弗拉基米尔·索洛维约夫
万物注定与上帝结为一体；历史在神人类中走向这种统一，而道德从羞耻、怜悯与敬畏中生长，成为使社会变得公正的任务。
定位
俄国哲学家、诗人与神学家，他针对实证主义构建了“万物统一”的体系：世界应通过“神人类”与上帝结合，而索菲亚即神圣智慧代表这种统一；他的善的伦理学把道德建立在羞耻、怜悯与敬畏之上。
核心思想
- 万物统一
- 神人类
- 索菲亚：神圣智慧
- 羞耻、怜悯与敬畏作为道德的根源
影响
受影响于 2
弗里德里希·威廉·约瑟夫·谢林
受其影响
Solovyov’s Lectures on Godmanhood (1878–81) drew on Schelling’s late philosophy of mythology and revelation for history as the union of God and humanity. V. Solovyov, Chteniia o Bogochelovechestve (1878–81); SEP “Vladimir Solov’ëv”
依据: AI 草稿
弗里德里希·威廉·约瑟夫·谢林 › 1775–1854
费奥多尔·陀思妥耶夫斯基
受其影响
Solovyov travelled with Dostoevsky to Optina Pustyn in 1878 and in Three Speeches in Memory of Dostoevsky (1881–83) honoured him as a religious thinker of universal Christian unity. V. Solovyov, Tri rechi v pamiat Dostoevskogo (1881–83); SEP “Vladimir Solov’ëv”
依据: AI 草稿
费奥多尔·陀思妥耶夫斯基 › 1821–1881
影响了 2
尼古拉·别尔嘉耶夫
影响了 ✓
Berdyaev took up Solovyov’s idea of Godmanhood, the union of God and humanity, and in The Russian Idea (1946) placed him at the centre of Russian religious thought. N. Berdyaev, Russkaia ideia (1946); V. V. Zenkovsky, A History of Russian Philosophy (1948–50; tr. 1953)
依据: 亦见于 Wikidata · Wikidata
尼古拉·别尔嘉耶夫 › 1874–1948
帕维尔·弗洛连斯基
影响了
Florensky continued Solovyov’s metaphysics of all-unity and his teaching on Sophia, divine Wisdom, in The Pillar and Ground of the Truth (1914). P. Florensky, Stolp i utverzhdenie istiny (1914); V. V. Zenkovsky, A History of Russian Philosophy (1948–50; tr. 1953)
依据: AI 草稿
帕维尔·弗洛连斯基 › 1882–1937
批评
批评了 2
奥古斯特·孔德
批评了
Solovyov’s master’s thesis, The Crisis of Western Philosophy: Against the Positivists (1874), argued that Comte’s positivism marks the exhaustion of Western abstract rationalism. V. Solovyov, Krizis zapadnoi filosofii. Protiv pozitivistov (1874)
依据: AI 草稿
奥古斯特·孔德 › 1798–1857
列夫·托尔斯泰
批评了
Solovyov’s Three Conversations (1900) attacked Tolstoy’s doctrine of non-resistance to evil, which Solovyov held leaves the innocent defenceless and keeps Christ’s morality without his resurrection. V. Solovyov, Tri razgovora (1900), Preface and Third Conversation
依据: AI 草稿
列夫·托尔斯泰 › 1828–1910
作品
立场
Solovyov is on the map as the founder of Russian religious philosophy. Against positivism and the one-sided “abstract principles” of rationalism and empiricism he set the idea of all-unity (vseedinstvo): truth, goodness and beauty are aspects of one whole, and knowledge must unite science, philosophy and faith. Drawing on Schelling, Neoplatonism and Christian mysticism, he saw history as a process in which humanity, through Christ, is joined with God in “Godmanhood”; Sophia, divine wisdom, names the world as it exists in God. In “The Justification of the Good” (1897) he grounded ethics in shame, pity and reverence and defined law as the minimum of morality that the state enforces. He opposed antisemitism in his writings on Judaism and Christianity and in a protest he drafted in 1890, which the censors did not allow to appear, and he criticised Russian nationalism. His “Three Conversations” turned against Tolstoy’s non-resistance and end in an apocalyptic tale that also echoes the period’s fear of a “yellow peril”. Berdyaev, Florensky, Sergei Bulgakov and the Symbolist poets Alexander Blok and Andrei Bely took up his ideas; Orthodox critics found his sophiology hard to reconcile with church teaching.
生平与背景
Vladimir Solovyov was born in Moscow on 28 January 1853, the son of the historian Sergei Solovyov. After a youthful phase of atheism and materialism he studied natural sciences and then history and philology at Moscow University, attended lectures at the Moscow Theological Academy and in 1874 defended his master’s thesis “The Crisis of Western Philosophy: Against the Positivists”. In 1875–76 he worked in the British Museum in London and travelled to Egypt; he later described visions of Sophia in Moscow, London and the desert near Cairo. In 1878 he gave his “Lectures on Godmanhood” in St Petersburg and travelled with Dostoevsky to the monastery of Optina Pustyn. His doctoral thesis, “Critique of Abstract Principles”, followed in 1880. After a public lecture in March 1881 in which he asked the new tsar to spare the assassins of Alexander II, he gave up university teaching and lived as an independent writer. In the 1880s he worked for a reunion of the Orthodox and Catholic churches and published “La Russie et l’Église universelle” in Paris (1889). He wrote poetry, journalism and the philosophy articles of the Brockhaus–Efron encyclopaedia, and died on 13 August 1900 at Uzkoye near Moscow, the estate of his friends the Trubetskoys.
其他主要作品
- The Crisis of Western Philosophy: Against the Positivists (Krizis zapadnoi filosofii. Protiv pozitivistov, 1874)
- Lectures on Godmanhood (Chteniia o Bogochelovechestve, 1878–81)
- Critique of Abstract Principles (Kritika otvlechennykh nachal, 1880)
- Russia and the Universal Church (La Russie et l’Église universelle, 1889)
- The Justification of the Good (Opravdanie dobra, 1897)
- Three Conversations (Tri razgovora, 1900)
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