Solovyov, Vladimir Sergeevich

16/28.1.1853 - 1/13.8.1900

Information Creator philosophy Vseedinstva.Okonchil Mosk. University Press (1873), during the year was a volunteer Mosk. Spiritual Akademii.V 1874 defended his master's thesis "The Crisis of Western Philosophy (against the positivists), and in 1880 - Doctor's" Critique of Abstract Principles ". Educational work with. was interrupted in 1881 after a public appeal to the king to pardon the killers of Alexander II. In the work with. distinguish three main periods: 1) 1874 - 1881, . when the method of "criticism of abstract principles" based concept of positive ones, . 2) 1881 - 1889, . stage, . marked by the creation of a romantic utopia of a world theocracy, . 3) 1889 - 1900, . characterized by a return to the philosophical and theoretical issues, . development of ethical concepts, . justification aesthetics, . completion of the theory of knowledge, . intensification of eschatological mood,
. In philosophy, the ones approved by the relativity of all concrete forms of life and the unconditional nature of things, and who is thought of as the beginning of all life. Theological aspects of the Absolute is the Logos and Sophia. Epistemology ones advocated the doctrine of "integral knowledge", which removed the contradiction of science, philosophy and theology. Basic Fixes. Trudy S.: "Philosophical Principles of Integral Knowledge" (1877), . "Reading about God-manhood" (1877 - 1881), . "The historical case of philosophy" (1880), . "Justification of the Good (1894 - 1898), . three articles on epistemology, "Theoretical Philosophy" (1897 - 1899) and numerous essays and articles ( "The meaning of love", . "The general meaning of art", . "Russian idea", . Three Conversations on War, . progress and the end of world history ", . "Russia and the world church"),
. Had an effect on C. Bulgakov, P. Florensky, L. Karsavina, IN. Erna, E. and C. Trubetskoy, C. Frank H. Berdyaev, A. Losev.
.
. Characteristics of views "Opposition to the philosophical aspirations Soloviev came from two camps: the first, . by rationalist idealism against Solovyov made B. Chicherin, . secondly, . by positivism made Lesevich and many others,
. All the opponents agreed on the rejection of mysticism, believing mysticism unconnected with science ". (Radlov E.L. Outline of the History of Russian Philosophy. Sverdlovsk, 1991. S. 141)

The essence of the teachings of Hegelianism
'The great advantage of Hegelianism that and senseless "substance" of dogmatism, and the ambiguity of "subject" of criticism is turned into milestones dialectical road. Cartesian "soul" has passed into the Kantian "mind", but this solution in the process of thinking, without becoming, however, and Hegel's mind the truth. All exterior walls between philosophical thought and its object - the truth itself - filmed in Hegelianism, but erected inside the barrier conceit, proclaimed that the process of grasping truth is truth itself '. (Vladimir Solovyov. Vol.: In 2 m. M., 1968. V.1. S. 828) Mental status and thought
. 'If our thoughts were not in excess of its cash is a unit of mental logic of universal values, . it was impossible to even come to the concept of authenticity immediate consciousness: a state of confessed to directly, . but refused to admit to this consciousness and its reliability,
. In contemplation of mental cash the cash turns into something else, the logical subject, and the very fact of thinking is at a time and fact, and something more than the fact. Consciousness mental cash, as such, it is credible, only losing its immediacy, ceasing to be cash only mental condition, becoming idea of any such states'. (Ibid.. S. 805)
. Truth
. 'Who thinks about truth itself, . that, . sure, . not thinking here of his I have - not in the sense, . that he lost, . self, . but in, . opposite, . he gets, . for their empty and, moreover, I have a new best - absolute content, . Although at first only in the plan, . in anticipation,
. Already in the act of decision knowing the actual truth I am thinking becomes a form of truth - as if the form in the embryo. But even in its infancy knowability of absolute truth itself has its own distinctive qualities, it is in any case can not represent him something partial, limited and isolated. The germ of truth itself is the embryo of its vsetselnosti, and the internal growth of the fetus can only be the development of true wholeness'. (Ibid.. S. 822).
Beings
'Knowledge in general is the relative existence of subject and object relationship, or both, according as which of the two terms dominates, this ratio (knowledge) is in the form of feelings or in form of a concept. But the attitude implies belonging, and absolute truth is determined primarily not as an attitude or being, as well as what is on, or as a being '. (Ibid.. S. 691).
'Being is not being, but it belongs to every being in the same sense as we should say, for example, that a man (thinking) is not thought, but it belongs to the thinking. As thinking is not identical with thinking, but is thinking, and that exists is not identical with being, but is being or has, by being '. (Ibid.. S. 700)
. 'As an absolute commitment to another, . that is, to being, . love is the beginning mozhestvennosti, . For absolute itself, . as sverhsuschee, . course-one; moreover, every being is the ratio, . same attitude implies belonging, . ie the multiplicity ',
. (Ibid.. S. 705).
Sofia
'If the absolute general we distinguish it as such, t. e. as the unconditioned existence, of its content, the essence of the ideas go, the direct expression of the first we find in the Logos, and the second - in Sofia, which, thus, is an expression, carried out the idea. And as arrant, differing from his ideas, however, there is one with her, just as the Logos, differing from Sofia, inwardly connected with her. Sofia is the body of God, the Divine substance, saturated with the beginning of the divine unity. Carries in itself or wearing the unity of Christ as a divine whole organism - the universal and the individual together - is the Logos and Sophia '. (Vladimir Solovyov. Vol.: In 2 m. M., 1989. T. 2. S. 108)
. 'Perceiving a single divine principle, and this unity linking the entire multiplicity of beings, . world soul thus gives divine principle fully valid throughout the implementation, through her, God manifests itself as alive, . active force in all creation, . or as the Holy Spirit,
. In other words: to define or form the divine Logos, the soul of the world allows the Holy Spirit to be around, because that, in light of the Logos is revealed in the ideal image, then the Holy Spirit is in real action '. (Ibid.. S. 131)
. 'Free act of the soul of the world united in its world fell away from God, and broke up in himself to many of the warring elements, a long series of free acts of all insurgent set must come to terms with themselves and with God and be reborn in the form of absolute body,
. If all that exists (in nature or world-soul) must connect with the Divine - and this goal of all existence - that this unity is to be a real unity, obviously has to be mutual, m. e. go not only from God, but by nature, be its own thing '. (Ibid.. S. 137).
Man
'In man, nature develops itself and becomes (in Sozanov) in the region being absolute. Perceiving and bearing in his mind the eternal divine idea, yet the actual origin and their existence is inextricably linked with the nature of the external world, . man is the natural mediator between God and the material being, . conductor unifying the divine in spontaneous plurality - and organizers of the universe ',
. (Ibid.. S. 140).
Being and becoming
'If it were not private, then there would be all, and if it were not for all, then there would be no one as a valid. But as private, . not all, . can exist only in the process, . as becoming all, . then, . hence, . own existence is owned by two closely related among themselves and each other causing absolute: the absolute living being (God) and the absolute of becoming (man), . and the full truth can be expressed by the word "manhood", . For only the second man in the absolute - the soul of the world - finds its actual implementation in both its principles',
. (Vladimir Solovyov. Vol.: In 2 m. M., 1988. T. 1. S. 716).
Intuition
'The general notion of absolute ultimate beginning, as it is approved by our abstract thinking, is the nature of the negative, that is, it actually shows that it is not, not that it is. The positive is the content of this beginning, his central idea, given only the mental contemplation or intuition. Ability to such intuition is the actual property of the human spirit, and only it is a valid reason to Theosophy '. (Vladimir Solovyov. Vol.: In 2 m. M., 1988. T. 2. S. 226).
Integral knowledge
'Integral knowledge by definition can not have her exclusively theoretical nature: it must meet all the needs of the human spirit, must meet in their area all the higher aspirations of the human. Department of Theoretical or thematic element from the element of artistic or aesthetic could be only in those cases, . if the human mind was divided into several independent entities, . one of which would be only the will of, . another - only reason, . third - only a sense,
. But since this is not and can not be, as always, and should be the object of our knowledge, is also the object of our will and feelings, purely theoretical, abstract, scientific knowledge has always been and will be idle imagination, subjective phantom '. (Ibid.. S. 229).
Meaning of Life
'It is clear that the meaning of life can not coincide with the arbitrary and changing requirements of each of the innumerable species of the human race. If the match, it would be senseless, t. e. it does not it. Hence, . goes, . that disillusioned and desperate suicide disillusioned and desperate not in the sense of life, . on the contrary - in expectation of its meaninglessness of life: he had hoped, . that life will go, . as he wants, . will always and everywhere only direct satisfaction of his blind passions and arbitrary whims, . t,
. e. is nonsense - and in this he was disappointed and finds that it is not worth living. But if he was disappointed in the meaninglessness of the world, thereby recognizing it meaning '. (Vladimir Solovyov. Vol.: In 2 m. M., 1988. V.1. S. 86)
. Strength and Beauty
. 'Nobody worships powerlessness and outrage, but some recognize the strength and beauty, . resulting good, . for ever and really release their media and fans from the power of death and decay, . others glorify the power and beauty, . abstract and made ghostly,
. If the first theory is waiting for its final victory only in the future, then the second that does not help: it has already defeated - defeated always - it dies with every dead and buried in all the cemeteries'. (Ibid.. S. 89)
. Good and evil
. 'Since there is no objective reason to love evil, . as such (for a rational being), . it will be to elect him just randomly - certainly, . under the condition of clear and full consciousness, . For a semi-conscious state it enough due to mistake opinions,
. Welcome determines my choice, in turn, with all the infinity of its positive content and being, . hence, . this choice beskonnchno defined, . it was an absolute necessity, . and arbitrariness in it - no, on the contrary, . the choice of evil is no defining reason, . no need, . and, . hence, . endless tyranny ',
. (Ibid.. S. 118)
. 'The moral meaning of life initially and finally determined by the good, . available to us internally, through our conscience and reason, . because these internal, . form of good moral deed freed from slavery to passions and limitations of personal and collective self-love ',
. (Ibid.. S. 96).

Major works 1) Collected. cit., 2 ed. T. 1.10. SPb., 1911 - 1913; 2) Letters. T. 1 - 3. M., 1908 - 1911, 3) Op.: In 2 m. M., 1988, 4) Op.: In 2 m. M., 1989.

Edition 1. Coll. cit.: In 9 t. SPb., 1901-1907, 2 ed.: 10 t. SPb., 1911-1914, 2. Vol.: In 2. t. M., 1988, 3. Vol.: In 2 m. M., 1989, 4. Letters: In 4 t. SPb., 1908-1923, 5. Russian idea / Per. with French. M., 1911, 6. Poems and humorous pieces. , 1975, 7. Literary Criticism. M., 1990, 8. The philosophy of art and literary criticism.

Literature Velichko V.L. Soloviev. Life and works. 2 ed. SPb., 1903; About Vladimir Solovyov. M., 1911. Sat. 1; Trubetskoi EH. Philosophy of Vl.S.Soloveva. M., 1913. T. 1-2; Radlov E.L. Vladimir Solovyov. Life and teachings. SPb., 1913; Soloviev SM. The life and creative evolution of Vladimir Solovyov. Brussels, 1977; Moczulski KV. Soloviev. Paris, 1936; Zenkovsky VV. History of Russian Philosophy. L., 1991. T. 2 h. 1. S. 7-71; Losev п?.пє. Soloviev. Moscow, 1983; He. Vladimir Solovyov and his time. M., 1990; VF Asmus. VS Soloviev: experience of philosophical biography / / Problems of Philosophy. 1988. ? 6; Rashkovskii E.B. Vladimir Solovyov on the fate and the sense of philosophy, ibid; Kuvakin VA. Philosophy Vl.Soloveva. Moscow, 1988; Utkin N.F. Subject ones in philosophy Vl.Soloveva / / Problems of Philosophy. 1989. ? 6; Gaidenko PP. Man and mankind in the teachings of Vladimir Soloviev, ibid. 1994. ? 6, Block AA. "Knight-Monk" / / Collected. cit., M., 1962. T. 5; Lukyanov SM. About Vl.S. in his younger years. Biographical materials. Kn. 1.3. Pg., 1916-1921, Moscow, 1990); George M. Mystische und religioese Erfahrung im Denken Vladimir Solov `evs. Goettingen, 1988; Stremooukhoff D. Vladimir Soloviev et son oeuvre messianique. Strasbourg, 1935; lausanne, 1975; Sutton J. The Religious Philosophy of Vladimir Solovyov: Towards a Reassessment. Basingstoke. L., 1988; Wenzler I. Die Freiheit und das Boese nach VS. Muenchen, 1978; Kornilov SV. The philosophy of consciousness and creativity (Portraits of Russian thinkers). SPb., 1998.