Fedor Stepun Avgustovich( The philosopher, sociologist, historian and cultural studies.)
Comments for Fedor Stepun Avgustovich
Biography Fedor Stepun Avgustovich
19.2/2.3.1884 - 23.2.1965
During the 7 years he studied philosophy, constitutional law and theory of art at Heidelberg University are. From 1910 he lived in Russia, one of the organizers of philosophical Yearbook Logos. In 1914 he enlisted in the army. 1919-1920 - Artistic Director of Theater of the Revolution in Moscow. Exiled from Russia in 1922. From 1926 to 1937 in the department of sociology Dresden Zap, was dismissed by the Nazis. Since 1946 - professor of Russian philosophy at Munich University are. Effect on C. had Vladimir Solovyov, the philosophy of life, Schlegel, Berdyaev. Preference was given to philosophical and artistic genres / articles, novels, memoirs /. The life and work understood as opposites man came from ineffability of experience. Criticized the lack of spirituality in the modern era. Preceded by the convergence theory.
. Characteristics of views "Stepun like Sezemanu, developed his own theory about the development of the ideal of absolute knowledge by making a distinction between two types of experience: the experience of creativity and experience of life"
. (Lossky N.O. History of Russian Philosophy M. 1991. S. 412)
Teaching Life and Works' The life and work are defined as two poles logically indifferent feelings, or how the two tendencies of. Rushing to the pole of creativity, experience as it strives to meet all branches of comprehension. To this end, it is split into many parts, each of which is in a position to be in the position of the subject, grasps all the rest of it, as the data objects it. Before we deployed monadologicheskaya structure of the sphere of creativity, and thus the sphere of culture. Rushing to the pole of life experience as it seeks to withdraw from the power of whatever comprehension. To this end, it rolls up into a single cognitive undifferentiated dark center, where all the images fade, shed all notions and silenced all sounds. Thus is revealed to us the essence of mystical origins of life '. (Stepun FA. Life and work / / Russian Philosophy: An Anthology. Tech. 2. M., 1994. S. 156. Experiencing God 'Now I make a decisive step forward and say the beginning of life experiences, . as experience, . compared with the experience of creativity, . deeper and more significant, . as experience is extremely significant and extremely profound, . as a religious experience, . as a religious experience of God,
. Proof of this step, and I certainly do not seek and do not give, it could be just an attempt to prove that the experience of life is truly a religious experience. But such evidence, of course, absolutely impossible, because religiosity is not an attribute, which I rightly or wrongly ascribe the experience of life, it is its essence, it is itself. Who in the experience of life is given in the opened my sense, that thus has given and religious life, ie. that given an inner knowledge of life as God's knowledge of the living God, the knowledge of life. Thus the identification of life and God is a kind of mystical a priori all my disclosure philosophic meaning of life and work '. (Stepun FA. Life and work / / Russian Philosophy: An Anthology. Tech. 2. M., 1994. S. 180). The essence of man 'Unsubscribe from human creativity can not, because to do all and only means to be human. Being a man is a man defined by God. So the refusal of art is nothing like a direct rebellion. Plunge into the sphere of art and argue that it has limited life, that it attains God - it means to distort the image of life and forget about the living God. And because the only truth to the life and work can be found only in, . to, . doing, . humanity of each creature to its constantly told that would not, . than all created an infinitely rich, . but only about, . for what it, . if for charity, . always holds out his hand beggar ',
. (Stepun FA. Life and work / / Russian Philosophy: An Anthology. Tech. 2. M., 1994. S. 184).
Major works 1 / Tragedy creativity. / / Logos. 1911. п п+.1 2 / Life and Work. / / Logos. 1913. Book 3-4, 3 / Former and unfulfilled. V.1-2. New York, 1956; 4 / Meetings. Munich, 1962.
Edition 1. Editorial / Logos. 1910.
2. Logos / / Works and Days. 1912.? 1.
3. Past and future Slavophilism / / Northern notes. 1913. Kn. 11.
4. Open letter A. White on the article "The circular motion / / Works and Days. 1912. ? 4 - 5.
5. Letters Ensign - gunner. Odessa, 1919.
6. Life and work. Articles about German romanticism and Slavophilism. Berlin, 1923.
7. The main problems Theater. Berlin, 1923.
8. Thoughts on the Russia / / Modern notes. 1923.
9. The religious meaning of the revolution / Modern notes. 1929.
10. Nicholas Pereslegin. Paris, 1929.
11. Way creative revolution / / new grad. 1931. ? 1.
12. On Man "New City" / / new grad. 1932. ? 3.
13. The idea of Russia and its form of disclosure / / new grad. 1933. ? 8.
14. Christianity and politics / / Current notes. 1933.
15. Former and unfulfilled: in 2 m. New York - New York, 1956.
16. Meetings. Munich, 1962.
17. Meetings and reflections. Izbr. Article. London, 1992.
Literature And White. Of the Century. Moscow, 1990; He. Between Two Revolutions. M., 1990, Warsaw VA. Unnoticed generation. New York, 1956; Vishnyak M.V. Current notes. Memoirs Editor. SPb., Dusseldorf, 1993; Zander, LA. On FA Stepun and some of his books / / Bridges. 1963. T. 10. S. 318-340; Struve GP. Russian literature in exile. New York, 1956 (Paris, 1984); Poltoratskii NP. Philosopher-artist / / Poltoratskii NP. Russia and Revolution: Russian religious-philosophical and national-political thought of the twentieth century: Sat. Articles. Tenatly, 1988; Stammler In. FA Stepun / / Russian religious-philosophical thought of the twentieth century: Sat. articles edited. NP Poltoratsky. Pittsburgh, 1975.