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  1. Nel Grillaert (2012). What's in God's Name: Literary Forerunners and Philosophical Allies of the Imjaslavie Debate. [REVIEW] Studies in East European Thought 64 (3-4):163-181.
    The aim of this paper is to explore the interaction between a tradition that belongs originally to the realm of orthodox contemplative monasticism (i.e., hesychasm) and nineteenth-and early twentieth-century Russian intellectuals. In the first part, this paper will explore how hesychasm gradually penetrated nineteenthcentury secular culture; a special focus will be on the hermitage of Optina Pustyn' and its renowned elders, as well as their appeal to members of the Optina-intelligentsia, especially Fëdor Dostoevskij. Then, attention will shift to the imjaslavie (...)
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  2. Nel Grillaert (2007). Chamberlain, Lesley, Motherland: A Philosophical History of Russia. Studies in East European Thought 59 (3):255-257.
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  3. Nel Grillaert (2007). Sarah Hudspith, Dostoevsky and the Idea of Russianness: A New Perspective on Unity and Brotherhood, BASEES/RoutledgeCurzon Series on Russian and East European Studies,. Studies in East European Thought 59 (1-2):159-161.
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  4. Nel Grillaert (2006). Determining One's Fate: A Delineation of Nietzsche's Conception of Free Will. Journal of Nietzsche Studies 31 (1):42-60.
  5. 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.
  6. Nel Grillaert (2004). Vladimir Solovev and Friedrich Nietzsche-Millenium Update on German and Russian Culture. Studies in East European Thought 56 (2-3):243-246.
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  7. 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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