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The Article examines the world view evolution of Father Sergius Bulgakov; namely, the stage of his radical reorientation to the problems of philosophical idealism and religious metaphysics. That world view is shaped by a tension between his mystical spiritual experiences described in his diary and jos attempts to externalize them as Christian politics. He articulates the relationship between philosophy and religion as an antinomy and therefore cannot be resolved only through rationalization. It demands for the orthodox consciousness the justification of philosophy in the light of religion. Overcoming the autonomy of reason is possible due to the rooting of philosophical reason in a specific religious experience. It is in the religious existential experience of the transcending subject that it is possible to go beyond the limits of empirical existence and overcome limitations of the secular autonomous reason. Thus, Bulgakov's views are largely in tune with European existential philosophy in interpreting the nature of philosophy as creativity rooted in the deepest, pre-rational foundations of human existence. [ABSTRACT FROM AUTHOR]

The research explores the ways of Kantianism reception in Russian symbolism philosophy. The emphasis is made on the philosophical systems of V.S. Solovyov, A. Bely, V.I. Ivanov and P.A. Florensky as the most holistically reflecting the development of epistemological, aesthetic, and general theoretical tendencies of the symbolist school, whose representatives are united by the similarity of critical positions regarding the teachings of I. Kant, which indicates the homogeneity of symbolist philosophy itself in its relation to transcendental idealism. The Kantian influence is analyzed, firstly, through the symbolist philosophy of culture disclosure and the influence of Marburg school neo-Kantianism on it, secondly, by identifying the foundations of the Silver Age mythocentric metaphysics with its unique ethical paradigm, thirdly, through solving the problem of antinomianism in the theory of cult as a space of religious creativity. Evolution peculiarity of Kantian influence on symbolism is explicated from the absolute acceptance of the criticism concepts of pure reason and the ability of judgment to their complete denial and search for the possibility of resolving antinomianism through the specific mission of social aesthetics. It is argued that with Kant's strong influence on the development of symbolist aesthetics, the symbolists themselves are looking for ways to bridge the gap between the world of noumenons and phenomena in it, noting the special role of theurgic creativity and the concept of catholicity consciousness. This makes it possible to understand the philosophy of symbolism as a counterargument system when posing the problem of the noumenal reality incomprehensibility. It is concluded that the symbolist criticism of Kantianism is generally religious and mystical-intuitionistic in general, justifying the possibility of comprehending the noumenal world as a principle of spiritual doing.

In this article, Kazan University philosophy, its characteristics and development trends, are analyzed from the perspective of the history of philosophy in Russia. The equivalence of the concepts “history of philosophy in Russia” and “history of Russian philosophy” is questioned and explored using the examples from the “stories” and “essays” written by prominent Russian philosophers such as A.I. Vvedensky, M.N. Ershov, B.V. Yakovenko, N.O. Lossky, and V.V. Zenkovsky. It is shown that they are likely to be equivalent and interchangeable, with the concept “history of Russian philosophy” approached in a broader sense. However, some important distinctions are still observed. When considered in a narrow sense, “Russian philosophy” appears to have certain fundamental, specific characteristics that define it as a specific type throughout its history and determine its unity. The results obtained reveal that some scholars view certain philosophical trends that developed in Russia as foreign or alien to the “spirit of Russian philosophy.” The peculiarities of Russian philosophy are singled out and summarized, and the validity of attempts to obstruct some of its manifestations is discussed. The critical role of university philosophy in the overall history of Russian philosophy is emphasized: it fostered philosophical interest and paved the way for purely philosophical work. Within this framework, Kazan University philosophy is examined.

This discussion explores various topics related to the study of new Islamic theology )Ilm al-Kalam( from different angles. It seeks to define key concepts such as new Islamic theology, renewal in Islamic theology, and the philosophy of religion. The idea of renewal in Islamic theology refers to making the discipline contemporary, a concern that has been present since the inception of theological schools, where scholars displayed an interest in renewal. The concept of new Islamic theology aims to reinvigorate the field that defends Islamic beliefs. At times, the philosophy of religion is seen as synonymous with Islamic theology, as both involve the scientific study of religion. This dialogue also highlights the reasons for renewing Islamic theology, which primarily stem from changes in contemporary realities, including scientific, legal, and ideological shifts, among others. The discussion also tracks the stages of theological renewal, beginning with its emergence in India and continuing in the non-Arab Islamic world, such as Iran with Shiite thinkers. It concludes with a call to transcend intra-Islamic differences. [ABSTRACT FROM AUTHOR]

Kant’s philosophy directly addresses theological issues, one of which is the question of love for one’s neighbour. Its philosophical interpretation makes it possible not only to soften the rigorism of Kantian ethics, but also to resolve some of its characteristic paradoxes and to clarify the question of the concrete application of the categorical imperative. The article considers, in particular, the “paradox of method” used by Kant to define good and evil: evil is defined as reason’s abuse of its own freedom. It is precisely because of this understanding of evil that confidence in the moral quality of one’s own judgment becomes impossible. Kant even strengthens this point by introducing the notion of conscience as a self-judging reason, the latter being the strictest judge, whose verdict will always be accusatory. In order to avoid such undesirable conclusions, which leave no hope of justification in the face of the moral law, Kant introduces the concept of love for one’s neighbour as “a necessary addition to the imperfection of human nature”. True, such love, according to Kant, is impossible in respect to all people. But it is its presence in relation to some that allows us to overcome our own imperfection. Love for one’s neighbor precisely means voluntary recognition of the objective imperfection of one’s own subjective judgment about the morality and reasonableness of other people. And this recognition itself allows a person to rise to a moral height that would otherwise be inaccessible. In interpreting Kant’s ethics and, in particular, his concepts of reason and judgment, the author of the article relies on the concept of Joseph Simon, one of the leading modern German scholars of Kant studies in recent decades.

The article examines the origin of the concept of human behavior. It was found that human behavior became the subject of study in various fields of knowledge. The origins of the formation of the concept of human behavior go back to Antiquity, which can be traced in the works of famous philosophers and thinkers. In this period, the concept of justice and coexistence of members of society was considered. It was established that Christianity had a significant influence on human behavior, which became the starting point in the formation of human behavior, worldview and, as a result, the creation of formal rules that gradually spread to all spheres of human existence. Historical events that were important for changing paradigmatic ideas about human behavior can also be traced during the First and Second World Wars, because it was during these tragic times that the very value of a person and his life, health, honor and dignity acquired a different color, which also influenced behavior and its interpretation. Human behavior can be considered based on age, value, social, moral, somatic, economic, labor, political markers, etc. The formation of human behavior begins at an early age, and parents are primarily agents of the child’s socialization and guides to an independent life and in the process of the child’s initial learning of his own reaction to events and the differentiation of positive and negative behavior, which builds the basic framework for his further interaction with the surrounding world. All these components affect the further formation of certain standard patterns in a person, which he subconsciously uses as a reaction to the surrounding world. Considerable changes that took place in the post-war period and in the postmodern period are studied. Attention is focused on the change in human behavior in the present. The impact of the war on the behavior of children and youth, which underwent significant changes, was analyzed. [ABSTRACT FROM AUTHOR]

The present study deals with an interpretive debate, dating back to the 1940s, between the philosopher Lucian Blaga and the theologian Dumitru Stăniloae. The fundamental studies on which this controversy is reconstructed are Blaga's Religie și spirit/ Religion and Spirit (1942) and Stăniloae's reaction in Poziția d-lui Lucian Blaga față de creștinism și ortodoxie/ The Position of Mr. Lucian Blaga on Christianity and Orthodoxy (1942). I demonstrate some interpretative collisions, emerged from hermeneutical misreading, from the different ideological positions of the two in the context of the 4th decade of the last century and from conceptual differences, such as the relations between religion-style and religion-revelation. I also distinguish two different positions, that of Stăniloae, which refers to the ethical and ethnical relationship of Orthodoxy to "Romanianness", and the philosophical, poly-systemic, exo-centric and dialogical perspective of the Blagian gnoseological system, which places the mystery of creation and the metanoic force of faith at the center of existence. [ABSTRACT FROM AUTHOR]

Paul Tillich considers the language of religion with a symbolic language approach. The basis of this understanding make up of Tillich's God view, his religion understanding and approach to symbol. Because, the symbol is the bearer of truth for Tillich. God is not the God of classical theism, but the focus of human's ultimate concern as a being in himself. The discussions as to religion have lasted in every period of history. At first, the discussions at the point of the nature of religion evolved on the logical status of religious propositions in the modern period. This situation brings about the need to reconsider religious proposals with today's experience. God for Tillich is "God beyond God." Everything to say about this God have been a necessity to be symbolic. According to Tillich, symbols combine finite and infinite. Tillich who maintain that every religion carries the claim of truth and the language that carries these truths should be symbolic, he has been maintained that religion should be symbolic. This article analyzes Paul Tillich's approach to religious symbols and myths, and also examines the role of symbols and myths in religion. [ABSTRACT FROM AUTHOR]

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Scientific Journal of King Faisal University, Humanities & Management Sciences is the property of Association of Arab Universities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents a brief biography of the little-studied British deist Thomas Chubb (1679-1747) and a reconstruction of his ideas about capabilities of human mind. The goal of this article is to study the religious philosophy of T. Chubb that Russian studies does not distinguish from ideas of other deists. That is why the idea of the phenomenon of deism is still less clear in relation to foreign studies. The article analyzes and presents Chubbs concepts about the independence of religious truths from human perception, that are presented in «Discourse concerning Reason, with Regard to Religion and Divine Revelation» (1733) and «An Enquiry into the Ground and Foundation of Religion». The article documents that the English philosopher formulated three "author's" truths of natural religion: there is an initial difference between objects, independent of human perception; this distinction is the basis for human behavior; God made these foundations a moral rule for all people and for himself. The work identifies and analyzes the definition of the phenomenon of "deism" in Chubb's treatises, as well as an assessment of his philosophy in the context of this definition – the natural religion of reason or belief and just and sense of a Deity impressed upon the mind, and is the governing principle of a man’s-affections and actions. The correlation of the ideas of Thomas Chubb and Matthew Tindal is analyzed. At the end of the article, a brief conclusion is made about the place of T. Chubbs philosophy to deism in general. The author of this work believes that despite the absence of references to other deists by the English philosopher, the ideas of this thinker fit into their religious and philosophical system, specifically about the issue of understanding natural religion. The sources of this article are treaties «The Sufficiency of Reason in Matters of Religion, Farther Considered» (1732), «Discourse concerning Reason, with Regard to Religion and Divine Revelation» (1733), «Some reflections upon the comparative excellency and usefulness of moral and positive duties» (1733), «The true Gospel of Jesus Christ Asserted»(1741) and several other treatises.

Despite Sergey Averintsev’s belonging to the hermeneutic tradition, radically transformed for the purpose of religious-philosophical generalizations and a general critique of language and culture, a number of provisions of this critique in scientist’s final works are close to analytic philosophy rather than continental philosophy. A number of parallels are established between Averintsev’s position in distinguishing between poetry and prose genres in a dynamic and ambiguous system of literary production and that of A. Lovejoy, who criticized the Hegelian tradition for introducing new speech genres. Averintsev also admits the continental tradition of genre production as part of literary and intellectual life, while believing that self-identified classical genres can be described in roughly the same way that continental philosophy describes everyday language. But a radical critique of everyday language, based on religious-philosophical presumptions, demands that literary everyday life be recognized as the privilege of an alternative epistemology, inscribing new genres in the epistemological quest of continental philosophy and endorsing its radical moments.

Here are published surviving letters from the long-term correspondence of jurist Evgeny Vasilyevich Spektorsky (1875–1951) and theologian Georgy Vasilyevich Florovsky (1893–1979), and his wife, Ksenia Ivanovna Florovskaya (1893–1977). Having met in absentia in emigration in 1922, E. Spektorsky and G. Florovsky had their first meeting in person only in 1924, thus becoming close friends for many years, as well as colleagues at the Russian Law Faculty (Czechoslovakia) and at the St. Vladimir Orthodox Theological Academy (USA). Elder in age, Spektorsky recognized Florovsky’s talents, found the latter an expert of philosophy and theology, and original thinker. Spektorsky and Florovsky spent most of the years of emigration away from each other, maintaining a tradition of correspondence, which was not always voluminous. Correspondence, as well as additional materials for comments, allow to present the activities of E. V. Spektorsky as a kind of spiritual kulturtrager in the Balkans and Eastern Europe before the World War II, who for many years wrote and published works in Russian, Serbian and Slovenian on the history and ritual side of both the Russian Orthodox Church and the Christian religion as a whole. The revealed writings of Spektorsky on the history of the Church allow raising the question of him as the author of religious and philosophical works, whose oeuvre has not yet become the subject of study. The correspondence also makes it possible to restore previously unknown pages of G. V. Florovsky’s biography, such as the conditions of his trip from Prague to Paris to teach at St. Sergius Orthodox Theological Institute, the search for a new place of service in Yugoslavia in 1937 after the end of “Bulgakov Case”, and his stay during the Second World War in Switzerland and Yugoslavia. The correspondence contains unique information about the book prepared by Georgy Florovsky on the concept of Redemption in theology, from the Fathers of the Church to the Modern Times inclusive.

The article is devoted to the study of a unique literary phenomenon: the transformation of the subjective anti-state aspirations of the artist into images glorifying the Russian Empire in the work of Leo Tolstoy. The originality of Tolstoy’s poetic principles is largely determined by the unity of his personal religious faith and creative method, psychological in nature. The Russian Empire is considered by the author of the article as the highest expression of the ideals of the Third Rome, opposite to Tolstoy’s, which received their formalization in the organizing formula of S. S. Uvarov “Orthodoxy – Autocracy – Nationality.” It is proved that imperial insights and revolutionary paradoxes in the creative world of Tolstoy form an indissoluble unity, where paradox is always a necessary condition for insight, its tool, its driving force. On the material of the Sevastopol stories, the epic novel “War and Peace”, the novel “Anna Karenina” it is shown how the subjective epic nature of the writer’s works in contact with the material of Russian reality “grows” with objective meanings, acquiring the features of a truly national, imperial epic. Simultaneously with the research article, it is methodological in nature; the principles of a strictly authentic interpretation of Leo Tolstoy’s heritage as a whole are formed in the work.

This final issue of JORH for 2022 revisits the topics of (1) cancer, (2) religious philosophy, and (3) uniquely collates a number of papers discussing the theme of death and dying—which seems an appropriate topic given the conclusion and celebration of life for one of the most internationally admired monarchs, Queen Elizabeth II (1926–2022). Lastly a call for papers is issued regarding religion, spirituality, suicide, and its prevention: https://www.springer.com/journal/10943/updates/23471166. [ABSTRACT FROM AUTHOR]

How does one understand the relationship between a person and their objects of belief in the philosophy of Religion? How does the object of belief impact individuals' lives, choices, decisions, and what they become in the future? The character of religion is binding, and the object of belief in a being - transcendent or immanent as the sole determinant of the fate and destiny of individuals leaves room for many questions that border on freedom and responsibility. By introducing Onyenachiya to the discussion of the phenomenon of religion from an African philosophical approach to religion, the authors argue that there is a certain threshold of self-evaluation and relationship between a person and their object of belief which is significantly cooperative and collaborative. Although onyenachiya, a concept that stems from an African epistemic context (Igbo), has no corresponding English translation, it is a contraction of two independent words, onye (person, giver, who) and chi (personal god, doppelgänger). The two are joined together by conjunction, 'na' with the suffix 'ya' at the end, emphasizing the chi's personal and unique nature. The authors argue that if chi is connected to a person's destiny, onyenachiya demonstrates an agent-centered destiny, which gives room for agency, accountability, and responsibility and gives a new account of religious tolerance. [ABSTRACT FROM AUTHOR]

The article examines the life and creative connections of two prominent Russian thinkers of the 20th century, S. L. Frank and Revd. Georgy Florovsky. It fi rst looks the biographical aspects of their relationship and then analyses Revd. Georgy’s perception of Frank’s philosophy. There are several texts by Florovsky about Frank, dating from before 1950, i.e. during the philosopher’s lifetime. After Revd. Georgy’s participation in the Collection of the Memory, Frank entered even more into the orbit of Florovsky’s creative interests. The two thinkers communicated and valued each other, although one cannot speak of their close friendship. Frank’s name appears only rarely in Florovsky’s writings, although he wrote two reviews of Frank’s books, a preface to the American edition of Reality and Man. Florovsky also discussed his teaching in his other works, and corresponded extensively with his widow after Frank’s death. Despite appealing to diff erent traditions, both Frank and Florovsky emphasised the incomprehensibility of the divine essence, so this article also examines apophatic motifs in their work. Both philosophers noted the antinomian character of theology. While noting the importance of apophatic theology, they did not deny the importance of cataphatic theology. Florovsky appealed to the patristic doctrine of the distinction between the incomprehensible divine essence and the divine energies present in the created world. Frank, in turn, distinguished between the “unknowable in itself” and the “unknowable for us.” Both thinkers philosophised in the context of theology. Nevertheless, Florovsky, while admiring Frank’s “metaphysics of faith”, reproached him for his attachment to the Platonic tradition which in the Russian philosophy found its expression in the conception of unity that goes back to Soloviev. The conclusion is that Florovsky’s and Frank’s thought, while not strictly related or congenial, had some points of intersection.

This article makes public the archive correspondence between S. L. Frank and Father Clement Lialine, a monk from the Catholic monastery Amay-Chevetogne. The preface to the publication traces the history of S. L. Frank’s relations with Clement Lialine which is refl ected in their correspondence of 1937–1948. The topics discussed in the letters concern the involvement of S. L. Frank in his cooperation with the journal Irénikon, his unrealised plans of lecture trips to Belgium, as well as the edition of English anthology of V.S. Soloviev’s works by S. L. Frank’s and his reasearch into the issue of the supposed conversion of V. S. Soloviev to Catholicism. Of particular interest is S. L. Frank’s and Fr. Clement’s position of Christian universalism expressed in the letters, i. e. the desire to consider both Orthodoxy and Catholicism not as two diff erent denominations, but as two cultural-historical branches of the “universal” church, which should stand together in “brotherhood”. Also of interest is response from the Greek Catholic priest Cyril Korolevsky (received to the inquiry of Lialine) concerning the canon regulations of joining the Catholic Church by the Orthodox. The foreword also shows the role of the Benedictine monastery of Amay-Chevetogne and the journal Irénikon as an ecumenical centre of Catholicism, including the links of the journal with Russian émigré philosophers. We also present a bibliography of the articles and reviews of S. L. Frank’s works printed in the journal Irénikon. The published correspondence allows one to supplement the knowledge about the church-related position of S. L. Frank, his attitude to Orthodoxy, Catholicism and Protestantism as the three “fraternal” branches of the “united” Christian faith, as well as the specifi c participation of Russian philosophers in the development of ecumenical dialogue in the mid- 20th century.

Little is known about the background of atheism in Malaysia and how Muslims respond to the phenomenon, although provocations by Malaysian atheists often take place on social media. This study addressed the gap by exploring the atheism phenomenon in Malaysia’s ethnoreligious-oriented society. Data were collected from in-depth interviews and content analysis using the qualitative method. All data were analysed thematically using the software for qualitative analysis, ATLAS.ti. The resulting superordinate themes that emerged from the analysis include the phenomenon of Malaysian atheism, the factors for becoming atheists and the theme of arguments. The study’s findings are three-fold. Firstly, atheism started in Malaysia after globalisation began. Secondly, most Malaysian atheists were influenced by internal factors based on emotional–psychological elements rather than being scientifically oriented. Last but not least, the main themes of Malaysian atheist arguments are ‘God’s justice’, ‘the problem of evil’ and ‘science rationalism’. As a response, Muslims counter the atheism phenomenon by providing an effective approach to preserving social cohesion and harmony in an ethnoreligious society. Contribution: This article suggests that although atheism is regarded as a challenge to society since Malaysia is an ethnoreligious-oriented society, atheism needs to be countered through proper education as early prevention, besides encouraging healthy discussions.

This paper analyzes the model of theology of religions elaborated by the Romanian Orthodox theologian Dorin Oancea and highlights the possibilities for openness towards other religious realms and for real theological validation of non-Christian religions. It focuses both on the modern premises of this model and on the ways in which the author ensures its continuity inside the Tradition and its acceptance within the Orthodox-Christian world. Dorin Oancea's construct, a unique system of pluralistic inclusivism, elaborated by an Orthodox theologian who wants to remain aligned with the Eastern Orthodox patristic and traditional theological thinking while still addressing current topics by means of contemporary instruments and present-day language, is a valuable example of religious change that takes place within Orthodoxy, which is regarded as a traditional branch of Christianity. This paper identifies forms of theological newness in Dorin Oancea's manner of addressing the challenges of present times in relation to the dynamics of the field of theology of religions and of Orthodox theology. [ABSTRACT FROM AUTHOR]

This article discusses the connection between the ideas of Fyodor M. Dostoevsky and Vladimir S. Solovyov on the need for cultural and moral transformation of those who would claim to participate in the historical process of Russia's development, as well as the contemporary interpretation of these ideas. Both Dostoevsky and Solovyov believed that it was Russia who was destined to restore universal meaning to Christianity, to lead Christianity out of the impasse of national exclusivity. Russia is capable of fulfilling this messianic role on the path to a universal theocracy that would impart the necessary spiritual elevation to humanity. Solovyov's theocratic dreams, which were based on Dostoevsky's religious ideas, were not destined to receive public support. The Russian intelligentsia found itself faced with the question, "What do we live for and what must we do?" Dostoevsky answered this question, followed by Solovyov: We must abandon any attempt to fight for cultural ideals when such a fight leads to resorting to violence. Those who are in charge of transforming life must themselves be spiritually transformed. Any other path would lead to social and cultural disaster. These thoughts of the two distinguished thinkers - the brilliant writer and the prominent Russian philosopher - are taking on a new significance in contemporary Russia. For today's reformers, the most important task is to restore the destroyed system of values (including, above all, values involving personal freedom of citizens). This means the cultural revival of Russia, without which social transformations will continue to be stuck in a vicious circle wherein one form of violence follows another. Fulfilling this task requires a spiritual feat akin to what the Russian thinkers were calling for in the late nineteenth century. [ABSTRACT FROM AUTHOR]

Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Nikolai Gogol's political thought was conservative. All questions of life – everyday, social, state, literary – had a religious and moral meaning for him. Recognising and accepting the existing order of things, he strove to change society through the transformation of human. The historical and political views of Nikolai Gogol are close to the views of Nikolay Karamzin and the Slavophiles. At the same time, he remained unsurpassed in the religious perception of the West. According to Vasiliy Zen’kovsky, no one else had such a deep direct feeling of the religious untruth of that time. In his interpretation of Russia as a theocratic state, Nikolai Gogol was at odds with Nikolay Karamzin and Alexander Pushkin, but the former was in solidarity with the latters in the sympathies for the nobility as an educated class. Nikolai Gogol came close to the main themes of Russian religious philosophy. He became the first representative of the deep and tragic religious and moral aspiration that had permeated Russian literature in the subsequent decades. The ideal of the churching of Russian life put forward by him is still profoundly significant for Russia to this day. Creators such as Nikolai Gogol, in their meaning in history, in words are similar to the Holy Hierarchs in Orthodoxy.

At present, religion is integrated into almost all spheres of human life, has experienced a period of revival, and is developing in a new direction. Therefore, the discursive study of religious issues, that is, the analysis of issues related to religion in the context of modern discourse, is an important and relevant area of research. Considering that the purpose of this study is to identify and describe the features of the concept of language according to its nature and use in a religious context, which is closely related to the concept of religion, the main areas of research include religious studies and linguistic views, and it is aimed at demonstrating that the differences between the language of religion and language of everyday use directly contribute to its ability to influence the consciousness of believers, fully conveying religious statements. Research results are important because they show the characteristics and ways of conducting discourse analysis and can help in applying these results. The study used a variety of general and individual scientific methods. The features of the language of religion are revealed, conclusions about their meaning and use are analyzed, a general and complete picture of the language of religion is formed. Knowledge of the general characteristics and capabilities of the language of religion helps to find solutions to many religious problems and prevent them. [ABSTRACT FROM AUTHOR]

The article is devoted to the biography and creativity of the Russian religious existential thinker Lev Shestov. The article reflects the main stages of the philosopher’s philosophical evolution: it analyzes the sources of his work, the circle of the closest to Shestov thinkers and philosophers, it examines the reasons of the transformations of his views that forced philosopher to overcome the ethical and take the path of philosophy of tragedy and immoralism, it traces his creative evolution from populism to Nietzscheanism and religious philosophy of the existential type. The author of the article analyzes the changes of Shestov’s ethical understanding, his vision of philosophy and the idea of humanism and his attitude to the personality and heritage of F. Nietzsche. The article discusses the basic concepts of his teaching: tragedy, the living God, faith, reason, sin, boldness, “vsemstvo”, death, speculation, etc. It traces the connection with European intellectuals and emphasizes Lev Shestov’s contribution to Western culture.

This paper analyzes the model of theology of religions elaborated by the Romanian Orthodox theologian Dorin Oancea and highlights the possibilities for openness towards other religious realms and for real theological validation of non-Christian religions. It focuses both on the modern premises of this model and on the ways in which the author ensures its continuity inside the Tradition and its acceptance within the Orthodox-Christian world. Dorin Oancea’s construct, a unique system of pluralistic inclusivism, elaborated by an Orthodox theologian who wants to remain aligned with the Eastern Orthodox patristic and traditional theological thinking while still addressing current topics by means of contemporary instruments and present-day language, is a valuable example of religious change that takes place within Orthodoxy, which is regarded as a traditional branch of Christianity. This paper identifies forms of theological newness in Dorin Oancea’s manner of addressing the challenges of present times in relation to the dynamics of the field of theology of religions and of Orthodox theology.

The article sets the question of a possible influence of ideas, close to those of the Oxford Movement, on the ecclesiastic enlightenment in Russia in the second half of the nineteenth century. According to the “Lexicon of the Russian Academy”, the ecclesiastic enlightenment in a broad context could be understood as a longing of a part of the Russian society to introduce religious enlightenment and renovation.The English Church, and first of all its High Church, attracted attention of Russian society, and that interest increased in 1840-s, when the so called Oxford, or Tractarian Movement had been shaped in the frames of the High Church. The ideas promoted by that movement included those ones: restoration of the Church doctrine and the strengthening of its role in the life of society, calling for “antiquity” – theological and liturgical heritage of the common Christian Church, before its disintegration. The similar ideas, shaped under the influence of Romanticism, were popular among the supporters of the liturgical renaissance in the Roman Catholic Church, “Old Catholics”, as well as among the Kollyvades in Greece.All this could not but arouse interest of that part of Russian society, which was involved into the discourse of religious renovation and ecclesiastic enlightenment. There were not only clergymen and teachers of spiritual schools, but also a broad public: journalists, historians of religion, and philosophers. A famous participant of ecclesiastic enlightenment, specialist in Biblical studies and Christian history A. P. Lopukhin called Tractarianism “the great Oxford Movement”.

Introduction. This work is intended to examine the use and interpretation of Byzantine hymnographic texts of Hieroschemamonk Anthony (Bulatovich), who was the leader of the Athonite Onomatodoxists during the 1910s, written during his defence of the Palamite doctrine on divine energy. Methods. Source research and analysis, philosophical hermeneutics and comparative textological research are the methods used in this work. Sources on the subject include the works by Anthony (Bulatovich), Gregory of Nazianzus, Cyril of Alexandria, Dionysius the Areopagite, and Gregory Palamas. Analysis. In his dispute about the name of God, Bulatovich paid much attention to the theme of divine energies. The doctrine on energy of God, developed by the Church Fathers and especially Gregory Palamas, was important for Bulatovich since he considered divine revelation to be an uncreated energy of God. He believed the name of God to be an example of such a revelation and therefore, being by essence energy of God, he argued that God’s name is God. Onomatodoxy skeptics claimed, in contrast to Palamas, that divine energy cannot be viewed as God. Bulatovich aimed to prove the opposite and, not having many patristic writings at his disposal, he looked for confirmation of Palamite teachings on divine energy in biblical and hymnographic texts. Results. An analysis of hymnographic quotes used by Bulatovich shows that he understood their theological meaning correctly and derived ideas developed by Church Fathers from hymnography. Byzantine hymnography served Bulatovich as the main source of the Orthodox Church’s dogmatics.

This article provides a cursory overview of the life and thought of Professor Martin Prozesky, and his contributions to academia via his ethical and spiritual project. There were many people of various personalities that influenced his life, including the path he chose in academia. Some of these were scholars, such as the internationally acclaimed Professors Alister Hardy, John Hick, Lloyd Geering, Ninian Smart, Wilfred Cantwell Smith, feminist Professors Mary Daly, Ursula King and Rosemary Radford Ruether, and various process theologians. Others were spiritual leaders such as Archbishop Desmond Tutu, Mahatma Gandhi, the Chief Rabbi of the orthodox United Hebrew Congregations of the Commonwealth (1991 - 2013), Jonathan Sacks, and the Dalai Lama. THESE ARE: From his base in Theology and Religious Studies to his move to Ethics and Spirituality it could be established that there are five main contributions in Martin Prozesky's work which he had made to academia and of which cognizance should be taken. : (1) the religious philosophy of Friedrich Schleiermacher; (2) the development of a critical theology; (3) his values-based explanation of religion; (4) the debate about God; and (5) the need for a multi-cultural, even global, multi-disciplinary approach to applied ethics with special attention to African ethics. These contributions among other works are discussed in this article. (The article was made possible through an interview with Prof. Prozesky that was recorded and transcribed

The appearance of a significant and new figure in criticism cannot be accidental. Criticism as a specific form of activity presupposes an equally special mindset for which somewhat different tasks are important than, for example, for a philosopher, an artist or a scientist. The purpose of the present article is to show how the specific method of working with text and the unique literary style of Rozanov determined his way from philosophy to criticism. Methodological principles and stylistic features are discovered in V. Rozanov's literary and critical heritage, which later become attribute features of Russian religious and philosophical thought. [ABSTRACT FROM AUTHOR]

This article investigates the religious philosophy of Karl Barth during his liberal period and is based on his early theological work “Ideen und Einfälle zur Religionsphilosophie”. Barth regards “Religion” as “Realitätsbeziehung” in his religious philosophical system, because “religion” as eternal “sense of direction” orients the “actualization” of the “cultural consciousness”. Moreover, “Religion” as “self-consciousness” is more important than rationality, because “Religion” is the direct encounter between individuals and “truth” and thus can awaken the real-life of individuum. However, Barth gave up this religious philosophy after the outbreak of the First World War in 1914, especially due to his participation in the “religious socialist movement”. In this transformation, Barth returned to the idea of the “kingdom of God” according to the revelation found in the Bible. Although from his new biblical perspective, Barth realized that people knew nothing about biblical “life” and “truth” because of the ambivalent and powerlessness of “Religion”. But in short, Barth affirmed “Religion” in his religious philosophy, because he believed that individuals can experience “truth” in “Religion” and tried to describe this truthful religious experience through a combination of “transcendental philosophy” and “psychology”. Barth´s later rejection of “Religion” resulted from his biblical discovery, that his religious philosophical bridge between “Religion” and “truth” is only the self-imagination of “religious people”. However, although Barth changed his attitude toward “Religion” in his later theological thinking, he did not give up thinking about “religion” through “truth”. This kind of “truth appeal” in Barth’s theology was also the fundamental reason for his turn from religious philosophy to biblical theology. [ABSTRACT FROM AUTHOR]

The article deals with epistemological views of L. I. Shestov (1866-1938), the prominent Russian philosopher of the Silver Age. Theoretical and methodological foundation of the research covers a number of methods and their synthesis. First of all, it is connected with a combination of historical and logical methods of research - historical and philosophical (including hermeneutic) study of L. Shestov's works and their logical analysis. The author also relies on structural method trying to disclose components of thoughts and beliefs of the philosopher in their connection with the general. Results of this analyses show their significance in generalization accomplished by the system method of research.

Nicolas Berdyaev’s understanding of the self-revelation of God to humankind is a point of connection between the central ideas of his religious philosophy. Berdyaev says that God’s self-revelation occurs within the inner person, through divine-human spiritual cooperation, bringing about a revolutionary transformation of the human consciousness. Yet, the degree to which revelation can occur depends on human spiritual development. The eschatological culmination of this development will be the revelation of God in humankind and humankind in God-fulfilling the Godmanhood of Christ. The content of revelation is the Truth that is Godself, expressed in relational knowledge of God. Revelation occurs as an activity of divine-human cooperation. It is affected by human limitations and must be open to critique, particularly to purge from it human categories of dominance, power and enslavement. Truth is its own criterion, but in sobornost there is a sense of communal discernment. Only in freedom may revelation and truth may be found.

The conceptualization of time and responsibility in the philosophical system of Nikolai Berdyaev gives insights into handling a difficult heritage in the religious discourses. For Berdyaev responsibility is a part of an individual sphere, not a collective one. Berdyaev’s understanding of time as infinity, and the possibility of transition to eternity implies reality of doing justice for the dead. Mapping concepts of time and justice in the works of religious philosophers, Marxists and anarchists reveals those specifics of interpretation of the historical process, historical justice and the hierarchy of values is correlated with the belonging to a particular political community.

Introduction: the present paper aims to portray Lev Shaposhnikov, a Russian scholar, professor, doctor of philosophy as an advocator of the historico-philosophical approach. For this purpose it is essential to provide a holistic analysis of the personality of L. Shaposhnikov as well as his philosophical views in the synchronic and diachronic dimensions. Materials and Methods: Lev Shaposhnikov’s research papers devoted to the problems of the Russian religious philosophy as well as works of prominent Russian scholars of the XIX-XX centuries served as materials for the given study. The research methods employed included philosophical analysis, interpretation, comparison and generalization. Results: as a result of the conducted research L. Shaposhnikov’ philosophical standpoint has been analysed, including description and evaluation of his academic, scholarly, and managerial activity in the philosophical realm. Overall, it is clear that Prof. Shaposhnikov’s research is centred around a range of topics, such as: history of the religious philosophy and Orthodox theology; development and specific features of spiritual education in Russia. At present this thematic field is being widened due to investigations of philosophical and pedagogical views of Russian scholars of the ХIХ-ХХ centuries. Lev Shaposhnikov's achievements concern not only profound academic enquiry, but also creation of a school of thought on the history of philosophy, involvement in educational activity, organization of large academic events (for example, Rozhdestvenskiye chteniya – an international conference held in Nizhny Novgorod for 30 years), participation in collective research of scholars from Russian leading universities (such as the Moscow State University and others). Discussion and Conclusion: within the framework of the present paper a scholarly discussion of famous philosophers from Russia (Moscow, St. Petersburg, Nizhny Novgorod) and Belorussia addressed to Prof. Shaposhnikov is presented. It helps comprehend his key ideas in their relation to the modern scientific context and the works of known Russian philosophers of the XIX-XX centuries.Analysis of the historiosophy of Russian philosophers (such as V. Rosanov, N. Berdyaev, and others) is one of the foci in L. Shaposhnikov’s works. The author often uses an innovative approach to interpret the history of philosophy, yet his logic and vision provide reliability of the results obtained. Moreover, investigation of the Russian religious philosophy, in-depth analysis of the ideas of conservatism, research into the history of spiritual education in Russia represent important directions in L. Shaposhnikov’s scholarly work . An obvious asset of L. Shaposhnikov’s works is systematization and classification of the philosophical issues as well as enriching the terminology base of philosophy. Thus it could be posited that research studies by L. Shaposhnikov are sure to have a valuable methodological potential.In general, the authors of the given paper managed to portray Lev Shaposhnikov as a prominent modern scholar and reveal the role of his views in the history of the Russian philosophy.

There have been many studies that have investigated the history of the meritocratic competitive testing of public officials, with historians of and researchers in administrative science concluding that China was the first country to apply the principle of merit in selecting public officials through open competition. The novelty of the approach set out in this article is to analyse historic facts through the eye of an employee who has significant experience in the public administration of Albania. There have been attempts to introduce the merit principle in Albania, but these have encountered significant difficulties due to the communist traditions of the country and the problems of its 28-year transition to democracy. In exploring the origin story developing in a faraway eastern country, the questions arise as to why China was the first country in the world to apply the principle of merit in selecting public officials and what lessons this has for Albania today. By combining historical and analytical method, analysing the history of meritocratic competitive testing, this article aims to serve the development of public administration in Albania. [ABSTRACT FROM AUTHOR]

Philosophers of logical paradigm in Linguistic Philosophy asserted the following theory: "Only the cognitive propositions are meaningful. Ordinary language more or less contains ambiguity. It is therefore essential to build an ideal language." This insight was reductionist. It ignores the fact that language has various linguistic forms, and propositions and utterances shall not be limited by cognitive propositions and utterances. This lead to a reaction on reasonable grounds. This reasonable reaction was called Ordinary Language Philosophy. These developments in language philosophy have influenced the ways of religious philosophizing and have lead to the expansion of religious language studies. Religious language studies have two various forms. The first is to search for motives to the problems of religious language in the scriptures. The other is the search for a general linguistic criterion that can be applied in all studies of the Philosophy of Religion. The second category of religious language studies was emerged mostly by the influence of the formal language theory of logical paradigm. Consequently, based on some linguistic elements selected from scriptures, an ideal language and terminology has been tried to be created in the Philosophy of Religion. In addition, arguments are given in a logical form. However, it is not possible to construct a universal linguistic criterion that allows us to understand the scriptures correctly. It is also impossible to idealise the language and linguistic features of a religious text. When conveying their messages to their acceptors, they do not use a general linguistic significance criterion or a formal language that is a source for all languages. On the contrary, like all linguistic expressions, they use the everyday language of the society they address. [ABSTRACT FROM AUTHOR]