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The Basics of Philosophy

Moscow State Institute of International Relations (MGIMO-University ) School of Government and International Affairs & Alexander Shishkin Department of Philosophy. The Basics of Philosophy. Part VII National Philosophy as Cultur e Self-Understanding.

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The Basics of Philosophy

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  1. Moscow State Instituteof International Relations (MGIMO-University)School of Government and International Affairs& Alexander ShishkinDepartment of Philosophy The Basics of Philosophy Part VIINational Philosophy asCulture Self-Understanding Lecture19Vladimir SolovyovPhilosophy of Absolute Unity

  2. The Philosophical Principles of Integral Knowledge(1877) Lectures on Godmanhood(1877–1881) Russia and the Universal Church(1889) The Justification of the Good(1895) War, Progress, and the End of History:Three Conversations, Including a Short Story of the Anti-Christ (1899–1900) Vladimir Solovyov(1853–1900) Principal Writings

  3. Vladimir SolovyovThe Philosophy of Absolute Unity • Sophiology • Eternal Femininity • The Theory of Integral Knowledge • The Insufficiency of Perception • The Insufficiency of Reason • Faith/Belief as a Prerequisite of Understanding • The Ontology of Absolute Unity • The Notion of Absolute Unity • The Notion of the Absolute • The Dialectic of the Absolute and Relative • The Structure of Absolute Unity: The Categories of Organic Logic • Sophiology: The Notion of Divine Wisdom • Historiosophy • The Godmanhood Process • The Schism and Its Consequences • The Theocratic Utopia

  4. SophiologyEternal Femininity Three Encounters(Moscow – London – Egypt. 1862-75-76) Заранее над смертью торжествуяИ цепь времён любовью одолев, Подруга вечная, тебя не назову я, Но ты почуешь трепетный напев… Не веруя обманчивому миру, Под грубою корою вещества Я осязал нетленную порфиру И узнавал сиянье Божества… Triumphing over death before its season,With love I overcame the chain of time,Eternal friend, to call you I’ve no reason,For you will simply sense my halting rhyme… Suspicious of this lying world of pretense,Beneath the vulgar shell of earthly shine,I’ve touched your royal imperishable resplendenceAnd known the radiance of the divine… Translated into Englishby Judith Deutsch Kornblatt

  5. SophiologyEternal Femininity Moscow1862 Алтарь открыт… Но где священник, дьякон?И где толпа молящихся людей?Страстей поток, – бесследно вдруг иссяк он.Лазурь кругом, лазурь в душе моей. Пронизана лазурью золотистой,В руке держа цветок нездешних стран,Стояла ты с улыбкою лучистой,Кивнула мне и скрылася в туман. The altar door’s agap… But where’re the celebrants?And where’s the crowd that milled around in prayer?My flood of passions – drained all of a sudden.As azure fills my soul, and fills the air. Transpierced throughout by rays of golden azure,Unearthly flowers clasped within your hands,You smiled before me full of radiant favor,Then nodded as you left for other lands. Translated into Englishby Judith Deutsch Kornblatt

  6. SophiologyEternal Femininity London1875 И вот однажды – к осени то было – Я ей сказал: «О Божества рассвет!Ты здесь, я чую, – что же не явилаСебя глазам моим ты с детских лет?». И только я помыслил это слово,Вдруг золотой лазурью всё полно,И предо мной она сияет снова – Одно её лицо – оно одно. Just once – towards Autumn – it was in that season,I said to her: “Oradiance divine!I feel you here, but what then is the reasonFrom childhood on you’ve hidden from my eyes?” These words have just appeared within my heart, whenThe room all fills with azure and with gold.Before my eyes she shines – but only partly –Alone, aloneI see her face alone. Translated into Englishby Judith Deutsch Kornblatt

  7. SophiologyEternal Femininity Cairo1876 Я ждал меж тем заветного свиданья,И вот однажды, в тихий час ночной,Как ветерка прохладное дыханье:«В пустыне я – иди туда за мной». <…> Смеялась верно ты, как средь пустыниВ цилиндре высочайшем и в пальто,За чёрта принятый, в здоровом бедуинеЯ дрожь испуга вызвал и за тоЧуть не убит… I waited meanwhile for my cherished encounter,Until one night when all was quiet and near,A breath, so cool and breezy, came to mutter:“Come forth into the desert. I am here.” <…> You surely laughed, surrounded by hot desert, I looked a fright in coat and tall top hat.A Bedouin youth mistook me for the devil,And shuddered out if fear. And just for thatThey nearly killed me… Translated into Englishby Judith Deutsch Kornblatt

  8. SophiologyEternal Femininity Cairo1876 И долго я лежал в дремоте жуткой, И вот повеяло: «Усни, мой бедный друг!»И я уснул; когда ж проснулся чутко, – Дышали розами земля и неба круг. И в пурпуре небесного блистаньяОчами, полными лазурного огня,Глядела ты, как первое сиянье Всемирного и творческого дня. For long I lay in a horrendous daze, Until I harked the wind: “Poor friend – to sleep!”–I fell asleep; when I awoke unfazed,– The scent of roses filled earth and heaven’s sweep. And in the purple of sky’s resplendenceYour brimming eyes o’erflowed with azure blaze.You looked about, like the first radiance Of creation’s universal day of days. Translated into Englishby Judith Deutsch Kornblatt

  9. SophiologyEternal Femininity Cairo1876 Что есть, что было, что грядёт вовеки – Всё обнял тут один недвижный взор…Синеют подо мной моря и реки, И дальний лес, и выси снежных гор… Всё видел я, и всё одно лишь было – Один лишь образ женской красоты… Безмерное в его размер входило, – Передо мной, во мне – одна лишь ты. What is, what was, what ever will be – Was there embraced in one motionless gaze.Below run blue the rivers and sea, And alpine snows and distant forest ways. I saw it all, andall I saw was one.A single image of all female beauty…The immeasurable encompassing its sum.You stand alone before me, and within me. Translated into Englishby Judith Deutsch Kornblatt

  10. SophiologyEternal Femininity Cairo1876 О лучезарная! тобой я не обманут: Я всю тебя в пустыне увидал… В душе моей те розы не завянут, Куда бы ни умчал житейский вал. Один лишь миг! Видение сокрылось – И солнца шар всходил на небосклон.В пустыне тишина. Душа молилась, И не смолкал в ней благовестный звон. That desert day I saw you in your fullness…Oh, radiant one! You have deceived me not;The roses in my soul shall ever flourish, From now, no matter where I am tossed about. But then the sun’s orb rose above the skyline.A moment! And the vision hid away –To glorious sounds of bells’ perpetual chiming,The desert silent; as my soul prayed. Translated into Englishby Judith Deutsch Kornblatt

  11. The Theory of Integral Knowledge The Insufficiency of Perception … Since we can only know the worldthrough our own senses,from our own sensations,from what we experience, so thatall the contents of our experienceand our knowledge are nothing elsebut states of our own minds,anything we may assert about external reality behind these states would be, from the logical standpoint,mere inferences, more or less probable… Vladimir Solovyov. Lectures on Godmanhood.

  12. The Theory of Integral Knowledge The Insufficiency of Reason … Though the law of causation induces usto imply external reality as the causeof our sensations and ideas, asthe law of causation is itself but a form of our reasoning,its application to external reality can be of conventional significance only and cannot be the basis for unconditionalunflinching belief in the existence of external reality: all proofs of this existence based on the law of causation are thus considerations of probability, not certainty... Vladimir Solovyov. Lectures on Godmanhood.

  13. The Theory of Integral Knowledge Faith/Belief as a Prerequisite of Understanding Wesensetheeffectsof things, we thinkof theircommon qualitiesandbelievein their independent absoluteexistence.Thisbeliefis based neither onthe sensationswe receive from things, noron our notionsof them;on the contrary, the objectivityof oursensations and notions depends directly onour belief in the self-sufficient existence of things.<…>This independent existenceis evidently established by some other, third type of knowledge,better namedbelief. Vladimir Solovyov.The Philosophical Principlesof Integral Knowledge.

  14. The Theory of Integral KnowledgeThe Summary The existenceof external realityis established byfaith. The contentsof external realityis known fromexperience. The relationshipsbetween the variouselements of the external realityare understood byreason. That realityexistsis a matter ofbelief. Whatis realityis a matter ofexperienceand knowledge. Howthe reality isstructured and whysois a matter ofunderstanding.

  15. The Ontology of Absolute UnityThe Notion of Absolute Unity … The Devine principle<…> is not only the One, butalso the All, is not only an individual,but the universal being,not only the Existent,but also the Essence. Vladimir Solovyov.The Philosophical Principlesof Integral Knowledge.

  16. The Ontology of Absolute UnityThe Notion of Absolute Unity The worthy, idealbeing requires equal freedomfor the whole and its parts, it is,therefore, free not of the particularities, but of their exclusiveness. The completeness of this freedom requires that all the particulars could each find itself in each other and the whole, could each realise itself in each other and each other in itself,could preserve the unity of the whole in its particularity, as well as its particularityin the whole, – in a word, the absolute solidarity of everything that exists, God as All in everything. Vladimir Solovyov. The General Meaning of Art.

  17. The Ontology of Absolute UnityThe Notion of Absolute Unity

  18. The Ontology of Absolute UnityThe Notion of Absolute Unity Absolute Unity(Rus. Всеединство)is an ontological category that designatesthe principle of the internal form of perfect unity of many,in which all the elementsare identical with each other, as well as with the whole,however, do not blend into an indiscernible dense unitybut create a specific polyphonic order,“a transrational unity of separateness and mutual penetration”,as S. L. Frank put it. SergeyHorujy

  19. The Ontology of Absolute UnityThe Notion of the Absolute The Absolute(Lat. absolutus,the complete, full;free from imperfection;independent, self-sufficient;unlimited, unconditional;of absolvere, to set free, absolve; to complete) is a philosophical term used to characterisea self-sufficient, eternal, actually infinite spiritual reality,which is the basis of all existence.

  20. The Ontology of Absolute UnityThe Notion of the Absolute Anythingrelativepresupposesthe Absolute. The Absolutecan only be a united entity. The Absolute is negatively defined asfree of everything. The Absolute is positively defined asincluding everything.

  21. The Ontology of Absolute UnityThe Dialectic of the Absolute and Relative The Absoluteis bothnothingandeverything: nothing (no thing),because it is notthis or that thing; everything,because itlacks nothing. Ifthe Absolutewereonlyabsolute, itwould not and could not be absolute, because in that case it would exclude the nonabsolutewhich would thus remainbeyondit and be its negation and limitation. In order for the Absolute to be what it is, it must be its own oppositeor the unity of itself and its opposite.

  22. The Ontology of Absolute UnityThe Dialectic of the Absolute and Relative

  23. The Ontology of Absolute Unity The Basis Categories of Organic Logic The Existent(the Free Existence, orthe Supreme Existent as Such) The Essence(the contents of being/existence) The Being(the mode of being/existence)

  24. The Ontology of Absolute UnitySolovyov’s Categories Compared to Those of Hegel Hegel’s Being(das Sein) isa categorised copula, (a substantivised link-verb). Solovyov’sExistentisthe subject;the Being,the predicate, or rather,the(multitude of) predicates; S P B E is TheExistent I Pure Being(das reine Sein) N G Determinate Being(das Dasein) Being-for-another(das Anderssein) the Essence,the relationshipof predicates. Being-for-Itself(das Fürsichsein) etc.

  25. The Ontology of Absolute Unity The Basic Categories of Organic Logic The Absolute The 1st PoleThe 2ndPole The Nonabsolute The Existent The Other(the Existence) The Existent The Essence The Being The Power The Necessity(the Prime Matter) The Reality The GodEin-SofLogosH.Spirit The Idea The Nature

  26. The Ontology of Absolute Unity The Categories of Being The beginningof one’s other isthe will. In order the Existent mightwillits other, he must be ableto think it. This impactof essenceredefines the being asthe sense.

  27. The Ontology of Absolute Unity The Categories of Essence As the contentof the Existent’s Willthe Idea is none other than Good. As the contentof the Existent’s Thought the Idea is none other than Truth. As the contentof the Existent’s Sense the Idea is none other than Beauty.

  28. The Ontology of Absolute UnityTransition to the Categories of the Existent The three basic modes of Being(the Will, the Thought, the Sense)might either all bethe predicatesofone and the samesubject or each bea specificpredicate ofa different specificsubject or all be the predicatesof three subjectseach having allthe three predicates (but what would then bethe contents of itswill, thought and sense apart from its own original essence?), (but suchexclusivenesswould contradictthe very nature ofthese predicates), (differing only inthe interrelationof these threepredicates).

  29. The Ontology of Absolute UnityTransition to the Categories of the Existent … all bethe predicates ofone and the samesubject(but what would then bethe contentsof itswill, thought and sense apart from its own original essence?), The Will The Thought The Sense

  30. The Ontology of Absolute UnityTransition to the Categories of the Existent … each be a specificpredicate of a different specificsubject (but suchexclusivenesswould contradict the very natureof these predicates), The Will The Thought The Sense

  31. The Ontology of Absolute UnityTransition to the Categories of the Existent The Will … all be the predicatesof three subjects each havingall the three predicates (differing only in the interrelationof the three predicates). The Thought The Sense The Thought The Sense The Will The Sense The Will The Thought

  32. The Ontology of Absolute UnityThe Categories of the Existent The Spiritis the Existent as the willing one,viz. the one that wills the good,and therefore thinks the truthand sensesthe beauty. The Mindis the Existentas the thinking one,viz. the one that thinksthe truth,and therefore wills the goodand sensesthe beauty. The Soulis the Existent as the sensing one,viz. the one that sensesthe beauty,and therefore wills the goodand thinksthe truth.

  33. The Ontology of Absolute UnityThe Categories of Organic Logic The Existent(The Absolute) The Being(The Logos) The Essence(The Idea) The Absolute The Spirit The Will The Good The Logos The Mind The Thought The Truth The Idea The Soul The Sense The Beauty

  34. The Ontology of Absolute Unity Transition to Sophiology The Goodis the unity of everythingand all(the Love)assomething willed,i.e. theessential unity. The Truthis the unity of everythingand all(the Love)assomething thought,i.e. theideal unity. The Beautyis the unity of everythingand all(the Love)assomething sensed, manifest, i.e. thereal unity.

  35. The Ontology of Absolute UnityTransition to Sophiology The AbsoluteactualisesGoodinBeauty throughTruth.

  36. The Ontology of Absolute UnityTransition to Sophiology Since they are only different aspects,or positing, of a single subject,these three ideas, or universal unities,form in their interpenetrationa new concrete unity,that constitutes the complete actualizationof the divine content,the integral totality of the absolute essence,the realization of God as the all-One,in whom “dwelleth all the fullnessof the Godhead bodily”. Vladimir Solovyov. Lectures on Godmanhood(translated by Peter Zouboff).

  37. The Ontology of Absolute UnityTransition to Sophiology The phenomenal worldis not mere appearance, because lying at its core are independent entities, viz. the atoms. Atoms are better understood not as particles,but as elementary forces, moreover,as live and conscious forces,i.e. monads. Since the interaction of the monadsmeans that they are qualitatively different,they are ideas. The totality of ideas as individual entitiesconstitutes neither an absolute unity, nor an absolute multitude, but an organism of ideas.

  38. The Ontology of Absolute UnityThe Notion of Divine Wisdom The elements of the divine organismexhaust the plenitude of being,in other words, this organism is universal. The more elements an organism unites, the less probable is the chance of encountering the same combination in a different entity,i.e. the more original this organism is. Therefore, the universal organism that embodies the absolute content of the divine principle is a unique individual entity.

  39. The Ontology of Absolute UnityThe Notion of Divine Wisdom Any organism(as the many united in one)is characterised by two unities: on the one hand,the unity of the acting principlethat brings the multitude of elements together, to itself as the core of the unity, on the other hand,this multitude asbrought together,as an image of the uniting principle, i.e. the productive unity orthe unity as the principle; i.e. the producedorthe manifest unity. Logos Sophia

  40. The Ontology of Absolute UnitySophia Eternal and Created SOPHIA God World The Worldin God Godin theWorld

  41. The Ontology of Absolute UnitySophia Eternal and Created

  42. The Ontology of Absolute UnitySophia Eternal and Created Милый друг, иль ты не видишь,Что всё видимое нами – Только отблеск, только тениОт незримого очами? Милый друг, иль ты не слышишь,Что житейский шум трескучий – Только отклик искажённыйТоржествующих созвучий? Милый друг, иль ты не чуешь,Что одно на целом свете – Только то, что сердце сердцуГоворит в немом привете? Dear friend, cannot you seeThat everything visibleIs but a reflection or shadowsOf something inaccessible to sight? Dear friend, cannot you hearThat the mundane cracklingIs but a distorted echoOf triumphant harmonies? Dear friend, cannot you feelThat there is nothing in the worldExcept what a heart says to a heartIn a silent salutation?

  43. The Ontology of Absolute UnitySophia Eternal and Created Sophia (the World Soul) is the central characterof the theocosmic process. The Etrenal Sophiaisthe material, bodilyactualisation of the Absolute,not identical with,but substantiallyinseparable from it. The Created Sophiaisthe rational organisationof the Universe (Cosmos),orthe rational organisationof human existence. Sophiais, therefore,a mediator between God and the Worldand, in this capacity, the Churchorthe Humankind.

  44. HistoriosophyThe Godmanhood Process • There can be no process, no development, no transition from a less perfect to a more perfect state, in short, no historical drama,in the ideal world of divine perfection. • It is not the ideal, lucid universe, but our incomprehensible, disordered and evanescent world that presents a true riddle to the mind. • However, this imperfect world presupposes the ideal universe as its norm and assessment criterion: • e.g. we would see no errors, if we had no idea of truth; • e.g. we would not judge something evil, if we had no idea of good; • e.g. we would not find something ugly, if we were blind to beauty. • In his capacity as the keeper of the ideals of goodness, truth and beauty, man is destined to serve as the mediating link between the ideal and the mundane world.

  45. HistoriosophyThe Main Forms of the Panhuman Organism The sphereof creativeactivity The sphereof cognition The sphereof practicalactivity The absolutelevel Mysticism Theology The spiritual community(the Church) The formallevel Fine arts Abstractphilosophy The political community(the State) The materiallevel Technicalarts Positivescience The economic community(the Land)

  46. Historiosophy The Schism and Its Consequences • The positive sense of history is the free unification of humankind in the church, the free churchification of humanhind. • But this positive sense was breached by the schism (for there can be no Church, but the Universal) that resulted in the miseries of the separated churches and the separation of the secular and the spiritual cultures with the culture becoming ever more godless and the church ever more alienated from culture. • The major consequences of thisseparation of the secular and the spiritual cultures are: • the rupture between the intellectualeducationand the absolutefoundations of being; • the rupture betweenfreedomandtruthas the former’s positive goal; • the rupture betweencognitionandlife; • the rupture betweenthe Eastandthe West (“the inhuman East” versus “the godless West”); • the rupture betweenthe nationalandthe universal; • the rupture between the interests ofclasses,statesandhumankind. • As a result, the social progress of recent centuries has been almost entirely due to nonbelievers, whereas the historical church has joined forces with reaction and hampered the progress as best it could.

  47. Historiosophy The Theocratic Utopia • The West and the East can only be reunited a third force that would be free of their extremes. Russia is to be this third force. • Russia owes its greatness to the Russian people’s capacity of self-denial:the Russians were not scared • to stoop to the foreign powerof the Varangians (Norsemen); • to convert to the foreign faith of Byzantine Orthodoxy; • to recognise their backwardness and adopt the foreign cultureof Western Europe. • It is time for Russia to commit its fourth act of self-denial, viz. recognise the supremacy of the Popefor the sake of healing the schism. • The union between the Pope of Rome and the Czar of Russiawill be an institutional guarantee for the Godmanhood process.

  48. Historiosophy The Theocratic Utopia EX ORIENTE LUX «С Востока свет. С Востока силы!»И, к вседержительству готов,Ирана царь под ФермопилыНагнал стада своих рабов. Но не напрасно ПрометеяНебесный дар Элладе дан.Толпы рабов бегут, бледнея,Пред горстью доблестных граждан. И кто ж до Инда и до ГангаСтезёю славною прошёл?То македонская фаланга,То Рима царственный орёл. И силой разума и права – Всечеловеческих начал – Воздвиглась Запада держава,И миру Рим единство дал. “Light and power come from the East!”Ready to govern the world,The king of Iran usheredHerds of his slaves to Thermopylae. But the heavenly gift of Prometheus Was not given to Hellas in vain.Crowds of slaves are routed, pale,By a handful of valiant citizens. So who went along the path of glory To the Indus and the Ganges?The Macedonian phalanx did,And then the royal eagle of Rome. It was by power of reason and law,The universal human principles,That the Empire of the West was builtAnd Rome gave unity to the world.

  49. Historiosophy The Theocratic Utopia EX ORIENTE LUX Чего ж ещё недоставало?Зачем весь мир опять в крови?Душа вселенной тосковалаО духе веры и любви! И слово вещее – не ложно,И свет с Востока засиял,И то, что было невозможно,Он возвестил и обещал. И, разливаяся широко,Исполнен знамений и сил,Тот свет, исшедший от Востока,С Востоком Запад примирил. О Русь! в предвиденье высокомТы мыслью гордой занята;Каким ты хочешь быть Востоком:Востоком Ксеркса иль Христа? But what was missing then?Why was the world in blood again?The Soul of the Universe longedFor the spirit of faith and love! And the prophetic word did not deceive:The light shone in the East.It proclaimed and promisedSomething that was impossible. And spreading wide,Full of signs and powers,The light that came from the EastReconciled it with the West. O Russia! Envisaging thy great futureThoucherishest a proud thought.What kind of East thou wantest to be:The East of Xerxes or the East of Christ?

  50. Questions?

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