Арамейская версия сюжета Сисиниевой легенды
Рецензия на книгу Игила Аспрема "Arguing with Angels"
This text is the commented translation from Latin into Russian of Francisco de Vitoria's lection on the magic art.
The book «The personal diary of Dr. John Dee» deserves the closest attention of all those who work in the field of history and philosophy of science, history of ideas, cultural studies, as well as the history and theory of esotericism. The central material of the book is personal notes of the famous British mathematician, astrologer, alchemist and philosopher John Dee (1527–1609), in the field of whose scientific interests there was a wide range of different branches of knowledge. The text in Russian is published for the first time and has nothing to do with John Dee’s Enochian diaries, edited by M. Casaubon. In addition, the book includes fragments of the texts by various authors — J. Lysons, B. Stoker, W. Lilly, G. Heppel and others, as well as a lengthy article about John Dee, written by a translator of the diary and applications — Yu. F. Rodichenkov, PhD. It seems that the attention of a reader interested in this topic will also be attracted by a detailed chronology of the life of John Dee.
The volume contains papers submitted to the international conference ‘Oral Charms in Structural and Comparative Light’ which is to take place on 27–29 October 2011 at the Russian State University for the Humanities (Moscow).
The conference will be devoted to problems of systematization and structural and comparative analysis of charms in different ethnolinguistic traditions, including Slavic, German, and Romance. The following questions were proposed for discussion: geography and history of the charms tradition, distribution of various charm types, possibilities for systematizing national
charms corpora and for creating charms-indexes, charms and analogous verbal forms (Christian prayers and prayer-like charms, apocryphal prayers, curses, etc.), charms in oral and manuscript traditions, magical inscriptions on various objects, medieval amulets with charms in the archaeological record, social functioning of the charm tradition, charms and their performers,
the contribution of the church and clerics to the diffusion of charms, differences between the Catholic and the Protestant churches in this respect, as well as between the Orthodox church and non-Christian confessions, psycho-social sources of suggestion; how do charms work? why are they relevant? practices of ‘charming with words’ in the contemporary society, recording charming acts on video and the relevance of these materials to charm studies.
The case of Petr Saltykov, which stretched on between 1758 and 1765, with a surprising coda in 1796, is noteworthy in many respects. The material collected in connection with Saltykov’s crime is useful for an investigation into magic belief as such, offering parallels and supplementary information to the dozens of “magic trials” of the 18th century. However, what makes the Saltykov case unique is how the chancellor’s “superstition” managed so compellingly to bring together two cultures – traditional folk culture and the “Europeanized” culture of the imperial court. The case of Saltykov’s “sorcery” brought the diametrically opposed cultures of the court elite and the masses into confrontation. But even opposites can come together. As it turned out, the magic beliefs of the masses and medical practices of archaic traditional culture continued to attract adherents at court, getting along just fine in a high-culture, “Europeanized” environment. The chasm that lay between the culture of the aristocratic court elite and popular culture in the 18th century was not unbridgeable, although possible intersections of these two cultures sometimes took on rather strange configurations.
Transhumanism is the brand-new term, which appears only in the beginning of the 21st century. The adherents of this term consider further development of humanity in a close contact with nanotechnology. People were always interested in how to improve the quality of life and prolong it. Medieval alchemists didn’t find the philosopher’s stone, the Holy Grail is still a legend. The Third Reich scientist’s experiments influenced in the development of medicine, but didn’t reveal the secret of immortality. In the 21st century scientists came more than ever closer to the creation of perfect man with the help of nanotechnology. How do philosophers consider this breakthrough in philosophy of technics?