Рецепция паламизма в имяславском наследии А.Ф. Лосева. Часть 2: Имяславие, исихазм, паламизм в его «Имяславии» (и в «Очерках античного символизма и мифологии»)

Платоновские исследования. 2022. Т. 16. № 1. С. 246–265.

Biriukov D.

In this paper, I have analyzed the specifics of the comprehension of Onomatodoxy, hesychasm and Palamism in Alexei Losev’s article on Imiaslavie (1921–1922). I have identified some important sources that Losev relied on in his article while elaborating his formulas of hesychasm and Onomatodoxy, developing the concept of absolute symbolism, touching on the theory of universals. I have traced the relationship between Losev’s project of interpreting Palamism and Onomatodoxy in the context of Platonism and that of Florensky. It has turned out that although Losev in his article on Imiaslavie followed the main outline of Florensky’s project, which manifests, in particular, in the understanding of Palamism/Onomatodoxy as an outgrowth of Platonism, nevertheless, Losev disagreed with Florensky in a certain respect, namely, in understanding the structure of symbol. At the same time, Losev adopted from Florensky a specific understanding of applying the concept of ‘God’ to the essence and energies in Palamism, according to which, God as such is divine essence. At the same time, in Losev’s later work, Essays on Ancient Symbolism and Mythology (1930), the thinker changed his view of the relationship of Palamism and Onomatodoxy with historical Platonism. This correlates directly with Losev’s change in attitude towards the figure of Florensky. However, in Losev’s Essays, Florensky’s specific understanding of applying the concept of ‘God’ to essence and energies was preserved. 

Keywords: Павел Флоренский, Алексей Лосев, паламизм, имяславие, платонизм в России