Interview with Sergey Horujy
This interview was held in March 2015 during the visit of Sergey Sergeevich Horujy to the Institute of Human Sciences in Vienna. It was conducted by Kristina Stoeckl and Alexander Michailowski.
The article was devoted the analysis adaptation strategies of the Roman Catholic and Russian Orthodox Churches to the new social and political conditions in the last decades. The author comes to the conclusion that Russian Orthodox Church chooses strategy of conservation to the new social and political conditions and Roman Catholic Church makes decision to follow democratic adaptation strategies.
A survey of the Soviet and Russian parts of the Archive in Bremen; a catalogue of the Soviet/Russian documents: pp. 97-134.
In this book the author explores the social, economic and legal status of the Russian lower clergy (priests, deacons and sacristans), its role in the parish life and the institutional history of the Russian parish in the 16-17th centuries. The institution of proprietary or private churches (German Eigenkirchenwesen) is analysed and compared with the analogous phenomena in Byzantium and Western and Central Europe. Special attention is given to state legislation and policy, which influenced the status of the lower clergy, and the formation of the clerical estate (dukhovnoe soslovie). Various sources have been examined: the tsar’s immunity charters, cadastres, private contracts, letters, literary works, materials from the archives of the bishop’s chancelleries etc.
The paper explores the Russian Orthodox Church (ROC) parish-based social work specifics. The Russian government call for Church participation in welfare provision on the one hand and the emphasize on the social work in church life, made by Patriarchy, on the other, are followed by the attempts of the parish-based social practices formalization. Analyzing the quantitative and qualitative data on parish-based social work in Russia, authors make the evaluation of the ROC’s social work scope in the country and characterize this’ activity specific features in comparison with the professional social work. The article comes to the conclusion, that the bigger part of the parish-based social work in Russia is performed as informal practices of daily mutual aid by non-professionals and it doesn’t fit narrow frame of the professional aid to the needy. The authors suggest, that the attempts of the church social work professionalization, such as formal reports and quantitative indicators may push parishes towards the minimization of their informal social activity, so significant for general population.
The article “The Masonry Architecture of Kargopol’ in the Early 18th Century” deals with one of many regional architectural traditions of Russia in the 18th century. Only three churches were built in Kargopol’ in this period, and they have never been subject of detailed research. The only surviving building the katholikon of Oshevensk monastery (1707–1734) is the key artifact. The author argues, that the church receives very sophisticated composition due to desire of its founders to copy the architectural forms of the famous Solovki monastery. The second church, that of the Spasski monastery (1707–1717), located in the town of Kargopol’, is now destroyed and only can be seen on some old photos. These photos were discovered in the archive by the author and were published for the first time in this article. Unfortunately, we have no images of the third, Uspenski church in Kargopol’ (1715–1730) which was also destroyed. Its forms are roughly described on the basis of archive documents. The author concludes, the Kargopol’ architecture is unique because it is the most conservative one in the early 18th century Russia. The buildings still represent Post-Byzantine tradition some 30 years after the introduction of European Mannerist and Baroque forms into Russian architecture.
A survey of the Samizdat Archive of the Institute of Eastern Europe in Bremen. Introductory texts and annotated catalogue.
The article considers the Views of L. N. Tolstoy not only as a representative, but also as a accomplisher of the Enlightenment. A comparison of his philosophy with the ideas of Spinoza and Diderot made it possible to clarify some aspects of the transition to the unique Tolstoy’s religious and philosophical doctrine. The comparison of General and specific features of the three philosophers was subjected to a special analysis. Special attention is paid to the way of thinking, the relation to science and the specifics of the worldview by Tolstoy and Diderot. An important aspect is researched the contradiction between the way of thinking and the way of life of the three philosophers.
Tolstoy's transition from rational perception of life to its religious and existential bases is shown. Tolstoy gradually moves away from the idea of a natural man to the idea of a man, who living the commandments of Christ. Starting from the educational worldview, Tolstoy ended by creation of religious and philosophical doctrine, which were relevant for the 20th century.
This important new book offers the first full-length interpretation of the thought of Martin Heidegger with respect to irony. In a radical reading of Heidegger's major works (from Being and Time through the ‘Rector's Address' and the ‘Letter on Humanism' to ‘The Origin of the Work of Art' and the Spiegel interview), Andrew Haas does not claim that Heidegger is simply being ironic. Rather he argues that Heidegger's writings make such an interpretation possible - perhaps even necessary.
Heidegger begins Being and Time with a quote from Plato, a thinker famous for his insistence upon Socratic irony. The Irony of Heidegger takes seriously the apparently curious decision to introduce the threat of irony even as philosophy begins in earnest to raise the question of the meaning of being. Through a detailed and thorough reading of Heidegger's major texts and the fundamental questions they raise, Haas reveals that one of the most important philosophers of the 20th century can be read with as much irony as earnestness. The Irony of Heidegger attempts to show that the essence of this irony lies in uncertainty, and that the entire project of onto-heno-chrono-phenomenology, therefore needs to be called into question.
The article is concerned with the notions of technology in essays of Ernst and Friedrich Georg Jünger. The special problem of the connection between technology and freedom is discussed in the broader context of the criticism of culture and technocracy discussion in the German intellectual history of the first half of the 20th century.