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  1. W. W. A. (1966). Russian Philosophy. [REVIEW] Review of Metaphysics 20 (1):166-167.
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  2. Li͡udmila Mikhaĭlovna Abdulova (2009). Chelovek I Ego Obshchestvennoe Prednaznachenie V Uchenii S.N. Bulgakova.
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  3. A. I. Abramov (2005). Sbornik Nauchnykh Trudov Po Istorii Russkoĭ Filosofii. Krugʺ.
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  4. A. I. Abramov (1996). Reflections on Russia's Destiny in the Philosophical Work of Russian Romanticism. Russian Studies in Philosophy 35 (3):6-18.
    Russian Romanticism, which first acquired recognizable contours in the 1820s, was a substantively significant phenomenon in Russian culture. Russian Romanticism assumed the unique forms of a sociophilosophical and literaryesthetic current that did not take shape within the confines of a purely literary movement. Romanticism was an important element in the culturalhistorical development of mankind; it was a special type of philosophicalhistorical interpretation of the world and a special type of esthetic awareness and literary-artistic conduct.
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  5. A. I. Abramov (1989). Preface to the Publication of "P. A. Florenskii's Review of His Work". Russian Studies in Philosophy 28 (3):31-39.
    In recent years attention to the philosophical and literary production of P. A. Florenskii has become commonplace. The thinker's intellectual legacy is very great. In September 1919, Florenskii wrote a prospectus for a collection of his own writings, which would have amounted to nineteen volumes. The collection was not published, for a number of reasons; nonetheless, many of the philosopher's works did come out during his lifetime. Florenskii's writing, published in small editions and scattered among various journals, are still quite (...)
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  6. Mirko Acimovic (1986). Philosophy, Science and Soviet Society (in Yugoslavian). Filozofska Istrazivanja 18:669-678.
    Mit dieser studie will der autor zur erforschung zeitgenossischer sowjetischer reflexionen uber das wesen der philosophie beitragen und bemuht sich dabei, das verhaltnis der sowjetischen offentlichkeit zu wissenschaft und gesellschaftlicher praxis zu beleuchten. samtliche thesen uber das wesen der philosophie bewegen sich im umfeld ontologischer, gnoseologischer, soziologischer und synthetischer philosophischer konzeptionen, selbstverstandlich unter berufung auf die grundsatze der philosophie des dialektischen materialismus. (edited).
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  7. Russell L. Ackoff (1948). Book Review:Lenin as Philosopher Anton Pannekoek. [REVIEW] Philosophy of Science 15 (3):272-.
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  8. V. N. Adiushkin (1992). The Social Philosophy of N. Berdiaev in Light of Perestroika. Russian Studies in Philosophy 30 (4):48-63.
    The association of Berdiaev's name with the phenomenon of perestroika seems strange at first glance and even illogical. But perestroika, which is proceeding—or, more precisely, is trying to proceed—under the sign of an intellectual renaissance, has naturally aroused interest in the names of Russian philosophers who have undeservedly been forgotten. One of these is N.A. Berdiaev . He was a Russian patriot and was profoundly concerned with Russia's fate. Living in a critical period, Berdiaev reflected a great deal over the (...)
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  9. V. G. Afanas'ev (1979). Lenin on Peaceful and Nonpeaceful Paths of the Socialist Revolution. Russian Studies in Philosophy 17 (4):21-43.
    The question of peaceful and nonpeaceful paths of the socialist revolution and the building of socialism is now the subject of the lively discussion in the international Communist and workers' movement. It is sometimes asserted that V. I. Lenin raised violence to an absolute, that he saw armed insurrection and civil war as virtually the only means of carrying out the socialist revolution. Inasmuch as under today's conditions, particularly in developed capitalist countries, seizure of power by the working class and (...)
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  10. G. P. Aksenov (1995). The Scientific Solitude of Vernadskii. Russian Studies in Philosophy 34 (1):14-35.
    The title of this article will perhaps seem excessively contentious to the reader. What solitude of Vladimir Ivanovich Vernadskii, he might ask, if he has even the slightest familiarity with the scientist's biography?
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  11. G. P. Aksenov (1992). S.G. Semenova. Nikolai Fedorov: The Creativity of Life. Russian Studies in Philosophy 30 (4):70-76.
    Among the most outstanding discoveries of the last century is one that is not quite as momentous as the theory of relativity or cybernetics. It may even still be enigmatic. It has no one single author, it is not expressed in a single formula, conception, or invention. Nonetheless it is worth all the others combined.
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  12. Viktor Aksiuchits (1993). Westernizers and Nativists Today. Russian Studies in Philosophy 31 (4):83-94.
    The exacerbation of ethnic [natsional'nye] conflicts in the USSR is ruinous not only for our country. Polemics on the ethnic question are being waged at all levels and with all means, but what they lack most is a sober analysis of explosive problems. Even persons who in every other respect are distinguished by tolerance and common sense make an unworthy show of themselves on this sensitive question.
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  13. A. D. Aleksandrov (1971). Space and Time in Contemporary Physics in the Light of Lenin's Philosophical Ideas. Russian Studies in Philosophy 10 (3):257-262.
    Kedrov has reminded us that the development of knowledge proceeds from appearance to essence. That was also true of the development of notions about space and time. Leibniz, for example, defined space as the order of things existing at the same time. However, that definition is rather superficial, and it is only the development of physics, specifically relativity theory, which made it possible to penetrate more deeply into the nature of space and time and to ascribe a precise and mathematically (...)
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  14. Konstantin Alekseev (2007). Vladimir Solovʹev I Sudʹba Rossii: Sot͡sialʹno-Politicheskie Iskanii͡a Tretʹego Puti. Rosspėn.
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  15. P. V. Alekseev (2009). Filosofy Rossii Nachala Xxi Stoletii͡a: Biografii, Idei, Trudy: Ėnt͡siklopedicheskiĭ Slovarʹ.
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  16. P. V. Alekseev, M. V. Demin & V. N. Kuznetsov (1988). I. T. Frolov, Ed. Philosophical Dictionary, 5th Ed. (Moscow: Politizdat, 1986, 590 Pp.). [REVIEW] Russian Studies in Philosophy 27 (2):80-91.
    The fifth edition of the Philosophical Dictionary leaves a very favorable impression. It is a useful mass edition. It has been considerably enlarged—by almost one hundred fifty pages compared with the fourth edition. The dictionary now contains many new articles: "Acceleration of socioeconomic development," "The human factor," "The meaning of life," "Discipline," "Social conflict," "Understanding," "Computerization," "Informatics," "Philosophy of science," "The logic of scientific cognition," "Sociobiology," "Egoconception," "Scientific materialism," "Humanity," "Ethology," etc. Many of these terms were previously not found at (...)
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  17. P. V. Alekseev & A. Ia Il'in (1973). Lenin's Idea of the Union of Marxist Philosophy and Natural Science. Russian Studies in Philosophy 12 (1):86-98.
    Lenin's work "On the Significance of Militant Materialism," written in the spring of 1922, is justly regarded as the philosophical testament of our leader. In it, the tasks of the day were merged with the tasks of the entire epoch on the basis of a profound analysis of reality.
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  18. E. L. Allen (1973). Freedom in God. [Folcroft, Pa.]Folcroft Library Editions.
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  19. E. L. Allen (1950/1977). Freedom in God: A Guide to the Thought of Nicholas Berdyaev. R. West.
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  20. E. M. Amelina (2004). Problema Obshchestvennogo Ideala V Russkoĭ Religioznoĭ Filosofii Kont͡sa Xix--Xx Vv. Ėĭdos.
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  21. Father Amvrosii (1994). Freedom and Orthodoxy. Russian Studies in Philosophy 33 (1):87-88.
    The Russian Free Orthodox church, a church that preferred martyrdom, ostracism, and the underground to serving the Bolshevik regime, is now emerging from the catacombs and returning from exile. We heard in D.E. Furman's talk that among respondents there were more persons expressing their adherence to the Russian Free Orthodox church than those expressing their adherence to the Patriarchy. I, too, think that this is a reaction to the combination of the words "freedom" and "Orthodox," but this is a very (...)
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  22. Krouglov An (2011). Kant and Orthodox Thought in Russia. Russian Studies in Philosophy 49 (4).
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  23. Father Anatolii (1994). We Are All Soviet People. Russian Studies in Philosophy 33 (1):88-89.
    It seems to me that what is lacking in all the arguments of the participants, all of which I have listened to with great interest, is an understanding of one truth, and that is, that it is only with major qualifications that one can look at our Soviet history as the continuation of Russian history and ourselves as the continuers of the many- centuries-old tradition of Russian culture. We have all been "sculpted" not by Russian but by Soviet history and (...)
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  24. A. L. Andreev (1990). Socialist Realism and the Traditions of Soviet Art. Russian Studies in Philosophy 28 (4):71-78.
    It would be no exaggeration to say that our art is presently undergoing a revolutionary stage in its development. The revolutionary renewal that has seized all spheres of life is being ever more forcefully represented in artistic culture as well. That culture is beginning to free itself from bureaucratic regimentation, incompetent pressure from above, inflated authorities, lifeless cliches, and opportunism of the moment. Art is actively seeking its place in perestroika, and is in turn in many respects defining the moral (...)
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  25. I. S. Andreeva (2009). Filosofy Rossii Vtoroĭ Poloviny Xx Veka: Portrety, Monografii͡a.
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  26. Iu V. Andropov (1983). The Teachings of Karl Marx and the Problems of Socialist Construction in the USSR. Russian Studies in Philosophy 22 (2):3-27.
    A hundred years have passed since the death of a man named Karl Marx. A whole century. A century of dramatic upheavals, revolutionary turmoil, and radical changes in the destiny of humankind. A century that has overturned and swept away a multitude of philosophical conceptions, social theories, and political doctrines. A century that has seen a continuous succession of victories of Marxism and its growing influence on social development.
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  27. Irving H. Anellis (1992). Theology Against Logic: The Origins of Logic in Old Russia. History and Philosophy of Logic 13 (1):15-42.
    We consider the history of logic in pre-Petrine. Petrine. and immediate post-Pctrine Russia (from the 15th to the mid-18th centuries) and especially of the Petrine era from the late 17th to early 18th century. Throughout much of this time, the clergy evinced strong hostility towards logic. Nevertheless, a small number of academics and clerics such as Stefan Iavorskii and Fcofan Prokopovich kept Aristotelian logic alive during this period and provided the foundation for its development in the modern era.
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  28. S. F. Anisimov & B. O. Nikolaichev (1981). Moscow University's Department of Marxist-Leninist Ethics: A Decade of Teaching and Sociopolitical Activity. Russian Studies in Philosophy 19 (4):89-98.
    The intensive process of differentiation of knowledge that has in the past decade come to include philosophy has had the results, inter alia, that ethics, esthetics, and empirical sociology have undergone a kind of secondary "branching off" from the philosophy of society and culture . On the level of teaching this had the consequence that a department of esthetics and ethics was carved out of the department of historical materialism at the Philosophical Faculty of Moscow University, and was subsequently divided (...)
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  29. Y. G. Apresian (1967). An Appraisal of the Work Done in the 1930's on the Foundations of Marxist Esthetics. Russian Studies in Philosophy 5 (4):39-50.
    Much progress has been made in the Soviet Union and a number of other socialist countries in studying and advancing the heritage of Marx and Engels in esthetics. The enrichment of our notions of the views of the founders of Marxism with respect to esthetics and literary criticism has promoted the further development of the discipline of esthetics. The progress achieved is the result and continuation of the work done by the older generation of Soviet philosophers, critics, and students of (...)
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  30. Valentina Apresjan (2012). The “Russian” Attitude to Time. In L. Filipovic & K. M. Jaszczolt (eds.), Space and Time in Languages and Cultures: Language, Culture, and Cognition. John Benjamins. 103.
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  31. Dawn Archer & Christopher Williams (2013). Constructing a Shared History, Space and Destiny: The Childrens readerUdmurtia Forever with Russia. Pragmatics and Society 4 (2):200-220.
    The children’s reader, Udmurtiia naveki s Rossiei, celebrates the “450th anniversary of the voluntary entry of Udmurtia into the Russian State structure”. Published in Russian, one of its aims is to familiarize young children (aged 10 and under) with “key events” in Udmurt-Russian relations leading up to the inclusion of Udmurt-inhabited areas in the Russian Empire; emphasizing throughout the absence of inter-ethnic conflict in a “multi-ethnic Udmurtia”. Drawing on history, corpus linguistics and Critical Discourse Analysis, we show how the official (...)
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  32. Judith Armstrong (2013). A Voltaire for Russia: A. P. Sumarokov's Journey From Poet-Critic to Russian Philosophe. The European Legacy 18 (6):755-756.
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  33. Elena Aronova (2011). The Politics and Contexts of Soviet Science Studies (Naukovedenie): Soviet Philosophy of Science at the Crossroads. Studies in East European Thought 63 (3):175-202.
    Naukovedenie (literarily meaning ‘science studies’), was first institutionalized in the Soviet Union in the twenties, then resurfaced and was widely publicized in the sixties, as a new mode of reflection on science, its history, its intellectual foundations, and its management, after which it dominated Soviet historiography of science until perestroika . Tracing the history of meta-studies of science in the USSR from its early institutionalization in the twenties when various political, theoretical and institutional struggles set the stage for the development (...)
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  34. V. G. Arslanov (1988). Book Reviews: Mikhail Lifshits: In the World of Aesthetics (Moscow: "Izobrazitel'noe Iskusstvo" Publishers, 1985, 320 Pp.). [REVIEW] Russian Studies in Philosophy 27 (1):77-82.
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  35. T. V. Artemʹeva (2005). Ot Slavnogo Proshlogo K Svetlomu Budushchemu: Filosofii͡a Istorii I Utopii͡a V Rossii Ėpokhi Prosveshchenii͡a. Aleteĭi͡a.
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  36. F. G. Asenjo (1968). The Aesthetics of Igor Stravinsky. Journal of Aesthetics and Art Criticism 26 (3):297-305.
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  37. V. S. Asmus & V. S. Solov'ev (1989). An Attempt at a Philosophical Biography. Russian Studies in Philosophy 28 (2):66-95.
    Vladimir Sergeevich Solov'ev was born on January 16, 1853, into the highly educated family of the outstanding Russian historian Sergei Mikhailovich Solov'ev. Solov'ev received his secondary education in the Fifth Moscow Gymnasium, and his higher education at Moscow University. At first Solov'ev studied in the Faculty of Physics and Mathematics. After three years and eight months there he left the university, but a few months later he stood his candidate's examination for the full university course in the Faculty of History (...)
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  38. P. Astaf'ev (2006). Nationality and Universal Tasks: (Toward a Russian National Psychology). Russian Studies in Philosophy 45 (2):5-33.
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  39. Pierre Aubert (2010). Nicolas Berdiaeff: Une Approche Autobiographique Et Anthropologique. Les Éditions du Cerf.
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  40. Natalia Avtonomova (2001). On the (Re)Creation of Russian Philosophical Language. The Proceedings of the Twentieth World Congress of Philosophy 2001:83-94.
    Russian philosophy has always lived on translations. Difficulties in the process of creating a conceptual language used to be overcome gradually, one by one. Now, in the post-Soviet period after all of the locks had been opened, the accelerated development of Russian culture often causes us to assimilate deconstructivism before constructivism and some newer versions of phenomenology before Husserl. It brings about a cultural paradox which cannot be solved by habitual philosophical means. My point here is that Russian philology is (...)
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  41. Vsevolod E. Bagno (2011). Europe as Goddaughter (Dostoevsky's Second Homeland). Russian Studies in Philosophy 50 (3):48-56.
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  42. John F. Bailyn (2003). Does Russian Scrambling Exist. In Simin Karimi (ed.), Word Order and Scrambling. Blackwell Pub.. 156--176.
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  43. D. J. Bakhurst (1987). Philosophy in Russia: From Herzen to Lenin and Berdyaev. Philosophical Books 28 (4):213-216.
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  44. David Bakhurst (1991). Consciousness and Revolution in Soviet Philosophy: From the Bolsheviks to Evald Ilyenkov. Cambridge University Press.
    This is the first critical history of the philosophical culture of the USSR, and the first substantial treatment of a modern Soviet philosopher's work by a Western author. The book identifies a significant tradition within Soviet Marxism that has produced powerful theories exploring the origins of meaning and value, the relation of thought and language, and the nature of the self. The tradition is presented through the work of Evald Ilyenkov (1924-79), the thinker who did the most to rejuvenate Soviet (...)
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  45. R. Balasubramanian (1970). The Personalistic Existentialism of Berdyaev. [Madras]Centre of Advanced Study in Philosophy, University of Madras.
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  46. Dēmētrios V. Baltas (2005). Sergius Boulgakoff: 1871-1944. [S.N.].
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  47. ĖA Balʹburov (2006). .
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  48. E. V. Barabanov (1992). Russian Philosophy and the Crisis of Identity. Russian Studies in Philosophy 31 (2):24-51.
    The specificity of different perceptions must correspond to the metaphysical lines of the world. The metaphysical fault lines of being find expression in the peculiarities of the psychological structure of our experience. Ontologically, one would say: metaphysics produces psychology; psychologically, one would say the opposite: psychology determines our metaphysical structures. But symbolically, we will say, as we have said already: the metaphysical is expressed in the psychological, the psychological expresses metaphysics.
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  49. I͡Uriĭ I͡Akovlevych Barabash (2006). Vybrani Studiï: Skovoroda, Hoholʹ, Shevchenko. Kyi͡evo-Mohyli͡ansʹka Akademii͡a.
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  50. N. G. Baranet͡s (2008). Metamorfozy Ėtosa Rossiĭskogo Filosofskogo Soobshchestva V Xx Veke.
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