Цель исследования -показать сходство и различие антропологических представлений в философии Ницше и Соловьева и их влияние на русскую философию. Научная новизна работы заключается в выявлении и сопоставлении ключевых аспектов теории преображения человека у рассматриваемых философов. В статье обосновывается, что, несмотря на различие фундаментальных философских принципов, в учении Ницше о сверхчеловеке и учении Соловьева о любви акцентирована творчески-теургическая способность человека, направленная на онтологическую трансформацию его самого и окружающей действительности. В результате показано, что как Ницше, так и Соловьев утверждали имманентно присущий человеку божественный потенциал, возможность достижения собственными усилиями сверхчеловеческого состояния и последующего преображения природы, что оказало существенное влияние на русскую религиозную философию.
The article examines the interpretation of Leo Tolstoy’s ethical conception provided by a Russian poet Maximilian Voloshin. A brief exposition of Tolstoy’s ethical conception position of a person’s concern for their soul is provided. In this regard, the requirements of love and nonviolence are not of value in and of themselves but are subordinate to the main cause of salvation, the improvement of a person’s soul. This is the point on which Voloshin focuses his criticism reproaching Tolstoy for selfishness. Non-resistance to evil by violence is paradoxically interpreted by Voloshin as evasion from evil. Voloshin emphasizes that Tolstoy’s understanding of evil is simplified due to his failure to understand the sinful nature of mankind. Voloshin opposes Tolstoy’s ethics interpreted by him in this manner with his own ethical conception suggesting that it is necessary to not move away from evil in the world but, on the contrary, take it into oneself and strive to transform it with the internal forces of good. In conclusion, it is examined that despite their differences both thinkers agreed that responding with evil to evil is unacceptable from the point of ethics. Both Tolstoy and Voloshin were also characterized by the implementation of their ethical provisions in their personal lives.
The article presents a comparative analysis of theurgic activity in the works of three thinkers from the point of the generic understanding of theurgy as a “complete transformation of reality”. Despite the literal meaning of the term “theurgy”, according to all three thinkers, the indicated transforming influence is carried out by man and not by God. Although F. Nietzsche himself does not utilize the concept of theurgy, his theory of the Übermensch does fit into the framework of radical theurgic creativity since it presupposes a complete transformation of man carried out by himself, a change in his ontological nature. What is noted as a substantial similarity of the understanding of the transforming human activity by V. Solovyov and F. Nietzsche is that both thinkers view man as a product and the highest link of nature from which it follows that the highest calling of man is the transformation of not only himself but also nature. The difference lies in the fact that in Nietzsche’s view, the theurgic transformation is carried out by a person alone, through heroic effort. According to Solovyov, the main path of transformation of man and the world – the path of love – begins with a combination of two individuals and leads to conciliarity. In contrast, N. Berdyaev’s conception of theurgic creativity is distinguished by its radical transcendence, opposition to nature.
The purpose of the article is to shed light on ontological nature of P. A. Florensky’s theory of cognition. Scientific novelty of the work lies in determining reasons why philosophical and dialectical type of cognition considered by P. A. Florensky is ontological in nature. In particular, the paper argues that P. A. Florensky distinguishes this type of cognition as authentic, firstly, because it corresponds to essence of reality, understood as a living integral organism, and, secondly, because it contributes to increasing manifestation of ideal meaning in things. As a result, it is shown that P. A. Florensky’s philosophical and dialectical cognition is ontological, since it spiritualises a cognoscible thing, transforms it towards ideal reality.
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