Results for 'hilarion troitsky'

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  1.  8
    The Authority of Canons at the Birth and Rebirth of the Russian Patriarchate: St Meletius Pigas at the Council of Constantinople in 1593 and St Hilarion Troitsky at the Council of Moscow in 1917.Enrico Morini - 2021 - AKROPOLIS: Journal of Hellenic Studies 5:51-61.
    Two Councils dealt with the birth and rebirth of the Moscow Patriarchate: the general Council of Constantinople of 1593 and the local Council of Moscow in 1917. In the course of the discussions two speakers based their arguments in favor of the Russian Patriarchate on the authority of canons: they were the Patriarch of Alexandria Meletius Pigas and the archimandrite, later bishop and martyr, Hilarion Troitsky. Despite the common recourse to the most ancient and authoritative canonical sources, the (...)
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  2. Les fondements ecclésiologiques de la conception sociale de l'Église.Hilarion Alfeyev - 2005 - Freiburger Zeitschrift für Philosophie Und Theologie 52 (3):586-596.
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  3.  5
    Die Menschenbilder in der Psychotherapie: interdisziplinäre Perspektiven und die Modelle der Therapieschulen.Hilarion G. Petzold (ed.) - 2012 - Wien: Krammer Verlag.
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  4. Controlling History: Cognitive Effects of Historical Parallelisms.YuL Troitski - forthcoming - Vox Philosophical journal.
    This paper presents the principles and techniques of unbiased history teaching practices. Goals of teaching history at schools are also formulated.
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  5.  6
    On the Nature of the Redshift in the Standard Model of Cosmology.V. S. Troitsky & B. Pecherskaya - 1996 - Apeiron 3 (1):3.
  6. Die altdeutsche Predigt als geschriebenes und gesprochenes Wort,'.Hilarion Petzold - 1969 - Theologie Und Philosophie 44 (2):196-233.
     
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  7. Mystical Theology of St. Simeon New Theologian.Metropolitan Hilarion of Volokolamsk - 2015 - European Journal for Philosophy of Religion 7 (2):3-20.
    The article deals with the problem of the divine light in the mystical works of St Symeon the New Theologian in the context of the Eastern Christian ascetical tradition. The author focuses on the passages referring to the divine light in the works of Evagrios Pontikos, St Isaac the Syrian, St Maximus the Confessor, and in the Makarian corpus. As is shown in the present contribution, none of these authors created a fully-developed theory of the vision of the divine light. (...)
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  8.  5
    Hilarion Alfeyev: The Holy Mystery of the Church. Introduction to the History and Problems in the Debates on the Onomatodoxy.Teresa Obolevich - 2008 - Forum Philosophicum: International Journal for Philosophy 13 (2):395-397.
    The article reviews the book The Holy Mystery of the Church: Introduction to the History and Problems in the Debates on the Onomatodoxy, by Hilarion Alfeyev.
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  9.  5
    Hilarion Alfeyev: The Holy Mystery of the Church. Introduction to the History and Problems in the Debates on the Onomatodoxy.Teresa Obolevich - 2008 - Forum Philosophicum: International Journal for Philosophy 13 (2):395-397.
    The article reviews the book The Holy Mystery of the Church: Introduction to the History and Problems in the Debates on the Onomatodoxy, by Hilarion Alfeyev.
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  10.  4
    Hilarion.Владимир Мильков - 2019 - Philosophical Anthropology 5 (1):102-121.
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  11.  11
    Hilarion Alfeyev: The Holy Mystery of the Church. Introduction to the History and Problems in the Debates on the Onomatodoxy. [REVIEW]Teresa Obolevich - 2008 - Forum Philosophicum: International Journal for Philosophy 13 (2):395-397.
    The article reviews the book The Holy Mystery of the Church: Introduction to the History and Problems in the Debates on the Onomatodoxy, by Hilarion Alfeyev.
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  12.  27
    Hilarion Alfeyev, The Holy Mystery of the Church Introduction to the History and Problems in the Debates on the Onomatodoxyby Teresa Obolevitch. [REVIEW]Teresa Obolevitch - 2008 - Forum Philosophicum: International Journal for Philosophy 13 (2):385-387.
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  13.  21
    Basilius Zenkowsky: Hilarion Petzold, Das Bild des Menschen im Lichte der orthodoxen Anthropologie. Oekumenischer Verlag Dr. R. F. Edel, Marburg/Lahn 1969. Reihe: Orthodoxe Beiträge 139 pp. [REVIEW]Wilhelm Kahle - 1972 - Zeitschrift für Religions- Und Geistesgeschichte 24 (1):86-86.
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  14.  12
    Ways of religious-moral self-determination of the people and peculiarities in the "word about the Law and Grace" of Hilarion.O. V. Marchenko - 2004 - Ukrainian Religious Studies 29:119-127.
    The globalization changes that are taking place in the modern world, on the one hand, actualize the desire to erase all sorts of borders, and on the other - the passionate desire to preserve at the same time their ethno-cultural and personal identity, which, of course, implies the elucidation of national and cultural identity. people, the peculiarities of his mentality, which is most clearly expressed in philosophical thought. Strengthening the process of political and cultural self-identification of Ukraine, the awareness of (...)
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  15.  5
    Movere magis exempla quam verba-. Zur rezeption Des Valerius maximus bei hilarion aus verona.Wolfgang Strobl - 2005 - Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 149 (1):133-153.
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  16.  46
    Munier (C.) (ed., trans.) Justin: Apologie pour Les Chrétiens. Introduction, texte critique, traduction et notes. (Sources Chrétiennes 507.) Pp. 391. Paris: Les Éditions du Cerf, 2006. Paper, €39. ISBN: 978-2-204-08254-9. Leclerc (P.), Morales (E.M.), De Vogüé (A.) (ed., trans.) Jérôme: Trois vies de moines (Paul, Malchus, Hilarion). Introduction, texte critique, traduction et notes. (Sources Chrétiennes 508.) Pp. 337, maps. Paris: Les Éditions du Cerf, 2007. Paper, €39. ISBN: 978-2-204-08276-. [REVIEW]Rolando Ferri - 2008 - The Classical Review 58 (1):99-101.
  17.  8
    The first mining works at Maroneia-Kamariza in Lavrion.Georges N. Dermatis - 2019 - Bulletin de Correspondance Hellénique 143:225-242.
    La lecture des documents modernes (rapports techniques des ingénieurs grecs et français et cartes minières de la Compagnie Française des Mines du Laurium, élaborés lors de la reprise des travaux miniers à Camariza du Laurium au xixe s.) qui décrivent les restes des travaux miniers antiques à Camariza, qu’il s’agisse des terres accumulées en quantités considérables au fur et à mesure de l’extraction (haldes), des plynites rejetées au cours de la concentration ou des scories issues de la fusion, permet de (...)
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  18.  2
    Ukrainian Orthodoxy from the View of A.Richinsky.Anatolii M. Kolodnyi - 2006 - Ukrainian Religious Studies 41:85-91.
    In printed editions and reports at scientific conferences there is sometimes a discussion about the legitimacy of the use of the term "Ukrainian Orthodoxy". It is said, in particular, that the term "Ukrainian Church" should be used, and not "Ukrainian Orthodoxy", because the former is allegedly used by Metropolitan Hilarion and the latter is not. Some consider the use of the term "Ukrainian Orthodoxy" as another manifestation of "Ukrainian nationalism", because, see, Orthodoxy is a universal phenomenon and cannot be (...)
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  19.  6
    Ukraine's Religious Thought: Its History and Present.Anatolii M. Kolodnyi - 2006 - Ukrainian Religious Studies 40:8-18.
    Ukrainian religious studies have their roots in the Kievan Rus era. First of all, The Tale of the Times, which describes the process of introducing Christianity in Ukraine-Russia, reveals the historical, psychological and ideological basis for Vladimir the Great's choice of faith for his people. Adoption of Christianity is a major worldview revolution in the spiritual life of Ukraine, which has included it in the context of world civilization. From a princely time, many religious thinkers have become a universal way (...)
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  20.  34
    The Neo-Idealist Reception of Kant in the Moscow Psychological Society.Randall Allen Poole - 1999 - Journal of the History of Ideas 60 (2):319-343.
    In lieu of an abstract, here is a brief excerpt of the content:The Neo-Idealist Reception of Kant in the Moscow Psychological SocietyRandall A. Poole*The Moscow Psychological Society, founded in 1885 at Moscow University, was the philosophical center of the revolt against positivism in the Russian Silver Age. By the end of its activity in 1922 it had played the major role in the growth of professional philosophy in Russia. 1 The Society owes its name to its founder, M. M. (...) (1835–99), an empiricist psychologist. Although it sponsored significant psychological research, its greater importance in the history of Russian philosophy began to emerge already in 1888, when Nikolai Ia. Grot (1852–99) took over as director. Grot’s principal colleagues in the affairs of the Society included the major Russian idealist philosophers Vladimir S. Solov’ev (1853–1900), Sergei N. Trubetskoi (1862–1905), and Lev M. Lopatin (1855–1920). In 1889 the Psychological Society began publication of Russia’s first regular, specialized journal in philosophy, Questions of Philosophy and Psychology (Voprosy Filosofii i Psikhologii). Grot characterized the journal’s prevailing direction as idealist or, “in respect to method, metaphysical.” 2While the cultural revival of the Silver Age mounted a broad-based revolt against positivism, neo-idealist philosophy in the Psychological Society was distinctive in the theoretical depth of its critique. Positivism was remarkably pervasive [End Page 319] in Russia from the middle of the nineteenth century. The main characteristics of this positivist Weltanschauung were reductionism, which dismissed as a meaningless proposition (neither analytic nor empirical) the possibility of being beyond the positively-given data of sense experience, i.e., phenomena in space and time; scientism, the claim, consistent with the positivist reduction of being to natural phenomena, that the methodology of the natural sciences covered eve-rything; and utopianism, the hope that the application of natural scientific methods to man and society would make human existence as regular and well-ordered as nature. 3 The defining trait was reductionism or, in other words, naturalism or atheism: the reduction of being to nature. In ethics, epistemology, ontology, and social philosophy neo-idealism emerged as a response to these characteristics. Its development by philosophers in the Psychological Society, apart from comprising a basic chapter in the history of Russian thought, informs the European-wide revolt against positivism characteristic of fin-de-siècle culture.According to scientistic positivism, philosophy had no distinctive methodology and thus no legitimate right to exist as its own type of scientific (nauchnyi or wissenschaftlich) discipline. Empirical sciences were the only sciences; philosophy could at best serve as a field that systematized empirical research. Against these claims Russian neo-idealists sought to advance the autonomy of philosophy by showing that the positivist measure of reality was far from exhaustive and that what it did not exhaust comprised the domain of philosophy. This domain was human consciousness itself, to the extent it could be shown to be irreducible to empirical experience (the positivist sphere). Neo-idealism thus took shape as a type of philosophy of consciousness. In the inaugural issue of Questions of Philosophy and Psychology S. N. Trubetskoi published the first installment of a large essay bearing the title, “On the Nature of Human Consciousness.” “The question of the nature of consciousness is the principal question of philosophy, not only of psychology,” Trubetskoi wrote, “for in consciousness we know everything that we know.” 4 Trubetskoi and his colleagues in the Psychological Society were convinced that philosophy had to develop through specification of its own internal standards and through autonomization from the spurious criteria positivism applied externally to it. Their goal was to match, in theoretical rigor, the professionalism associated with the natural sciences by making philosophy “scientific,” but on idealist, not empirical grounds. [End Page 320]The Kantian Critique of PositivismIn their defense of the self against positivist reductionism and naturalism, neo-idealists of the Psychological Society were deeply indebted to Kant, in both epistemology and moral philosophy. This claim revises the traditional view that Russian philosophy developed without significant assistance from Kant. 5In two ways Kant’s Critique of Pure Reason defends the minimal idealist claim that not everything intellectual can be reduced to the natural (sensible or psychological), that consciousness cannot... (shrink)
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  21.  6
    Причина кризи українського православ'я в 1941 – 1944 рр.Nadiya Stokolos - 2001 - Ukrainian Religious Studies 18:67-78.
    Restoration of religious life, the formation of an autocephalous Orthodox church in the occupied German troops, Ukraine faced a number of foreign-policy and domestic problems. First of all, it is about the approach of different personalities and groups of Orthodox hierarchs to their solution. At that time, there were two irreconcilable, antagonistic concepts - Metropolitan of Warsaw Dionysius and Archbishop of Kholmsky and Podlyassky Hilarion. It should be noted at the outset that both these hierarchs were in Poland, which (...)
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  22.  11
    Ivan Ozhienko about the role of religion in Ukrainian national life.K. Nedzelsky - 2001 - Ukrainian Religious Studies 19:54-61.
    Ivan Ogienko, also known as Metropolitan Hilarion, devoted much attention to the role and place of religion in the national life of Ukrainians and their ethnic identity in their scholarly and theological works. Without exaggeration it can be argued that the problem of national unity of the Ukrainian people is one of the key principles of all historiosophical considerations of the famous scholar and theologian. If the purpose of the spiritual life of a Ukrainian, according to his views, is (...)
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