XXIV Ежегодная богословская конференция Православного Свято-Тихоновского гуманитарного университета
Courses of theology, which were taught in Kiyv-Mohyla college/academy, are more or less compilations. Parts of theological course, which Sylvester Kulabka taught 1739-45, are not an exception. What was special was that Kulabka as a teacher of theology closely followed his sources. Kulabka taught parts of the second half of theological course in 1739-41 and then the whole course in 1741-45. For second half of that course (1743-45) Kulabka used his lectures taught in 1739-41. The latter in turn were based on the second half of theological course, which was taught in Kiyv academy by Joseph Wolczanskj in 1721-25. The part about the law of God, which was taught by Kulabka in academic year 1743/4 and which is not found neither in the first course (1739-41) nor in the course of Wolczanskj, was based on one part of theological course by Hilario Lievicki in 1725-29. Kulabka considerably changed the design of parts of the theological course, which he taught in 1743/4, and added some chapters not present in his lectures of 1739/40. These changes seem to have been influenced by the manual of Lutheran theologian Mattias Hafenreffer.
It seems that two so different Russian thinkers as Nikolay Chernyshevsky and Vladimir Solovyov couldn’t have the common ideas, but this statement is wrong, Solovyov, who was thirty years younger than Chernyshevsky and according to his own statement refers to the opposite ideological camp, wrote the article “The first step to a positive aesthetic”, in which the philosopher has supported the concept of aesthetic Chernyshevsky, calling it “the first word of the true aesthetics”.
This article explores the principles of volunteer mobilisation in social ministry and diaconal practices in contemporary Russian Orthodoxy. I focus on the main types of faith-based volunteer associations, assistance organisations and official Orthodox centres of social ministry that recruit volunteers. While analysing the mechanisms of attracting volunteers and the types of motivations, I identified two main models of organising communities and social groups: an authoritarian-mystical model and a socially open one. Ethical-behavioural preferences and attitudes determine the motivation of volunteers, as do gender, confessional, and ideological-political factors. The analysis is based on both empirical data obtained through interviews with parish priests, organisers of church-based assistance organisations and volunteer associations, and homiletic theological and moral-didactic literature produced within Russian Orthodox Church circles and official Church documents. I also consider the motivation of volunteers and their ethical-behavioural attitudes in the Russian Orthodox theological context. The paper also analyses theological approaches in Russian Orthodoxy, inspired by modern developments in psychology, including self-determination theory and psychological autonomy, as well as ‘humanitarian-anthropological theology’.
The article is devoted to the problems of studying the structure of modern orthodox missiology in the system of theological knowledge. For much of its recent history, orthodox missiology has developed as an academic discipline of religious education. The teaching of missiology in theological seminaries was accompanied by a scientific search for its theoretical and methodological status in the system of orthodox theology, its structure, conceptual apparatus, and method. The article discusses the need for a systematic categorical analysis of the current state of missiology as a branch of Orthodox systematic theology. The solution to this problem involves identifying the development vectors of Orthodox missiology. Modern missiology is in the process of becoming an independent branch of Orthodox systematic theology. In this regard, modern Orthodox missiology is characterized by a lack of systematic planning of scientific work. Despite this, Orthodox missiology has significant potential for development in certain areas. The article analyzes the structure of modern Orthodox missiology. It is noted that the presence of a certain structure of missiology as an independent branch of Orthodox systematic theology indicates a certain level of self-organization achieved in the development process. In this respect, missiology has the fundamental experience of structuring, on the basis of which further development in the direction of additional systematization is possible. Recent scientific research has determined that missiology is a theological discipline. The task of updating the teaching of missiology in accordance with the newly obtained results is once again on the agenda.
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.