Vysheslavtsev Boris( philosopher and theologian.)
Comments for Vysheslavtsev Boris
Biography Vysheslavtsev Boris
3/15.10.1877 - 10/10/1954
Trivia Graduated from the Faculty of Moscow. Zap. He was a circle of PI Novgorodtseva. Since 1917 - an extraordinary professor. Mosk. Zap. In 1922, Russia expelled. He worked in Berlin, Paris, Geneva. Editor of the YMCA-Press. Developed perspective "philosophy of the heart", anthropology, cultural theory. His book - "The Heart of the Christian and Indian mysticism" / 1929 / - the first systematized the work of the Orthodox understanding of the problem.
. Teaching 'Heart' of the innermost region 'heart', which is 'hidden' and trace., Subconscious, and for most of its support, should not necessarily be elevated and close to God
. From it may come suddenly to the man himself, and unconsciously, both good and bad deeds: 'A good man out of the good treasure of his heart brings forth good and an evil man out of the evil treasure of his heart bringeth forth evil things "(Lk. 6 45. Matt. 12 35. Wed. Mark. 7 21. Matt. 15 19). The subconscious mind represents, therefore, the scope of endless possibilities, of which there is vice and virtue, it is a matter (in the Greek sense), which may take the form of a beautiful or ugly. This chaos, . old 'dear one chaos', . that 'moves' (Tiutchev) under the threshold of conscious life, . with its rational norms, . its rezonabelnoy the will: we have seen, . that the law is a form of, . is not able to form this mate-Rhee and causing the confrontation of this chaos,
. (Vysheslavtsev B.P. Ethics transfigured Eros / / Russian philosophers. Anthology. M., 1993. S. 156.) Sublimation of all creativity, all culture and all religion is a 'sublimation', taking in consideration the direction that opens (in the 'revelation') as the highest value: 'where your treasure. there your heart ', where your highest value, there your Eros. Hymn to love the Apostle. Paul is an expression of extreme sublimated Eros: This is what transforms a subconscious longing for life, fullness and bliss! Space love arises from the chaos of dark erotic impulses. Eros marital love admits sublimation 'in Christ and in the Church' is the 'great mystery' and the mystery. Moreover, this center of the Christian mystery, because all Christian symbols from Eros grow: the Father, Son, Mother, brothers, Groom, Bride. If love, marriage, motherhood, fatherhood was something low and despicable (as they think the Gnostic heresy), these characters could not be. In them is a powerful indication of the possibility of sublimation of Eros: A family is a small church, and the Church is a large family. If Eros was the contempt in any aspect of her, then how could 'Song of Songs' to stand in the canon of sacred books? (Vysheslavtsev B.P. Ethics transfigured Eros / / Russian philosophers. Anthology. M., 1993. S. 158.) Nature deification Defect created from the same material as virtue. No natural forces of the soul and body, which would be bad in themselves, they become evil only when taking a particular form, namely the shape distortion. The basic idea of the whole Greek-eastern asceticism and mysticism was the idea of deification. Theosis is real sublimation of all human beings, all the forces of his body and soul, for the human body - the Temple of the Spirit of God (1 Cor. 6 19) and, like his soul is subject to transformation and glorification. Origen, the great merit is that he gave the doctrine of the 'deification' as the mysterious 'imagination' of Christ in the heart of the believer. In the soul of man as a born again Christ. Inspiring and soul dwelling in it, he transforms it in the image of his. This 'transformation' of the soul retains all its power and elevates them to a higher, ie. sublimates. All Christian mysticism and asceticism somehow takes this classic image of the sublimation. (Vysheslavtsev B.P. Ethics transfigured Eros / / Russian philosophers. Anthology. M., 1993. S. 159.)
Major works 1 / Ethics transfigured eros. T. 1. Paris, 1931; 2 / The crisis of industrial culture. New York, 1953; 3 / Eternal in Russian Philosophy. New York, 1955.
Works value of the heart in religion / / Path. 1925. ? 1;
The science of miracles, ibid. ? 5;
Paradoxes of communism, ibid. ? 3;
Two ways of social movements, ibid. ? 4;
Religious ascetic value of neurosis, ibid. ? 5;
Belief, disbelief, fanaticism. Paris, 1928;
Krishnamurti. Completion of theosophy / / Path. 1928. ? 14;
Christianity and the social question. Paris, 1929 (2 nd ed. - 1962);
The heart of the Christian and Indian mysticism. Paris, 1929 (cm. also: Problems of Philosophy. 1990. ? 4);
Suggestion and religion / / Path. 1930. ? 21;
Myth of the Fall, ibid. 1932. ? 34;
The problem of power, ibid. 1934. ? 42;
The image of God in the nature of man, ibid. 1935. ? 49;
Dostoevsky and the immortality of love / / Current notes. 1932. ? 50;
Ethics of Eros transfigured. M., 1994; Op. M., 1995.
References Alekseev NN. BP Vysheslavtsev / / Herald RSHD. 1954. ? 35; Archive BP Vysheslavtseva ibid; Zenkovsky VV. BP Vysheslavtsev as a philosopher / / New Journal. 1955. ? 40; He. Russian History. philosophy L., 1991. T. 2 h. 2; Lossky N.O. Russian History. Philosophy. Moscow, 1991; Krestinsky B. Vysheslavtsev and criticism / / Facets. 1956. ? 32; Gavryushin NK. BP Vysheslavtsev and his "philosophy of the heart" / / Problems of Philosophy. 1990. ? 4.