Glinka, Alexander

wrote under the pseudonym of Volga. Born in Simbirsk about 1880. After enduring an external examination for matriculation, entered the law faculty of Moscow University. For student participation in street riots 1901. and charged with the publication of illegal body "Student Life" sat for some time in solitary confinement, then was deported to his homeland. Student 1 st year published "The value" in the "Scientific Review" (1900, N 5. In 1902, Mr.. issued (St. Petersburg) "Two Essays on the Assumption, and Dostoevsky", in 1903. (St. Petersburg) - "Sketches of Chekhov," in 1907. (St. Petersburg) "Garshin as a religious type," in 1907. (St. Petersburg) "F.M. Dostoevsky. Living and preaching ". Received from NK. Michael's offer to participate in "Russian Wealth", in many respects not converged with the editors and placed in the magazine article only "GI. Assumption of the personality disorder Russian man "and several reviews. In "God's World ran a story about Korolenko (1903, N 7) and Dostoevsky (1905, N 6 - 8), in Problems of Philosophy and Psychology" (kn. 64) - "Triumphant amorality" in the "Russian Gazette" (1903) - "Man in the philosophical system of Vladimir Solovyov". When the term of exile ended, Glinka some time he lived and worked in Samara in Samara Gazette ", later in the Samara Courier. In 1903, Mr.. was invited to conduct a critical department in the Journal for All, . which published a series of drawn the attention of articles about the city of Gorky (1904, . N 1 and 2), . Leonid Andreev (1904, . N 7), . Maeterlinck (1904, . N 9), . neoidealizme (1903, . N 12), . Marxism (1904, . N 4) etc.,
. Fluor pronounced bias toward mysticism was the reason that Glinka had to leave the magazine, distributed in an environment that belongs with the greatest suspicion of mysticism, fearing her relationship with the clericalism. He participated in a modified "New Ways", and since 1905. consisted of staff "Questions of Life," where, among other things, placed a lengthy article: "The mystical pantheism VV. Rozanov "(N 1 - 3). Part written by Glinka collected in his book "From the world of literary pursuit" (St. Petersburg, 1906). The title of this book is very correctly identifies the main feature of the spiritual aspect of the Volga. He - seeker of truth in the best sense of the word. It is alien to shy people who want above all to reassure the bosom of a certain world view; thought he was always worrisome. Critique of the Volga can be called only from a formal point of view, because he wrote about the literary phenomenon, a purely literary aspect of these events he was not interested. In the book on Chekhov, he so directly and argues that his goal - "to consider the ideological content of literary works of Chekhov under one strictly defined point of view". Analyzing the work of Gorky, he also expressly rejects the parsing artistic characteristics of his. Ruler of the minds of the Volga - Dostoevsky - it is only by setting the religious and moral problems. In their searches of the Volga has experienced two major phases, complicated, however, that neither one of the experienced feelings he does not merge completely. In the first phase of young gusts all "looking very real, where everything will be clear and understand the most important thing to do now, much to do with myself how to use the yearning for a living and responsible task of the young, perky force". Tormented by the tragedy of human existence, . most of all - "the humiliation of the human", . Manila dream of the ultimate harmony of universal calm, . universal salvation from evil ", . wanted "to live and work for this, . himself to give, . and more, . soon ... "But the answer given kakN Chernyshevsky, . Dob, . Pisarev, . Myrtle and, . especially, . Michael,
. It is critical to Michael's "spiritual ancestry" young writer "has been surpassed by a new in-depth reading and study of Dostoevsky. Intermediate was enthusiasm for Kant and neo-Kantianism, from Critique of Pure Reason to the Critique of Practical Reason ", from the epistemology of religion and religious metaphysics. "In Dostoevsky, and that for him and about him, I experienced his own personal crisis of rationalism, and knowingly and freely went to the true religion, not churayas metaphysics and mysticism are not afraid. Dostoevsky deceived me, certainly not in the socio-political points of his work, and in religious and philosophical insights. Complication of the old ideology of the new strata passed me slowly, with the eternal fear of tripping, with meditation and going-over back in fear to cross the road Old new fit. It is not fear of whistles and usmeshechek, . pursued in our progressive literature is evading from the generally accepted pattern, . but fear itself, . desire not to break off without the need for traditional successive relationship, . needs to be in connection with the past, . the deceased, . a kind of cult of the fathers, . Ancestors,
. The growing complexity of religious and philosophical passion has always been for me to demand a living conscience, . as intellectual, . and ethical, . further justification for the strengthening of the living and of doing, . which called all the impressions from early childhood ",
. No matter how sincere and deepest impulses of Glinka's mysticism, they do not go to the benefit of his elegant and refined talent. As a writer, a mystic, he is not of interest, because in this area little independent and too trusting. For Dostoevsky, for example, he refers to a completely blind adoration, not wanting to notice his points of contact with Byzantinism and blatant chauvinism. Even sadder morbid fascination with eroticism Rozanova. It does not correspond to anxiety pursuit Volga that had sunk his desire for forms of religious thought. The best aspect of his "human doing" there, . where he rationality Russian radical program brings mystical reverie poryvany, . prompting the duties of a thinking man longing for the ideal, . of the needs of victims, . the love of God as the beginning of justice,
. Connection of mysticism and metaphysics with unwavering devotion to the Russian socio-political radical program makes Glinka one of the most prominent representatives of the "neoidealizma", which was created in recent years with. Bulgakov, H. Berdyaev, Professor Novgorodsev P.B. Struve etc.. S. Vengerov.