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1
SIMONS, Anton. "Vladimir Solovjov." Ethische Perspectieven 8, no. 4 (December 1, 1998): 343–45. http://dx.doi.org/10.2143/epn.8.4.516900.
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Shafranskaya, Eleonora F., and Tatyana V. Volokhova. "Central Asian Social Types as an Orientalism Pattern in Leonid Solovyov’s Prose." Polylinguality and Transcultural Practices 18, no. 1 (December 15, 2021): 44–59. http://dx.doi.org/10.22363/2618-897x-2021-18-1-44-59.
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The literary work of the Russian writer Leonid Solovyov (1906-1962) was widely known in the Soviet period of the twentieth century - but only by means of the novel dilogy about Khoja Nasreddin. His other stories and essays were not included in the readers repertoire or the research focus. One of the reasons for this is that the writer was repressed by Stalinist regime due to his allegedly anti-Soviet activities. In the light of modern post-Orientalist studies, Solovyovs prose is relevant as a subcomponent of Russian Orientalism both in general sense and as its Soviet version. The Oriental stories series, which is the subject of this article, has never been the object of scientific research before. The authors of the article are engaged, in a broad sense, in identifying the features of Solovyovs Oriental poetics, and, narrowly, in revealing some patterns of the Central Asian picture of the world. In particular, the portraits of social and professional types, met by Solovyov there in 1920-1930, are presented. Some of them have sunk into oblivion, others can be found today, in the XXI century. Comparative, typological and cultural methods are used in the interdisciplinary context of the article.
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Šliogeris, Arvydas. "Visuotinybė pažinimo procese." Problemos 11 (September 29, 2014): 32–41. http://dx.doi.org/10.15388/problemos.1973.11.5505.
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Straipsnyje analizuojama rusų filosofo Vladimiro Solovjovo filosofijos visuotinybės principas. Teigiama, kad šis principas jo filosofijoje taikomas ne tik ontologijoje ir visuomenės teorijoje, bet ir gnoseologijoje. Visuotinybė pažinimo teorijoje reiškia, kad įveikiama subjekto ir objekto priešprieša, pašalinamas dualizmas. Kadangi subjektas ir objektas yra visuotinybės nariai, tai tarp jų nėra substancinio skirtumo. Visuotinybė yra pasaulio prasmė ir protas, paslėpta pasaulio tiesa, tikrasis pasaulio elementų santykis, tai, kas turi būti aktualizuota pasauliniame visuotinybės tapimo procese. V. Solovjovui absoliuti tiesa – hipostazuotas reiškinių sąryšis – yra sustingusi, amžina mistinė pasaulio tvarka, iš karto ir visiškai atsiskleidžianti momentiniame pažinimo akte. Pagrindiniai V. Solovjovo pažinimo teorijos elementai yra intelektinė intuicija, ekstazė, mistinis stebėjimas. Pažinimo aktą sudaro tikėjimas besąlygine daikto būtimi, intelektinė daikto idėjos intuicija (vaizduotė) ir kūrybinis proto aktas.
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Pečiūra, Petras. "Naujos disertacijos: A. Šliogeris." Problemos 14 (February 10, 2014): 129. http://dx.doi.org/10.15388/problemos.1974.14.5566.
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1973 m. kovo 6 d. Vilniaus universitete Arvydas Šliogeris apgynė filosofijos mokslų kandidato disertaciją „V. Solovjovas ir idealistinė filosofija Lietuvoje“. Mokslinis vadovas prof. dr. Romanas Plečkaitis, oponentai: filos. dr. Jokūbas Minkevičius ir filos. m. kand. Bronislavas Kuzmickas. Disertacijoje daugiausia dėmesio skiriama V. Solovjovo visuotinės vienybės principo analizei, parodoma, kaip jis reiškėsi ontologijoje, gnoseologijoje, etikoje ir estetikoje, kokios jo socialinės ištakos. Teigiama, kad visuotinės vienybės principas turėjo daugiausia įtakos Lietuvos idealistinei filosofijai.
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Rapoportas, S. "Nikolajus Solovjovas (1918-1988)." Problemos 41 (October 3, 2014): 122. http://dx.doi.org/10.15388/problemos.1989.41.7131.
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1988 m. gegužės 25 d. staiga mirė Vilniaus universiteto Filosofijos katedros docentas, Didžiojo Tėvynės karo dalyvis, TSKP narys, LTSR nusipelnęs dėstytojas, filosofijos mokslų kandidatas Nikolajus Solovjovas. Jis gimė 1918 m. Donecke. 1950 m. baigė V. Lenino karinę-politinę akademiją. Nuo 1954 m. dėstė Vilniaus universitete, 1962 m. Maskvoje apgynė kandidato disertaciją. Svarbiausias N. Solovjovo mokslinių tyrimų objektas buvo santuokos ir šeimos problemos, šiais klausimais jis parašė keletą knygų, apie pusantro šimto mokslinių straipsnių.
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Hou, Longfeng. "Application of the Multi-Spectral Correlated-k Distribution Model to Multi-Dimensional Rectangular Enclosure Gas Radiation Calculations." Journal of Nanoelectronics and Optoelectronics 16, no. 3 (March 1, 2021): 479–93. http://dx.doi.org/10.1166/jno.2021.2946.
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The Multi-Spectral Correlated-k distribution model (MSCk) is an amelioration of the widely used Ck model. In the MSCk model, the breakdown of correlation assumption used in the original Ck model for non-uniform media is overcome by introducing the clustering of scaling functions. The principle of MSCk model is to group together wavenumbers with respect to the spectral scaling functions—defined as the ratio between spectral absorption coefficients in distinct states—so that the correlation assumption can be considered as exact over the corresponding intervals of wavenumbers. Until now, validations of the MSCk model in 0D and 1D test cases have already been performed in the previous work (Andre, F., Hou, L., Roger, M. and Vaillon, R., 2014. The multispectral gas radiation modeling: A new theoretical framework based on a multidimensional approach to k-distribution methods. Journal of Quantitative Spectroscopy and Radiative Transfer, 147, pp.178–195; Andre, F., Hou, L. and Solovjov, V.P., 2016. An Exact Formulation of k-Distribution Methods in Non-Uniform Gaseous Media and its Approximate Treatment Within the Multi-Spectral Framework. Journal of Physics: Conference Series, 676(1)). However, its application to multi-dimensional configurations (much closer to industrial applications) has not been conducted. Accordingly, in the present paper, we focus our attention on the application of the MSCk model to Multi-dimensional calculations.
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Šliogeris, Arvydas. "V. Solovjovo filosofinis idealios visuomenės modelis." Problemos 10 (September 29, 2014): 32–41. http://dx.doi.org/10.15388/problemos.1972.10.5488.
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Straipsnyje nagrinėjamos rusų filosofo Vladimiro Solovjovo žmonijos istorijos raidos, visuotinybės sampratos. Aptariama XIX a. socialinių politinių idėjų įtaka filosofo mąstymui. Teigiama, kad V. Solovjovas jaunystėje studijavo Europos socializmo teoretikų veikalus, tačiau buvo nusistatęs prieš revoliucinius visuomenės pertvarkymo metodus. Jis pasisakė prieš reakcingą carinio režimo politiką, nacionalinę priespaudą, cenzūrą ir kitas patvaldinio despotizmo apraiškas. Sekdamas slavofilais, V. Solovjovas kūrė savitą ateities visuomenės modelį kaip kapitalizmo antipodą. Teigė, kad žmonijos istorijos vystymąsi lemia trys jėgos: vienijanti ir niveliuojanti, skaldanti ir pliuralistinė bei jėga, sutaikanti aukščiausiojo prado vienybę su laisvu atskirų formų ir elementų daugeriopumu. Visuotinybė yra idealaus, tobulo visuomeninio ryšio atspindys – dvasinės prigimties realybė, besąlyginė būtis ir kartu Dievo karalystė žemėje. Visuotinybės turinys nesiskiria nuo jos konkrečių apraiškų visuomeniniame gyvenime, gamtoje ir žmogaus dvasiniame gyvenime. Žmogus, kaip visuomeninė būtybė, yra individuali visuotinybės reiškimosi forma.
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Kazin, Aleksandar. "Russian religion and Russian philosophy." Zbornik Matice srpske za drustvene nauke, no. 152 (2015): 409–28. http://dx.doi.org/10.2298/zmsdn1552409k.
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In the article the author tells us about the religious essence of Russian philosophy as its basic characteristic since in was founded in the middle of the 19th century until now. Russian philosophy never existed or couldn?t have existed in the European state of mind because it?s essentially a philosophic interpretation of religious faith. According to the author?s opinion, European philosophy, as a whole, has left the borders of the Christian spiritual plain by making the anthropocentric principle of thinking the absolute, which took it into positivism and nihilism. Russian philosophy hasn?t left the Christian spiritual field and has kept a theocentric (classical) type of thinking till the present day. The stand-point of the believing mind which rejects transcendental, as well as any other self foundation of the European philosophy. From the beginning until the present day, Russian philosophy has been opposed to the Descartes-Kant?s way of thinking. Western modern philosophy killed God intellectualy, and postmodern killed the Man as well, moving its philosophy into an empty space of ?transindividual constructions?. Ivan Kirejevski founded an ontological-gbnoseological model of Russian secular Christian philosophy in the middle of the 19th century, and from that, later, other branches of Russian philosophy developed: ontological-cultural (Danilevski, Leontjev), ontological-anthropological (Solovjov, Berdjajev, Ern). Briefly, Russian philosophy is what Russian national culture, based on Orthodox Christian views, can say about the World and the Man using the conceptual language.
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Buller, А. "Man, nature, death of V.S. Solovyov and A. Schopenhauer." Solov’evskie issledovaniya, no. 2 (June 30, 2020): 6–22. http://dx.doi.org/10.17588/2076-9210.2020.2.006-022.
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In this article the question about the influence of the natural sciences on the philosophical concepts of Arthur Schopenhauer and Vladimir Solovyov was raised. The influence of Kantian transcendental criticism on Schopenhauer's philosophy was studied. It was shown that this influence manifested itself very vividly in the Schopenhauer concept of «will to live». It was established that the ontological status of man as a «phenomenon» had an impact both on Schopenhauer's concept of death and on his ethics of compassion. It was emphasized that the natural world plays an important role in Soloviev’s philosophical concept. According to Soloviev the nature of a person is determined by three needs: «animals, mental and heart», while the ontological basis of all these three needs is life, that is, the ability to «exist». It was indicated that the moral feelings of a person justified by Soloviev – shame, conscience, pity, and reverence – are a kind of human «response» of a rational being to its natural instincts and needs. The parallels between the philosophical views of Schopenhauer and Solovyov were drawn. On the basis of this parallels it was concluded that, despite the significant differences in the worldview of these two very different thinkers in nature, their approach to philosophy was largely identical and was characterized by scientific objectivity, interdisciplinarity, the skill of argumentation, the sharpness of the mind, the desire to give reasonable answers to the «last questions» of philosophy.
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Shcherbakov, Viktor I. "On “Works” by Nikolai Solovyov Being Prepared at the IWL RAS." Two centuries of the Russian classics 3, no. 2 (2021): 230–43. http://dx.doi.org/10.22455/2686-7494-2021-3-2-230-243.
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This article is an announcement of the future collected works by Nikolai Ivanovich Solovyov (1831–1874), literary critic, publicist and art theorist of the 1860s. A brief history of the issue is presented, main achievements of the predecessors in the elaboration of Nikolai Solovyov’s literary heritage are indicated, a brief outline of his literary activity is given, and an attempt is made to present Solovyov’s main ideas. The collected works of Soloviev (in three volumes) being prepared at the Department of Russian Classical Literature of the IWL RAS will be the first scientific publication of his works. This edition will include all the literary-critical, historical-literary, journalistic, polemical, philosophical articles by Solovyov, as well as the most significant popular science works of historical and general cultural interest. In addition to the texts originally published in periodicals, later versions of articles from the author's collection Art and Life (1869) will also be presented, for which a special section is intended. The edition will be provided with a scientific commentary and an annotated name index. The first volume of the edition will begin with an introductory article, which will include an essay on the life and literary activities of Solovyov (by Viktor Shcherbakov). At the end of the article, the basic principles of preparation of the future edition are outlined.
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Valiulis, Skirmantas. "V. Mykolaičio-Putino simbolistinio laikotarpio estetiniai principai." Problemos 8 (September 29, 2014): 85–89. http://dx.doi.org/10.15388/problemos.1971.8.5839.
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Straipsnyje siekiama glaustai aptarti V. Mykolaičio-Putino pirmojo kūrybos etapo (simbolistinio periodo) estetinius principus, jo sukurtą simbolistinio meno koncepciją, meno ir tikrovės santykio supratimą. V. Mykolaitis-Putinas stengėsi suderinti grynąjį simbolizmą su lietuviškojo meno realistinėmis bei romantinėmis tradicijomis. Meno ir tikrovės santykio problemą jis tuo metu sprendė iš subjektyviojo idealizmo pozicijų. Jo teorinių pasaulio suvokimo ištakų reikia ieškoti V. Solovjovo dualizme. Kaip ir V. Solovjovas, V. Mykolaitis-Putinas teigia, kad dvasiškumas ir kūniškumas sudaro du nepriklausomus vienas nuo kito pradus. Simbolio pagrindą sudaro objektyvus empirinis ir dvasinis turinys, kūrėjo asmenybės paimtas iš tikrovės, organizuotas ir atkurtas. Iš kūrėjo reikalaujama tik pakilti virš realybės. V. Mykolaitis-Putinas įveda į savo simbolistinę koncepciją realistinio simbolizmo sąvoką, kurios esmę sudaro noras perteikti išgyvenamąjį sąmonės turinį tikroviškais vaizdais.
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Šliogeris, Arvydas. "Visuotinės vienybės principas V. Solovjovo ontologijoje." Problemos 15 (January 1, 2015): 78–88. http://dx.doi.org/10.15388/problemos.1975.15.5576.
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Straipsnyje analizuojamos V. Solovjovo ontologijos pagrindinės sąvokos. Teigiama, kad filosofo pagrindinė sprendžiama problema yra dieviškosios (besąlyginės) būties santykis su materialiuoju pasauliu – gamtine ir istorine realybe. Besąlygiška būtis turi nediferencijuotos vienybės polių (krikščionybės asmeninis Dievas), absoliutą iki būties, kaip transcendentišką esybę ir būties, daugeriopumo polių, arba pirmąją materiją. Konstruodamas savo absoliutaus būties prado sąvoką, V. Solovjovas sekė G. Hegeliu, kurio absoliutas taip pat yra savo ir savo priešybės vienybė. Esybė (absoliutas) nesutampa su būtimi, yra aukščiau būties, tai būties potencija, jėga. Absoliutus gėris neegzistuoja grynu pavidalu gamtinėje istorinėje tikrovėje, o turi būti realizuotas palaipsniui, istorinio vystymosi procese, kaip Dievo karalystė žemėje. Daroma išvada, kad nagrinėjamo filosofo ontologijos pagrindinė sąvoka – visuotinė esybė – krikščioniškosios deistinės pasaulėžiūros dualistinį principą jungia su panteistinio panlogistinio monizmo principu. Šių radikaliai priešingų ontologinių koncepcijų sintezė yra neįmanoma dėl dualizmo ir monizmo loginio nesuderinamumo.
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Shpanka, A. V., V. P. Koshelev, and I. G. Kornushko. "Problems of military medicine eyes Zinovy Petrovich Soloviev." Bulletin of the Russian Military Medical Academy 21, no. 2 (December 15, 2019): 241–51. http://dx.doi.org/10.17816/brmma25952.
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The main milestones in the life and work of the brilliant organizer of the state and military health care of the young Only Soviet Republic - Zinovy Petrovich Soloviev-are considered. A talented doctor-but still a civilian doctor, was able in the fire of fires and the incredible tension of the country to consider the main tasks for the creation and development of military medical service, to highlight them and to formulate brilliantly, including for future generations of military doctors. They are so marked with a distant sight and depth that in General are very relevant for the modern military medical school. Whatever the issues are not related to the inquiring thought of the first chief of the Main military-sanitary Directorate of the worker-Peasant Red Army and the Deputy of the people’s Commissariat of health of the RSFSR, she always found creative ways of their solution. This was not just about military health. Zinovy Petrovich Soloviev has done a lot for the development and improvement of The Russian Red Cross Society. The breadth of perception of care for the health of citizens of the country shows his constant care for the younger generation. He is the main and the main inspirer of the creation of the all-Union health resort for children-pioneer camp «Artek», which operates and develops in modern conditions and performs the tasks that were set by its founder. Soloviev Z.P. did a lot for the development and improvement of social hygiene as a science. His theoretical foundations and directions of scientific research in the field of social hygiene are still used in modern research scientists in this area. Zinoviy Petrovich Solovyov during his brief but eventful life has done much for the establishment and development of Soviet public health, and highlights its contribution to the restructuring, the formation and further development of military health of the country.
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Waters, Margaret. "Solovyov and Chesterton." Chesterton Review 20, no. 1 (1994): 142. http://dx.doi.org/10.5840/chesterton199420141.
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Bocharov, A. B. "Russian philosophy and the formation of the Russian national and cultural canon: problems and prospects ([Review on:] Malinov A.V. Research and articles on Russian philosophy. Saint Petersburg: RHGA, 2020, 608 p.)." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 181–90. http://dx.doi.org/10.17588/2076-9210.2021.1.181-190.
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This work is devoted to the analysis of the book by A.V. Malinov “Research and Articles on Russian Philosophy”. The main subject-content and thematic-subject lines of the book are revealed: philosophy of Slavophiles; historical, cultural and philosophical contexts of V.S. Solovyov and V.V. Rozanov; professional philosophy in Russia. Points to the variety of genres published in a collection of articles and materials of historical and philosophical articles, teaching materials (lectures and paragraphs from the textbooks), archival materials, methodological reflections. The author considers the interpretations of A.S. Khomyakov, the Slavophil ideas of O.F. Miller, the evolution of ideas about the common Slavic language, the attitude of V.S. Solovyov with N.I. Kareyev and St. Petersburg Slavophiles (including the polemic of V.S. Soloviev with the Slavophiles in the last work of the Russian philosopher – “Three Conversations”), V.V. Rozanov with the Slavophiles and V.I. Lamansky, features of V.V. Rozanov, the philosophical heritage of A.I. Vvedensky and the controversy caused by him, the place of L.P. Karsavin in the tradition of teaching the philosophy of history at St. Petersburg University, the specifics and historical path traversed by university philosophy in Russia, the modernization of the methods of modern historical and philosophical research, etc. The author notes the author's appeal to little-studied representatives of Russian philosophy, original interpretations of biographical and historical-philosophical plots, the use of the expressive possibilities of the Russian language, enriching the interpretive possibilities of the historiography of Russian philosophy. The conclusion is made about the preservation of the “Russian canon” in the research of Russian philosophy, about its heuristic possibilities. The author's intention is explained and the value of research of this kind, serving the purpose of reinterpreting the ideas of Russian philosophy, solving the problem of preserving the values and meanings of Russian culture in the modern historical and cultural context, is indicated.
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Zapeka, Oksana A. "The Idea of Freedom in Vladimir Solovyov’s Ethics." Slavic World in the Third Millennium 13, no. 3-4 (2018): 126–36. http://dx.doi.org/10.31168/2412-6446.2018.3-4.1.11.
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The article deals with the problem of freedom in the philosophy of unity of Vladimir Solovyov. In his system, freedom is a condition for achieving positive unity. The theme of freedom acquired special significance when the philosopher explored the idea of theocracy. In the works of different periods, V. Solovyov evaluates the status and purpose of freedom differently. In “Readings about bogochelovechestvo”, “Criticism of the abstract beginnings”, “The Spiritual foundations of life” Solovyov acknowledges the freedom of choice, which is one of the moments of moral freedom. A person is presented as an unconditional, independent agent, the real cause of all his Affairs and States. Solovyov believes that a person needs a real experience that would allow him to «evaluate» good, thereby allowing evil to be a stage in the path of moral perfection of a man. In “Justification of good” Solovyov does not exclude unconditional freedom, but it can manifest itself, in his opinion, only in the choice of evil, good is not the object of such a choice because of the infinite completeness of its content. Solovyov rejects the direct dependence of the ethical aspect on the metaphysical one and does not accept, as in “Criticism of abstract principles”, the dependence of the moral principle in a person on free choice.
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Edoshina, I. A. "Vladimir Soloviev and Pavel Florensky: variation on the theme of platonism." Solov’evskie issledovaniya, no. 3 (September 30, 2020): 26–38. http://dx.doi.org/10.17588/2076-9210.2020.3.026-038.
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The topic identified in the title of this article drew researchers’ attention not just once, so in the beginning a short overview of the works available on this topic as well as problem areas and the names of scientists involved in this issue are presented. It is highlighted that Vladimir Solovyov had influence on the creative development of Pavel Florensky mainly due to his written works, since they were representatives of different generations, as also to acquaintance with his close circle. The facts of the biographies of Vladimir Solovyov and Pavel Florensky are given: family, university studies, etc. The author emphasizes influence of Plato’s work on both Vladimir Solovyov and Pavel Florensky. The topic of unity of «theory and life» by Plato and Vladimir Solovyov is explained, it is emphasized that the latter failed to achieve the unity. The theme of love in understanding of Vladimir Solovyov and Pavel Florensky is revealed through their personal experiences and philosophy. Finally, the article states that both philosophers are metaphysical authors, on whom Plato’s philosophy had a decisive influence.
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Molganova, N. A., and S. A. Ovesnov. "VASCULAR PLANTS IN THE “GARDEN OF SOLOVYOV SQUARE” (PERM)." Вестник Пермского университета. Серия «Биология»=Bulletin of Perm University. Biology, no. 3 (2020): 173–80. http://dx.doi.org/10.17072/1994-9952-2020-3-173-180.
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Since 2009, the territory of the Cook log No. 3 (Motovilikhinsky district of Perm), called the "Garden of Solovyov Square", has been improved and landscaped by local enthusiasts. Its total area is about 10 ha, but only the southern part, which is about 1.5 ha, is actually developed. It’s used for planting ornamental species of woody and herbaceous plants. The work is carried out in accordance with the concept devel-oped by the invited specialists. Within its framework, landings are carried out on the so-called "experi-mental sites". These are a kind of introduction spots where cultivars of a certain orientation are planted. In the summer of 2020, we conducted a survey of the species composition of vascular plants in the “Garden of Soloviev Square”. A total of 290 species of vascular plants were found. Of these, 120 are wild-growing, 170 are cultivated, including 20 species – an old crop that has been preserved on the slopes since the existence of the "Michurinsky gardens". 9 species are invasive; 6 are listed in the Appendix to the Red book of the Perm region (2018), and one species, Geranium sanguineum, is listed in the Red book with status III. The square is intensively used for environmental education and enlightenment.
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Šliogeris, Arvydas. "Tomistinės ir V. Solovjovo idėjos A. Dambrausko-Jakšto filosofijoje." Problemos 12 (September 29, 2014): 69–78. http://dx.doi.org/10.15388/problemos.1973.12.5526.
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Straipsnio tikslas – paanalizuoti A. Jakšto-Dambrausko pasaulėžiūros santykį su tomizmu bei rusų filosofo Vladimiro Solovjovo filosofija. A. Jakštas ragino papildyti tomistinę doktriną V. Solovjovo idėjomis. Jis siūlė statiškąją „philosophia perennis“ doktriną papildyti rusų filosofo krikščioniškojo evoliucionizmo idėjomis ir įvertinti naujųjų laikų gamtos mokslų, ypač darvinizmo, evoliucinės biologijos laimėjimus. V. Solovjovo pilnutinio žinojimo modelis A. Jakštui buvo priimtinas veikiau kaip savotiškas filosofijos idealas, kaip ateities dalykas, kurio praktiškai realizuoti tuo metu nebuvo galima. A. Jakštas tomistinę filosofiją taip pat bandė derinti su V. Solovjovo panteistine pasaulio sielos sąvoka, šio filosofo teokratijos idealu ir dieviškosios žmonijos idėja. A. Jakštas teigė, kad pasaulio sielos idėja yra tiesioginė išvada iš aristotelinės-tomistinės ontologijos, pagal kurią pasaulio daiktai sudaryti iš materijos ir formos. Kurdamas materialinę ir dvasinę kultūrą, pertvarkydamas gamtą ir visuomenę, žmogus atlieka dieviškos prigimties darbą. Galutinis kultūrinės kūrybos (kuri yra religinio pobūdžio) tikslas yra teokratija.
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Bykasova, L. V., and I. N. Samoylova. "PEDAGOGICAL PHILOSOPHY OF V. SOLOVYOV." Historical and social-educational ideas 9, no. 2/1 (January 1, 2017): 123–28. http://dx.doi.org/10.17748/2075-9908-2017-9-2/1-123-128.
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Drozdek, Adam. "Solovyov : Chaos and All-unity." Articles spéciaux 65, no. 1 (September 9, 2009): 55–66. http://dx.doi.org/10.7202/037940ar.
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The paper discusses several issues of Solovyov’s ontology and theology including the metaphysics of all-unity ; original but contentious doctrine of creation ; the problem of the Fall and the restoration of all-unity ; the problem of the omnipresence of consciousness.
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Musilová, Martina. "“Я есмь“ – Stanislavski and Solovyov." Stanislavski Studies 8, no. 1 (December 13, 2019): 51–57. http://dx.doi.org/10.1080/20567790.2019.1700733.
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Thaden, Edward C., and Nikolai Ivanovich Tsimbaev. "Sergei Solov'ev." Russian Review 52, no. 1 (January 1993): 129. http://dx.doi.org/10.2307/130893.
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Nivat, Georges. "Solov’ev européen." Cahiers du monde russe 42, no. 42/1 (January 1, 2001): 175–84. http://dx.doi.org/10.4000/monderusse.3907.
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Yurina, N. G. "V.S. Solovyov’s “Sunday Letters”: Aspects of the Author’s Dialogue with the Reader." Solov’evskie issledovaniya, no. 2 (June 30, 2021): 6–19. http://dx.doi.org/10.17588/2076-9210.2021.2.006-019.
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The article is devoted to the analysis of V.S. Solovyov's “Sunday Letters”. Aspects of the author's dialogue with the reader within the framework of this publicist cycle are considered. The relevance of the topic is based on the importance of this work for understanding the writer’s last work, “Three Conversations” and the general direction of the development of his publicist writing. The “Sunday Letters” have relatively recently come to the attention of Solovyov scholars and remain little studied. On the basis of the main premises of M.M. Bakhtin’s concept of speech genres, the article examines the works included in the Solovyov cycle from a communicative perspective, highlighting several perspectives: author – addressee, author – text, addressee – text. This approach is new for Solovyov studies and productive due to the combination of literary and linguistic methods of scientific research. As a result, the general scheme of the way Solovyov the publicist constructs a communicative act with the reader established and some features of his dialogue with the audience are characterized. The article concludes that 1) Solovyov's main goal in publishing “Sunday Letters” was to organize a regular and direct dialogue with the Russian reading public on a wide range of social, political, philosophical, religious and moral issues (reflecting the influence of the tradition of F.M. Dostoevsky’s “Writer’s Diary”); 2) the author of the cycle primarily implemented an educational and prophetic creative strategy; 3) during 1897–1898 Solovyov distinguished between various sections of the reading public, corrected his position regarding the addressee; 4) the choice of the genre form of the work (letter-sermon) was not accidental, it was justified by the nature of the speech situation, participants of dialogue, specifics of communication sphere, subject of speech and determined the uniqueness of his style; 5) the style of the Solovyov cycle is characterized by heterogeneity, unevenness, excitement. These conclusions clarify the specifics of the author's position in the works of Solovyov the publicist, the character of his implementation of creative strategies.
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Marchadier, B. "Love and marriage in Vl. Solovyev 's «The justification of good»." Solov’evskie issledovaniya, no. 4 (December 15, 2019): 50–56. http://dx.doi.org/10.17588/2076-9210.2019.4.050-056.
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Vl. Solovyov wrote extensively about love in his romantic and mystical poetry, in his correspondence and in his memoirs. He composed a whole book about love («The Meaning of Love», 1892-1894). The present paper is about the theme of love in Solovyov's moral philosophy as expounded in his «Justification of the Good» (1897). Love in the framework of society is legitimised in marriage, both religious and civil. Solovyov sees in marriage and family a positive consequence of the development of statehood. The problem is that he considered for a long time that the sexual act is unable to restore the lost integrity of the human being. Only chastity can. To get out of the difficulty, Solovyov invokes an «inner» (spiritual?) procreation different from an «outer» procreation. But it does not make things clearer. It seems that, in the last year of his life, Solovyov abandoned that spiritual maximalism, as is proved a contrario by the character of the Prince in «Three Conversations», who is both a celibate spiritualist and a precursor of the Antichrist.
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Kravchenko, Victoria V. "A.N. Schmidt: A Mystical Correspondent of the Philosopher V.S. Solovyov." International Journal of Psychosocial Rehabilitation 24, no. 5 (April 20, 2020): 4668–79. http://dx.doi.org/10.37200/ijpr/v24i5/pr2020180.
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Maksimov, M. V. "Vladimir Soloviev and Maximus the Confessor: metaphysics and theology of love." Solov’evskie issledovaniya, no. 1 (2020): 31–46. http://dx.doi.org/10.17588/2076-9210.2020.1.031-046.
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A comparative analysis of the philosophical foundations of the teachings on love by Maximus the Confessor and Vladimir Solovyov is presented utilizing the principles of source analysis, comparative philosophical study, and the historico-genetic method. The case is made for the relevance of this research topic, due to the lack of special studies on the reception of Maximus the Confessor’s doctrine of the love in the works of Vladimir Solovyov. An analysis is given of the extent to which V.V. Vysheslavtseva, K.V. Mochulsky, G.V. Florovsky, A.F. Loseva, S.S. Averintseva, V.M. Lurie, I.B. Benevich, A.I. Sidorova knew of the the problem. The focus is also on the works of foreign authors – H.U. von Balthazar, M.-J. Guillau, D.D. Kornblatt, R.F. Gustafson, E.V. Borisova, J.-K. Larcher, Ts. Angelova, J. Sutton, J. Krasicki, O. Smith – which show a genetic affinity between the teachings of Maximus the Confessor and Vladimir Solovyov. This article also takes up the main sources that reveal the content of the concepts of love in Maximus the Confessor and Vladimir Solovyov. Also taken up here is the extent of the Russian philosopher’s acquaintance with the works and heritage of St. Maximus and Solovyov’s assessment of his place and role in the patristic heritage. We find the focus of attention of modern scholars to be on the epistemological and ethical aspects of love as found in the works of the Byzantine thinker. This article also notes the particular importance of studying the ontological foundations of the concepts of love that are found in Maximus the Confessor and Vladimir Solovyov.
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Priima, I. "DOSTOEVSKY AND SOLOVYOV: PROBLEM OF INFLUENCE." Bulletin of the Moscow State Regional University (Russian philology), no. 3 (2016): 94–106. http://dx.doi.org/10.18384/2310-7278-2016-3-94-106.
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Van den Bercken, William. "The Ecumenical Vision of Vladimir Solovyov." Exchange 28, no. 4 (1999): 312–31. http://dx.doi.org/10.1163/157254399x00258.
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Parsamov, V. "Vladimir Solovyov and Joseph de Maistre." Voprosy filosofii, no. 7 (July 2019): 175–87. http://dx.doi.org/10.31857/s004287440005743-2.
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Maksimov, M. V. "What a mercy to be a reader of your journal." Solov’evskie issledovaniya, no. 3 (September 30, 2020): 6–9. http://dx.doi.org/10.17588/2076-9210.2020.3.006-009.
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The publishing activity of the journal «Solovyov studies» is considered in the context of the problems of preservation and research of V.S. Solovyov's philosophical, literary and journalistic legacy. The article provides an assessment of the place and role of the journal in the development of research on the history of Russian philosophy. The author points to the need for systematic activities to preserve the memory of V.S. Solovyov as the greatest Russian philosopher.
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Gulyga, Arsenii. "Vladimir Sergeevich Solov'ev." Soviet Studies in Literature 26, no. 2 (April 1990): 21–35. http://dx.doi.org/10.2753/rsl1061-1975260221.
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Krivolapova, E. M. "The influence of the philosophy of VL. Solovyov in works of russian realists of the turn of the XIX–XXth centuries." Solov’evskie issledovaniya, no. 4 (December 15, 2019): 38–49. http://dx.doi.org/10.17588/2076-9210.2019.4.038-049.
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The article explores the influence of Vl. Solovyov's philosophy of love on A. Kuprin’s and M. Prishvin's creativity. It is noted that the theme of love is one of the main themes in the culture of the Silver Age. It was widely reflected not only in Russian literature, but also in philosophy, theology. It is indicated that the problems of love and sex, family and marriage, the emancipation of women have become the subject of attention of philosophers of the turn of the XIX – XXth centuries: V.S. Solovyov, N.F. Fedorov, V.V. Rozanov, N.A. Berdyaev, P.A. Florensky, S.L. Frank. It is emphasized that in coverage of these problems the absolute priority belongs to Vl. Solovyov, since the main provisions of his philosophy of love influenced the work of both modernists and neorealists. Attention is drawn to the fact that the problem of the influence of Vl. Solovyov's "metaphysics of love" on the work of neorealist writers is not fully explored. The author of the article reveals presence of the basic ideas of Vl. Solovyov's "metaphysics of love" in Kuprin's works and Prishvin's diaries. It is emphasized that the ideas of Vl. Solovyov about the transforming power of love, about the restoration in man of the image of God are turned out to be the most significant for writers. It is noted that in Kuprin's works the main emphasis is laid on the following provisions of Vl. Solovyov's "metaphysics of love": the power of love that can withstand death, and its "uniqueness". From this point of view, the novels “Garnet Bracelet” and “Loneliness” are analyzed. Special attention is paid to Prishvin's diaries, in which the problem of love, sex, marriage is interpreted in line with the philosophical ideas of Vl. Solovyov. The similarity of views of Vl. Solovyov and M. Prishvin on the essence of love as a bodily-spiritual unity, "the embodiment of true ideal humanity" are revealed. It is concluded that, in understanding the ontological essence of love, views of A. Kuprin and M. Prishvin are close to the philosophy of love by Vl. Solovyov.
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Oppo, A. "Antipodes of Russian religious philosophy: Shestov and Solovyov." Solov’evskie issledovaniya, no. 1 (2020): 79–90. http://dx.doi.org/10.17588/2076-9210.2020.1.079-090.
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This article explores the contradictory relationship Lev Shestov had with Vladimir Solovyov’s thinking, basing mostly on the main writing that he dedicated to him, i.e. the article «Speculation and Apocalypse. The Religious Philosophy of Vl. Solovyov» of 1927. However harshly critical Shestov’s reading of Solovyov may have been, and considering also the objective difference between two philosophers who can hardly be compared, there is still a margin for a positive dialogue between their respective works. This is done in the larger frame of N. Berdyaev’s concept of «Russian idea», where their thoughts can be brought closer together in a way that Shestov himself had actually anticipated at the end of his essay on Solovyov. In this respect, as is suggested by an interpretation of the two authors offered by N. Berdyaev and A. Losev, the ultimate meaning of both Solovyov’s and Shestov’s ideas would converge in an eschatological view of the truth of this world as well as in a fundamental mistrust of the Western epistemological worldview.
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Kornev, A. V. "V. S. Solovyov and L. N. Tolstoy: Two Opinions on Law and Morality." Lex Russica, no. 7 (July 19, 2021): 139–47. http://dx.doi.org/10.17803/1729-5920.2021.176.7.139-147.
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The paper deals with the problem of the correlation of law and morality as the most important social regulators in the interpretation of two outstanding thinkers of pre-revolutionary Russia, namely the religious philosopher V. S. Solovyov and the writer L. N. Tolstoy. In a sense, both were “iconic thinkers”, had a huge army of admirers, as well as critics. Of interest is the fact that L. N. Tolstoy studied at the Faculty of Law of the Kazan Imperial University, but did not graduate from it. It was during his student years that he formed an extremely negative view of law and legal professions. In this regard, Tolstoy can safely be counted among the representatives of the so-called theoretical legal nihilism, whose supporters sought to justify the denial of the value of law by conceptual argumentation in a way they understood it. V. S. Solovyov, on the contrary, treated the law more positively than negatively. However, he qualified the law as a “minimum of morality”, and considered the state to be “organized pity”. Nevertheless, in the professional academic environment, V. S. Solovyov enjoyed the reputation of a person who was deeply versed in law and understood its role in a state-organized society.The paper notes some similarity of the theoretical views of V. S. Solovyov and L. N. Tolstoy. Law and morality occupy an important place in their ideological constructions. It seems that their ideas to some extent have not lost their significance today
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Nemashkalov, Pavel. "Life and activities of Bishop Jeremiah (Soloviev) in 1843–1849 years (Caucasian Department)." OOO "Zhurnal "Voprosy Istorii" 2019, no. 11 (November 1, 2019): 222–34. http://dx.doi.org/10.31166/voprosyistorii201911statyi31.
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Tverdislowa, Elena. "Vladimir Solovyov. Messianism: idea – model – testament – symbol." Herald of Culturology, no. 1 (2021): 140–62. http://dx.doi.org/10.31249/hoc/2021.01.06.
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The problem of messianism is one of the most relevant and confusing. An integral component of Soloviev’s project of unity, messianism is considered as a connecting thread of his religious structures within the framework of the history of ideas: God-manhood as a fact and process of unity, Judaism and Christianity, the Church as a creative force in the reunification of Churches, the construction of a theocratic state, Slavophilism as a way to the interaction of Eastern and Western Christianity, etc. Soloviev’s messianism is a multivariant and polysemantic system, it allows you to classify its components according to the characteristics that the scientist gives, without specifically designating them: idea, model, testament, symbol. The idea implies all systems and subsystems as one. Inside the idea, a model is distinguished (Jewish, Polish, Russian – not according to nationality, but according to the experience of the people), covenant (personal agreement with God: people with God, peoples among themselves), symbol – a creative image of the unity of societies, states, Churches, peoples with God, finally – the Jewish and Christian religions. Based on the analysis, it can be concluded that Soloviev’s messianism is a cross-cutting concept of the doctrine of all-unity, in which the philosopher’s thought found evolution and development.
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Aliaiev, G. Е. "«Solovyov is significant enough to withstand a truthful and critical assessment»: Simon Frank's paper on Vladimir Solovyov (1925)." Solov’evskie issledovaniya, no. 4 (December 15, 2019): 83–99. http://dx.doi.org/10.17588/2076-9210.2019.4.083-099.
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The paper focuses on Simon Frank’s relation to Vladimir Solovyov’s religious and philosophical ideas. The use of historical, critical, and textual research methods enables to analise possible influence of those ideas on Frank in different periods of his creative biography. It is stated that despite an apparent fundamental difference in perception of Solovyov’s philosophy by the “early” and “late” Frank, in fact, his changing attitude to Slovyov was not so radical. The article also presents here an archival manuscript - by Simon Frank’s report on Vladimir Solovyov - that has not been known before. The text, having been taken into account of other sources, is attributed as the paper read on November 15, 1925 in Berlin. On the basis of analytical study of this text, as well as the paper “Die russische Weltanschauung” published in 1926, it is concluded that Frank almost invariably kept his critical position towards a number of certain features of Solovyov’s philosophical conception, and towards his abstract rationalism in particular. However, in the mid-1920s, and not only in his latest works, Frank defined Soloviev’s worldview - as well as his own – as panentheism and justification of the idea of Divine humanity.
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Solovyov, Leonid A. "Full-profile refinement by derivative difference minimization. Erratum." Journal of Applied Crystallography 38, no. 2 (March 11, 2005): 401. http://dx.doi.org/10.1107/s0021889805004899.
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Besschetnova, Elena V. "E. N. Trubetskoy and his dispute about theocracywith Vl. S. Solovyov." Philosophy Journal, no. 3 (2021): 84–96. http://dx.doi.org/10.21146/2072-0726-2021-14-1-84-96.
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The paper examines E.N. Trubetskoy’s reception of Vl.S. Solovyov’s theocratic project. In addition, the author establishes the points of convergence and divergence of the two Russian religious thinkers on the nature and the possible ways of Christian unity. The two philosophers were close friends and in his texts devoted to Solovyov Trubetskoy repeatedly emphasized the influence of his friend’s ideas on his own philosophical constructions. Nevertheless, Trubetskoy took those ideas critically. To prepare his answer to Solovyov’s arguments Trubetskoy need the years between the time of his master’s thesis “The world outlook of Saint Augustine” until the time of his doctoral dissertation. “The world outlook of Vl.S. Solovyov” became one of his fundamental works. It is in this work that Trubetskoy’s key arguments against Solovyov’s “free theocracy” project are presented. The author shows that despite adopting Solovyov’s views on Christian unity Trubetskoy did not accept the ways by which Solovyov proposed to achieve it. Trubetskoy argues with the Solovyov of the 1880s, contrasting Solovyov’s ideas of that period with his later ideas and emphasizing that Solovyov’s key work on the topic was “War, Progress and the End of World History, Including a Short Tale of the Antichrist”. The paper also emphasizes that theocracy becomes one of the principal topics for Trubetskoy. In the process of analyzing Solovyov’s project of a “free theocracy” and studying the historical context in which the theocratic idea had been formed in the Western tradition Trubetskoy formulates his principled views on the relationship between the church and the state and justifies the need for their separation.
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Belokurov, V. V. "Yurii Petrovich Solov'ev (obituary)." Russian Mathematical Surveys 59, no. 5 (October 31, 2004): 941–47. http://dx.doi.org/10.1070/rm2004v059n05abeh000773.
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ROULEAU, François. "Solov’ev, slavophile ou occidentaliste ?" Cahiers du monde russe 42, no. 42/1 (January 1, 2001): 169–74. http://dx.doi.org/10.4000/monderusse.3906.
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DUPUY, Bernard. "Solov’ev, interprète de Schelling." Cahiers du monde russe 42, no. 42/1 (January 1, 2001): 161–68. http://dx.doi.org/10.4000/monderusse.87.
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Matveeva, Tatyana, and Alan Judd. "Valery Soloviev [1941–2005]." Geo-Marine Letters 27, no. 2-4 (April 20, 2007): 75–76. http://dx.doi.org/10.1007/s00367-007-0062-6.
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Иванов, Михаил Степанович. "Vladimir Soloviev and Christianity." Theological Herald, no. 2(33) (June 15, 2019): 38–52. http://dx.doi.org/10.31802/2500-1450-2019-33-27-34.
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Написание статьи обусловлено ведущимся в наше время поиском путей духовного и культурного преображения современной России. Значительное внимание в этом поиске обращается на религиозно-философские истоки общечеловеческой культуры. Особый интерес в этой связи вызывает творчество отечественных мыслителей, стремившихся (по выражению П. П. Гайденко) «строить философию на религиозном основании, сближая её с богословием». Такая попытка была предпринята и знаменитым русским философом Владимиром Соловьёвым. В статье анализируются религиозно-философские искания В. Соловьёва, его личная религиозность, понимание философом соотношения философии и теологии и разработка им «свободной теософии», а также негативное отношение Соловьёва к «историческому христианству» и к догматическому учению Церкви как к «отвлечённому догматизму», изучается попытка философа «ввести вечное содержание христианства в новую форму» и создать «новое» богословие. The reseason for writing this article is due to the ongoing search for ways of a spiritual and cultural transformation of modern Russia. Considerable attention in this search is drawn to the religious and philosophical origins of human culture. Of interest in this regard is the work of Russian thinkers who sought (in the words of P. P. Gaydenko) “to build philosophy on a religious basis, bringing it closer to theology”. Such an attempt was made by the famous Russian philosopher Vladimir Solovyev. The article analyzes the religious and philosophical quest of V. Solovyev, his personal religiosity, the philosopher’s understanding of the relationship between philosophy and theology and his development of “free theosophy”, as well as Solovyev’s negative attitude to “historical Christianity” and to the dogmatic teaching of the Church as “abstract dogmatism”, and the philosopher’s attempt to “introduce the eternal content of Christianity in a new form” and create a “new” theology.
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Zenova, Elizaveta M. "Philosophical aspects of literary-critical creative work of I.B. Rodnyanskaya." RUDN Journal of Studies in Literature and Journalism 24, no. 2 (December 15, 2019): 204–12. http://dx.doi.org/10.22363/2312-9220-2019-24-2-204-212.
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In most literary and critical articles of I. Rodnyanskaya, regardless of the originally chosen topic, the reasoning affects the laws of human nature in general. The explanation of this sustained interest in the philosophical aspect can be found in Rodnyanskaya’s methodological guidelines, namely in the commitment to the direction chosen by V. S. Solovyov in literary criticism. The essence of this approach is to correlate observations on the aesthetic side of the works with the truth in the highest sense of the concept. Solovyov’s method is evaluated positively, because he managed to point out the absence of contradictions between the careful study of the artistic aspect and the reading of the text from a philosophical perspective. The purpose of this article is identifying patterns that indicate the impact of creativity Solovyov on the methodology of literary criticism Rodnyanskaya in general and poetics of articles in particular. Referring to the literary and critical work of Solovyov, it is possible to comprehend goals of Rodnyanskaya herself. Close attention to the one of the sixties’s philosophical criticism suggests: in the era of the Thaw in literary criticism revived philosophical direction.
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Besschetnova, Elena V. "Whether Vladimir S. Solovyov Became a Catholic (Historical and Philosophical Analysis)." History of Philosophy 26, no. 1 (2021): 76–86. http://dx.doi.org/10.21146/2074-5869-2021-26-1-76-86.
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In the article, the author examines the religious and philosophical views of Vladimir Solovyov during the period of his appeal to the Roman Catholic Church as a rock and center of unification of Christian humanity. Based on materials from the Vatican archives and periodicals of the Holy See, it was reconstructed how Catholic world perceived Solovyov’s project of ecclesiastic union. In particular, the question of Solovyov’s conversion in Catholicism was studied. The author points to unknown document on the preparation of special instructions for Solovyov by the Congregation for the Doctrine of the Faith. In addition, the author analyses the reception of the idea of the Universal Church by Russian religious philosophers of the early 20th century. It is emphasized that they did not accept the idea of Solovyov’s conversion to Catholicism and pointed to the fundamental religious and philosophical significance the idea of the Universal Church as a mystical unity of the Eastern and Western Churches. Thus, the article shows that the religious and philosophical ideas of Solovyov were closely related to his sociocultural and political views. He was a person who adopted Christianity as a fundamental principle of being and a key driving force of history.
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Vlaskin, Aleksandr Petrovich, Aleksei Vladimirovich Petrov, and Veronika Valentinovna Tsurkan. "DOSTOEVSKY’S INSIGHTS: FROM PRINCE MYSHKIN TO VL. SOLOVYOV." Philological Sciences. Issues of Theory and Practice, no. 5-2 (May 2018): 249–53. http://dx.doi.org/10.30853/filnauki.2018-5-2.7.
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Matyash, Tamara P., and Dmitriy V. Matyash. "Objective Reality: Philosophical Justification (Descartes-Nesmelov-Vl. Solovyov)." Humanities of the South of Russia 9, no. 1 (2020): 108–22. http://dx.doi.org/10.19181/2227-8656.2020.1.7.
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The relevance of the study is due to the fact that the truth of knowledge about the existence of the external world, which all scientific knowledge is based on, has not received final philosophical and theoretical justification in Russian philosophy, and the works of some domestic philosophers, for example, V.I. Nesmelov, who specifically studied this problem, are practically unknown to the modern philosophical public. The purpose of the article is to reflectively critically examine the epistemological significance of Descartes’s principle of “cogito”, presented in the works of V. I. Nesmelov and Vl. Soloviev in order to justify the truth of knowledge about the existence of the objective world. The leading approach to the study of this problem is based on a theoretical reconstruction and interpretation of texts, which allows not only to reveal the semantic content of the philosophical reflections of these philosophers on the problem of substantiating the existence of the external world and the identity of thinking and being, but to critically reflectively evaluate and compare their approaches and the obtained results. The main results obtained in this article: it is shown how, recognizing the full legitimacy of the skeptical position about the inaccuracy of our knowledge about the existence of objective reality, Descartes tried to overcome skepticism in this matter; it is explained why Descartes, having discovered the incontrovertible truth “cogito”, “threw it as completely unnecessary to him” (V.I. Nesmelov) to justify the existence of the objective world and set about looking for other criteria for substantiating reliable knowledge about this world; the inconsistency of the idea of God proposed by Descartes as a criterion for such a justification is analyzed; the analysis of V. I. Nesmelov's attempt to use the incontrovertible truth "cogito" left by Descartes to justify the reliability of our knowledge of the existence of the objective world is given; it is considered why Vl. Solovyov’s reflections, who considered the principle of Cogito ergo sum to be not fully clarified by Descartes, himself requires further clarification of V.I. Nesmelov’s solution of the question of the criteria for the reliability of our knowledge of the existence of objective reality.