The meaning of Soloviev Vladimir Sergeevich in a brief biographical encyclopedia. Vladimir Sergeevich Solovyov. Biography Soloviev Symbolist Biography
Russian religious philosopher, poet, publicist philosophy of unity Solovyov
represents the synthesis of ideas of Western European and Eastern thought
Tried to find harmony between space and social themes in the concept
"Alliance" and the doctrine of Sofia, and in gnoseology - in "solid knowledge" the main
the works of "reading about the Godchild" (1877-1878), "Criticity of distracted began" (1880), "History and the future of theocracy" (1887), "Life Drama of Plato" (1888), "Russia and the Universal Church" (1889) "Meaning of Love" (1892-
1884), "Justification of Good" (1897-1899), "Three conversations" (1900)
Vladimir Sergeevich Soloviev was born on January 16, 1853 in the family of the famous
historian Sergey Mikhailovich Solovyov Father was distinguished by rigor and continued
ukrainian-Polish surname, had a relative to the thinker Gregory in a frying pan
The philosopher was proud of his Prasur, believed that he inherited his spirituality from him
In total, in the family of Solovyov, there were twelve children in young years, nothing was given in
Solovyov's future religious thinker Rather, he could be predicted
natural science career "I never met the materialist so
passionately convinced it was a typical nihilist of the 60s, "testifies
his buddy
Since 1864, Vladimir studied in the Moscow 5th Gymnasium graduated from her with gold
medal, and his name was brought to a gymnasic golden board
In 1869, Solovyov enters Moscow University, at the request of the Father - on
the Historical and Philology Department, but in the same year passes to physico-
mathematical.
Abilities and interest in physics and mathematics the future philosopher did not possess
so he failed the exam in the second year gradually accumulated
disappointment in natural sciences in general "this knowledge, he wrote in October
1871 of his cousin Kate Romanova, in love with, in itself
completely empty and ghostly worthy of study by themselves only
human nature and life, and you can only learn them in true
may be the last goal of life. The highest true goal of life is different -
moral (or religious), for which science serves as one of the funds. "
In the end, Solovyov decides to leave the physico-mathematical department and pass
externally on historical and philological. He implements its intention in 1873
year. Solovyov was passionate about Spinoza, even more - Shopenhawer.
At the same time, he is experiencing unsuccessful love experience in autobiographical
tale "At the dawn of foggy youth" Solovyov describes an explanation with cousin
the sister of Katte Romanova, which was going to marry. After listening to his passionate
words mixed with the call to follow the path of self-denial of the will, she replied
calm and firm failure. "I have a hurry to note that it was my last experience
appeals of young girls on the path of self-denial of will ". Before that Solovyov survived
fleeting novel with her young tetushka A. Petkovich, who gave it
kisses, and he introduced it to the basics of the philosophy of Schopenhauer.
Even before breaking from Katya, in 1874, Solovyov comes with a free listener in
The spiritual academy. Here is a candidate (that is, the owner of the diploma) of Moscow
universities are considered either a nihilist, or - religious fanatic, or -
just crazy someone launched a rumor that he wants to become a monk. Soloviev
keeps a mansion, the opinion of the surrounding it does not bother him, he is all immersed in
the philosophical and theological studies make confident steps in steaming.
In his mindset, he is close to Slavophilas, however, Solovyov carefully
studies the whole history of Western philosophy, especially Kant, translates Kantian
"Prolegomy". The first article "Mythological process in ancient
paganism ", the reproducing ideas of Schelling and Homyakov in the journal" Orthodox
review "His historical and philosophical articles appear, which will then lie in
the basis of his master's thesis
From the contemporaries he bowed before Dostoevsky writer said that he
"I saw the truth," the philosopher was supposed to state her and justify what he was doing
And if it did not succeed in full, it was explained by this brevity released
him days. Solovyov was passionate about the Russian idea of \u200b\u200bDostoevsky and dedicated her
a special brochure moreover, all his life, all his work was
restrained to an in-depth understanding of various sides of this idea
A professor of Moscow University drew on the gifted young man
Yurkevich, highly appreciated Solovyov's translation of Canta he saw in Solovyov
his successor at the Department of Philosophy and took him under his patronage,
suggesting to defend thesis.
The dissertation was called "The crisis of Western philosophy (against
positivists). "
Here, for the first time, Vladimir Solovyov formulated his favorite idea of \u200b\u200bunity, the synthesis of Western and Eastern cultures, which will carry through all his life
"The newest philosophy," said Solovyov, - with the logical perfection of Western
forms seeks to combine the completeness of the content of the spiritual contemplation of the East.
Leaning, on the one hand, on positive sciences, this philosophy, on the other
the parties give the hand of religion to implement this universal synthesis of science,
philosophy and religion - should be the highest goal and the last result
mental development "
In January 1875, he barely noted his twenty-one, Solovyov was already standing on
department of Moscow University and read the introductory lecture to the course of history
newest philosophy. His patron of Yurkevich shortly before he died, and in
in accordance with the will of the late his successor became a young associate professor. Course was
comparatively small, the master's dissertation was put in its foundation.
At the same time, Solovyov taught at the feminine heerie Runs of Elizabeth
Polivanova, who listened to his lectures, told: "Solovyov said
wonderful blue-gray eyes, thick dark eyebrows, beautiful forehead shape and nose,
thick enough long and a few curly hair ... This face is fine and with
an extraordinarily inspired expression, as if not from this world, I think
such faces were to be Christian Martyrs. "If Lisa Polivanova
was not hopelessly in love with another person, she could become his wife
the philosopher girl produced a strong impression on Solovyov. Philosopher achieved
that he introduced him to her, made an offer, but received again
Soon he filed a petition about the foreign business trip and began in July 1875
to the study of the ancient historical and philosophical texts in the British Museum. Moscow
university sent Solovyov to England to explore the British Museum
gnostic and medieval philosophy.
We note one important thing to understand the fate of the Solovyov circumstance he was
visioner, he was visions. At the age of nine, he said Divine
wisdom - Sofia. Already being a candidate and then a master of philosophy, he
fond of spiritualism, believing, but not believing what happened during sessions
When he was the spirit of the late Yurkevich, doubt seemed to scattered
bottically, being in London and having settled down to the Schiritam, he
found a quarrel. "On me English spiritism," he wrote to his friend,
Made the same impression as a French charlatan on you, with one
parties blindly believers - on the other, and small grain of valid magic "
Solovyov seeks the true path to the overseas. In the British Museum, forgetting
dining, days sits on books about Kabbalah, leads mysterious records.
departs to Egypt. Inspects local attractions in the desert
once it came across Bedouins, in the dark of those who took it (launched among
sands in the cylinder) for Satan and almost killed him and soon worries new
a meeting with Sofia about this is a question not only in the "three dates", but also in
written poem
In Cairo, where Solovyov spent the whole winter, he began writing a "Sofia" dialogue philosopher
talking with the very wisdom (Sofia).
Wisdom involves love. The moral of the universal religion is based on love.
Natural love, in other words, sex, is purely personal character.
Intellectual love is directed to the Fatherland, to humanity, to God. Soloviev
considers the synthesis of two types of love - this is absolute love, spiritual
community of the Ecumenical Church. The latter is a hierarchical
the organization headed by Dad, each part of the world has its own patriarch,
then followed by metropolitans, bishops, etc. Holy fathers are legislators; In addition to
solovyov sees them in society an extensive layer of manufacturers - artisans and
farmers. A special role in the Utopia Solovyov is allotted by women: they are -
educator. In the "Sofia" dialogue outlines the contours of all future searches
Solovyov - in the field of philosophy, religion, culture.
Returning to Russia (through Sorrento, Nice, Paris), Solovyov appeals to
systematization of their ideas. In the autumn of 1876, he reads at Moscow University
the course of logic and history of philosophy is at the same time working on the work.
"Philosophical foundations of solid knowledge", which intends to protect as
doctoral dissertation and publishes in parts in periodicals in this work
about three types of philosophy Two of them belong exclusively to cognitive
man's abilities are empiricism and idealism. Salovyov sympathies belong
the third type of philosophy that covers not only knowledge, but also higher
potency of the soul - the moral and artistic feeling of Solovyov calls it
"Life Philosophy" and "Mysticism".
One-piece knowledge is a synthesis of three types of philosophizing and
it consists, according to Solovyov, from three parts of any traditional system
philosophy - logic, metaphysics, Solovyov ethics begins with logic. AND
stops: work remained unfinished
In 1877, in the magazine "Russian Bulletin", Solovyov begins to publish a new
work - "Criticity of distracted began", which in three years will protect as
doctoral dissertation
Protection passed in St. Petersburg without any complications, Solovyov became a doctor
philosophy. Moscow University he left in February 1877 (not wanting
participate in the professorship). In the summer of the same year went to the theater
military Activities with Turkey as a correspondent. He acquired even
the revolver, to enjoy it, of course, did not have to: he
never hit.
About the patriotic rise, which he survived in those days testifies
his public lecture "Three Forces" read in Moscow. Three forces defining
the fate of the history, the essence of the Muslim East, Western civilization, the Slavic world.
In the first case, all spheres of human activity are in a state
disclinment and fibony, this is the world of inhuman God. Western civilization
brought to the limit of a free game of private interests, this is the world of individualism and
egoism, the world of a godless man. The third force is designed to overcome the limitations
two lower positions.
"Only Slavs, especially Russia, remained free from these two lower
potencies and, therefore, can become a historical conductor of the third. Between
those, the first forces made a circle of their manifestation and led nations,
subject to spiritual death and decomposition so I repeat, or it is the end
history, or the inevitable detection of the third alone, the only
the carrier of which can be the Slavs and the people of Russian. "
In early 1878, he reads a cycle of lectures on the philosophy of religion, which
publications get the name "Lectures on the Godrod". Lectures had big
success, the whole formed capital went on Solovyov. According to testimony
Dostoevsky, reading attended "almost a thousand thousand people." Visited them and lion
Tolstoy. With Dostoevsky Solovyov make friends (they will travel to opto
the deserts), the relationship with Tolstoy will remain cool.
In "readings ..." Solovyov is already equally critical and western and on
eastern Christianity. On Catholicism he attacks still, but recognizes and
the merits of this religion: the West constituted the idea of \u200b\u200bindividuality, incarnate in
the image of the "Bohelovka" East created the image of "human cobby", personification
universalism. The task is to bring together both Christian
principle, "... and as a result of this free combination of the spiritual
humanity. "The idea of \u200b\u200bsynthesis invariably owns Solovyov's mind, before he
defended her in philosophy, now he transfers her to religious affairs, which in
the near future will take him entirely.
In "Reads ..." The concept of unity is deployed in a space scale.
The cosmogonical process leads to Solovyov, to the merger of God and who fell out of him
world. Astral era, when matterium concentrates in star bodies,
replaced by the organic, the completion of the man. "In man
the world shower is first connected to the divine logo in consciousness as clean
unity form. "Man becomes a mediator between God and the world,
the organizer and organizer of the Universe
Solovyov teaches at St. Petersburg University. After the protection of the doctoral he
it has the right to professors, but it is still kept in private affiliates. Soon
he refuses academic activities (never becoming a professor) -
after he defended Tsaryubitz, but not due to
of this. When the trial, Solovyov ended in a public lecture
appealed to Alexander III with a call to pardon participants of the attempt on his
father. Judging by the surviving record, in the words of Solovyov contained and
a certain threat. ". If state power
denied from the Christian beginning and enters the bloody path, we will go out,
estracted, coming from her "
The next day, he was invited to the Gradorchik and demanded an explanation.
The case took a serious turn, they reported to the king sovereign ordered to do
the philosopher suggests and told him for a while to refrain from public
performances from his university did not see him apparently, his care was associated with
reluctance to continue pedagogical activities that he did not like
due to the low level of teaching philosophy, mandatory lecture schedule ...
He moves to Moscow
In St. Petersburg, lived in the hotel, in Moscow - at the mother (father died in 1879)
After returning from Egypt Vl. Solovyov met with and Tolstoy and her
niece of Sofia Petrovna Khitrovo. To Married Hitrovo Solovyov Pital
serious feelings and was ready to marry her. But she, very gentle
relevant to Solovyov, nevertheless denied him in reciprocity, not wanting
divorce with her husband love This continued for more than ten years, but never
reached marriage, although Solovyov was a constant guest of Tolstoy and Heathrovo in
their estate of the desert near St. Petersburg and in the estate of the Red Rog near Bryansk.
It seems that the hopes for marriage with her Solovyov experienced the most in the spring of 1883.
When Vl Solovyov received a letter from Sofia Petrovna, he read it with pauses,
several words. "What is the incomprehensible!" He said - if I read everything
immediately, there would be no consolation ahead, but I can be bliss. Well, C.
the other hand, it teaches and composure "
In 1887, the novel, apparently, came to a sad end, as far as possible
to judge the three poems of this year "Joyless Love Disagreement
sick, suffered from chronic insomnia, from which he could not find any
funds, and at night there is painfully painfully parted with the way
But back in the year 1883, when Solovyov publishes a small but extremely important
to understand the concept of unity, the article "On the way to true philosophy"
Analyzing the views of one of the disciples of Schopenhauer, it formulates its main
idea: "No pure substance consisting in one length, no clean spirit
consisting in one thinking, really does not exist .. all our
reality, we ourselves and the world in which we live are equally distant and from
clean thoughts and from pure mechanism. The whole actual world consists in
constant relationship and continuous internal interaction of the perfect and
material nature "
A new stage begins in the workshop of Solovyov, when he draws entirely to
problems of religion Association of churches - Orthodox and Catholic - Such is
his opinion, an urgent task in the Slavophile newspaper "Rus", published Ivan
Aksakov, Solovyov publishes the work "Great Spore and Christian Politics", where
puts the question of the restoration of the church unity of Solovyov writes. "In a day
drops of Constantinople in view of the coming Turkish troops the last free
application
greeks was crying "" better slavery to Muslims than agreement with Latinians. "
We give it not for the ukra unhappy Greeks "
"Rus" prints outrageous letters of readers Solovyov accused of
antipatriotism, in the oblivion of Russian interests, someone let the rumor that he accepted
catholicism.
Solovyov thinks three-volume work on the protection of Catholicism, but for various reasons
only works "History and the Future of Theocracy" (1885- 1887) and "Russia and
universal Church ", written and published in Paris in French in 1888
the year two years earlier, Solovyov traveled to Croatia. Tamnia
catholic Bishop Strostmayer, having learned about the ideas of Solovyov, invited him to
Zafer (in this city and now in memory of the visit of the Russian philosopher there is a street
Solovyov). Here Solovyov in the form of letters to Strostsmier creates a kind
memorandum on the union of churches, he got into the hands of Pope Lion XIII and deserved him
Russian clergy and Slavophiles are outraged by Solovyov. His works on
religious topics are prohibited in Russia but also abroad he does not receive support.
Other Catholics see heretic in it, he has to defend them from their attacks.
orthodox church.
Frustrated, lonely returns Solovyov from France to his homeland. Included
in the discussion about the fate of the Russian people, Solovyov opposes two extreme
positions - "serfs" and "poppons"
Solovyov had to be elegated with the new generation of Slavophiles - Danilevsky
and insurance. "Russia and Europe" First and "West West in our literature"
the second were unacceptable for Solovyov, because they contradicted his idea of \u200b\u200bsynthesis
cultures. But it would be unfair to reproach the philosopher in renunciation from the homeland and
treason does not accidentally be his thought about the union of Christian peoples he outlined in
brochure called "Russian idea"
"The Russian people are Christian people, and, therefore, to know the true
russian idea, it is impossible to raise the question, which will make Russia through itself and for yourself,
but what should it be done in the name of the Christian principle, recognized by her, and in
the benefit of the whole Christian world, part of which she is supposed. "And again
Solovyov persistently emphasizes: "The Russian idea cannot conclude in renunciation
from our baptism, the Russian idea, the historical debt of Russia requires us
recognition of our inextricable connection with the Ecumenical Familion of Christ "
Here formulated in the dispute with insurance National Profamm Solovyov. "one.
Nature is positive strength, and every people have the right to independent
(from other nations) existence and free development of their national
peculiarities 2 Nature is the most important factor in natural human life,
and the development of the national self-consciousness is a great success in the history of mankind "
approving yourself at the expense of other peoples in the opposity of Solovyov there is no
"Looking before the West", he appreciates and loves his native, Russian, protesting only
against National Egoism, which is destroyed, like any other.
The article "Beauty in Nature" (1889) opens a new period in the work of Solovyov
In it, he considers the main problems of aesthetics
"Beauty will save the world," he says, attributing Aphorism to Dostoevsky for
Solovyov Beauty - the expression of "positive alliance", some foremost,
the defining structure of being a philosopher determines the beauty as an objective
the embodiment of the organization's idea
Taking the thesis on the objectivity of the beautiful, Solovyov rejected, however, the thought of
superiority of natural beauty over the one that creates an artist beauty nature,
names Solovyov, embodies the idea only an external, superficial way, the task
art objectify the inner beauty of nature is deprived of moral
start, art should turn the cattle
In the early 1880s, he met the ideas of Nikolai Fedorov overcoming
death, returning to life of all the dead, conquering space for satisfaction
their vital needs are such the main points of the Fedorov "common cause"
Solovyov writes Fedorov that "from the appearance of Christianity your" project "
there is the first movement of Christianity on the path of Christ I can for my part
just recognize you with your teacher and the father of spiritual "
Later Solovyov broke up with Fedorov in two provisions first, he considered
inappropriate to revive humanity "on the steps of cannibalism", that is
return the life to those who are unnecessary second, Solovyov believed that
resurrection should have "religious, not a scientific character" Solovyov
interpreted Utopia Fedorova as a requirement of spiritual update precisely
he spoke to the spiritual update in his lecture, which was called "about the reasons
the decline of medieval mineoscement "
"Medieval worldview" he called Western individualism, he took here
the idea of \u200b\u200b"personal salvation" to save is not separate cases of this or that
man, and one common matter of the united mankind Solovyov called
conscious Christianity as a common cause of humanity trouble of modern religion in
neglect the material principle is therefore material progress - the case
quite Christian - carried out unbelievers to believers and unbelievers
Solovyov Call to carry out its solidarity with mother-earthy, save it from
donation to save yourself from death
Lecture Solovyov caused the scandal of Liberals saw a renunciation from freedom
individuality "wants to save Gurth, not one, like a job" - opinion
historian Klyuchevsky Conservatives interpreted Solovyov's performance as a mockery
over Orthodoxy, demanded a philosopher abroad, began
Solovyov fought off, as he could in the work "The meaning of love" (1892-1894) high spiritual
the feeling that unites people appears as quite earthly, bodily generated
"Mother-Earth"
But this inner and external spirituality was surprisingly combined with him with
cheerful temper, with constant jog, with love for
its own and foreign jokes, with comic works that do not occupy
last place in the collection of his poems
He dressed in what fell and for forgetfulness even went outside in Red
the blanket that was hiding at night the philosopher often had a stick with deer
the horns belonged earlier and to the fat and donated Vl Solovyov widow
the poet and Tolstoy from him always smelled of turpentine, as it was his favorite
he did not like the smell and did not know the visual arts, music and theater, but
passionately loved poems in addition, he loved chess
About the famous Solovyov laughter reasoned many with M Solovyov gives even something
like an approximate general formula of this laughter "wrote a lot about laugh
Solovyov Some found something hysterical in this laughter, terrible,
numbered it is incorrect laughter in C was or a healthy Olympic laughter of furious
baby, or Mephistophelevsky laughs Hehe, or both together "
Nealablity and wanderer - Typical features of Solovyov Vl But the attitude of the ll
Solovyov to people was warm and compassionate
Solovyov again in love again Married woman with children Again Sofia - Sofya
Mikhailovna Martynova he met her at the end of 1891 in the same year in his
life happens another significant event he becomes the editor
philosophical section of the encyclopedia of Brockhaus-Efron among many written
for the encyclopedia of articles there are "love" in this article Solovyov defines love
as "an attraction of an animated creature to another for connecting to it and mutual
replenishment of life "From the mutuality of relations, he brings three kinds of love first,
descending love, which gives more than getting secondly, ascending
love when they get more than they are doing third, sometime
balanced
In the first case, this is parental love, it is based on pity and
compassion, includes the care of strong about the weak, elders about the younger,
dusty related relations, she creates Fatherland second case - love
children to parents, she rests on the feeling of gratitude and reverence, for
family limits She gives rise to an idea of \u200b\u200bspiritual values, God, religion
Completeness of life reciprocity is achieved in sexual love, emotional basis
this third type of love creates pity and reverence in conjunction with feeling
The meaning of love - the creation of a new person should be understood in portable
sense - as the birth of a new spiritual appearance, and in direct - as a continuation
human kind of love acts as a factor that converts the universe
The second half of 1893 Solovyov holds abroad - Sweden, Scotland,
France returned to his homeland, proceeds to the creation of the main work -
"Justification of good" look at the structure of philosophy remains the same - ethics,
gnoseology, aesthetics, but the initial principles have undergone changes for
"Justification of good" was supposed to follow the work unlocked
"Justification of the truth" (three fragments, combined by the general heading "Theoretical
philosophy "- the workpiece of this labor
yes) there are evidence that Solovyov thought about creating a "excuse of beauty", but
there was no billets
The feeling of shame distinguishes man from animals, says Solovyov in "justification
good "shame, pity, reverence - these are three elementary experiences, from
which arises the morality of these three experiences displays Solovyov all
the wealth of the spiritual life of a person
In the work of "Life Drama Plato" (1898) the philosopher returns to the topic of love he
sees the love of five possible ways - two false and three true first way of love
- "hellish" Solovyov does not want to talk about him (it is implied, apparently
masturbation, which in those years was considered destructive for the body) the second
false Path - Animal, Non-Sunny Satisfaction of sexual attraction Third
the path (first of the true) - marriage, a man in it "marries his immediate
animation and takes, takes the norm of mind without this great institution as
without bread and wine, without fire, without philosophy, humanity could, of course,
exist, but unworthy person way - custom, the animal "Fourth way
Asceticism, killing the flesh, Angelic Genesis But angel from the Christian point
vision below man, so monasticism, albeit a feat but not the highest for
man fifth, the highest way of love - Divine Love, when in the foreground
it appears not half a person, not his half, but a holistic person, in conjunction
male and female began a person becomes "superholecom" in this case,
"Bogochlovek", it is here that the main task of love is solved - perpetuate
favorite, save from death and tone
About this type of love Solovyov speaks in another work ("Russia and the Universal
church ", 1890) that this is the power that displays our internally from our borders
this existence "This love gives the grace of God to earthly nature and
celebrates victory not only over moral evil, but also above his physical
consequences - illness and death "
The work "The idea of \u200b\u200bsuperman" (1899) translates the conversation from the field of higher love in
natural scope
The first thing that the superman will do is the victory over the death of Solovyov is waiting
from the science of individual immortality philosophy of love develops here in
the philosophy of the infinite progress of mankind
In the "Brief Tale of Antichrist", crowning his last major work
"Three conversations" (1900), Solovyov thoroughly, a newspaper report language
tells about the conquest of Europe by the yellow race Russia at the same time dies, but once and
forever Europe is exempt from the new Mongolian invasion without participation
russians arise the global empire led by Antichrist and with the capital in
Jerusalem Last Act of World Tragedy - Collision of Different
antichrist's pagan troops with Israel army originally Israelis
supported Antichrist, believing that he seeks to establish their world
dominion, but accidentally learning that he is not cut, rebelled against him
The antichrist army fails to Tartarara, and the Jews are crucified Christ
"In the royal robe", and they are brought with Christians the dead resurrect and
come together with Christ for a thousand years
In all this story there is an element of irony (and even parodies) Solovyov
opposes all types of messianism and the main object of criticism -
treaty, Tolstsky doctrine of non-resistance evil violence
And yet the premonition of the catastrophe did not leave the thinker after the "three conversations"
perentarly emerged a small note "about the latest events" - a kind
the spiritual testament of the philosopher "The historical drama has played, and still remained
epilogue, which, however, as Ibsen can stretch for five acts but
In 1896, the husband of Sofia Petrovna Khitrovo Solovyov, who survived before that
passion from M Martynova, retained a warm feeling and to Sofary Petrovna he did
her offer, but received a refusal they remained friends, and Solovyov, not
changing his stray habits, often stayed in
her estates
In the spring of 1898, Solovyov unexpectedly goes to Egypt his path lies through
Constantinople in the sea is tormented by hallucinations by entering one day in the cabin, Solovyov
saw a shaggy monster was to Easter, and Solovyov decisively stated
devil "Do you know that Christ is resurrected"? "With scream" Surrend, he was resurrected, but
i still dare ", the hell rushed to Solovyov philosopher found no senses
on the floor cabin in St. Petersburg, he had to contact the psychiatrist
Solovyov planned from Egypt to go to Palestine money, however, not enough
next year he visited Riviera, then living in Switzerland
in St. Petersburg, Solovyov comes to Moscow in the fall returns to Petersburg
Health is weakening, he often resorts to alcohol, to somehow cheer up
It works a lot being unable to respond to entering it.
correspondence, he asks through the newspaper "New Time" to understand and spare it
At the same time, reports on its plans "1) Plato's translation with etudes about it, 2)
theoretical philosophy, 3) aesthetics, 4) aesthetic parsing of Pushkin, 5)
biblical philosophy with translation and interpretation of the Bible "
For few exceptions (Plato, article about Pushkin) Plans remained
unfulfilled summer 1900 caught him in the estate with Pus Pus-Tinka in June
he was already in Moscow, intending to visit the sister in the Kaluga province and
friend in Tambov in Moscow he became bad, he hardly reached the estate
prince e n Trubetsky is narrow here, droves two weeks (the diagnosis is complete
1900 buried him on the cemetery of the Novodevichy Monastery next to the grave
(-), the largest Russian religious philosopher, poet, publicist.Grandfather's grandfather was a priest. Solovyov told S. M. Martynova that before his death grandfather introduced him to the altar and before the throne blessed to the ministry of the Church.
Childhood. First phenomenon of Sofia
"... lamps in front of icons; Strict execution of rites; visiting the church on Sundays; reading the lives of saints; Russian poems and fairy tales - these are the early impressions of his childhood.<...> Having read the lives of saints, the boy imagined himself ascetic in the wilderness, at night I dropped off my blanket and Merz "in the glory of God""," So describes K.V. Mochulian religious life in the family S.M. Solovyov.
Study in the gymnasium. Religious crisis
At the age of 13, he recognizes N. I. Kareyev, which does not believe more in power. At the age of 14 ceases to go to church; For four years, extremely elongated, the most fierce atheism. He later wrote (in 1896): " Because of childhood, engaged in religious objects, I aged 14 to 18 years old passed through various phases of theoretical and practical denial».
Student years. Philosophical quest. Religious appeal
At the end with the gold medal of the gymnasium in Solovyov entered the Physics and Mathematics Faculty of Moscow University, on the division of natural sciences.
At the lecture, he rarely and did not support relationships with students. " Solovyov as a student did not exist, - recalled his fellow students N. I. Kareyev, - and he had no comrades for the university».
At the same time, he met with a passionate spirit of A. N. Aksakov and for some time turned into a "writing medium". Subsequently, he was fascinated by the occult and theosophy.
By the 16th year, he already begins to understand the inconsistency of materialism and is looking for a more integral worldview. In his philosophical development, the decisive role belongs to Spinoz.
The young philosopher is completely freed from dogmatism and through the Kantian gurnoology comes to the conclusion that knowledge does not contradict faith and that science is compatible with religion. The study of Kant was for the Solovyov school of philosophical discipline of thought, but the theory of knowledge, formally allowing him to seek God, could not satisfy these quest. The god of Kant was not a living god, but an abstract concept, "the postulate of practical reason." And Solovyov rapidly "fell in love" in Schopenhauer. He found he, according to Lopatina, "" Satisfaction I have never silent religious needs in it, religious understanding and religious attitude towards life. " Schopenhauer opened his eyes: This truth is Nirvana. For some time, Solovyov becomes a Buddhist and with passion is given to the study of the eastern religions.
Then new colors. Solovyov studies the system of German idealists: Fichte, Schelling, Hegel. Hegel he was poisoned for life, without noticing it.
Finally, Solovyov gets acquainted with the positivism of Auguste Kont. He sees the completion of all Western philosophy. Refusal to know the essence of being, limiting the field of knowledge of the world of phenomena, that, in his opinion, the centuries-old development of European thought ends.
Classes of natural science and philosophy lead Solovyov to a pessimistic conclusion: neither experienced knowledge nor the abstract thought is not able to satisfy the metaphysical demands of the human spirit.
He came to consciousness that the "true life" opens in Christianity and became a "flame-believer Christian."
This domestic fracture was expressed in the fact that in the year, from the 3rd year of the Physico-Mathematics Faculty, he moved to the Free History and Philology and the Faculty of Faculty and in June of the year he leases the candidate exam.
And again the Solovyov-Christian goes along the way leading to charms. In May of the year, he rides in Kharkov and in the car accidentally gets acquainted with a young lady, experiencing an outbreak of passion, and then a mystical experience ("Now just I realized that there is God in man").
"Unfortunate young man Solovyov! - exclaims prof. THEM. Andreev - No one told him that he was hiding in the poetic, disjoint and radiant romantic erotic, the Dark and Smrochy Lick of Satan!"And adds:" Solovyov, becoming a Christian, did not come to the Orthodox Church".
The spiritual struggle, which took place at this time in Solovyov, was reflected in his physical condition. He complains of letters to the "neuralgic disorder", avoids society, leads "Held Life": Looks little attend; Works, locked in myself in the monastery hotel. For the "understanding" of Christianity, he needed to study the history of the ancient religions, the eastern and western fathers of the church.
In the preface, the author determines his understanding of "distracted principles": " This is the essence of private ideas (singular parties and elements of the all-ever idea), which, being distracted by the whole and approved in their exclusivity, lose their true character and plunge the world of human at that state of mental disorders in which he is accurately located" This "distracted basis" Solovyov contraved the idea of \u200b\u200b"positive alliance" in life, knowledge and work.
After receiving the doctoral degree of Solovyov, he lectured at the University of St. Petersburg and at Bestuzhevsky courses as a privat-associate professor.
Fracture in life: talking about the death penalty
On March 26 and 28, Solovyov read two lectures in the hall of the loan company. The second is on the topic: "Criticism of modern enlightenment and crisis of the world process" - played a decisive role in his fate. In it, Solovyov expressed the idea that the emperor should penetrate the Christian beginning of pity for the insane villain and forgive them.
After reading the lecture, the Petersburg garde wanted to sternly punish him. The Minister of Internal Affairs - M. T. Loris Melikov wrote Alexander III a report note, which indicated the inappropriateness of the punishment of Vladimir Solovyov in view of him to all the famous deep religiosity and in view of the fact that he was the son of the largest Russian historian, the former rector of Moscow University. Alexander III found Vladimir Solovyov "Purest Psychopaths", wondering where the "myilest" his father, S. M. Solovyov, such a son, whom K. P. Victoronians called "insane". And it remains without serious consequences.
In 1885, Solovyov corresponds to the Catholic Bishop of Strosmayer, who blesses him to serve the case of "Churches". " From this compound-puses Solovyov, - dependent fate of Russia, Slavs and the whole world". He believes that the catholic church is the keeper of the universal idea.
Memories of contemporaries, characteristics
"Solovyov was an unusually complex and rich in kind; He walked along different ways with freedom, often boring with her husband, constantly changed, then slowly, then sharply and unexpectedly. It seemed that his genuine face was never open for anyone.<...> ... disharmony goes from the depths, she was in the nature of Solovyov, in all his work, tormented him all his life. He did not know how to find a real language for his mystical experience, because until the end of his life did not trust him."
russian religious thinker, mystic, poet, publicist, literary critic
Vladimir Solovyov
short biography
Vladimir Sergeevich Solovyov (January 28, 1853, Moscow - August 13, 1900, the estate is narrow, Moscow province) - Russian religious thinker, mystic, poet, publicist, literary critic; Honorary Academician of the Imperial Academy of Sciences on the category of elegant literature (1900). Stood at the origins of the Russian "spiritual revival" of the beginning of the 20th century. I had an impact on the religious philosophy of Nikolai Berdyaeva, Sergey Bulgakov, Sergey and Yevgeny Trubetsky, Pavel Florensky, Semyon Frank, and also on the work of poets symbolists - Andrei White, Alexander Blok and others.
Vladimir Solovyov is one of the central figures in the Russian philosophy of the XIX century, both in his scientific contribution and on the influence of scientists rendered to them and other representatives of the creative intelligentsia. He founded the direction known as Christian philosophy. Vladimir Solovyov objected to the division of Christianity on Catholicism and Orthodoxy and defended the ideas of ecumenism. He developed a new approach to the study of a person who became the prevailing in Russian philosophy and psychology of the late XIX - early XX century.
early years
Vladimir Solovyov was born in Moscow on January 16, 1853, in the family of the Russian historian Sergey Mikhailovich Solovyov (1820-1879). Mother, Poliksen Vladimirovna - belonged to the noble family of Romanovs, had Polish and Cossack roots. Among the ancestors of the Romanov, the famous Russian and Ukrainian philosopher G. S. Skovorod, who had to Vladimir Solovyovi with cousin Praded. The younger brother of the future novelist of Vsevolod Solovyov (1849-1903).
Education
Solovyov studied in the first Moscow gymnasium, teaching in which was divided into general and special, and ended his studies in the fifth Moscow gymnasium.
After graduating from the gymnasium in 1869, he entered the natural department of the Physics and Mathematics Faculty of Moscow University, after two years by going to the historical and philological department. In 1872, a stormy novel was happening with him in a train at Kharkov with a random fellow traveler Juli, after which he experienced the mystical vision of Sofia. In the student years, Solovyov was carried away by spiritualism. After graduating from the University in 1873, on a special application was left at the Department of Philosophy for Cooking for Professor's rank. In early September, 1873 Solovyov moved to Sergiev Posad and during the year he listened to the lecture in the spiritual academy.
The 21-year-old Solovyov wrote the master's work "The Crisis of Western Philosophy", in which he opposed the positivism and separation (dichotomy) of the "speculative" (theoretical) and "empirical" knowledge. Protection took place on November 24, 1874 at St. Petersburg State University, after which he received the title of staffing professor of philosophy and one semester read lectures at Moscow University.
Trip abroad
May 31, 1875 went on a business trip to London to work in the British Museum " in order to study Indian, Gnostic and medieval philosophy" To the destination, he traveled through Warsaw and Berlin. In London, Solovyov meets spiritism and studies Kabbalah. On October 16, 1875, he undertook an unexpected highway to Egypt, associated with the mystical vision of Sofia. His path ran through France and Italy. From Brindisi Solovyov, a steamer went to Alexandria. In November, arrived in Cairo, where he stayed until March 1876, having traveled in the vicinity of Fivida. Then he returned to Italy, lived in Sorrento, Naples and Paris, from where he returned to Moscow.
Career
In June 1876, he again started teaching at Moscow University, in March 1877 he left Moscow and moved to St. Petersburg, where he became a member of the scientist committee under the Ministry of Folk Enlightenment and at the same time he taught at the university. In St. Petersburg, Solovyov shoved with Dostoevsky. During the Russian-Turkish war, he experienced Patriotism and hardly went to the front. By this time, the philosophical views of Solovyov are finally formed.
V. S. Solovyov. Portrait of I. E. Repin 1891
On April 6, 1880, he defended the doctoral dissertation "Criticity of the abstract began." I played at St. Petersburg University influential role M. I. Vladislavlev, who used to positively assessed the master's thesis of Solovyov, began to treat him quite cold, so Vladimir Solovyov remained at the post of associate professor, but not professor. On March 28, 1881, he led a lecture in which he called on to pardon the killers of Alexander II, after which he left the university.
Family did not have. He lived mostly in the estates of his friends or abroad.
Death
Researchers are convinced that he undermined his body to considerable periods of post and intensive classes, and besides, he gradually poisoned with a turpentine destructive on the kidneys.
The room where he lived was usually soaked by the smell of turpentar. It attached this fluid not that mystical, not the healing value. He said that turpentine protects from all diseases, sprayed bed, clothes, beard, hair, gender and walls of the room, and when he was going to visit, then wigured his hands with Schipidar in half with cologne and called it joking "Bouquet Solovieff".<…> Friends have repeatedly tried to warn him about the danger of the abuse of turpentine, but until recently showed extraordinary stubbornness in this matter.- Velichko V. L. Vladimir Solovyov. Life and creation.
For "Cleaning from the demons of Terpetin" he<…> I paid my life, Idifier poisoned myself with Skipidar
- Makovsky S. K. On the parenas of the silver century. - M.: XXI century, 2000. - p. 560.
V. S. Solovyov. Portrait of the work of N. A. Yaroshenko 1892
By the end of the 1890s, his health became noticeably worse. In the summer of 1900, Solovyov came to Moscow to pass his transfer to Plato. July 15, on the day of his name, he felt very bad. On the same day, he asked his friend Davydov to take him to the near Moscow estate a narrow (now in the center of Moscow, the trade union st., 123a), who then the prince Peter Nikolayevich Trubetskoy, in which he lived with his family and student Vladimir Solovyova, a famous professor Moscow University Sergey Trubetskaya, the only man of the owner of the estate. In the estate of Solovyov, he came already seriously ill. Doctors identified atherosclerosis, kidney cirrhosis and uremia, as well as the full exhaustion of the body, but could not help anything. Vladimir Sergeevich Solovyov died in a narrow after a two-week disease, in the office of P. N. Trubetsky on July 31 (August 13 in a new style) of 1900. Buried on the cemetery of the Novodevichy Monastery next to the grave of the Father.
The doctrine of the right
Moral - always seeks to build an ideal; Prescribed due behavior, adds only to the inside of the will of the Individual.
The right is conditional in nature and implies a limit, because the law and its result is important in the Legal Area; Considers the external manifestation of will - property, action, result of action.
The task of law is not to make the kingdom of God on Earth, but not to turn the lives of people into hell.
The purpose of law is to balance two moral interests: personal freedom and the common benefit. "The overall good" should limit the private interests of people, but it cannot be replaced. Therefore, Solovyov opposed the death penalty and life imprisonment, which, in his opinion, contradict the merits of law.
The law is "a restriction of personal freedom by the requirements of a common good."
Signs of the Law: 1) Publicity; 2) concreteness; 3) Real applicability.
Signs of power: 1) the publication of laws; 2) Fair Court; 3) execution of laws.
State - Guards the interests of citizens.
Christian state - protects the interests of citizens and seeks to improve the conditions of human existence in society; Shows care of economically weaknesses.
Progress of state - It is that "as little as possible to constrain the inner moral world of a person and as much as possible and more wider providing external conditions for the decent existence and improvement of people."
"Legal coercion does not force anyone to be virtuous. His task - to prevent the evil person to become a villain (dangerous to society). "Society cannot live solely on moral law. To protect all interests, legal laws and state are needed.
Philosophy of Vladimir Solovyova
The main idea of \u200b\u200bhis religious philosophy was Sofia - the soul of the world, understood as a mystical cosmic creature, uniting God with the earthly world. Sofia is an eternal femininity in God and, at the same time, the idea of \u200b\u200bGod about the world. This image is found in the Bible. Solovyuvo he was opened in a mystical vision, which his poem "Three Dates" tells about. The idea of \u200b\u200bSofia is realized by a trochy way: in theosophy an idea of \u200b\u200bit is formed, in the teurgy it is gained, and in theocracy it is embodied.
- Theosophy - literally Divine wisdom. It is a synthesis of scientific discoveries and revelations of Christian religion within one-piece knowledge. Faith does not contradict the mind, but complements it. Solovyov recognizes the idea of \u200b\u200bevolution, but he considers it an attempt to overcome the fall through a breakthrough to God. Evolution passes five stages or "kingdoms": mineral, vegetable, animal, human and God.
- Teurgy - literally bogoochea. Solovyov resolutely opposed the moral neutrality of science. Theurgy is a cleansing practice, without which it is impossible to gain truth. It is based on the cultivation of Christian love as a renunciation of self-affirmation for unity with others.
- Theocracy - literally power of GodThe fact that Chadaev called the perfect construction. The "theocratic mission" of Solovyov laid on Russia, while maintaining the sympathy of Catholicism. Theocracy lies in the "true solidarity of all nations and classes", as well as in "Christianity implemented in public life"
The philosophy of Solovyov had a great influence of the ideas of the Russian religious thinker Nikolai Fedorova. Solovyov considered Fedorova with his "teacher and father of spiritual," called the ingenious thinker.
Impact on art
The meaning of the art of Solovyov saw in the embodiment of the "absolute ideal" and in the "liberation of our reality". He criticized the position that the artist should create one visibility and mirage. In art, he differed Epos, tragedy and comedy. The influence of V.Solovyov is noticeable in Russian symbolism and modernism of the beginning of the 20th century. In many respects, Alexander Blok and Vyacheslav Ivanov were focused on it. Interestingly, when in 1894-1895 Valery Bryusov spoke with the collections of "Russian symbolists", Solovyov spoke with evil and species parodies on their style.
Cultural influence
Vladimir Solovyov inspired F.Dostoevsky to create an image of Aleshi Karamazov in the novel "Brothers Karamazov". Its influence can also be seen in the work of symbols and non-idealists of the late Soviet era. The influence of its cycle of articles "The meaning of love" can be traced in the story of Leo Tolstoy "Creichars Sonata" (1889).
Novel "Three conversations" has become the basis for rock opera Beloved Antichrist. Swedish Symphony Metal Group Therion.
Attitude to catholicism
There is a version that Vladimir Solovyov in February 1896 in Moscow joined the Catholic Church, adopting a communion from the hands of the Greek Catholic Priest of Father Nicholas Tolstoy. His sympathy for the Catholicism of Solovyov justified the commitment of the "Universal Church", where Orthodoxy only expresses the "Eastern Church". The act of baptism of Russia, he refers to the adoption of the gospel pearls covered by the "Byzantine dust". Solovyov's "Patty" itself considered the "positive start," and the "apostolic throne" in Rome - the "miraculous icon of the Universal Christianity" ("Russia and the Universal Church", 1889). The advantages of Catholicism Solovyov ranked his proper nature and the succession from the Apostle Peter. The split churches, according to Solovyov, is the result of the "particular" activity of the "Party of Orthodox-Antikafolikov" (IX-XI century). Protecting the "Orthodox papacy" of an ancient church, he spoke of "Mimic Orthodoxy" Byzantium, where Cesaropapipism was "political aryanism". The peculiarities of the anticapholic Orthodoxy Solovyov ranked the denial of the role of the Logos in the emergence of the Holy Spirit, the denial of the impurity of the Virgin Mary, the denial of the jurisdiction of the Roman high priest.
However, Vasily Rozanov in the article "Begging between Dostoevsky and Solovyuvov" (1906) wrote: "At the end of life, in a deep minute of powerlessness, he expressed that he refuses the conciliation between the Orthodoxy and Catholicism of attempts, but died with a strong Orthodox person. Thus, the suspicion of his strong Catholic paint falls by itself. "
Attitude towards the Jews
The attitude of Solovyov to the Jews was a consistent expression of his Christian universalism, ethical principles prescribing to love all the peoples as their own. The rejection of Jews Jesus seemed to Solovyov the greatest tragedy, who predetermined the entire future history of the Jewish people, but the philosopher laid the blame for his stubborn rejection by Jews of Christianity not to the Jews, but on Christians themselves.
Mutual relations of Jews and Christianity for many centuries of their joint life represent one remarkable circumstance. Jews always looked at Christianity everywhere and came about him according to the prescriptions of their religion, in their faith and in their law. Jews always treated us in Jewish; We, Christians, on the contrary, did not have learned to treat Jews in Christian. They never violated our religious law regarding us, we were constantly broken and violating the commandments of the Christian religion regarding them. If the Jewish law is fading, then their stubborn loyalty to this bad law is of course the phenomenon is sad. But if it is bad to be a faithful bad law, then much worse to be the wrong law is good, the commandments are unconditionally perfect.
- "Jewry and Christian Question"
In 1890, censorship did not miss the declaration against anti-Semitism, written by Solovyov and signed by a number of writers and scientists. She was printed abroad.
Solovyov opposed the persecution of the Jews in Russia. In the letters of F. Getz Solovyov denounced pogroms and assured that his feather is always ready to protect the distinguish between Israel. At the same time, Solovyov was not only not a philodemite, but he himself was not free from anti-Semitism:
People Jewish, showing the worst sides of the human nature, "Consight people" and with a stone heart, the same people are the people of the saints and prophets of God
The decision of the "Jewish question" the philosopher considered ecumenism - the association of Judaism with Orthodoxy and Catholicism on a common religious basis. On the mortal Odra Solovyov prayed for the Jewish people and read Psalm in Hebrew. After the death of Solovyov in the synagogues, prayers for the rest of his soul were read.
Panmongolism
Solovyov entered the term Panmongolism into circulation, which in the historiosophical concept of Solovyov expressed the idea of \u200b\u200bhistorical retribution of Europe by the peoples of the East and compared with the conquest of Constantinople Muslims.
If the termination of the war in general, I consider it impossible before the final catastrophe, then in the close convergence and peaceful cooperation of all Christian peoples and states and states, I see not only possible, but the necessary and morally mandatory path of salvation for the Christian world from absorbing its lower elements.
It seems to me that the success of Panmongolism will be facilitated in advance to Thoroughly and the exhaustory struggle, which some European states will have to withstand against Western Asia awakened, Northern Africa.
The World History
Solovyov takes the idea of \u200b\u200bprogress. Wildness is replaced by civilization, and national monarchies are world monarchies. The Assiro-Babylonian monarchy replaces the Midior Persian monarchy, and Tu is the Macedonian monarchy. The first true universal monarchy Solovyov calls the Roman Empire. The purpose of the story is the God of God.
The concept of "the end of the World History" is considered by Vladimir Solovyuvoy in the book "Three conversations about war, progress and the end of the world history", under which he understands the second coming of Christ, God's court and the end of the struggle of goodness with evil on earth.
Bibliography
- Mythological process in ancient paganism (1873)
- The crisis of Western philosophy (against positivist) (1874)
- The crisis of Western philosophy. Regarding the "philosophy of the unconscious" Gatman. (Article first) - M.: Ed. Orthodox Furnishing, 1874. - 39 p.
- Theory of Auguste Control about three phases in the mental development of humanity
- On the philosophical works P. D. Yurkevich (1874)
- Metaphysics and Positive Science (1875)
- Strange misunderstanding (History of Leshevich) (1874)
- On the reality of the external world and the founding of metaphysical knowledge (Answer Cavelin)
- Three forces (1877)
- Experience synthetic philosophy
- Philosophical start of solid knowledge (1877)
- Reading about God (1878)
- Criticism of the abstract started (1880)
- Historical Philosophy Business (1880)
- Three speeches in memory of Dostoevsky (1881-1883)
- Note to defend Dostoevsky from the accusation in the "new" Christianity
- About spiritual power in Russia (1881)
- On the split in the Russian people and society (1882-188)
- On the way to true philosophy (1883)
- Obituary. Kn. K. M. Shakhovskaya (1883)
- Spiritual Basics of Life (1882-1884)
- The content of speech pronounced on the highest female courses in St. Petersburg on March 13, 1881
- Great dispute and christian politician. (1883)
- Agreement with Rome and Moscow newspapers. (1883)
- About the Church Question about the Starokatolikov. (1883)
- Jewry and Christian question. (1884)
- View of the first Slavophila on church discord. (1884)
- Love for people and Russian national ideal (open letter to I. S. Aksakov) 1884
- Answer N. Ya. Danilevsky. (1885)
- How to awaken our church forces? · (Open letter to S. A. Rachinsky). (1885)
- New Testament Israel (1885)
- State philosophy under the program of the Ministry of Folk Enlightenment. 1885.
- Teaching the XII Apostles. (Introduction to the Russian edition ΔιΔαχή τῶν ΔώΔεκα ἀποστόλων.) (1886)
- History and future theocracy (study of the world-historical path to true life). (1885-1887)
- Answer anonymous criticism on the issue of dogmatic development in the church. (1886)
- Russian idea [per. With Fr. G. A. Rachinsky]. - M.: Path, 1911. - 51 p.
- Russia and Ecumenical Church (1889)
- Beauty in nature (1889)
- Total Art of Art (1890)
- Yarosh and Truth (1890)
- China and Europe (1890)
- Illusion of poetic creativity (1890)
- Imaginary struggle with the West 1890
- About the decline of medieval minerosozenia (1891)
- Idols and ideals (1891)
- From the philosophy of history (1891)
- Belated causing from one literary camp. (Letter to the editor.) (1891)
- Folk trouble and public assistance. (1891)
- Our sins and our duty. (1891)
- Enemy from the East (1892)
- Note about E. P. Blavatka (1892)
- Who is transparent? (Letter to the editorial office of "Russian Thought"). (1892)
- Imaginary and real measures to the rise of popular welfare. (1892)
- Question about the self-cultivation of L. Tikhomirov, clergy and society in modern religious movement (1893)
- Of the issues of culture (1893): I. Yu. F. Samarin in a letter to Baroness E. F. Raded
- From culture issues (1893): II. Historical Sphinx.
- The meaning of love (1894)
- Obituary. A. M. Ivantov Platonov (1894)
- Obituary. F. M. Dmitriev (1894)
- Obituary. Francis Rachki (1894)
- Byzantism and Russia (1896)
- Magomet, his life and religious doctrine. - SPb.: Type. T-Va "societies. benefit, 1896. - 80 s. - (Life of wonderful people. Biographical library Florence Pavlenova)
- When did Jewish prophets live? (1896)
- World of East and West (1896)
- Spiritual foundations of life. - SPb., 1897.
- Note on the article prof. G. F. Shershevich (1897)
- From the Moscow province. Letter to the editor of the "Bulletin of Europe" (1897)
- Impressionism of thought (1897)
- Imaginary criticism (answer V. N. Chicherina) (1897)
- Plato's Life Drama (1898)
- Mitskevich (1898)
- Good Justification (1897, 1899)
- Mystery of Progress (1898)
- The idea of \u200b\u200bmankind in Augustop (1898)
- Obituary. Ya. P. Polonsky (1898)
- The value of poetry in poems
Solovyov Sergey Mikhailovich (1820-1879), historian.
Born on May 17, 1820 in Moscow in the family of a priest. In 1838-1842 He studied at the Faculty of Philosophy of Moscow University.
In 1842-1844. Solovyov as teachers of Children of Count A. G. Stroganova visited Europe, where he had lectured at the universities of Berlin, Paris and Heidelberg. In his youth, he was Slavophil, then jumped to Wessengers.
In 1845, after the protection of the master's thesis, "On the attitude of Novgorod to the Moscow Grand Prince" Solovyov received the department of Russian history at Moscow University.
In 1847 he defended his doctoral dissertation "The history of relations between the Russian princes of Rurikov at home." In 1864-1870 He held the post of dean of the historical and philological faculty, in 1871-1877. Was a rector of Moscow University. From 1872 - Member of the St. Petersburg Academy of Sciences.
Solovyov left a rich scientific heritage. His main work is "the history of Russia from ancient times" in-29 volumes (1851-1879; the last volume came out posthumously). The scientist relied on a rich actual material, while not simply expressed the events, but it sought to explain the patterns of the historical process, whose essence saw in the progress of society and the relationship of the development of different countries. The history of Russia in the understanding of Solovyov is the history of statehood. The main content of changes is to interlude generic life in the state. The historian considered primarily the course of the country's internal development (political events, colonization of new territories, the occurrence of cities, the change in the nature of the power of the princes, etc.). The state and the people, in his opinion, cannot be divided, since the state is the people in its development itself, the personality is influenced by their people and time. Great Persons understand and satisfy the folk needs, thereby ensuring the development of their state.
Vladimir Sergeevich Solovyov - Russian religious thinker, mystic poet, publicist, literary critic; Honorary Academician of the Imperial Academy of Sciences on the category of elegant literature (1900). Stood at the origins of the Russian "spiritual revival" of the beginning of the twentieth century. Influenced the religious philosophy of N.A. Berdyaeva, S.N. Bulgakova, S.N. and E.N. Trubetsky, P.A. Florensky, S.L. Franca, as well as on the work of the symbolist poets - A. Bel, A. Block, etc.
Vladimir Sergeevich Solovyov was born in the family of the famous Russian historian Sergey Mikhailovich Solovyov (1820-1879). The genus Vladimir Solovyov is still in the fifth-sixth knee belonged to the medium of the Great Russian peasantry, but then he moved to the spiritual estate. Father of the philosopher, however, did not continue the line of fathers, contacting scientific activities. He won his own tirelessly, he won a place in society, but, refuting the authority of Karamzin, constantly remained a stranger in the noble environment of professorial circles. In the family, he was distinguished by rigor and continued authority.
From the mother, Vladimirovna Polykens, Vladimir Solovyov belonged to the Ukrainian-Polish noble family of Romanov. The cousin Praded Solovyov from the mother's side was the famous Ukrainian philosopher of the XVIII century G. S. Skovorod (1722-1794).
The average formation of Solovyov received in the Moscow 5th Gymnasium (now Moscow School No. 91), which was received in 1864, and higher education - at Moscow University, which was received in 1869 and graduated from 1873.
Vladimir Solovyov was a "homeless" man, without a family, without certain classes. Man he was expansive, enthusiastic, gusty and lived mostly in the estates of his friends or abroad. By the end of the 1890s, his health became noticeably worsening, he began to feel incredible physical weakness. Being in Moscow in the summer of 1900, he was already seriously sick on July 15, he went to celebrate his named after the estate near Moscow (now in Moscow, the trade union st., 123a), which belonged to the Moscow provincial leader of the nobility by Peter Nikolayevich Trubetsky, in which he lived then His family and a student of Vladimir Solovyov, a well-known professor of Moscow University, Sergey Nikolaevich Trubetskaya, who was the one-sicron brother of the owner of the estate. V. S. Solovyev, after a two-week disease, died in a narrow in the office of P. N. Trubetsky on July 31 (August 13, in a new style) of 1900 due to arteriosclerosis, kidney disease and general exhaustion of the body. He was buried at the Novodevichy Cemetery, near the grave of his father.
The main idea of \u200b\u200bhis religious philosophy was the idea of \u200b\u200bSofia - the soul of the world. We are talking about a mystical cosmic being, uniting God with the earthly world. Sofia is an eternal femininity in God and, at the same time, the idea of \u200b\u200bGod about the world. This image is found in the Bible, but he was opened in mystical vision. The implementation of Sofia is possible in a three-way method: in theosophy the idea of \u200b\u200bit is formed, in the teurgy it is gained, and in theocracy it is embodied.
Theosophy - literally divine wisdom. It is a synthesis of scientific discoveries and revelations of Christian religion within one-piece knowledge. Faith does not contradict the mind, but complements it. Solovyov recognizes the idea of \u200b\u200bevolution, but he considers it an attempt to overcome the fall through a breakthrough to God. Evolution passes five stages or "kingdoms": mineral, vegetable, animal, human and God.
Theurgy is literally bastard. Solovyov resolutely opposed the moral neutrality of science. Theurgy is a cleansing practice, without which it is impossible to gain truth. It is based on the cultivation of Christian love as a renunciation of self-affirmation for unity with others.
Theocracy is literally the power of God, the fact that Chaadaev called the perfect construction. Based on such state, spiritual principles should lie, and it should not have a national, but an universal nature. According to Solovyov, the first step towards theocracy should have served the association of the Russian monarchy with the Catholic Church.
In the 1880s, Vladimir Solovyev wrote and published a number of works, which promoted the idea of \u200b\u200bthe reunification of the Western and Eastern Churches under the primacy of the Roman Pope, for which it was criticized by Slavophiles and Conservatives. The most important of them is Russia and the Universal Church, 1889, Paris
Vladimir Solovyov - one of the most visible Russian poets of the 1880-1890s, the author of the philosophical lyrics imbued with his views ("Everything, circling, disappears in the MGL // Extremely Sun of Love", "Cute Friend, Ile You Don't See, // What is all visible by us // only defill, only shadows // from invisible eyes? "," Panmongolism! Although the name is wild, // But I caress it ... "), the poems" Three Dates ". It is considered one of the forerunners of the Russian symbolism of the 1900s, Alexander Blok and Vyacheslav Ivanov focused on it. Interestingly, when in 1894-1895 Valery Bryusov spoke with the collections of "Russian symbolists", Solovyov spoke with evil and species parodies on their style. The sense of humor and satire is generally developed in Solovyov's poetry, penetrating even in "three dates"; He is the author of numerous epigram and comic plays. He was engaged in an essay of absurd poems along with his friend F. L. Sologube artist.
Calculation of heating in the apartment: principles, algorithms, formulas, how is the calculation for heating
Terminal intermediate KT 12
Construction of the ZIS in the conditions of a dense urban building information about the rules