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Dissertations / Theses on the topic 'Solovʹev'

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Published: 4 June 2021

Last updated: 8 February 2022

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1

Grillaert, Nel. "What the God-seekers found in Nietzsche : the reception of Nietzsche's Übermensch by the philosophers of the Russian religious renaissance /." Amsterdam : Rodopi, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789042024809.

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2

Smith, O. "Vladimir Solov'ev and the spiritualization of matter." Thesis, University College London (University of London), 2009. http://discovery.ucl.ac.uk/16343/.

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This thesis explores the nature and significance of the task allocated to humanity in the thought of the Christian philosopher Vladimir Solov'ev (1853-1900)—the ‘spiritualization of matter’ (odukhotvorenie materii). It is split into four parts, which follow the chronological development of Solov'ev’s thought while retaining a thematic approach in large part deriving from that development. The first section builds a foundation for the rest of the thesis by exploring his philosophy of matter. The second section outlines the major themes in Solov'ev’s thought on the interaction between God and humanity, and analyzes his reasons for arriving at his formulation of the goal of the historical process and the task incumbent upon humanity. The third section argues for the centrality of the phenomenon of prophecy to Solov'ev’s project, as well as tackling the question of the late, apocalyptic turn in his life and work. It then discusses the mode of ‘feeling’ as a central component in the dynamics of the spiritualization of matter. The last section looks at Solov'ev’s eschatology, philosophy of love and aesthetics, and discusses his final relation to many of the defining influences of his intellectual and spiritual development. While exploring the sources on which Solov'ev drew as well as the resonance his thinking finds in contemporary philosophical and theological thought, the thesis also incorporates biographical details of the philosopher's life into its analysis of his oeuvre.

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3

Solovyev, Sergey [Verfasser]. "Reibungs- und Temperaturberechnung an Festkörper- und Mischreibungskontakten / Sergey Solovyev." Aachen : Shaker, 2007. http://d-nb.info/1170527302/34.

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4

Smerdov, Igorʹ. "The philosophical narrative of Vladimir Solovyov : an application of narrative analysis to russian classical philosophy : a case study of "The crisis of western philosophy" and other works by Vladimir Solovyov... /." Nijmegen : [s. n.], 2002. http://catalogue.bnf.fr/ark:/12148/cb39198174d.

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5

Belkin, Dmitrij. "Die Rezeption V.S. Solov'evs in Deutschland." [S.l. : s.n.], 2000. http://deposit.ddb.de/cgi-bin/dokserv?idn=963186256.

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6

Dabrowski, Stéphanie. "L'Essence de la Féminité dans les oeuvres de Vladimir Soloviev et d'Alexandre Blok." Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb375969349.

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7

Consentino, Marcelo. "Cristianismo e modernidade: o cristianismo moderno e a modernidade cristã de Vladimir Soloviev." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1882.

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Made available in DSpace on 2016-04-25T19:20:25Z (GMT). No. of bitstreams: 1 Marcelo Consentino.pdf: 1415146 bytes, checksum: 182ad9d82d1c1bf902f13f92bf986c48 (MD5) Previous issue date: 2012-11-22<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>The purpose of this dissertation is to contribute to the studies which search to investigate the relationship between the Christian tradition and the modern culture, and therefore to bring elements to answer two fundamental questions: (1) what is living and what is dead in Christianity and in modernity, and (2) what should live and what should die in Christianity and in modernity. In order to do that, the problem will be studied according to the work of the modern Christian philosopher Vladimir Soloviev, especially rich by the efforts of the author to be ultramodern and ultraorthodox. The First Chapter will be dedicated to investigate the scientific basis in the work of Soloviev, especially his notions of anthropology and historiography, with special emphasis in the historical development of Christianity and modern civilization. The Second Chapter is dedicated to Soloviev s philosophical evaluation of the human condition and the history of humanity. The Third Chpater is dedicated to Soloviev s theology, that is, on how the human condition and the history of humanity are seen on the light of Christian Revelation according to orthodoxy. The Fourth and Last Chapter, which should be hold as a conclusion, is dedicated to investigate, particularly in the last of Soloviev s books, The Tale of the Antichrist, the ultimate points of convergence and divergence between the ideals of the Christian tradition and the ideals of modern culture<br>O propósito desta dissertação é contribuir para os estudos que visam investigar as relações entre a tradição cristã e a cultura moderna, e assim trazer elementos para responder duas questões fundamentais: (1) o que é vivo e o que é morto no cristianismo e na modernidade, e (2) o que deve viver e o que deve morrer no cristianismo e na modernidade. Para tanto se abordará o problema a partir da obra do filósofo cristão moderno Vladimir Soloviev, particularmente rica pelo esforço do autor de ser a um só tempo ultra-moderno e ultra-ortodoxo. O Primeiro Capítulo será dedicado a investigar as bases científicas na obra de Soloviev, em especial as suas noções de antropologia e de historiografia, com ênfase especial no desenvolvimento histórico do cristianismo e da civilização moderna. O Segundo Capítulo é dedicado à avaliação filosófica de Soloviev da condição humana e da história da humanidade. O Terceiro Capítulo é dedicado à teologia de Soloviev, ou seja, a como a condição humana e a história da humanidade são vistas à luz da Revelação cristã segundo a ortodoxia. O Quarto e último Capítulo, que deve servir como conclusão, é dedicado a investigar, em especial no derradeiro livro de Soloviev, O conto do Anticristo, os pontos definitivos de convergência e divergência entre o ideal da tradição cristã e o ideal da cultura moderna

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8

Dabrowski, Stéphanie. "L'Essence de la féminité dans les oeuvres de Vladimir Soloviev et d'Alexandre Blok." Aix-Marseille 1, 1986. http://www.theses.fr/1986AIX1A002.

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La feminite est, avec la divinite, un de grands mythes de l'humanite et il n'est pas impossible que ce fut le premier a apparaitre dans l'esprit des humains. Nous avons chez soloviev et blok les deux representations de la femme : la femme charnelle et la femme qui n'est presque qu'une idee, un symbole, un reflet de la divinite sophia neanmoins "le rayonnement de sophia divine n'aurait pas pu s'elever au-dessus de la terre si ses sombres racines n'etaient pas plongees dans son sein" soloviev , a la femme a la vertue inaccessible, a la perfection jamais atteinte, s'oppose un trait negatif relatif aux autres femmes. La premiere sera donc la lumiere, la hauteur, la purete de vie, et l'autre sera le peche, la nuit, le danger, la tempete et la mort. Ceci nous a conduit a depasser le point de vue restrictif de la comparaison de sophia de soloviev avec celle de blok en donnant une vue generale, globale sur les bases mythiques, religieuses et philosophiques sur lesquelles soloviev et blok ont edifie chacun leur image de la feminite ideale. Aussi bien soloviev que blok cherchent une reunification avec cette femme ideale qui est pleine de risques et de souffrances. Soloviev a choisi: il n'a pas chez lui de conflit apparent. Sa relation a la feminite se passe au niveau desincarne de l'idee. Seule compte pour lui sophia, qui est un moyen d'acceder a la connaissance et a la contemplation de dieu. Blok n'est pas arrive a choisir: chez lui l'experience mystique se greffe sur un amour humain qui entraine la decheance et la mort. Aussi isolees soient-elles, les communautes paysannes dependent de plus en plus de la societe qui les englobe et de cette relation avec la "societe globale" depend leur avenir. A present, les maya du yucatan sont tributaires d'un statu-quo territorial, dans lequel ils ne se trouvent plus localises par la "nature", mais par la societe qui les entoure. Parmi les facteurs externes qui viennent modifier la dynamique communautaire dans les aspects qui touchent la production, la consommation, les rapports sociaux, etc. , on a choisi d'analyser ceux qui se rapportent a l'influence de l'elevage prive (premiere partie) et a l'action de l'etat mexicain sur l'espace rural (projets et

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9

Pilch, Jeremy David. "'Breathing the spirit with both lungs' : deification in the work of Vladimir Solov'ev." Thesis, University of Bristol, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.701816.

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This thesis is an examination of the teaching of the Russian religious thinker, Vladimir Solov'ev (1853 -1900), about divine-humanity, the term he used to express the patristic doctrine of deification. The first chapter examines the theme of deification in the patristic tradition and shows that he himself was extremely familiar with the writings of the Church Fathers and the doctrinal teachings of the early Church Councils. The following three chapters are devoted to specific works of Solov'ev which are analysed in detail, Lectures on Divine Humanity, The Spiritual Foundations of Life and The Justification of the Good. Of these, the latter two have, to date, received little extended scholarly study. The over-arching thrust of the thesis is that Solov'ev's concept of deification started as a reflection of the mystical and cosmic expressions of deification characteristic of the late Greek patristic period but develops so to be expressed in the western terminology of grace and focuses on the active implementation of deification in the world, taking the teaching out of its original monastic context. Chapter Two reveals the significant impact of Maximus the Confessor on Solov'ev's thought and identifies the dyothelite Christological model which Maximus develops from the dogmatic definition of the Council of Chalcedon as a crucial hermeneutical principle in Solov'ev's thought. Chapter Three shows the development of Solov'ev's teaching about deification, examining how it expands to embrace different models of deification, adopting western as well as eastern theological approaches and finding its centre in the life of the Church. Finally, Chapter Four shows how Solov'ev's deepening understanding of the western approach to deification through the language of grace is integrated with an eastern understanding of human anthropology, enabling him to integrate realistic and moral approaches to deification, and address the whole range of human experience in terms of divine union and the Kingdom of God.

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10

Kochetkova, Tatjana Jurievna. "Vladimir Solov'jov's theory of divine humanity /." Kiev : Blago, 2001. http://catalogue.bnf.fr/ark:/12148/cb391335653.

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11

Farrell, Andrew James. "Ivan Konevskoy (1877-1901) : a reconstruction of integral identity." Thesis, Durham University, 1996. http://etheses.dur.ac.uk/1194/.

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12

Kaibach, Bettina. "Risse in der Zeit : zur Bedeutung des Augenblicks im Werk von Vladimir Solov'ev und Aleksandr Blok /." Heidelberg : Winter, 2002. http://catalogue.bnf.fr/ark:/12148/cb390736609.

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13

Bogoiavlenskaia, Anna. "Suggestioni dantesche nel sistema poetico, teologico e politico di Vladimir Soloviov." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33875.

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The main scope of this study consists in analyzing how the poetic and ideologic universe of Dante is implanted and transformed in the Russian culture of the late XIXth---early XXth century. Particular emphasis is made on the role of Dante's heritage in the philosophy and poetry of the first Russian philosopher and symbolist poet---Vladimir Soloviov, as well as on the further impact of dantesche images on some major representatives of the Russian Symbolist movement.<br>This analysis will be done through a demonstration of major point of interference between Soloviov and Dante: these can be examples of direct influence (as is the case with Theocracy) of appearance of the same archetypes (as is the case with Sofiology and theory of love).<br>Despite the clear and definite presence of dantesque motifs in Soloviov's heritage, no systematic analysis of the parallels between the two has been made up to date.

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14

Solovev, Alexander Alexandrovich [Verfasser], Oliver G. [Akademischer Betreuer] Schmidt, Oliver G. [Gutachter] Schmidt, and Heinrich [Gutachter] Lang. "Catalytic Tubular Micro-Jet Engines / Alexander Alexandrovich Solovev ; Gutachter: Oliver G. Schmidt, Heinrich Lang ; Betreuer: Oliver G. Schmidt." Chemnitz : Universitätsbibliothek Chemnitz, 2012. http://d-nb.info/1214244149/34.

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15

Solov'ev, Alexander A. [Verfasser], Oliver G. [Akademischer Betreuer] Schmidt, Oliver G. [Gutachter] Schmidt, and Heinrich [Gutachter] Lang. "Catalytic Tubular Micro-Jet Engines / Alexander Alexandrovich Solovev ; Gutachter: Oliver G. Schmidt, Heinrich Lang ; Betreuer: Oliver G. Schmidt." Chemnitz : Universitätsbibliothek Chemnitz, 2012. http://d-nb.info/1214244149/34.

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16

Solovyeva, Elena [Verfasser]. "Sind NT-proBNP und echokardiographische Parameter additive oder redundante kardiovaskulären Prognosemarker bei nierentransplantierten Patienten? / Elena Solovyeva." Saarbrücken : Saarländische Universitäts- und Landesbibliothek, 2020. http://d-nb.info/122159964X/34.

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17

Holzmann, Alla. "Die Funktion der Komik in der philosophischen Argumentation : die Theoretische Philosophie Vladimir Solov’evs als "умственная таможня истины"". Universität Potsdam, 2011. http://opus.kobv.de/ubp/volltexte/2012/5896/.

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18

Schwaiger, Axel [Verfasser]. "Christliche Geschichtsdeutung in der Moderne. : Eine Untersuchung zum Geschichtsdenken von Juan Donoso Cortés, Ernst von Lasaulx und Vladimir Solov'ev in der Zusammenschau christlicher Historiographieentwicklung. / Axel Schwaiger." Berlin : Duncker & Humblot, 2021. http://d-nb.info/1238294049/34.

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19

Rippl, Daniela. "Žiznetvorčestvo oder die Vor-Schrift des Textes : eine Untersuchung zur Geschlechter-Ethik und Geschlechts-Ästhetik in der russischen Moderne /." München : O. Sagner, 1999. http://catalogue.bnf.fr/ark:/12148/cb38948077c.

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20

Giragosian, James Gerard. "Wisdom as Sophia: An Analysis of the Sophiologies of Three 19th-20th Century Russian Philosopher-Theologians--Vladimir Solovyov, Pavel Florensky, and Sergius Bulgakov--Implications for Adult Learning." Diss., Virginia Tech, 2014. http://hdl.handle.net/10919/47730.

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This study examined the concept of "wisdom" from the perspective of "sophiology"--a current in late nineteenth and early twentieth century Russian religious philosophy--particularly as it was used in the writings of Vladimir Solovyov, Pavel Florensky, and Sergius Bulgakov. The purpose of the study was to examine how the sophiological perspective as developed in these authors could inform an understanding of "wisdom" in the field of adult learning. The nature of "wisdom" has been one of the major themes in both Eastern and Western traditions of philosophical and theological thought for thousands of years. In the mid-nineteenth century, however, the epistemological tendency to approach the world exclusively from the standpoint of observation and experiment reduced "wisdom" to nothing more than technical knowledge verified by experience. The concept/construct of wisdom, however, has been experiencing resurgence in the social sciences, including the field of adult learning. My research did not, however, find an instance in which the sophiological perspective had informed the field's understanding of wisdom. For this reason, the perspective of sophiology and its potential contribution to adult learning offered a unique research opportunity. In this study, I sought to add another dimension to the already multi-faceted nature of wisdom in the field of adult learning. I also hoped to enhance the value of sophiological thought by demonstrating its application to a field with which it had not been previously associated. I sought to accomplish these objectives using the method of hermeneutics, an interpretive mode of inquiry with both reproductive and productive aspects. The reproductive aspect established the historical and philosophical context of the three thinkers and discussed how their sophiological texts aided an understanding of their thought as a whole, and vice versa. The productive aspect explored applications of sophiological thought to the field of adult learning. Since I was the "research instrument" for the study, I also introduced the reader to aspects of my own background and experience that prepared me for this interpretive inquiry.<br>Ph. D.

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Solovey, Maria [Verfasser], and Andreas [Akademischer Betreuer] Burchert. "Nuclear factor of activated T-cells, NFATC1, governs FLT3-ITD-driven hematopoietic stem cell transformation and a poor prognosis in AML / Maria Solovey ; Betreuer: Andreas Burchert." Marburg : Philipps-Universität Marburg, 2019. http://d-nb.info/1202110460/34.

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Lindsay, Robert. "The Apostle to the Intelligentsia : Father Alexander Men’ and the Rediscovery of the Russian Silver Age." Thesis, Uppsala universitet, Institutionen för informatik och media, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-454057.

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This thesis seeks to shed light on a remarkable figure in Russian history, Father Alexander Men’. How and why did Men’ identify Vladimir Solovyov, Nikolai Berdyaev, and other pre-revolutionary cultural figures as representatives of authentic Russian religious culture? Why would a popular Russian Orthodox priest present the writings of mystics, anarchists, and the Silver Age counterculture as the antidote for seventy years of Soviet materialism? What role did Judaism and the Russo-Jewish intellectual tradition have on Men’s identifications as an Orthodox priest? I use a semiotic theory of culture following Yuri Lotman and the Tartu–Moscow Semiotic School as a framework to analyze the historical development of Orthodox personalism. Through this we find a coherent justification for Men’s cultural project. This thesis traces this line of thought from theories of cultural unity by Pyotr Chaadayev, through Christian universalism in Vladimir Solovyov, the existential personalism of Nikolai Berdyaev, and finally through Men’s personal relationship with Nadezhda Mandelstam.

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23

Couturiaux, Clay. "The Nightingale's Flight from Opera to Symphonic Poem: A Comparative Study of The Nightingale and The Song of the Nightingale by Igor Stravinsky." Thesis, view full-text document, 2000. http://www.library.unt.edu/theses/open/20003/Couturiaux%5Fclay/index.htm.

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Souček, Martin. "Ruská emigrace vnější a vnitřní - nesoustavné dějiny jednoho kulturního fenoménu." Doctoral thesis, 2013. http://www.nusl.cz/ntk/nusl-326744.

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In my dissertation "Russian Exile and Inner Emigration An Irregular History of a Cultural Phenomenon" I attempt to examine the issue of the Russian mentality against the background of Russian literary and intellectual trends over the course of one hundred years - from the December Revolt in 1825 to the period after the October Revolution in 1917. The phenomenon of inner emigration and exile, which is characteristic for this period of time, is examined through the use of authentic sources, that is solely literary and epistolary records, as well as through the Czech reflection of the Russian soul, as it was perceived and presented from the time of Masaryk and Slavík and after them by many Czech and foreign scholars up to the present. Examining authentic testimonies, the aim of the work is to make the point that despite the confrontation with European rationalist influences, the Russian world and the so- called Russian soul essentially always retained a spiritual dimension from the Eastern civilizations, based not on rationality but on sensation, not on scholastic argumentation of the external existence of God but on a realization of the unity and the inner interconnection of the material and spiritual world.

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Giocas, Athanasios. "La synthèse philosophico-juridique de V.S. Soloviev : élaboration et mise en œuvre d’un cadre théorique." Thèse, 2015. http://hdl.handle.net/1866/15940.

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Vladimir S. Soloviev (1853-1900) était un philosophe russe, poète et dissident de la période prérévolutionnaire. Comme celle de beaucoup de ses contemporains prérévolutionnaires russes, la pensée de Soloviev fut constamment sollicitée par la réfection imminente de l’État russe dans un futur très proche. Dans le contexte de cette époque, un examen des fondements théoriques du système juridique était peut-être inévitable. Néanmoins, dans la pensée russe, c’est seulement avec Soloviev que le droit cessa d’être un sujet spécialisé dans le domaine de l’administration, ne concernant guère les grands enjeux de société, et devint intimement lié au développement même de la philosophie morale et sociale. Au sein du projet philosophique systématique que propose Soloviev, le concept de l’unitotalité est envahissant, en termes épistémologique et social. Une pierre d’assise également fondamentale est le concept philosophico-religieux de la divino-humanité, à travers lequel la source de la dignité humaine est ultimement exprimée. La philosophie juridique de Soloviev, contenue pour l’essentiel dans un traité intitulé La Justification du bien : essai de philosophie morale (1897), a pour principal objet l’interaction entre le droit et la morale. Alors que l’objet et la portée du droit peuvent être directement déduits de principes moraux, le droit ne peut pas coïncider exactement avec la morale, compte tenu de son caractère plus limité, fini et coercitif. Pour Soloviev, le droit doit imposer un niveau minimum du bien en fournissant les conditions de base (par ex. la primauté du droit, le droit à une existence digne, la liberté de conscience) pour le libre développement des facultés humaines sans transposer directement en lui la plénitude complète du bien. La principale motivation de Soloviev réside dans la prémisse théologique sous-jacente que le bien ne peut jamais être complètement subsumé sauf par un acte conscient de liberté personnelle. En tandem, Soloviev souligne le rôle progressiste de l’État pour favoriser le libre perfectionnement humain. En tant que tel, Soloviev nous fournit certaines voies innovatrices dans le façonnement de la relation tant théorique que pratique entre le droit et la religion. À l’encontre d’un compromis entre objets, c’est-à-dire un arrangement de type interculturel situé entre fragmentation culturelle (multiculturalisme idéologique) et assimilation antireligieuse (laïcité militante), l’analyse de Soloviev présente la nécessité d’une conciliation temporelle, dans une perspective historique beaucoup plus large, où la laïcité est considérée non pas comme une finalité ontologique en soi, figée dans le temps, mais comme un moyen au service d’une destinée humaine en cours d’actualisation. Le cadre philosophico-juridique de Soloviev peut être utilement mis en dialogue avec des auteurs contemporains comme Stephen L. Carter, Charles Taylor, John Witte Jr, Ronald Dworkin et Jürgen Habermas. La contribution potentielle de Soloviev sur la place de la religion dans la société russe contemporaine est également mentionnée, avec un accent particulier sur le réexamen critique de l’héritage durable de la notion byzantine de la symphonie entre l’Église et l’État. Enfin, une théorie du fédéralisme inspirée par Soloviev est développée en appliquant, sur une base comparative, des avancées théoriques dans le domaine de l’histoire juridique global à l’évolution constitutionnelle du Canada et d’Israël.<br>Vladimir S. Soloviev (1853-1900) was a prerevolutionary Russian philosopher, poet and dissident. Like that of many of his contemporaries in prerevolutionary Russia, Soloviev’s thought was constantly prompted by the impending future remaking of the Russian state. Against this backdrop, a consideration of the foundations of the legal system may have been inevitable. It was nonetheless with Soloviev that law in Russian thought ceases to be a specialty subject matter in the area of administration, disconnected from wider societal issues, and becomes inextricably linked to social and moral philosophy. Within Soloviev’s larger systematic philosophical project, the concept of all-unity is pervasive, both in its epistemological and social dimensions. An equally fundamental cornerstone of Soloviev’s thought is the concept of Godmanhood, through which the source of human dignity is ultimately expressed. Soloviev’s legal philosophy, for the most part contained in a treatise entitled The Justification of the Good: An Essay on Moral Philosophy (1897), is primarily concerned with the interplay between law and morality. While the object and scope of law can be directly deduced from moral principles, law cannot exactly coincide with morality given its limited, finite and compulsory nature. For Soloviev, law should enforce a minimum level of good in providing the basic conditions (e.g. rule of law, right to a dignified existence, freedom of conscience) for the free development of human faculties, without directly transposing into itself the complete fullness of the good. Soloviev’s primary motivation lies in the underlying theological premise that the good can never be fully subsumed except as a conscious act of personal freedom. In tandem, Soloviev emphasizes the progressive role of the state in liberally furthering human development. As such, Soloviev provides certain innovative pathways in working out the practical and theoretical relationship between law and religion. Unlike a compromise between objects, that is to say an intercultural type of arrangement lying somewhere between cultural fragmentation (ideological multiculturalism) and anti-religious assimilation (militant secularism), Soloviev presents us with the need for a temporal reconciliation, in the context of a much wider historical perspective, where secularism is not an ontologically crystallized finality as such, but part of the means with which the human destiny in the process of being actualized can be facilitated. Soloviev’s legal philosophical framework can be fruitfully placed in dialogue with contemporary authors such as Stephen L. Carter, Charles Taylor, John Witte Jr., Ronald Dworkin and Jürgen Habermas. Soloviev’s potential contribution to the place of religion in contemporary Russian society is also noted, with particular emphasis on critically reassessing the enduring legacy of the Byzantine notion of Church-State symphony. Finally, a theory of federalism inspired by Soloviev is developed based on comparatively applying theoretical advances in the field of global legal history to the constitutional evolution of Canada and Israel.

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26

Belkin, Dmitrij [Verfasser]. "Die Rezeption V. S. Solov'evs in Deutschland / vorgelegt von Dmitrij Belkin." 2000. http://d-nb.info/963186256/34.

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Poulin, Francis Peter. "The creation of a Russian moral law in philosophy and fiction the cases of Dostoevskij, Solov'ev, and Tolstoj /." 1995. http://catalog.hathitrust.org/api/volumes/oclc/34175991.html.

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Thesis (Ph. D.)--University of Wisconsin--Madison, 1995.<br>Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 259-273).

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28

Sládek, Karel. "Vladimír Solovjov: mystik a prorok. Osobnost a dílo Vladimíra Solovjova pohledem (nejen) české reflexe." Doctoral thesis, 2007. http://www.nusl.cz/ntk/nusl-289577.

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29

"Christliche Geschichtsdeutung in der Moderne : eine Untersuchung zum Geschichtsdenken von Juan Donoso Cortés, Ernst von Lasaulx und Vladimir Solov'ev in der Zusammenschau christlicher Historiographieentwicklung /." Berlin : Duncker & Humblot, 2001. http://catalogue.bnf.fr/ark:/12148/cb38928809p.

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Solovyeva, Vita [Verfasser]. "TTF-TCNQ-based thin films and microcrystals : growth and charge transport phenomena / von Vita Solovyeva." 2011. http://d-nb.info/1012731103/34.

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Klimentieva, Victoria. "Nicholas Roerich: in search of Shambhala." Thesis, 2009. http://hdl.handle.net/2152/ETD-UT-2009-08-358.

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Abstract:

Nicholas Roerich, the well-known Russian artist, writer and mystic from the early twentieth century is best known in the West for his theatrical design work, above all for the sets of the celebrated ballet The Rite of Springs. The goal of this thesis is to provide a fuller understanding of Roerich’s art and literary works within the historical context of his time. In particular, I have sought to illuminate Roerich’s focus on depiction of nature, especially mountains, in relation to his fascination with the mythical Shambhala. In the first chapter of this thesis I analyze Roerich’s early career, as well as his personal and professional relationship with the World of Art, the leading art group at the turn of the twentieth century in Russia. Roerich’s early interest in the history of ancient Russia, archeology and geology, which I discuss, was central to the meaning of his landscape depictions in both his stage designs and paintings. The second chapter of this work investigates how these interests evolved into the artist’s quest for Eastern wisdom and mystical revelations. Although Roerich is often treated as an oddity, his concerns with occult ideas were not unique in his time. The third chapter focuses on Roerich’s activities abroad and his international success as a promoter of ancient wisdom. I discuss the Russian émigré art scene in New York in the 1920s and Roerich’s place within it. I also offer an examination of the artist’s correspondence with his family and colleagues, which sheds light on Roerich’s beliefs in his mysterious “Teachers” and their role in leading him to the East.<br>text

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Netopilová, Barbora. "Sen o pozemském ráji v Dostojevského dílech." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-328135.

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The dream about an earthly paradise, rediscovery of an original, absolutely harmonic paradisal life is, in Dostoevskij's opinion, one of the deepest and the most valuable dreams of the human heart. The spiritual course of any human being has its own history, it is born from thesis (babtism), goes through antithesis (crises) and finishes in synthesis (beauty). A man comes from the Eden Paradise and aims at heaven. So, a man in course of his spiritual life is in a real split into two paradises: the Eden Paradise from which he is coming from and the Kingdom of God where he is aiming at. The midpoint of the life course is accompanied by a crisis, that can also be described as separation from the the paradise. The characters of novels by Dostoevskij failed due to the fact, that they were not able to admit their presence between two "paradise states" and so their ideas about earthly paradise establishment were being corrupted. In our piece of work we are going to follow four trends: 1. Time corruption, incorrectly understood sense of history. The tendency to return back where a man came from, in an origenestic, cyclic interpretation of a comeback is apparent in a story The Dream of a Ridiculous Man. Another extreme shows marxism ideas going around Europe which deny both the importance and the sense of...

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