Jurkiewicz Pamphilus Danilovich

16/28.2.1827 - 4/16.10.1874

Information taught philosophy at the Kiev Theological Academy / 1851 / prof. Mosk. Zap / 1861 /, in 1869-1873 - Dean of History and Philology Mosk.un-ta. Developed the doctrine of the heart as a moral source of psychic activity of man. Opposed to modern European rationalism from positions close Slavophil whole idea of the spirit. Predvochitil some ideas of religious and existentialist thought of the beginning of XX century, "concrete idealism" Vl.Soloveva. Criticized the teachings of Sechenov and Chernyshevsky.

Characteristics of views "a solid foundation for the fight against materialism gave, finally, the works of Vladimir Solovyov, Leo Lopatin, N. Strakhov S. Samarin, Yurkevich and others. "(Losev п?.пє. Russian philosophy. Sverdlovsk, 1991. S. 91)
.
. Teaching Philosophy
. 'As the philosophy brings the perfect moment, . Experience in the phenomena of the world, . unity beginning, . it leaves that area of private research firm, . where only every step held view is supported, . knowledge - habit, . it rises to the height of a holistic worldview, . where views and experiences reached only in general and the general, . only in vague and general outline,
. In vain was served to the philosophy of good advice not to climb on this metaphysical heights of unconditional divine idea. No matter how eagerly she listened to such advice, . no matter how carefully it is looking for support in the field experiments, directly or indirectly, . immediate or remote, . In any case, it can not conclude within the boundaries of partial studies and certain explanations of phenomena, . because only the height of the total and coherent world view, philosophy becomes a level with the ordinary human consciousness, . is so irresistibly directed to the eternal and divine,
. If at this altitude is not available for the philosophy of the reliability of mathematical knowledge, . through whom, . however, . does not possess the most positive science, . as soon as she speaks about the living reality, . then instead of this knowledge is maintained confidence, . which comes directly from the moral, . aesthetic and religious aspirations and needs of the human spirit, . or knowledge found here with faith, . which in the history of science is a stronger leader, . more energetic and more substantial, . than they imagined themselves exceptional empirical,
. From recent comments, . however, . can conclude, . that philosophy, . a holistic worldview, . there is not human, . and human, . has never lived an abstract or purely logical sense, . but reveals his spiritual life in all its fullness and integrity of its moments. ",
. (Jurkiewicz P
. D. Philosophical works. M., 1990. S. 67-68).
Heart
'The heart is the keeper and carrier of all the bodily powers of man. So, David is emptying from the grievous bodily forces suffering words: heart forgive my name (Ps.. 39, 13); my heart be crumpled, leaving the name is my strength (37, 11) '.
(Ibid.. S. 69).
'The heart is the focus of mental and spiritual life of man. Thus, in the heart of conceiving and uttering the determination of such rights or other actions; there arise diverse intentionally and desires, it is the seat of will and its desires. "
(Ibid.. S. 69).
The heart is the seat of all cognitive actions of the soul. Meditation is predlozhenie heart (Proverbs. 16, 1), usovetovanie heart: and my heart in usovetova mn (Ney. 5, 7).
(Ibid.. S. 70).
'The heart is the focus of the diverse spiritual feelings, emotions and passions. Heart assimilable all degrees of joy, from complacency (Isaiah. 65, 14) to the delight and exultation in the face of God (Ps.. 83, 3. Acts. 2, 46), all degrees of sorrows, from the sad mood - when pripadshaya passion п?я? tlesi oskorblyaet heart and sorrow when her husband vredit heart (Proverbs. 25, 20-21) - until a devastating grief, when a man vopiet п?я? bolzni his heart (Isaiah. 65, 14), and when he feels that his heart and vozmyatesya ottorzhesya des msta his (Job. 37, 1); all degrees of hostility, jealousy and bitterness (Proverbs. 23, 17. James. 3, 14) to rage, in which a man grinds his teeth (Acts. 7, 54) and from which inflames his heart vengeance (Deut.. 19, 6); all degrees of dissatisfaction, anxiety, when the heart smuschaet man (Proverbs. 12, 25), to despair, when it renounces any desire (Eccl. 2, 20), and finally, all kinds of fear, of awe (Jer. 32, 40) to the overwhelming fear and confusion (Deut.. 28, 28. Ps. 142, 4). Heart istaivaet and torment of boredom (RIS. Naw. 5 1. Jer. 4, 19), the difference of suffering, it is like a vosk tayay (Ps. 21, 16), or pine away (Ps.. 101, 5), warmed and kindled (Ps. 38, 4. 72, 21), or is crushed and sotrennym (Jer. 23, 9. Ps. 146, 3). Discouraged man is strashliv and slab serdtsem (Deut.. 20, 8). From the heart of compassion turns (Gc. 11, 8). Blagodatnoe word of God operates in the heart like a fire goryasch (Jer. 20, 9); heart ignites and burns when it touches the beam to the divine word (Lk. 24, 32) '.
(Ibid.. S. 71).
. The mind and heart.
. 'Um, . as the ancients said, . a government or vladychestvennaya part of the soul, . and mysticism, . which is immersed in the immediate desire of the heart, . without translating them into abstract, . calm and solid ideas or the beginning of the mind, . contradicts the properties of the human spirit,
. But the government and vladychestvennaya strength is not strength rozhdatelnaya, it is generally extending to a content of the moral world, . which is born from the deepest essence of the spirit and in its direct form or in the first and main phenomenon is the love of goodness,
. There are rights for the so-called temptations, . when external circumstances for its sudden and unexpected plexuses knock all considerations, . all calculations and rules of reason, then, . in these critical moments a person really given guidance from his heart, . here some, . proper, . is the touchstone for his nravsvennogo character: either he will make all the nobility of their sentiments, . with virtues nravsvennogo heroism, . or expose before us all the unworthiness of his personality, . which until then was closed for us in the behavior of a prudent, . managed calculated and cautious mind,
. We express our thought and finally the importance of principles and general rules of reason in the moral image of the Gospel through, . which by its accuracy will always bring a surprise to the impartial observer: for a live-and not only provided moral-needed light and oil (Mt,
. 25, 1 - 10). As in the human heart dries up the oil of love, light goes out: moral principles and ideas potemnyayutsya and finally disappear from the consciousness. This relationship between the lamp and oil-between head and heart, is the most ordinary phenomenon in the moral history of mankind. So, this duality between the moral law, in the form of which we envision our moral actions, and a source of moral activity is reconciled with the biblical viewpoint. Similarly, morality is a commandment is the law, but as a blessed law states that it will be written in the hearts of the renewed people and people to their own devices, offer dlo legitimate written п?я? serdtsah svoih
.
. Major works 1 / heart and its significance in the spiritual life of man / / Proceedings of the Kiev Theological Academy, 1860, п пҐ.1, otd.2 2 / Op
. M., 1990.

Works 1 / heart and its significance in the spiritual life of man / / Proceedings of the Kiev Theological Academy, 1860, п пҐ.1, otd.2 2 / Op. M., 1990.
Literature Aksakov AN. Mediumship and philosophy. Memories of a professor at Moscow University Yurkevich / / Russian Journal, 1976,? 1; Solovyov VS. On the philosophical works of PD Yurkevich / / Jurkiewicz P.D. Philosophical Random. Moscow, 1990; Spцєth i.i. Philosophical heritage of PD Yurkevich ibid; Zenkovsky VV. History of Russian Philosophy. L., 1991. T. 1, h. 2. S. 117-120; Abramov AI. Chernyshevski in the fight against religious-idealist philosophy PD Yurkevich and Or.Novitskogo / discussion aspects of the research heritage Chernyshevsky. , 1989; He. Philosophical works PD Yurkevich and its influence on the development of Russian philosophical thought of the late XIX - early XX century / / From the history of religious philosophy in Russia, XIX - beginning. XX. M., 1990.