith and Reason in the Philosophy of Solov'ev', in: Ernest J. Simmons (ed,), Continuity and Change in Russian and Soviet Thought (Cambridge: Harvard University Press. 1955), pp. 283-297

Florovsky, Georges, Collected Works, vols. 1-11 (vol. 1-5: Belmont, Massachusetts: Nordland Publishing Company, 1972-1979; vol. 6-11: Vaduz: Buchervertriebsanstalt, 1987-1989)

Garcia Romero, M., 'Schelling's Reflection on Evil in the "Lectures on Godmanhood"', in Solov'evskij sbornik: I.V. Borisova, A.P. Kozyrev (eds.), Solov'evskij sbornik: Materialy mezdunarodnoj conferencii 'V.S. Solov'ev i ego filosofskoe nasledie' (Moskva: Fenomenologija-Germenevtika, 2001), pp. 220-241

Gaut, Gregory, A Christian Westernizer: Vladimir Solovyov and Russian Conservative Nationalism (PhD thesis, University of Minnesota, 1992)

Gec, Fajvel', 'Nekotorye vospominanij ob otnosenii V.S. Solov'eva k evrejam', Voskhod 1900, 63, pp. 30-35; 79, pp. 18-25

Gec, Fajvel', "Ob otnoscnii Vl. S. Solov'eva k evrejskomu voprosu', Voprosy filosofii i psikhologii, 1901, 56, pp. 159-198

George, Martin, Mystische und religiose Erfahrung im Denken Vladimir Solov'evs (Gottingen: Vandenhoeck & Ruprecht, 1988)

Gleixner, Hans, Vladimir Solov'evs Konzeption von Verhaltnis zwischen Politik und Sittlichkeit. System einer sozialen und politischen Ethik (Frankfurt am Main et al.: Peter Lang, 1978)

Goerdt, Wilhelm, Russische Philosophie: Grundlagen (Freiburg & Munchen: Verlag Karl Alber, 1995)

Golubev, A.N., 'Gegel' i Vl. Solov'ev: Granicy idealisticeskoj dialektiki', in: Doklady X Mezdunarodnogo gegelevskogo kongressa Moskva 26-31 avgusta 1974g., book 2 (Moskva: n.p., 1974), pp. 73-87

Grabar, Michel, 'Les rencontres avec la Sophia: Une experience erotique et mystique de Vladimir Solov'ev', in: Wil van den Bercken, Manon de Courten, Evert van der Zweerde (eds.), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov'ev Conference held in Nijmegen. September 1998 (Leuven: Peters, 2000), pp. 147-162

Grillaert, Nel, 'A Short Story about the Ubermensch: Vladimir Solov'ev's Interpretation of and Response to Nietzsche's Ubermensch', Studies in East European thought 55 (2003), 2, pp. 157-184

Grisin, A.S., Isupov, K.G. (eds.), Antikhrist: Antologija (Moskva: Vyssaja skola,1995)

Groys, Boris, 'Weisheit als weibliches Weltprinzip: die Sophiologie von Wladimir Solowjow', in: Ibid., Die Erfindung Russlands (Munchen & Wien: Carl Hanser Verlag, 1995), pp. 37-49

Gustavson, Richard F., 'Soloviev's Doctrine of Salvation', in: Judith Deutsch Kornblatt and Richard F. Gustavson (eds.), Russian Religious Thought (Madison: The University of Wisconsin Press, 1996), pp. 31-48

Hagemeister, Michael, 'Vladimir Solov'ev and Sergej Nilus: Apocalypticism and Judeophobia', in: Wil van den Bercken, Manon de Courten, Evert van der Zweerde (eds.), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov'ev Conference held in Nijmegen, September 1998 (Leuven: Peters, 2000), pp. 287-296

Halperin, Jean, 'Vladimir Solovev a l'ecoute d'Israel: la question chretienne', in: F.-X. de Guibert (ed.), Oecumenisme et Eschatologie selon Soloviev (Paris: F.-X. de Guibert ed., 1994), pp, 95-107

Helleman, Wendy, 'The World-Soul and Sophia in the Early Work of Vladimir Solov'ev', in: Wil van den Bercken. Manon de Courten, Evert van der Zweerde (eds.), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov 'ev Conference held in Nijmegen, September 1998 (Leuven: Peters, 2000), pp. 163-184

Ignatow, Assen, 'Solowjow und Berdjaew als Geschichtsphilosophen: Ideen und aktueller Einfluss', Berichte des Bundesinstituts fur ostwissenschaftliche und international Studien 3 (1997), pp. 3-31

Karskens, Machiel, 'Free Theocracy and Civil Society: some Reflections on Solov'ev's Justification of the Good', in: Wil van den Bercken, Manon de Courten, Evert van der Zweerde (eds.), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov 'ev Conference held in Nijmegen, September 1998 (Leuven: Peters, 2000), pp, 447-460

Khoruzij, Sergej, 'Pereput'ja russkoj sofiologii', Novaja Rossija, 1997, 1, pp. 122-130

Khoruzij, Sergej, 'Nasledie Vladimira Solov'eva sto let spustja', Zurnal moskovskoj patriarkhii, 2000, 11, pp. 69- 84)

Kiejzik, Lilianna, 'The Polish Case in Vladimir Solov'ev's Vision of the Future', in Studies in East European Thought 55 (2003), 2, pp. 141-155

Kline, G.L., Hegel and Solovyov', in J.J. O'Malley, K.W. Algozin, F. G. Weiss (eds.), Hegel and The History of Philosophy (The Hague: Martinus Nijhoff 1974), pp. 159-170

Kochetkova, Tatjana J., Vladimir Solov'jov's Theory of Divine Humanity (Kiev: Blago, 2001)

Kornblatt, Judith Deutsch, 'Solov'ev's Androgynous Sophia and the Jewish Kabbalah', Slavic Review 50 ( 1991), 3, pp. 487-496

Kornblatt, Judith Deutsch, 'Vladimir Solov'ev on Spiritual Nationhood, Russia and the Jews', in Russian Review 56 (1997), 2, pp. 157-177

Kornblatt, Judith Deutsch, and Rosenshield, Gary, 'Vladimir Solovyov: Confronting Dostoevsky on the Jewish and Christian Questions', Journal of the American Academy of Religion 68 (2000), 1, pp. 69-98

Kostalevsky, Marina, Dostoevsky and Soloviev: the Art of Integral Vision (New Haven et al.: Yale University Press, 1997)

Kotrelev. Nikolaj. 'Eskhatologija u Vladimira Solov'eva: k istorii "Trekh razgovorov''', Materialy 2go Mezdunarodnogo simpoziuma po tvorcestvu Vl. Solov'eva "Eskhatologija Vl. Solov'eva", Moskva 23-24 sentjahrja 1992 g. (Moskva [?]: Izd. zurnala "Kontinent", 1993), pp. 19-29

Kozyrev, Aleksej, 'Paradoksy nezaversennogo traktata. K publikacii francuzskoj rukopisi Vladimira Solov'eva "Sofija'", Logos 2 (1991), pp. 152-170

Kozyrev. A.P., 'Sofiologija', M.A. Maslin (ed.), Russkaja filosofija: Slovar' (Moskva: Respublika, 1995). pp. 465-469

Kozyrev, Aleksej, Gnosticeskie vlijanija v filosofii Vladimira Solov'eva (PhD thesis: Moskva. Moskovskij gosudarstvennyj universitet, 1996)

Kravcenko, Viktorija V., Misticizm v russkoj filosofskoj mysli XIX- nacala XX vekov (Moskva: Izdatcentr, 1997)

de Laubier. Patrick. 'Aspects de l' Eschatologie chez Vladimir Soloviev et St. Bonaventure', In: F.-X. de Guibert (ed.), Oecumenisme et Eschatologie selon Soloviev (Paris: F.-X. de Guibert ed., 1994). pp. 142-156

Lazarev, V.V., 'Filosofija Vl. Solov'eva i Selling'. in: Pustarnikov, V.F. (ed.), Filosofija Sellinga v Rossii (Sankt-Peterburg: Izdatel'stvo Russkogo Khristianskogo gumanitarnogo instituta, 1998), pp.477-499

de Lazari, Andrzej (ed.), Idei v Rossii/ldeas in Russia/Idee w Rosji, 4 vols., vol. 1 (Warszawa: Semper, 1999), vol. 2-4 (fodz: Ed. Ibidem, 1999-2001)

Losev, Aleksej, Vladimir Solov'ev i ego vremja (1st publ. 1990; Moskva: Molodaja Gvardija, 2000)

Luk 'janov, S.M., O Vl. Solov'eve v ego malodye gody (1st publ. 1916-1921; Moskva: Kniga, 1990 [with 4th part])

Madey, Johannes, Wladimir Sergejewitsch Solowjew (1853-1900) und seine Lehre von der Weltseele (Dusseldorf: Gebers, 1961)

Maksimov, M. V., Istoriosofija V.S. Solov'eva v otecestvennoj i zarubeznoj filosofskoj mysli XXv (PhD thesis Moskva: Pedagogiceskij gosudarstvennyj universitet, 1999)

Marchadier, Bernard, 'Vladimir Soloviev e le raskol', in: F.-X. de Guibert (ed.), Oecumenisme et Eschatologie selon Soloviev (Paris: F.-X. de Guibert ed., 1994). pp. 82-87

Masaryk, Th. G., Zur russischen Geschichts-und Religionsphilosophie: Soziologische Skizzen, 2 vols. (1st publ. 1913: Dusseldorf & Koln: Eugen Diderichs Verlag, 1965)

Meerson, Michael Aksionov, The Trinity of Love in Modern Russian Theology: The Love Paradigm and the Retrieval of Western Medieval Love Mysticism in Modern Russian Trinitarian Thought (from Solovyov to Bulgakov), Series Studies in Franciscanism XX (Quincy, Illinois: Franciscan Press, 1988)

Merezkovskij, Dmitrij, 'Nemoj prorok', in: Polnoe sobranie socinenij, vol. 12 (Moskva, 1911), pp. 324-337

Mezuev, Boris. Otecestvennye istoki filosofii V.S. Solov'eva (sociokul'turnyj kontekst 70-90-kkh godov XIX v.) (PhD. thesis Moskva: Moskovskij gosudarstvennyj universitet, 1997)

Milioukov, Paul, Le mouvement intellectuel russe (written in Russian in 1893) (Paris: Ed. Bossard 1918)

Mitin,. Elena, Kategorija mudrosti v drevnerusskom religioznom soznanii (PhD thesis Moskva: Moskovskij gosudarstvennyj universitet, 2001)

Mocul'skij, Konstantin, 'Vladimir Solov'ev, Zizn' i tvorenie' (1st publ. 1936), in: Ibid., Gogol', Solov'ev, Dostoevskij (Moskva: Izd. Respublika), 1995), pp. 63-216

Morson, Gary Saul. 'Foreword: Soloviev, the Russians. and Ourselves', in: Vladimir Wozniuk (ed. and transl.). Politics, Law, and Morality: Essays by Vladimir Soloviev (New Haven & London: Yale University Press, 2000), pp. xix-xxix

Moss, Walter G., Vladimir Soloviev and the Russophiles (PhD thesis Georgetown University, 1968)

Moss, Walter G., 'Vladimir Soloviev and the Jews in Russia', Russian Review 29 (1970), 2, pp. 181-191

Muller, Ludolf, Die eschatologische Geschichtsanschauung Vladimir Solovjevs (Phd. thesis Marburg, 1947)

Muller, Ludolf, Solovjev und der Protestantismus, Mit einem Anhang V.S. Solovje und das Judentum (Friburg: Verlag Herder, 1951)

Navickas, J.L., 'Hegel and the Doctrine of Historicity of Vladimir Solovyov', in: The Quest for the Absolute, Boston College Studies in Philosophy, vol. L. F. J. Adelmann (ed.) (Chestnut Hill: Boston College, 1966 & The Hague: Martinus Nijhoff, 1966), pp. 135-154

Nikiforov, N., 'Peterburgskoe studencestvo i Vlad. Serg. Solov'ev', Vestnik Evropy, 1912, 1, pp. 157-186

Nikol'skij, A., Russkij Origen XiX veka Vl. S. Solov'ev (1st publ. 1902; Sankt-Peterburg: Nauka, 2000)

Nosov, Aleksandr, 'Rekonstrukcija 12-ogo "Ctenija po filosofii religii" V.S. Solov'eva', Simvol 28 (1992), pp. 245-258

Novikova, L.I., Sizemskaja, I.N., Russkaja filosofija istorii (Moskva: Magistr, 1997)

Patrasnikov, A., 'Vladimir Solov'ev o evrejakh', Golos zarubez'ja 3 (Munchen, 1976). pp. 26-35

Planty-Bonjour, Guy, Hegel et la pensee philosophique en Russie 1830-1917 (La Haye: Martinus Nijhoff, 1974)

de Proyart, Jacqueline, 'Vladimir Soloviev et l'Eglise catholique romaine: la naissance d'une conviction', in: F.-X. de Guibert (ed.), Oecumenisme et Eschatologie selon Soloviev (Paris: F.-X. de Guibert ed., 1994), pp. 50-71

Radlov, Ernst, 'Solov'ev i Dostoevskij', in: A.S. Dolinin (ed.), F.M. Dostoevkij, stat'i i materialy, vol. 1 (Petrograd: Mysl', 1922), pp. 155- 172

Rjabov, Oleg, Matuska-Rus': Opyt gendernogo analiza poiskov nacional'noj identicnosti Rossii v otecestvennoj i zapadnoj istoriosofii (Moskva: Ladomir, 2001)

Rocinskij, S.B., Vladimir Solov'ev i zapadnaja mysl': Kritika, Primirenie, Sintez (Moskva: Dzangar, 1999)

Rocinskij, S.B., 'Vl. Solov'ev i O. Kont: Cerez kritiku-k konvergencii', in: K.Kh. Delokarpov and B.N. Sakhmatm (eds.), Ogjust Kont: vzgljad iz Rossii (Moskva: Izdatel'stvo RAGS. 200), pp. 67-89

Rupp, Mgr. Jean, Message ecclesial de Solowiew: Presage et illustration de Valican II (Paris: Lethielleux & Bruxellcs: Vie avec Dieu, 1974-1975)

Sacke, Georg, W.S. Solowjews Geschichtsphilosophie (PhD thesis, Leipzig, 1929)

Schipflinger. Thomas, Sophia-Maria: A Holistic Vision of Creation (York Beach, Maine: Samuel Weiser Inc., 1998)

Schrooyen, Pauline, 'Vladimir Solov'ev: Critic or Heir of Slavophilism?'. in: Wil van den Bercken, Manon de Courten. Evert van der Zweerde (eds.), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov 'ev Conference held in Nijmegen, September 1998 (Leuven: Peters, 2000), pp. 13-27

Schwaiger, Axel, Christliche Geschichtsdeutung in der Moderne: Eine Untersuchung zum Geschichtsdenken von Juan Donoso Cortes, Ernst von Lasaulx und Vladimir Solov'ev in der Zusammenschan christlicher Historiographieentwicklung. Series Philosophische Schriften, vol. 41 (Berlin: Duncker & Humblot, 2001)

Setnickij, N.A., Russkije mysliteli o Kitae (V.S. Solov'ev i N.F. Fedorov) (Kharbin: n.p., 1926)

Slesinski, Robert, 'Sophiology as a Metaphysics of Creation according to Solov'ev', in: Wil van den Bercken, Manon de Courten, Evert van der Zweerde (eds.), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov 'ev Conference held in Nijmegen, September 1998 (Leuven: Peters, 2000), pp. 131-146

Smirnov, Mark, 'Zapisnaja knizka', Logos 50 (1995), pp. 267-278

Smirnov, Mark, 'Materialy k biografii Vladimira Solov'eva', in Logos 50 (1995), pp. 288-298

Solovyov, Sergej, Vladimir Solovyov: His Life and Creative Evolution, Aleksey Gibson (transl.), 2 vols. (Fairfax, Virginia: Eastern Christian Publications Inc., 2000) [abbreviated S. Solovyov 2000]

Sternkopf, Joachim, Sergej und Vladimir Solov'ev: Eine Analyse ihrer geschichtstheoretischen und geschichtsphilosophischen Anschauungen (Munchen: Verlag Otto Sagner, 1973)

Stremooukhoff, Dimtri, Vladimir Solovev et son oeuvre messianique (1st publ. 1935; Lausanne: L'Age d'Homme, 1974)

Sutton, Jonathan, The Religious Philosophy of Vladimir Solovyov - Towards a Reassessment (Basingstoke: Macmillan, 1988)

Sakhmatov, B.M., 'O. Kont i russkaja mysl", in: Ogjust Kont: vzgljad iz Rossii (Moskva: Izdatel'stvo RAGS, 2000), pp. 50-67

Scegolev, P., 'Sobytie I-go marta i Vlad. Solov'ev', Byloe. 1906, 3, pp. 48-55

Scegolev, P., 'Sobytie I marta i Vladimir Solov'ev. Novye dokumenty', Byloe, 1918, 4-5, pp. 330-336

Scetinina, G.I., 'Vladimir Solov'ev: istoriceskie vzgljady', in: coll., Istorija i istoriki (Moskva: Nauka, 1995), pp. 229-255

Tataryn, Myroslaw I., Augustine and Russian Orthodoxy: Russian Orthodox Theologians and Augustine of Hippo. A Twentieth Century Dialogue (Lanham, New York & Oxford: International Scholar Publications, 2000)

Terpstra. Marin, "'God's Case on Earth": Notes on Theocracy and the Political Theology of Vladimir Solov'ev', in: Wil van den Bercken, Manon de Courten, Evert van der Zweerde (eds.), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov 'ev Conference held in Nijmegen, September 1998 (Leuven: Peters, 2000), pp. 411-429

Trubeckoj, E.N. Mirosozercanie Vl. Solov'eva, 2 vols. (1st publ. 1913; Moskva: Medium, 1995)

Valliere, Paul, Modern Russian Theology: Bukharev. Soloviev, Bulgakov: Orthodox Theology in a New Key (Edinburgh: T&T Clark, 2000) [abbreviated Valliere 2000a]

Valliere, Paul, 'Solov'ev and Schelling's Philosophy of Revelation', in: Wil van den Bercken, Manon de Courten, Evert van der Zweerde (eds,), Vladimir Solov'ev: Reconciler and Polemicist. Selected Papers of the International Solov 'ev Conference held in Nijmegen, September 1998 (Leuven: Peters, 2000), pp. 119-129 [abbreviated Valliere 2000b]

Valliere, Paul. 'Sophiology as the Dialogue of Orthodoxy with Modern Civilization'. in: Judith Deutsch Kornblatt and Richard F. Gustavson (eds,), Russian Religious Thought (Madison: The University of Wisconsin Press. 1996), pp. 176-192

Walicki. Andrzej, The Slavophile Controversy: History of a Conservative Utopia in Nineteenth-Century Russian thought (1st publ. 1964; Notre Dame, Indiana: University of Notre Dame Press. 1989)

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Re: History, Sophia and the Russian Nation: A Reassessment o

Postby admin » Thu May 10, 2018 8:20 am

Summary

History, Sophia and the Russian Nation: A Reassessment of Vladimir Solov'ev's Views on History and his Social Commitment

The work of Vladimir Solov'ev (1853-1900) has recently become the object of renewed interest on the part of both Western and Russian scholars. This study takes its departure in the question to what extent Solov'ev was actually concerned with history. A tension pervades his work between an involvement in burning issues in his time, viewing them through the prism of world history on the one hand, and indifference with respect to historical contingency on the other hand. It is the goal of this study to explore this tension in order to come to a deeper understanding of Solov'ev's relationship to history which respects its complexity and takes into account the various fields of his activity.

For this purpose, I combine two perspectives which structure my thesis in two main parts. I first conduct a philosophical and theoretical investigation of Solov'ev's speculative views on history. Then I explore his personal interventions and attempts to change the course of affairs in Russia on the basis of his publicistika from a historical and empirical perspective.

In Part One, I develop a heuristic model of three lines of discourse which allow to categorize Solov'ev's views on history, namely theology of history, philosophy of history, and sophiology of history.

Chapter I deals with the notions of theology of history and philosophy of history. Basing myself on current theoretical discussions in the West, I define theology of history as an approach that relies on the ontological difference between God's eternity and transcendence and the transient nature and historicity of humans. In contrast with theology of history, philosophy of history emphasises the historical process in its immanence, its continuity, and its shaping by human agents and particularly by nations.

Chapters II and III investigate the extent to which these two approaches can be found in Vladimir Solov'ev's work. In order to reinforce the ideas of faith, tradition and the Christian church in the context of modern society, Solov'ev developed a theology of history based on his concept of the humanity of God [Bogoceloveeestvo] [chap. II]. In this process of unification between man and God, the Christian Church, preferably with its Eastern and Western elements reconciled, played a major role. For his theology of history Solov'ev found inspiration in the Eastern Church fathers Origen of Alexandria and Maximus Confessor, and the Russian religious thinkers, Aleksej Khomjakov, Ivan Kireevskij, Fedor Tjutcev and Fedor Dostoevskij.

However, Solov'ev also needed a notion of history, not only in relationship to God, but in its own right and immanent development. I reconstruct his philosophy of history, which was strongly dominated by a teleological and universalist perspective [chap. III]. Solov'ev's concept of all-unity [vseedinstvo] conveys the idea of a harmony of individual freedom with collectivity at a universal level as the goal of human progress. I critically analyse the decisive influence exerted by three main thinkers on his philosophy of history, namely his own father, the historian Sergej Solov'ev, G.W.F. Hegel, and Auguste Comte.

The question arises as to the extent to which theology of history, with its emphasis on God's agency, and philosophy of history, with its focus on exclusively human achievements, are compatible with one another. Solov'ev sought to bridge the tension between them and overcome their limitations by developing concepts that I collect under a third model of history, namely sophiology of history [chap. IV]. In this approach, Solov'ev tried, in an original manner, to reconcile God's transcendence with the processual character of history's immanent developments. Although he did not work out his sophiology of history, his intuition of the world as a feminine and material entity engaged in a process of spiritualization (World Soul) and his mystical visions of divine Wisdom (Sophia) are central components of it. Sophiology of history also takes into account two aspects, which Solov'ev derived from his personal experience, but which are irrelevant to his theology and philosophy of history, namely the participation of nature and matter in the process of spiritualisation, and mystical and erotic love as a driving force. I discern four sources of inspiration in his sophiology of history, namely the Kabbalah, Gnosticism, J. Bohme, and F.W.J. Schelling.

These three models rely each on a main actor, namely, in turn, the church, the state, and society of the people. These are also the three pillars of Solov'ev's ideal of a free theocracy, which posits a harmonious collaboration between church, state and society under the leadership of the priest (or pope), the king (or Russian tsar), and the prophet (notably Solov'ev). This triple agency corroborates my heuristic distinction between the three models of history in the philosopher's thought.

At this point, the question arises to which extent his view of history is influenced by his own time and, conversely, is the driving force behind his personal engagement in Russia's affairs. It is the objective of Part Two to address this question on the basis of a fairly exhaustive analysis of Solov'ev's participation in Russian social debates. I demonstrate that he systematically, though often implicitly, interpreted these issues from the prism of remote ideals. In his eyes, Russia was destined to embed and express the eternal Sophia by working at bringing about free theocracy, church reunion, and a solidary society. Each of the five case studies presents another facet of Solov'ev's thought and commitment to what he conceived as Russia's mission.

Case study I, on Solov'ev's lectures after the tsaricide of March 1st 1881, analyses the philosopher's unique public address to the tsar at that moment of deep crisis in Russia. By exhorting tsar Alexander III to act as a Christian ruler and not to apply the death penalty to the murderers of his father, the philosopher expressed his faith in the monarchic principle and strove to elevate the debate to a religious level.

Case studies II, III, and IV, deal with Solov'ev's ambiguous attitude with respect to three religious minorities which were being repressed by the Russian government, namely the Old Believers [II], the Jews [III], and the Catholic Poles [IV]. On the one hand, he fiercely defended their rights to exert their religion freely. On the other hand, he hoped that sooner or later they would integrate into a united church, which meant conversion to official Orthodoxy in the case of the Old Believers, and to Christianity in the case of the Jews
. I demonstrate for each case how Solov'ev instrumentalised much debated issues for his own priorities. This is most obvious in his treatment of the Polish question. He interpreted the presence of a large Polish population within the Russian Empire as a chance for Russia to realise a reunification between Eastern and Western Christianity through the reconciliation between Russian Orthodoxy and Polish Catholics.

Solov'ev's instrumental approach of these issues, however, also involved an astonishing ability to raise fundamental questions and to offer challenging solutions and refreshing perspectives. With the Old Believers, he engaged in a debate about their theological views and addressed the issue of the kind of bond which should exist between the church and the people. In his treatment of the Jewish question, he was a pioneering expert on Judaism and a provocative publicist, organising a manifesto against anti-semitism, claiming that the Jewish question was rather a Christian than a Jewish problem, and that the Jews were the cement of modern Russian society by forming an urban middleclass. As a solution to the Polish question he envisaged the common veneration of a certain icon.

Case study V, dealing with the famine of 1891-1892, differs from the other cases by Solov'ev's factual approach as well as by the militant character of his intervention. He strove to reinforce the bond between urban educated society and the peasants, even by clandestine activities meant to provoke a popular uprising. One of the underlying motions of this engagement, which was rooted in his sophiology of history, was to make his contemporaries aware of the necessity of dealing with the earth in a respectful way and of contributing to its spiritualisation.

Solov'ev's interventions are analysed against the background of the various historical developments that have just been named and also of contemporary debates shaping Russian public opinion, which allows me to reach some general conclusions regarding his social commitment [synthesis]. I claim that though Solov'ev was acquainted with current issues, he was most of the time very selective with respect to the factors he took into consideration, reducing his focus to a moral and religious interpretation which neglected political, institutional, juridic and socio-economic aspects of the issue.

More preoccupied with relating these issues to his ideals than with offering practical solutions, Solov'ev drew elements for his interpretation from his conception of history. I demonstrate how, in this respect, the three typologies of history reconstructed in my thesis were central to his interventions: Theology of history provided him with instruments to translate eternal Christian values into the Russian context and to establish a diagnosis of the latter, while his philosophy of history gave him a theoretical framework within which to evaluate positively nations, cultures, and social progress. His sophiology of history, finally, legitimated his addressing the tsar and the church authorities on an equal footing, and his exhorting educated society; it also provided his motivation for the fight for more unity between the educated levels of society and the common people. Furthermore, he consistently addressed the institutions and leaders that he had in mind for free theocracy, namely the church or the pope (Polish question, Old Believers), the state or the king (tsaricide, Polish question, Jewish question, Old Believers), and the educated class, preferably in unity with the people or the prophet (in all of these cases).

Solov'ev's original interpretation of the debated issues from the perspective of his ideals explain the unique place that he occupied in Russian public opinion. His ideas did not get a wide echo, and his fellowmen perceived him rather as a troublemaker, a false patriot or, at best, an utopian. He shared some principles with the liberals, while casting these views in a religious mould close to that of the Slavophile conservatives. This did not prevent him from consciously or unconsciously sharing views with people and camps he was explicitly opposed to, such as the populists, Lev Tolstoj, or Konstantin Pobedonoscev.

In my conclusion I recapitulate the main results of my two-fold analysis. I have unravelled the inner structure and the sources of influence of Solov'ev's views on history, as well as the way he translated these into social engagement. The role of Sophia-World Soul has been highlighted as the both fundamental and hidden source of his views on history and of his interventions as the prophet of Russian society. Despite his commitment, however, his transitions from speculation to concrete historical situations remained always underdeveloped, displaying a certain detachment on his part from the hic et nunc. Characteristic for Solov'ev's attitude toward history as a whole, therefore, is a remaining tension between eternal truth and historical emergency. In his work, this tension remains unresolved in so far as the eternity of the revealed truth excludes all historical emergency.

Exploring both the philosophical implications and the historical background of Vladimir Solov'ev's views has proved fruitful for a critical appreciation of his thought. I hope to have shown convincingly the relevance of an interdisciplinary approach to Solov'ev, and perhaps, more broadly, to other challenging thinkers, whether Western or Russian.
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