Dissertations / Theses on the topic 'Vladimir Solovyov'

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

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

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.