Рецензия на книгу Игила Аспрема "Arguing with Angels"
Rewiev on Burns D. M. Apocalypse of the Alien God: Platonism and the exile of Sethian Gnosticism. University of Pennsylvania Press, 2014
Review on Eagleton T. Culture and the death of God
The paper considers some protreptic motifs of the First Alcibiades in St. Basil’s homily On the Words ‘Give Heed to Thyself’. Dealing with a verse from Deuteronomy (15. 9: Πρόσεχε σεαυτῷ) St. Basil evidently considers it as a biblical counterpart of the Delphic maxim «γνῶθι σαυτόν», using the sacred text to impel his audience to virtue and self-knowledge. In the second part of the paper we highlight some parallels between St. Basil’s text and the writings of Porphyry and Eusebius of Caesarea, as well as the Address to Origen, written by St. Gregory of Neocaesarea or, as some scholars suppose, by some other student of Origen. The third part is dedicated to the possible influence of Philo Judaeus and Clement of Alexandria upon St. Basil’s approach to the verse of Deuteronomy.
The paper deals with the history of the “sociology of the occult”. It examines main stages of its development exemplifi ed by works of C. Campbell, E. Tiryakian, M. Truzzi, J. Webb. The latest expression of ideas of this school is the theory of occulture proposed by the British religious scholar and researcher of culture C. Partridge. Partridge has combined the achievements of sociology of the occult with modern theories related to the study of Western esotericism. His concept of occulture aims at the identification of traces of Western esotericism in modern popular culture. This paper shows the heuristic value of the theory of occulture and analyses main forms of occulture developed under the infl uence of Eastern doctrines and Christian demonology. Partridge’s theory fi ts into the general context of research into Western esotericism and is related to the conception of W. Hanegraaff . In conclusion, the theory of occulture is correlated with the four main approaches to the study of Western esotericism.
This paper is devoted to the description and analysis of C. A. Eschenmayer’s philosophy of faith and of his discussion with F. W. J. Schelling. The author exposes the main ideas of Eschenmayer’s important work «Philosophy In Its Transition To The Non-Philosophy» (1803) in which he criticizes Schelling’s philosophy of the absolute identity pointing out the vagueness of the origin of multitude from the all-unity. At the material of Schelling’s answer («Philosophy and Religion», 1804) the author shows how Schelling begins to change his theoretical point of view. The world now is falling away from God. The paper deals also with their discussion of 1810-1812 around Schelling’s philosophy of liberty. Here Eschenmayer’s theology becomes completely apophatic. Owing to his incomprehension of the Schelling’s thought of those times and to his ﬁ deism, his contradictions with Schelling become irreconciliable. But the both philosophers maintain friendly relations, it isn’t a case of Jacobi-Schelling controversy. Conclusions that may be drawn from the paper are following: (1) the philosophy of Eschenmayer is a particular case of the philosophy of feeling and faith which has a concrete historical nature. (2) The late «positive» Schelling’s philosophy can be considered as a successful «third way» between the unsteady rationalism and the theoretical deadlock of ﬁ deism.
Review on Colonna M. The Dictator Pope: The Inside Story of the Francis Papacy. Washington: Regnery Publishing, 2018. 232 p.
This article presents a short excursus into the history of research on western esotericism. At the beginning the basic terms esoterica and esotericism are defi ned. Then the history of societies and academic chairs devoted to research on the subject is examined. The source for research on the subject is the Eranos Circle. Later authors such as Frances Yates took up the study which was continued and developed in the volumes authored by Antoine Faivre and Wouter Hanegraaff . Resorting to generalities in describing the various branches of thought on the subject, the author defi nes three main schools: the American School, the Old European School, and fi nally the New European School. The principle characteristics of the American School is the acknowledgement of the reality of esoteric experience and a tendency to override the border dividing the researcher and the phenomenon researched as well as attempting to popularize the subject in wide sectors of society. The Old European School is characterized by its extremely critical attitude to esotericism, seeing in it little more than a deviation on the path of the development of culture and religion. The New European School, on the other hand, is guided by a post-modern approach to research on this subject, which leads to the constant study of the problem of dialogue and demands a pluralistic attitude in regard to various forms of esotericism. Another characteristic of this school is the intention to include the study of esotericism as an accepted academic discipline. Some basic problems which face the contemporary researcher of this topic are studied by the author separately. The idea of combining the study of esotericism with the study of theology is also touched upon, pointing out the basic contradiction and incompatibility separating the two subjects. Two approaches for Christian researchers are defi ned — the approach of the tree and the modernistic approach.
This paper deals with the humanist reception of St. Basil’s homily In illud: attende tibi ipsi up to 1532. In the XV cent., three new Latin translations were made in the circle of cardinal Bessarion: by Bessarion himself, by his protégé Athanasius Chalkeopulos, and by an anonymous author, probably Pietro Balbi. The translation of Franciscus Maturantius was published as a separate edition in 1522, and that of Rafaelle Maffei appeared in the first Latin Opera of Basil in 1515. A review of these translations and of the dedicatory epistles shows that not only the humanistic program or theological views of Basil were of interest for the humanists. Attende tibi is valued as an example of biblical exegesis and because of its moral and ascetic content. Although, on the whole, the reception centers in this period tend to distance from the Church, all our translators, except for one, are associated with the Roman Catholic Church. The comparison of the biblical “give heed to thyself” with the Delphic “know thyself”, found in Maturantius’ dedicatory letter and in Maffei’s marginalia, aims at demonstrating the superiority of Christian wisdom, not at promoting the study of philosophy. Only two of the discussed translations were published, and a more or less large-scale dissemination of Basilius Latinus starts no earlier than in the 20s. of XVI cent., when the translation of Maffei was reissued in Paris (1520 and 1523), Cologne (in 1523 and 1531) and Basel (1523).