Search

The article deals with the case of veneration of the holy fool Fyodor Derekh. It is important to note that the considered figure of a resident of one of the villages of the Sosnovsky district of the Tambov region was not unique. For the local population in the post-war Soviet period, interaction with holy fools was part of ordinary religious life: they were turned to for advice or prophecy, they were given alms or allowed to live for a while. The description of the veneration of such "ordinary holy fools" allows us to expand our understanding of both the forms of folk Orthodoxy in the Soviet period and the phenomenon of foolishness in the 20th century.The article deals with the case of veneration of the holy fool Fyodor Derekh. It is important to note that the considered figure of a resident of one of the villages of the Sosnovsky district of the Tambov region was not unique. For the local population in the post-war Soviet period, interaction with holy fools was part of ordinary religious life: they were turned to for advice or prophecy, they were given alms or allowed to live for a while. The description of the veneration of such "ordinary holy fools" allows us to expand our understanding of both the forms of folk Orthodoxy in the Soviet period and the phenomenon of foolishness in the 20th century.The article deals with the case of veneration of the holy fool Fyodor Derekh. It is important to note that the considered figure of a resident of one of the villages of the Sosnovsky district of the Tambov region was not unique. For the local population in the post-war Soviet period, interaction with holy fools was part of ordinary religious life: they were turned to for advice or prophecy, they were given alms or allowed to live for a while. The description of the veneration of such "ordinary holy fools" allows us to expand our understanding of both the forms of folk Orthodoxy in the Soviet period and the phenomenon of foolishness in the 20th century.

The article, based on the historical realia mentioned in the Life of Isidore of Rostov, tries to date this source more precisely, as well as to find out more about the time St. Isidore spent in Rostov. The data obtained allows for a more detailed understanding of a social, political and cultural contexts of the appearance and development of the worship tradition of Isidore, who was the first Russian saint to be canonically accepted as a Fool-for-Christ (yurodivy). This tradition would later strongly influence the development of Russian yurodstvo in Late Middle Ages and Early Modern times. DOI: 10.31168/2305-6754.2018.7.2.16

The article deals with the reflection of lexical units of the theme “foolishness” in F.M. Dos-toevsky’s “The Idiot”, gives a typology of characters with traits characteristic of holy fools, highlighting their characteristics in the aspect of the Christian tradition of foolishness and from the point of view of un-derstanding the philosophy of foolishness by F.M. Dostoevsky. Units of the semantic field “foolishness” are reflected in the “Dictionary of Dostoevsky's language: Idioglossary” of the Russian Academy of Sciences, as idioglosses, which carry knowledge of the world of the writer`s linguistic personality. We present a com-parative analysis of 38 lexemes, reflecting the semantic field of foolishness, which actualizes the traits of the foolishness of the characters in F.M. Dostoevsky’s “The Idiot”. Most of the lexical units cited are related to the Christian sphere - “foolishness” in Dostoevsky's understanding reflects the idea of higher Christian justice. The purpose of this article is to summarize the available research on the topic “foolishness” in F.M. Dostoevsky “The Idiot”, to designate her place in the language picture of the writer’s world and in the philosophy of his life. The relevance of the study is the absence of a significant number of scientific papers on this topic. We made our conclusions analyzing mainly novels, correspondence and diaries of F.M. Dostoevsky, and also relying on the work of famous scientists: M.M. Bakhtin, A.P. Evgenieva, V.V. Iva-nova, Yu.N. Karaulova, T.A. Kasatkina, R.G. Nazirova, S.M. Nelsa, E.A. Osokina. The scientific novelty lies in the fact that in the study for the first time the theme of foolishness in its linguistic aspect is touched on the material of the Dictionary of the Dostoevsky language.

В статье обосновывается необходимость нового понимания поэтики Достоевского. Суть его состоит в том, что творчество Достоевского необходимо рассматривать как органическую часть русской православной культуры с ее пасхальным архетипом и верховенством благодати (милости, любви, прощения) над законом (правовыми отношениями, наказанием). Однако главная сложность состоит в соотнесении подобного подхода с новым истолкованием поэтики. Научное наследие Бахтина недопустимо в настоящее время воспринимать некритически, поскольку сам ученый впоследствии признал невозможность свободно писать «о главном». Необходимо восстановить в поэтике те фигуры умолчания, которые не мог высказать в свое время Бахтин.

В статье подробно исследуется реализация феномена юродства в фильме Андрея Тарковского «Сталкер» и выявляются его сущностные характеристики.

The present research is based on material from Old Russian lives of holy fools: Isaacius of the Cave Monastery, Procopius and John of Ustyug, Basil the Blessed, John Bolshoy Kolpak (Big Cap), Simon of Yuryevets, John Vlasaty (the Hairy), Maximus of Totma, Procopius of Vyatka, John Samsonovich of Solvychegodsk, Artemius Tretyak, and others. The main ascetic motifs that determine this type of hagiographic texts are examined in the context of hagiographic topoi. Many ascetic motifs of the lives of holy fools, which is an element of the system of hagiographic topoi, demonstrate kinship with ascetic motifs of the lives of holy monks (e.g., severe fasting, wearing chains, suffering from cold and heat, etc.), and in some cases also with the lives of martyrs (e.g., fire motifs). At the same time, some ascetic practices described in the lives of holy fools are rather provocative (nudity or aggressive behavior) or take place in a veiled form (e.g., hidden fasts) in accordance with an emphasis on the unusual feat for the sake of Christ. The aim of this feat was to hide one’s virtues. A focus on examples, which is one of the essential elements of the structure of hagiographic texts generally and of the lives of holy fools in particular, reflects a historical continuity of the extreme feat as such. The explanation of this cultural phenomenon could lie in the fact that Old Russian hagiographers, as well as their heroes, followed the most important ethical and aesthetic guideline of their time—the principle of imitatio, which to a great extent determined literary and behavioral strategies of the Middle Ages.