Статья посвящена интерпретации роли русской эмиграции в формировании и функционировании неофициальных культурных сообществ Москвы и Ленинграда 1960-80-х гг. Первая и вторая эмиграции не были определяющей силой для жизни нонконформистского сообщества. Решающее значение имеет деятельность третьей эмиграции, распространявшей информацию о независимой культуре СССР за рубежом, а также обеспечивающей прямую связь советских интеллектуалов с их коллегами в Европе и США.
This article introduces the problematic of harmony in the context of intellectual history of the Middle Ages
Nous prenons donc comme fil conducteur de cet article le motif de l’enrichissement de sens (Sinnbereicherung). Pour ce faire, nos prochaines réflexions seront consacrées à la question de la « richesse » et de la « concrétude » de la vie transcendantale, obtenues par la méthode phénomé- nologique. Pour Husserl, la vie transcendantale est plus riche en possibilités et en potentialités que sa forme humaine naturelle, dans la mesure où cette dernière n’est qu’une couche abstraite ou une forme limitée d’accomplissement de la vie de la conscience.
The search for the Russian philosophy of its own way of understanding Self have identified in the controversy, Vl. Solovyov and A. Lopatin. Solovyov argues, that there is no reason to ascribe to the subject of consciousness as such, a different reality than phenomenological. Lopatin offers an option, close to Leibniz, understanding Self as subjective consciousness, that presents at all stages of spiritual growth. Lopatin’s line to some extent continues N. Lossky. G. Shpet sums up the discussion relative: Self has its own "community", which is achieved not by "generalization" but by "communication ".
In the present article a great variability of shapes of Coptic characters used as numerals in Arabic manuscripts, Christian as well as Islamic, is demonstrated on representive examples and new methods of their recognition is proposed.
The article is devoted to the echoes of Rimbaud’s œuvre and especially the Illuminations in the prose poems by Russian émigré poet and writer Boris Poplavsky (1903-1935). Poplavsky, an emblematic figure of the new generation of émigré writers known as the “unnoticed generation”, was very sensible to foreign influences and considered Rimbaud as a perfect incarnation of the French poetry which he tried to match in his Journal of Apollo Bezobrazov.
From XVI - XVII centuries, modern European political philosophy put the State in the center of his investigations. The key-question raised in several works of the philosophers of modern Time until the XVIII century was the question about the State sovereignty. The XVIII century became a starting point in the philosophical tradition where the State was often considered from the point of view of his providential divinity or from the point of view of the general power which it represents. The novelty of the XVIII century consisted in the more definite pronunciation of the liberal requirement of the rational limitation of power of State by individual liberty. It is a question of putting the emphasis on modern subject of human rights, or natural rights. This evolution of political ideas in Europe influenced a lot the history of Russia who has been for the XVIII century in the course of hereuropeanization at political and cultural levels. In both domains, this transfer and the same expansion of European ideas and valuesto Russia brought in big conflicts inside which showed itself, on the one hand, in the opposition of the imperial ambition of the Russian State and of the strengthening of nationalism in the XIX century; and, on the other hand, in the opposition of universalism and of nationalism, as ethical and valuableprinciple, caused by cultural difference between Europe and Russia. In this article it is examined the reflexing of the Russian authors of XVIII-XIX centuries about the constitution of the best political regime and on his foundations, among which public education was considered as one of most important. Debates on the purposes of national public education, showed well the importance of the education of a new type of the personand of his training in compliance with new national purposes.
An anonymous Italian quodlibet (ca. 1310) discusses the posthumous fate of Aristotle, with arguments pro and contra. In spite of the apparently decisive denial of his having any hope of paradise, the questio leads us down some other avenues of the history of ideas and mentalities of the scholastic age. During the 13th century, the figure of Aristotle, more than his doctrines and his authentic writings, drew the attention, and stimulated the imagination, of a relatively educated public, much larger than just the university. By widening the the usual field of enquiry to other texts of more varied genre and provenance, I seek to demonstrate the methods used by intellectuals of the time in order to build up the model of a man of wisdom, and, by metonymy, of wisdom itself. A “measure of all truth” or a “quasi-Christian” for some, but “the worst of metaphysicians” or an arrogant unbeliever for others, Aristotle appears to be as ambiguous a model as any really major figure in a culture in transition, a model susceptible to divergent interpretations, in spite of imposed doctrines, censorship or entrenched intellectual habits.