Search results for 'E. Ju Solov'ëv' (try it on Scholar)

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  1.  13
    E. Ju Solov'ëv (1993). Not a Forecast, but a Social Prophesy. Studies in East European Thought 45 (1-2):37 - 49.
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  2.  8
    Erikh Solov'ëv (2003). The Humanistic-Legal Problematic in Solov'ëv's Philosophical Journalism. Studies in East European Thought 55 (2):115-139.
    Could anyone shake nineteenth century Russia out of herphilosophico-juridical stagnation? Was there anyone whodared speak of rights, of freedoms based on vital principles?Was there anyone who had the courage to suggest that the lawof force be turned into recognition of the force of law, orwas bold enough to call for the revival of natural law onits idealist reading? Solov'ëv turned out to be the thinkerwho was able to do these things. An amateur in juridicalquestions, remote from the enlightenment rationalizations (...)
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  3.  3
    V. I. Tolstykh, V. S. Stepin, E. Iu Solov'ev, V. Zh Kelle, A. A. Guseinov, A. I. Gel'man, F. T. Mikhailov, V. M. Mezhuev & K. Kh Momdzhian (1991). Is Marxism Dead? Materials From a Discussion. Russian Studies in Philosophy 30 (2):7-74.
    From the Editors:Such was the topic considered by members of a new discussion club, "The Free Word" [Svobodnoe slovo] , along with specialists from the Institute of Philosophy, USSR Academy of Sciences.
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  4.  7
    E. Iu Solov'ev (1999). The Concept of Right in Kant and Hegel A View From the Russian Tradition and the Present. Russian Studies in Philosophy 38 (1):42-56.
    Marxism has relinquished the position of the ruling ideology in Russia without having been subjected to a fundamental critique. There was hardly time to boo it as it expired. The shelves in our libraries are still occupied by hundreds of books in which the Marxist-Leninist doctrine is introduced as the total fulfillment of the preceding social and philosophical thought. The tendentious construct of the history of philosophy that upholds this illusion has not been demolished to this day. People who teach, (...)
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  5.  8
    E. Iu Solov'ev (2010). The Existential Soteriology of Merab Mamardashvili. Russian Studies in Philosophy 49 (1):53-73.
    The author analyzes Mamardashvili's philosophical views by putting them in the context of contemporary Western philosophy, especially existentialism. He identifies unique features of Mamardashvili's philosophizing that he equates with existentially interpreted soteriology.
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  6.  5
    E. Iu Solov'ev (1998). Philosophical Journalism of the Sixties. Russian Studies in Philosophy 36 (4):54-62.
    Looking back I count, not without some sadness, that I have been a reader of Voprosy filosofii for forty-five years, an author for almost forty, and a staff member for exactly ten . I hope that this entitles me to discuss briefly the most tempting of anniversarial problems; namely, the problem of periodization.
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  7.  6
    E. Iu Solov'ev (2009). The Institute of Philosophy Has Long Been an Institution of Civil Society. Russian Studies in Philosophy 48 (1):83-100.
    Contrary to the widespread opinion that in the Soviet period the Institute of Philosophy had been a mere citadel of ideological dogmatism, the author shows that even in the most oppressive periods of stagnation not only did the institute resist the imposition of this atmosphere, but it openly refused to take part in any campaign of condemnation or ideological reprisal against nonconformists, whether in philosophy, literature, economics, or politics. The reigning atmosphere in the institute at that time was one of (...)
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  8.  1
    E. Iu Solov'ev (1968). Individual and Situation in Marx's Sociopolitical Analysis. Russian Studies in Philosophy 7 (2):35-48.
    Virtually the chief complaint thrown at Marxism by contemporary bourgeois philosophers is the accusation of undervaluation of "existential subject matter".
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  9.  7
    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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  10. Vladimir Solov'ev, Elke Kirsten, Ludolf Müller, Ludwig Wenzler & Arsenij Gulyga (1985). Der Sinn der Liebe. Felix Meiner Verlag Gmbh.
    Solov’ev gilt als »der erste christliche Denker, der den individuellen und nicht nur den Gattungssinn der Liebe zwischen Mann und Frau anerkannte« . Der bedeutendste russische Philosoph des 19. Jahrhunderts sieht in der Unbedingtheit des leidenschaftlichen Verlangens der sinnlichen Liebe ein Geschehen der unbedingten Anerkennung des geliebten Menschen – das Fundament der Ethik. Unveränderter Print-on-Demand-Nachdruck der Ausgabe von 1985.
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  11. I. S. Danilenko (ed.) (2005). Russkie Filosofy o Voĭne: F.M. Dostoevskiĭ, Vl.S. Solovʹev, N.A. Berdi͡aev, S.N. Bulgakov, E.N. Trubet͡skoĭ, S.L. Frank, V.F. Ėrn. [REVIEW] Kuchkovo Pole.
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  12. M. G. M. G. (1992). Sulla Divinoumanità e altri scritti di Vladimir Solov'ev. Giornale Critico Della Filosofia Italiana 12:156.
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  13.  4
    Oleg Sergeevich Pugachev (1996). The Problem of Moral Absolutes in the Ethics of Vladimir Solov'ëv. Studies in East European Thought 48 (2-4):207 - 221.
    Moral absolutes were perceived, by Solov'ëv, in a dual manner: a) from the side of content, of psychology, as when we speak of feelings, emotions, etc.; and b) under a formal aspect, as “ideas,” i.e. logically. Neither of these can be treated without relating to moral absolutes astrue, and without a rationalbelief in their truth, a truth that cannot be logically proved. In my opinion, our time has become keenly aware of the universally human value of Vladimir (...)'s ethics, of its humanist nature, oriented towards the everyday and the ideal tasks of man, and of the concrete direction of his philosophy of “practical idealism”. (shrink)
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  14.  3
    V. S. Solov'ev (1989). The Historical Tasks of Philosophy. Russian Studies in Philosophy 28 (3):17-30.
    Gentlemen! In inviting you to the free pursuit of philosophy, I should like first of all to reply to one question that may arise on this account. This question would be easy to dismiss as excessively naive, one that could only come from someone totally unfamiliar with philosophy. But since I have in mind mainly people who are as yet unfamiliar with philosophy, who have only just come to it, I cannot be so dismissive of this naive question, but rather (...)
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  15.  5
    Erik Iu Solov'ev (2012). The Philosophical-Historical Views of Herzen as a Problem in the History of West European Philosophy. Russian Studies in Philosophy 51 (3):83-95.
    The author places Herzen's view of history in the context of the development of West European political philosophy—in particular, the concepts of "open history" and "historicism.".
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  16.  2
    Erik Iu Solov'ev (2011). The Philosophical-Legal Depths of Chekhov's Story A Malefactor. Russian Studies in Philosophy 50 (2):70-82.
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  17.  2
    Erich Jurevich Solov'ëv (1992). Die Entstehung Einer Personalistischen Philosophie Im Heutigen Russland. Studies in East European Thought 44 (3):193-201.
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  18.  1
    O. M. Solov'ev & G. P. Kulikov (1980). Review of N. I. Rubtsov's Communism and Freedom. [REVIEW] Russian Studies in Philosophy 19 (2):91-95.
    Freedom, as a product of the historical development of society, is one of the very greatest social values. It testifies to human control over objective forces of nature and society.
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  19. Frederic Tremblay (2013). The Metaphysics of the Early Vladimir Solov'ëv. [REVIEW] Quaestio: Yearbook of the History of Metaphysics 13:391-394.
     
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  20.  5
    E. B. Rashkovskii (1989). Vladimir Solov'ev on the Fate and Purpose of Philosophy. Russian Studies in Philosophy 28 (3):5-16.
    The lecture of V. S. Solov'ev on "The Historical Tasks of Philosophy" [Istoricheskie dela filosofii] was given by the young privat-docent on November 20, 1880 at St. Petersburg University; the text of the lecture was published in the periodical Russkaia mysl' soon thereafter. The lecture prepared the way for two parallel courses: a course in metaphysics at the university and a course in the history of ancient philosophy in the Advanced Women's Courses of K. N. Bestuzhev-Riumin. It is clear from (...)
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  21.  16
    Edward M. Swiderski (1999). Vladimir Solov'ëv's “Virtue Epistemology”. Studies in East European Thought 51 (3):199 - 218.
    I attempt to clarify the connection between two late texts by V.S. Solov''ëv: Justification of the Good and Theoretical Philosophy. Solov''ëv drew attention to the intrinsic connection between moral and intellectual virtues. Theoretical Philosophy is the initial -- unfinished -- sketch of the dynamism of mind seeking truth as a good. I sketch several parallels and analogies between the doctrine of moral experience set out in Justification and the account of the intellect''s dynamism based on immediate certitude set out in (...)
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  22.  5
    Grzegorz Przebinda (2002). Vladimir Solov'ëv's Fundamental Philosophical Ideas. Studies in East European Thought 54 (1-2):47-69.
    I recall that Solov''ëv wasRussia''s first professional philosopher andpresent the most important currents andconcepts of his many-sided theoretical edifice.Solov''ëv conceived philosophy in a verybroad sense of the term, for which reason histhinking comprises metaphysics no less thantheology, ecclesiology, history, and sociology.I show how Solov''ëv sought constantly to bringthese diverse elements into agreement with oneanother for the sake of a consistent systematicproject, how he attempted to synthesizenumerous oppositions (including patriotism anduniversalism, humanism and theocentrism).
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  23.  5
    Anton Simons (1999). In the Name of the Spirits -- A Reading of Solov'ëv's Justification of the Good. Studies in East European Thought 51 (3):177-198.
    In this contribution, the author analyzes Vladimir Solov''ëv''s intention to study the idea of the Good as something relatively independent from religion and metaphysics. Some implications of Solov''ëv''s definition of moral philosophy in The Justification of the Good are investigated, and illustrated with his applied ethics of war in chapter 18 of this book. It appears that Solov''ëv''s moral philosophy and his account of war must be understood in connection with the central place of the cult of ancestors in his (...)
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  24.  21
    E. B. Rashkovskii (1999). Contemporary World Knowledge and the Philosophical Tradition of Russia: On the Current Reading of VI. Solov'ev's Works. Russian Studies in Philosophy 38 (2):52-74.
    Russia of the 1990s, in spite of its thousand-year traditions, is in some respects a new country in an unfamiliar and strange world: a country confronting a complex of hitherto unencountered macro-economic, technological, and ecological circumstances; a country compelled, in fact, to renounce its past global imperial ambitions, which in previous periods were defended in terms of the exclusive truth of the "autocratic-Orthodox" or "Marxist-Leninist" doctrine.
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  25. Vesa Oittinen (2011). Eine "kantianische utopie" in Russland: Erich Solov'ëv. Studies in East European Thought 63 (1):75-86.
    A Kantian Utopia in Russia: Erikh Solov'ëv. The article deals with Erikh Solov'ëv, a historian of philosophy who is one of the best Soviet and post-Soviet exponents of Kant. In several of his works and articles, published in the 1990s, Solov'ëv has attempted to apply the ideas of Kant's social philosophy to post-Soviet realities. Kant is important above all as a theoretician of a free subjectivity, human rights, and a critic of paternalism in social life. Several Kantian (...)
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  26.  8
    Lilianna Kiejzik (2003). The Polish Case in Vladimir Solov'ëv's Vision of the Future. Studies in East European Thought 55 (2):141-155.
    In the article I presentSolov'ëv's views on the national question(including the so-called Polish question)presented in his writings of the 1880s. Thequestion involved uniting the Churches as wellas Russia's specific mission in building thefuture Kingdom of God. Solov'ëv's position,according to which individual nations acquire aconcrete place in the course of mankind'sexistence, was subjected to criticism by thePolish historian Stanisaw Tarnowski. Thiscontributed to an interesting discussion andpolemic between the two thinkers that tookplace on the pages of the journal PrzegldPolski (The Polish (...)
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  27.  23
    Nel Grillaert (2003). A Short Story About the Übermensch: Vladimir Solov'ëv's Interpretation of and Response to Nietzsche's Übermensch. Studies in East European Thought 55 (2):157-184.
    From the 1890s on, the atheist philosopher F. Nietzsche exerted a profound and enduring impact on Russian religious, cultural, and social reality. The religious philosopher V.S. Solov'ëv perceived Nietzsche's thought as an actual threat to Russian religious consciousness and his own anthropological ideal of Divine Humanity. He was especially preoccupied with the idea of the Übermensch since sometwo decades before the Nietzschean Übermensch was popularized in Russia, Solov'ëv had already developed his own interpretation of the sverkhchelovek.
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  28.  2
    P. I. Novgorodtsev (1994). The Idea of Law in the Philosophy of V.S. Solov'ev. Russian Studies in Philosophy 33 (3):49-61.
    Anyone who knows Solov'ev mainly from his mystical speculations and aspirations will of course be surprised to hear that he was a brilliant and outstanding representative of the philosophy of law. One is not immediately able to see how such a supremely real and practical idea as the idea of law [pravo] was able to find a place among his dreams and prophecies. And yet we have all the evidence to affirm that this idea was for him one of the (...)
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  29.  7
    Igor V. Smerdov (2003). Vladimir Solov'ëv as `a Mirror of the Russian Counter-Revolution'. Studies in East European Thought 55 (2):185-198.
    In this narrative analysis oftwo Soviet dissertations in philosophy Idiscuss the role of Solov'ëv as one of themajor characters in the Soviet academicnarration of Russian philosophy: I show how theauthors (Turenko and Spirov) cope with thenecessity of criticizing Solov'ëv from theMarxist position and protect him from Westernscholars as the latter attempted to reviseRussian philosophy. I also discuss the way inwhich this requirement both to criticize andprotect is represented in the dissertations inwhich the strong Marxist posture and loyalty tocommunist (...)
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  30.  59
    G. Time (2007). The Metaphysics of Sexual Love as Metalove: (From A. Schopenhauer to V. Solov'ev). Russian Studies in Philosophy 46 (1):64-75.
  31. Brandon Gallaher (2009). The Christological Focus of Vladimir Solov'ev's Sophiology. Modern Theology 25 (4):617-646.
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  32. Iu V. Sineokaia (2003). The Problem of the Overman in Solov'ev and Nietzsche. Russian Studies in Philosophy 41 (3):63-81.
     
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  33.  14
    S. S. Horujy (2007). Vladimir Solov'ev's Legacy After a Hundred Years. Russian Studies in Philosophy 46 (1):5-34.
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  34.  11
    Jonathan Sutton (2000). The Centenary of the Death of Vladimir Solov'ëv (1853–1900). Studies in East European Thought 52 (4):309 - 326.
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  35.  8
    Nel Grillaert (2004). Urs Heftrich and Gerhard Ressel (Eds.), Vladimir Solov'ëv Und Friedrich Nietzsche. Eine Deutsch-Russische Kulturelle Jahrhundertbilanz. Studies in East European Thought 56 (2-3):243-246.
  36.  6
    V. N. Porus (2006). V. Solov'ev and L. Shestov: Unity in Tragedy. Russian Studies in Philosophy 44 (4):59-74.
  37.  3
    V. K. Kantor (2007). Vladimir Solov'ev: The Imperial Problems of World Theocracy. Russian Studies in Philosophy 46 (1):76-102.
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  38. Konstantin Alekseev (2007). Vladimir Solovʹev I Sudʹba Rossii: Sot͡sialʹno-Politicheskie Iskanii͡a Tretʹego Puti. Rosspėn.
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  39. Dmitrij Belkin (2008). Gäste, Die Bleiben: Vladimir Solov'ev, Die Juden Und Die Deutschen. Philo.
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  40. Cristiana Carta (2008). Vladimir Solov'ëv: Il Problema Della Falsificazione Del Bene Nella Filosofia Escatologica. Firenze Atheneum.
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  41. den Bercken, William Peter, Manon de Courten & Evert van der Zweerde (eds.) (2000). Vladimir Solov'ëv: Reconciler and Polemicist ; Selected Papers of the International Vladimir Solov'ëv Conference Held at the University of Nijmegen, the Netherlands, in September 1998. Peeters.
     
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  42. M. G. M. G. (1990). Le edizioni di Vladimir Solov'ev. Giornale Critico Della Filosofia Italiana 10 (3):417.
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  43. Lilianna Kiejzik (2008). Światło Sofii [M. Sergeev, Sophiology in Russian Orthodoxy. Solov'ev, Bulgakov, Losskii and Berdiaev, The Edwin Mellen Press, Lewiston-Queenston-Lampeter 2006, ss. 231]. [REVIEW] Studia Philosophica Wratislaviensia:178-179.
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  44. A. P. Kozyrev (2007). Solovʹev I Gnostiki. Izdatel' Savin S.A..
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  45. V. V. Kravchenko (2006). Vladimir Solovʹev I Sofii͡a: Monografii͡a. Agraf.
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  46. G. Mastroianni (1988). La strana fortuna di Vladimir Solov'ev. Giornale Critico Della Filosofia Italiana 8 (2):274-298.
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  47. Patrick Mcnally (1973). Helmuth Dahm, "Vladimir Solov'ev Und Max Sheler. Ein Beitrag Zur Geschichte der Phänomenologie Im Versuch Einer Vergleichenden Interpretation". Studies in Soviet Thought 13 (1/2):129.
     
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  48. N. V. Motroshilova (2006). Mysliteli Rossii I Filosofiia Zapada: V. Solov'ev, N. Berdiaev, S. Frank, L. Shestov. Izd-Vo "Kulʹturnai͡a Revoli͡ut͡sii͡a".
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  49. Vesa Oittinen (2011). Eine “kantianische utopie” in Russland: Erich Solov’ëv. Studies in East European Thought 63 (1):75-86.
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  50. V. Oittinen (2003). Solov'ev's Laste Philosophy-An Approach to Kant? Studies in East European Thought 55 (2):97-114.
     
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