(1917-1922)
France France (1925-1944)

Sergei Nikolaevich Bulgakov(July 16, Livny, Oryol province - July 13, Paris) - Russian philosopher, theologian, Orthodox priest, economist. The creator of the doctrine of Sophia the Wisdom of God, condemned by the Moscow Patriarchate in 1935, but without accusing him of heresy.

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Biography

Born into a family village priest. He studied at the Livensky Theological School and at the Oryol Theological Seminary (before), then for two years at the Yeletsk Classical Gymnasium.

In 1898, Bulgakov married Elena Ivanovna Tokmakova, the daughter of the owner of the Oleiz estate in Crimea, I. F. Tokmakova. Having received a scholarship for a two-year internship in the West, he and his wife went to Germany (in an apartment on Klopstockstrasse in December 1898, the first child, a daughter, appeared in the Bulgakov family). Here Bulgakov had the opportunity to check the results of his research in personal communication with representatives of German Social Democracy; the result of his scientific research was the two-volume work “Capitalism and Agriculture”, which became his master’s thesis.

The following years were the period of the philosopher's greatest social and journalistic activity. He participates in many endeavors that mark a religious and philosophical revival in the magazine “New Path” and “Questions of Life”, the collection “Questions of Religion”, “About Vladimir Solovyov”, “On the Religion of Leo Tolstoy”, “Milestones” (), in the work “Religion of the Philosophical Society in Memory of Vladimir Solovyov” and the publishing house “Put”, where the most important works of Russian religious thought were published in -17. In his work during this period, a transition was made from lectures and articles on topics of religion and culture (the most important of them were collected by him in the two-volume book “Two Cities”) to original philosophical developments.

The process of a gradual return to the Church-Orthodox worldview ends already in the revolutionary years with the acceptance of the priesthood (). With this completion, Bulgakov immediately began to play a prominent role also in church circles, actively participating in the work of the All-Russian Local Council of the Orthodox Church (1917-1918) and working closely with Patriarch Tikhon. Having certainly perceived the October Revolution negatively, Father Sergius quickly responded to it with the dialogues “At the Feast of the Gods,” written in the style and spirit of Vladimir Solovyov’s “Three Conversations”; the dialogues were included in the collective collection “From the Depths” (1918; 2nd ed. M., 1991).

Last years, death

Own philosophical teaching

At the turn of the 19th-20th centuries, Sergei Nikolaevich experienced disappointment in Marxism, because he considered it incapable of answering the deep religious needs of the human personality and radically changing it. He returns to Christianity as a mature man, having been tempted by other possibilities of salvation. His personal spiritual path becomes symbolic for the spiritual path of Russia, demonstrating the possibility of escaping the catastrophe looming over the country. In 1905, during the days of the first Russian revolution, Bulgakov wrote an article “Heroism and Asceticism”, in which he talks about the “two paths” of the Russian intelligentsia. Heroism is the path followed by the majority. This is an attempt to change society by external means, replacing one class with another, using violence and terror and with complete disregard for the spiritual and moral content of one’s own personality. Asceticism is a different path, which presupposes, first of all, a change, a transformation of one’s own personality, “for from the heart,” according to the word of the Gospel, “come evil thoughts, murder, adultery, fornication, theft, false witness, blasphemy. This defiles a person...” (Matthew 15:19). This path requires not external, but internal feat. Bulgakov warns that the path of heroism leads Russia to a bloody tragedy.

With his theology, Fr. Sergius drew accusations from the Moscow and Karlovac jurisdictions of the Orthodox Church. The conflict had both political and theological reasons. The ecclesiastical and political background of the conflict was expressed in the confrontation between the Karlovac (pro-monarchist) and Moscow (under severe pressure from Stalin) churches of the free “Eulogian” church, which since 1931 was subordinate to the Ecumenical Throne of Constantinople. In the field of theology, the fear of posing new theological questions made itself felt. In 1935, Bulgakov's teaching was condemned in decrees of the Moscow Patriarchate, and in 1937 also by the foreign Council of Bishops in Karlovtsi. However, a commission of professors from the St. Sergius Institute and a diocesan commission (1936), convened by Metropolitan Eulogius, rejected all accusations of heresy.

Sophiology

Bulgakov says that God created the world from His own being, placed outside of Himself. Here about. Sergius resorts to the biblical concept Sofia- the wisdom of God, which is identical with nature, the will of God. And this Divine Sophia, placed outside of Herself by the creative act of God, becomes created Sophia and is the basis of the created world. Its creatureliness lies in its position in time and becoming. Created Sophia is manifested in the potentialities of being, which, like seeds sown in the ground, must germinate, but the possibility of their germination and the quality of growth are directly related to the self-determination and activity of man - the hypostasis of created Sophia. “Earth” and “mother” are Bulgakov’s key definitions of matter, expressing its incipient and birthing power, its fruitfulness and fruitfulness. The earth is “saturated with limitless possibilities”; it is “all matter, for everything is potentially contained in it” (Svet Nevecherniy. M., 1917, pp. 240-241). Although after God, according to His will, matter is also a creative principle. Mother Earth not only gives birth, but also brings forth from her depths everything that exists. At the pinnacle of her generative and creative effort, in its utmost tension and utmost purity, she is potentially the “Earth of God” and the Mother of God. From her depths comes Mary and the earth becomes ready to receive the Logos and give birth to the God-Man. The earth becomes the Mother of God and only in this is the true apotheosis of matter, the takeoff and crowning of its creative efforts. Here is the key to all of Bulgakov’s “religious materialism”.

Bulgakov explores philosophical foundations language and in another book of the same period, “Philosophy of the Name,” dedicated to the apology of name-glorification and related to similar apologies of Florensky and Losev. From the correspondence, a classification of philosophical systems is derived, which makes it possible to see in their main types various monistic distortions of the dogma of trinity, which excludes monism and requires complete equality, the consubstantiality of the three principles, united in an elementary statement (“I am existing”) and understood as ontological principles. As a result, the history of philosophy appears as the history of a special kind of Trinitarian heresies. Bulgakov concludes that an adequate expression of Christian truth is fundamentally inaccessible to philosophy and is achievable only in the form of dogmatic theology.

In contrast to the sophiology of Solovyov and Florensky, where Sophia the Wisdom of God is the beginning that mediates between God and the world, “the world in God,” a collection of ideal prototypes of all things pre-existing in God, Sophia in Bulgakov’s presentation is not a beginning, along with God, but there is the very nature of God, Usiya, the Essence of the Triune God: “The Divine Sophia is ... the nature of God, ousia, understood ... as the revealing content, as the All-Unity” (Lamb of God, p. 125). Thus, she is not the fourth hypostasis, as Fr. was accused of. Sergius, and at the same time, can be identified with each of the hypostases of the Holy Trinity, because she is the one nature of God, the life of the Most Holy Trinity. Sophia can be identified with the Logos, since she is Wisdom; she can be identified with the Holy Spirit, since she is the Glory and Beauty of God, she can be attributed to the Father, since she is the peace of God. But Sophia is not a hypostasis, a Person, although she is thoroughly personal, permeated with the rays of the Holy Trinity. By analogy with the world of God, the created world was created: it also has nature, created Sophia and hypostasis, Adam, a multi-unit human personality that was created in the image of God.

The key concept in the theology of Fr. Sergius is the God-manhood of Christ and our God-manhood. For Fr. Sergius, the disclosure of the Chalcedonian dogma through the positive relationship of the two natures in Christ, which is based on the identity of the Divine and created Sophia, becomes fundamentally important: “Being identical in foundation, they are different in the way of their being,” he writes. The positive correlation of natures in Christ opens up the path of deification for man.

In accordance with the concept of God-manhood, she develops the doctrine of the world process, which in its entirety, from the act of creation, through being fallen and to the final Transfiguration, is presented as the “Theanthropic process,” the reunification of creation with God. Bulgakov's doctrine of economy, the sphere of which includes both economic and scientific and technical activities person. Reflecting the dual nature of fallen existence, the economy combines the free creative “labor of cognition and action,” in which the sophistry of the world is revealed, and “slavery of nothing,” serving the natural necessity born of the fall. An important place in the Divine-human process belongs to art. Bulgakov interprets it as the ability to see and show the sophic nature of the world, for one of the main names of Sophia is Beauty. But like everything in fallen existence, art also bears the stamp of inferiority: it strives and cannot become theurgy, an effective transformation of the world. The phenomena of gender, creativity, power and others are analyzed in a similar way: Bulgakov sees everywhere both a Sophian, good beginning, and the stamp of fallenness, non-existence. IN last years this includes the analysis of “last things”, death (Sophiology of death // Vestn. RSKhD. 1978, No. 127; 1979, No. 128) and the end of the world (eschatology of “The Bride of the Lamb”).

Considering the world under the sign of dynamics, process, Bulgakov’s teaching about the world is presented as a whole as theology of history, where Sophia as the Church is in the center, since “the Church acts in history as a creative force” (Bride of the Lamb, p. 362), and the Divine-human process can be understood as the formation of the entire universe by the Church. In its general type and appearance, in a number of leading motives and ideas, his system resembles the large theological systems of modern Western Christianity, approaching the teachings of Teilhard de Chardin and, somewhat less, Tillich.

Grades and legacy

According to the memoirs of Archbishop Nathanael (Lvov): “Once, under Metropolitan Anthony [Khrapovitsky], there was a conversation about Fr. Sergius Bulgakov. The entire entourage of Metropolitan. Anthony treated Fr. Sergius is negative. But Vladyka Anthony told me about him: “Unfortunate Father Sergius, unfortunate Father Sergius. After all, he is a very smart person, one of the smartest in the world. He understands many things that only very few understand. And this makes me terribly proud. It’s hard not to be proud if you know that this is clear and completely understandable to you, but no one around you can understand it. This consciousness elevates and makes you proud. Only God's grace, attracted by the humility that Fr. Sergius apparently was not enough, only she can protect the soul from such pride."

Selected bibliography

List of works by S. N. Bulgakov

• (Article in the collection “Problems of Idealism”, Moscow, 1902)
• (Public lecture, Kyiv November 21, 1901)
• From Marxism to idealism. - M., 1903-318 p.
  • About the regularities of social phenomena // From Marxism to idealism, M., 1903 - pp. 1-34
  • The law of causality and freedom of human actions // From Marxism to idealism, M., 1903 - pp. 35-52
  • Economy and law // From Marxism to idealism, M., 1903 - pp. 53-82
  • Ivan Karamazov (in Dostoevsky’s novel “The Brothers Karamazov”) as a philosophical type // From Marxism to Idealism, M., 1903 - pp. 83-112
  • Main problems of the theory of progress // From Marxism to idealism, M., 1903 - pp. 113-160
  • Herzen's spiritual drama // From Marxism to idealism, M., 1903 - pp. 161-194
  • What does the philosophy of Vladimir Solovyov give to modern consciousness? // From Marxism to idealism, M., 1903 - P. 195-262
  • On the economic ideal // From Marxism to idealism, M., 1903 - pp. 263-287
  • About the social ideal
  • Problems of political economy // From Marxism to idealism, M., 1903 - pp. 288-316
• Dogmatic theology (review). // Magazine “Orthodox Thought”. - 1928. - No. 1. - P. 317-347
• Soul drama by Herzen, Kyiv, 1905.
• Karl Marx as a religious type (His attitude to the religion of humanity L. Feuerbach), Moscow, 1906.; Warsaw, 1929.
• (Article from the collection “Milestones”, Moscow. - 1909)
• Two hail. M., 1911. - 313 p.
• Russian tragedy (“About “Demons” by Dostoevsky), Moscow, 1914.
• Zion, Moscow, 1915.
• “Non-evening light.” 
• Contemplations and Speculations Moscow, “The Path”, 1917. - 417 p.
• "At the feast of the gods." 
• Pro and contra. 
• Modern dialogues. Article from the collection “From the Depths”, Moscow-Petrograd, 1918.
• Apocalypse John Ymca-Press, 1948. - 353 pp.
• Philosophy of Economics, New York, 1982-321 pp.
• Philosophy of Economics (Speech at a Doctoral Dispute), September 21, 1912.
• “At the Walls of Chersonis” Yalta, 1923.
• “St. 
• Peter and John. 
• Two Chief Apostles" Paris, Ymca-Press, 1926. - 91 p.
• Bush Burning. 
• Experience of a dogmatic interpretation of certain features in the Orthodox veneration of the Mother of God - Paris: YMCA-Press, 1927. - 288 p.
• Word on the Day of the Nativity of Christ, December 25, 1934 (January 7, 1935)
• “Water leaping into eternal life.” 
• The Word on the Eve of Epiphany, Sergius Leaves. Paris. 1935.
• Orthodoxy - Paris: YMCA-Press, 1965. - 403 p.
• Philosophy of the Name - Paris: YMCA-Press, 1953. - 278 p.
• Lamb of God - Paris: YMCA-Press, 1933. - 468 p.
• Lamb of God (Author’s abstract) // Path. - 1933. - No. 41. - P. 101-105.
• Comforter.  About God-humanity. 
• part II Paris: YMCA-Press, 1936. - 447 p.
• Comforter.  About God-humanity. 

part II (Abstract) // Path. - 1936. - No. 50. - P. 66-69.

“Negative theology” - Questions of philosophy and psychology. - M., 1915. - Year XXVI, book. 126(I). - pp. 1-86; Year XXVI, book. 128(III). - pp. 244-291. Friend of the Groom (Io. 3, 28-30). 

About the Orthodox veneration of the Forerunner - Paris: YMCA-Press, 1927. - 276 p.

Russian philosopher, theologian, economist, publicist. Author of fundamental works on philosophy and theology, which influenced the evolution of Russian thought.

Bulgakov Sergey Nikolaevich

Since 1901, having defended his master's thesis, Bulgakov lived in Kyiv, where he was elected ordinary professor of political economy at the Kyiv Polytechnic Institute and private assistant professor at Kyiv University. At the same time, his lecturing activities began, which soon brought him wide fame.

In August 1903, he took part in the illegal congress at which the Liberation Union (the future core of the Cadet Party) was founded; since 1904, together with Berdyaev, he has edited the magazine “New Way” and “Questions of Life.”

The revolution of 1905 led him to final disappointment in the ideas of Marxism and socialism (he, however, never denied the relative correctness of the latter, considering socialism as a socio-political “minimum” of Christian politics).

In 1906, Bulgakov participated in the creation of the Union of Christian Politics, and in 1907 he was elected to the Second State Duma from the Oryol province as a non-party “Christian socialist”.

In 1906, Bulgakov moved to Moscow, where he became a private assistant professor at Moscow University, and in 1907 he became a professor. political economy of the Moscow Commercial Institute.

Beginning in 1907, Bulgakov’s work noticeably increased and then began to dominate in religious and philosophical issues. In 1909, he took part in the collection “Milestones” (article “Heroism and Asceticism”), in 1911, his collection “Two Cities” was published by the publishing house “Put”, in the organization and work of which Bulgakov played a prominent role in 2 volumes).

In 1912, Bulgakov’s first monograph “Philosophy of Economy” was published (with the subtitle “Part One. The World as an Economy”), in which all the problems of political economy and social philosophy Marxism has been radically revised from the standpoint of religious philosophy. In the same year, Bulgakov defended it as a doctoral dissertation.

Publishing the first part of “Philosophy of Economy,” the publishing house “Put” announced that its second part, “Justification of Economy (Ethics and Eschatology),” was being prepared for publication, but in the course of work this plan changed significantly, and as a result, in 1917, Bulgakov published book “Non-evening light. Contemplation and Speculation”, which he considered the actual continuation and completion of “Philosophy of Economics”.

It is a kind of result of the entire previous period philosophical development Bulgakov, the limiting point of the evolution of his worldview within the framework of religious philosophy. The further step of this evolution - the adoption of the priesthood in the summer of 1918 (which was preceded by Bulgakov's active and fruitful participation in the work of the All-Russian Local Council, which restored the patriarchate) - was completely consistent and natural for him.

In 1918, Bulgakov left Moscow for Crimea, where his family was located and from where he was deported to Turkey at the end of 1922 by decision of the Soviet government. During his four years in Crimea, Bulgakov wrote a number of philosophical works, published after his death: “The Philosophy of the Name,” “The Tragedy of Philosophy,” etc. This marks the end of the period of Bulgakov’s actual philosophical work.

From May 1923 to the summer of 1925, Bulgakov was a professor of church law and theology at the Faculty of Law of the Russian Scientific Institute in Prague and then finally settled in Paris, where he was a professor of theology and dean of the Orthodox Theological Institute. From 1925 to 1938, Bulgakov made a number of trips to the countries of Europe and America.

Theological heritage of Fr. Sergius very extensively: “St. Peter and John”, “The Burning Bush”, “Apocalypse of John”, “Orthodoxy”, the trilogy - “Lamb of God”, “Bride of the Lamb”, “Comforter”, etc. True, as a theologian Bulgakov is very philosophical and even “sociological” , as evidenced by such articles as “The Soul of Socialism” (New City 1931. No. 1; 1932. No. 3; 1933. No. 7), “Nations and Humanity” (Ibid. 1934. No. 8), “Orthodoxy and socialism" (Put. 1930. No. 20), a small brochure "Christian Sociology" (Paris, 1927) and the posthumously published book "Christianity and Jewish question».

A significant role in the life of Fr. Sergius was also interested in his ecumenical activities, which did not receive an unambiguous assessment in church-Orthodox circles (as, indeed, all of his theological creativity).

Bulgakov’s worldview, if we also take into account his transition “from Marxism to idealism,” does not fit into a single formula. Most researchers distinguish three stages of his creative evolution: legal Marxism (1896-1900), religious philosophy (1901-1918), theology (since 1919). The evolution of B.'s views throughout his life was organic and never contained the slightest share of what is commonly called “renegadeism.”

L. A. Zander lists four “personal factors” that give Bulgakov the appearance of a purely “Russian thinker”: 1) spirituality, 2) eschatology, 3) an extraordinary ability for philosophical and theological synthesis, 4) a purely Russian desire to reach the end in everything (Zander L.A. God and the World. Paris, 1948. T. 1. P. 11-12).

At the first (Marxist) stage of Bulgakov’s work, these features were reflected in the following way. Having analyzed K. Marx's ideas about ultimate destinies humanity - first of all, the idea of ​​progress and Zukunftstaat "a (state of the future), - Bulgakov came to the conviction that it is impossible to provide a sociological substantiation of global patterns social development. In the very attempt to establish such patterns, he saw elements of utopianism and “fight against God,” and he considered the latter the main driving motive of Marxism and socialism in general.

As for the prospects for the development of capitalism in Russia, without denying them, Bulgakov emphasized that capitalist Russia must, in order to preserve its national specificity, remain a predominantly agrarian and peasant country.

At the second stage of his creative path, Bulgakov focused on all those problems that, in his opinion, had not received adequate development in Marxism. The main work of this stage should be considered “Philosophy of Economy”, in which, in addition to answering its main question, formulated in Kantian style: “How is economy possible?”, Bulgakov gave his understanding of the nature of philosophical and scientific knowledge.

In the same book, for the first time in an expanded form, he outlined his version of sophiology - a teaching that has not been fully comprehended or appreciated to this day. Considering that historical materialism, in which greatest strength embodied the spirit of modern economism, cannot simply be rejected, but must be “positively surpassed”, Bulgakov tried to build his own philosophical system, combining the achievements of German classical philosophy(mainly epistemology) with traditional Russian (in the spirit of Christianized Plato) ontologism.

Many critics rightly saw in Bulgakov’s “German” terminology only a kind of philosophical “coquetry” that was completely alien to him. However, this is not quite true. Although the synthesis as a whole did not work out, it helped Bulgakov overcome the Hegelian and Marxian dialectics, which one way or another led to the triumph of “historicism” (to use K. Popper’s term).

The extremes of epistemology and ontologism, according to Bulgakov, can be overcome with the help of the concept of Sophia, which, in the very first approximation, can be interpreted as God’s eternal plan for the world and man. It is the concept of Sophia that allows Bulgakov to consider himself a “religious materialist” who avoids hypostatization general concepts with the “invention” of the habitat of ideas (“smart place” of Plato) and the “erosion” of the physical (or material) substance of the world, which often occurs within the framework of idealistic epistemology (especially in its neo-Kantian version).

In addition, with the help of the concept of Sophia, Bulgakov tries to establish a continuous hierarchy of entities from God to man and thereby overcome (to a certain extent) the gap between Creator and Creature, characteristic, for example, of Protestant liberal theology.

Bulgakov’s next book, “Non-Evening Light,” is devoted to solving those philosophical and theological problems that were only formulated and posed in “Philosophy of Economics.” This book, together with Quiet Thoughts (M., 1918), can be considered Bulgakov’s last philosophical work, after which the theological period of his work begins.

Back in Crimea in 1918-1922. Bulgakov wrote several philosophical works (published posthumously), in which theology and philosophy are so closely intertwined that it is difficult to unambiguously decide from what position they were written. These are “The Philosophy of the Name” (Paris, 1953), “The Tragedy of Philosophy” (Moscow, 1993; German translation: Darmstadt, 1927), the philosophical dialogues “At the Walls of Chersonis” (Symbol. Paris, 1993. No. 25).

Of particular interest is “The Tragedy of Philosophy,” in which Bulgakov substantiates the futility of the efforts of the human mind to build a comprehensive philosophical system.

Since 1922-1923. Bulgakov's work is predominantly theological in nature. His sophiological ideas were assessed from the point of view of Orthodox orthodoxy as a heretical deviation and an attempt to introduce a fourth hypostasis.

Ecumenical activities of Fr. Sergius, to which he devoted much effort during his pastoral ministry, is regarded in some of its aspects as “liberal.”

The unique features of Bulgakov the thinker at all stages of his creative evolution include the “sociologism” of his thinking (despite the fact that in his “Philosophy of Economics” there is a rather strong criticism of “sociological reason”). The project of “Christian sociology”, nurtured by Bulgakov all his life, was not fully realized, but bore fruit in the development of specific social problems that he dealt with throughout his life. Such problems include the “national question”, the nature of society (Bulgakov came close to the problem of the “social body”, which was actively discussed in the 20th century).

A significant place in Bulgakov’s philosophical heritage is occupied by articles devoted to the analysis of the work of Russian thinkers and writers V.S. Solovyov, Fedorov, Dostoevsky, Tolstoy, Pushkin and others.

major works

Two hail. In 2 vols. M., 1911.
Philosophy of farming. M., 1912.
The light is not evening. Contemplation and speculation. M., 1917.
Quiet thoughts. M., 1918.
St. Peter and John. Paris, 1926.
Friend of the Groom. Paris, 1927.
The bush is unburnt. Paris, 1927.
Jacob's Ladder. Paris, 1929.
Orthodoxy. Paris, 1965; M., 1991.
Apocalypse of John. Paris, 1948; M., 1991.
Autobiographical notes. Paris, 1949.

Annotation

Op.: Sergei Bulgakov. Works in two volumes. Volume two. Philosophy of the name. Icon and icon veneration. – M: Art; St. Petersburg: Inapress, 1999. – p. 13-175.

[This publication does not contain the chapters Sophiological understanding of the dogma about the name of Jesus. Notes Excursions; notes are missing; non-Cyrillic texts disappeared]

I. WHAT IS A WORD?

II. SPEECH AND WORD

1. Parts of speech (name, verb, pronoun)

2. Noun

3. Grammar sentence:

III. TO THE PHILOSOPHY OF GRAMMAR

IV. LANGUAGE AND THOUGHT

V. “PROWN” NAME

VI. NAME OF GOD

I. WHAT IS A WORD?

1. Human cognition occurs in and through the word, thought is inseparable from the word, its self-reflection inevitably requires an analysis of what constitutes this primary element or material, that is, it must begin with the analysis of the word, with the study of its essence. So what is a word? The question in this form sounds, of course, too vague, because it is polysemantic, it can be understood in a thousand different meanings, depending on our intonation, on the direction of attention, on the specific aspiration of the torturing thought. Even within the relatively narrow limits of the science of language, where it has its own specific formulation, what interests us most here is usually left unattended1)1. The word is studied in linguistics from the point of view of structure, phonetics, history, morphology, semasiology, psychology, in connection with all the rich content that it has modern science about language. However, in this history, physiology, psychology, anatomy, mechanics of words, the formation of the word and its fate is studied; in general, genetic research, based on the abundance of scientifically studied facts, predominates, but in most cases the problem of the word as such is not even noticed: what makes a word a word , what is its nature, in every state of affairs, in every language, in every era, in every use? What is that specific feature without which there is no word? What is its ontological characteristic? This is a question not about genesis and not about formation, but about essence, about words. All questions about the genesis of words that are usually studied in this regard, such as: about the origin of language, about the original unity or plurality of adverbs, etc. – in this formulation remain out of consideration. In fact, it is a mistake to think that by studying genesis we can thereby establish the essence; on the contrary, in a certain sense it must be known before this research, otherwise this latter becomes impossible. It is necessary to take not a conventional study dictated by special tasks; we need intuition of the word, seeing it in its immediate existence, in its idea. It is necessary to isolate and establish about a word what goes without saying about it, which constitutes its axiom. It is obvious that this first and main axiom is at the boundary of linguistics, which knows only concrete words clothed in flesh and blood, deals with sounds that have already become words, and studies this flesh of the word in different aspects. Meanwhile, this word, clothed in historical flesh and having its own specific place in language and its history, is an alien from another world, or rather, it belongs to two worlds at once. Although it is given into the hands of the linguist for all his analyses, but with this shell it is not given to him entirely and, remaining itself, does not fit into his research. The question of words does not fit into the science of words as such. And if linguists sometimes consider themselves called upon to speak out on the issue of words, they are usually content with obvious deductions, sometimes with naivety, and the worst of them is that a scientific specialist without criticism proclaims his personal metaphysics, and sometimes prejudice, as a scientific solution to the question , not noticing that it still requires preliminary clarification or dismemberment. In fact, the question of the word is not a question of philology, although, of course, it has its own judgment here and gives its conclusion in the first place. Usually philologists are not even properly aware of it. But what is much more surprising is that philosophers are equally unaware of it. For them, language remains, as Müller puts it (Lectures on the Science of Language*, 19), “like a veil that is too close to a person’s mental eye, barely noticeable.” The word is usually looked at only as an instrument of thought and not even the thought itself, but only its presentation, as a self-explanatory and self-evident means. It is seen as an absolutely transparent and light-transmitting medium, like a window, which must be taken care of so that it is washed or, in extreme cases, does not deceive with its colored glass. In this sense, the word was sometimes feared, measures were taken to bring it to order, poisonous antics were released regarding it, like Mephistopheles

denn eben wo Begriffe fehlen,

da stellt ein Wort zur rechten Zeit sich ein.**

Judgments like the one we find in the thinker of language Humboldt, that “die Sprache ist das Bildende Organ der Gedanken” and that “es gibt keine Gedanken ohne Sprache, und das menschliche Denken wind erst durch die Sprache”*** remained incomprehensible and unheard. All latest philosophy, except for Leibniz, passed by language, one might say, without noticing the problem of the word. Neither Kant, nor Fichte, nor Hegel noticed language and therefore were repeatedly victims of this ignorance. And this was repeated in subsequent philosophy, where some, representatives of logic, saw in language only an indifferent means, while others considered the issue purely psychologically. Philosophy and philology clung to the question of the meaning of a word for thought when considering a more complex question, namely the relationship between grammar and logic, but here this question either remained completely unexamined or was submitted to psychology for consideration.

So, we repeat once again, our question stands at the boundary from which the vast and richest field of philology lies in one direction, and the obstinate paths of philosophy lead in the other, but it arises not as a special problem of one or another special field of knowledge, but as one of basic, immediate and primary perceptions of human self-awareness as ****. Man is a thinking and speaking being; the word-thought or thought-word is in his possession in the rank of any concrete utterance. A person thinks in words and speaks a thought, his mind, ?????, is inextricably linked with the word ?????, ????? is there???????,” self-awareness tells us in an indescribable play on words.

So what is this one????? – word-thought?

A word is a combination of voice sounds and noises produced by our speech organs, and it can be actually pronounced or only indicated through writing or in another way, for example, by gesture. This sound mass is, according to the successful expression of the Stoics2)), the body of the word, ????. Without this sound body there is no word, no matter whether it is pronounced, or only schematically indicated, or only appears in our imagination (as notes already contain music, regardless of performance). How this body of the word can be more closely and more accurately defined, into what elements it can be decomposed, which elements in it will turn out to be essential, which are derivative, how they arose, etc. - we can ignore these questions here, they are constitute the actual field of the science of language. For us, for now, it is enough to establish that every word has a sound body that is actually realized, that is, pronounced or only presented in an ideal image. What is essential in this matter, obviously, is not the physical side of the sound, the timbre of the voice, its strength, etc., but a certain combination of sounds, a sound or musical phrase; in the end, there may be a certain ratio of sound vibrations, expressed by a mathematical formula, even by a number: all the same, a specific number expresses a certain rhythm and sound, the structure of the sound body, determines the flesh of the word. The body of a word is a form, no matter what it is imprinted in, no matter what it is realized in, at least in a gesture3). As a form, the word is something embodied, belonging to the natural, material world, inscribed in it, imprinted and imprinted in it*. Is there a word as much an object of the external world as this table, this pen, this ink? Is there such an object as this written word? Obviously yes. Is this printed? Obviously, yes too. And this is spoken? Why not? Isn’t the wind whistling in a pipe, or any other sound, an object (sound) or a phenomenon of this world, a material object in general? What about a word that is written on a phonograph record in the form of several indentations, or that sounds from a phonograph tube when the roller rotates? Do I hear or touch the word that I read in a book (in the alphabet for the blind), or see (in the case of the alphabet for the deaf and dumb)? Why not? But the word that I think or with which I think, although I do not utter it; which no one knows except me, which remains in the depths of my soul? This word may be silent, but it is not meaningless. After all, I think in a certain language, and not in a language in general. My inner word does not remain disembodied, that is, formless, although bare of sound; at the same time, some rudimentary articulations may occur in my organs and corresponding work is performed in the brain. In a word, the word may not come out, not manifest itself, but it still exists in its flesh, its ideal image is in the mind of the subject, and our silent words-thoughts often turn into a thought out loud, a monologue. This is the general origin of every living word, which comes from the darkness of silence. But it is already present in him before its pronunciation, just as an object in a room emerges from the darkness that was there before the introduction of light. And when I want to communicate my thoughts to another, then I must realize words that are only in the imagination, images of words, ...

Sergei Nikolaevich Bulgakov was born in 1873 in the small town of Livny, Oryol province, in the family of a priest. He studied at the theological school and at the Oryol Theological Seminary, then at the Yeletsk gymnasium. In 1894 he graduated from the Faculty of Law of Moscow University.
While still studying at the seminary, Bulgakov experienced a religious crisis and became interested in Marxism. At the university he seriously studied political economy.
Studying Marxism in depth, Bulgakov eventually realized the inconsistency of this teaching. Under the influence of reading Russian religious thinkers (L. Tolstoy, F. Dostoevsky, Vl. Solovyov, etc.), conversations and disputes with Tolstoy, he again finds religious faith(see S. Bulgakov From Marxism to Idealism. M., 1903)A similar evolution was typical for Russians. intelligentsia of that time, and soon B. moved forward into the ranks of its recognized spirit. leaders. He became one of the main Sat participants “Problems of Idealism” (1902), where the leading figures of the emerging religious-philosophical movement united for the first time. movements; name Sat. his articles “From Marxism to Idealism” (1903) became a catchphrase that expressed

spiritual meaning ist. moment.(1917-18) and working closely with Patriarch Tikhon.

Having definitely perceived Oct. negatively. revolution, oh Sergius quickly responded to him with the dialogues “At the Feast of the Gods,” written in the style and spirit of “Three Conversations” by Vl. Solovyova; the dialogues were included in the coll. Sat. "From the Depths" (1918; 2nd ed. M., 1991). During the civil war, Fr. Sergius was in the Crimea and, being cut off both from the priestly service and from the public. activities, worked intensively in philosophy. In the opus written then. “The Philosophy of the Name” (1920, published 1953) and “The Tragedy of Philosophy” (1920, published in German, translated 1928) he revised his view of the relationship between philosophy and the dogmatics of Christianity, coming to the conclusion that Christ. Speculation can be expressed without distortion exclusively in the form of dogma and theology. The latter has since become the main area of ​​his work. In 1922 Fr. Sergius was included in the list compiled by the GPU on the initiative of V.I. Lenin's lists of scientific and cultural figures subject to deportation abroad. 30 Dec In 1922, he left Crimea for exile and, after a short stay in Constantinople, in May 1923 he took the position of professor. church law and theology on legal. f-te Rus. Scientific Institute in Prague. Soon, with his close participation, a project to create the Orthodox Church in Paris arose and was successfully implemented. Theologian In-ta. From its opening in 1925 until his death, Fr. Sergius was its permanent head, as well as prof. department dogma, theology.

This activity was extremely multifaceted. In addition to matters related to the Institute, and in addition to theology. creativity, o. Sergius paid great attention to at least two more areas: spirit. Russian leadership youth and participation in the ecumenical movement. The central channel of religion. Russian activity youth abroad became Rus. Stud. Christ, Movement. and about. Sergius was one of its main founding fathers. He participated in its inception, in the first congresses of the RSCM in Psherov (Czechoslovakia) and Argeron (France) and continued to constantly supervise it, remaining an indispensable mentor and authority for the members of the Movement. Ecumenical work movements o. Sergius joined the World in 1927. Christ conference "Faith and Church Structure" in Lausanne. Until the end 30s he took part in many ecumenical endeavors, becoming one of the influential figures and ideologists of the movement; in 1934 he made a long trip to the USA. The most promising direction in ecumenical the field turned out to be cooperation with Anglican Church. Objective possibilities for rapprochement between Orthodoxy and Anglicanism have been indicated and “recognized since the time of Khomyakov; through the works of Father Sergius and his associates (Fr. Georgiy Florov c to o g o , N.M. Zernova, G.P. Fedotov, etc.) they began to be implemented. In the end 1927 beginning 1928 takes place Anglo-Russian. religious congress, the result of which was the establishment of a bilateral Commonwealth of St. Albania (Old English holy martyr) and St. Sergius of Radonezh. This Commonwealth continues its activities to this day.

In 1939, Fr. Sergius was diagnosed with throat cancer. He underwent dangerous operations, had close calls with death, and lost much of his ability to speak. The outbreak of the World War further limited the scope of his work. However, until the last days of his life, in the difficult conditions of occupied Paris, he did not stop serving the liturgy and giving lectures (which cost him enormous effort), as well as working on new opuses. His work has a rare integrity: he managed to sum up all his main themes and give a clear conclusion. As in the canon of St.

Scriptures, his last book. He completed it very shortly before his death, “The Apocalypse of John.” Creativity about. Sergius began with journalism, articles on economics, cultural societies, and religious and philosophical., journalism came to the fore in Crete.

Teaching about. Sergius went through two stages in his development, philosophy. (before expulsion from the homeland) and theology, which, while differing in form and partly in sources and influences, are at the same time firmly connected by the unity of leading intuitions and central concepts. Throughout its entire path this is the teaching of Sophia and God-manhood, Christ. the doctrine of the world and its history as a reunion with God. The most important driving motive of the teaching is the justification of the world, the affirmation of the value and meaningfulness of its existence. At the same time, polemicizing with the tradition of German. idealism, B. refuses to consider reason and thinking as a higher principle, endowed with the exclusive prerogative of communication with God: the subject of affirmation is the world in all its material and corporeal completeness. Justification of the world presupposes thus. justification of matter, and the type of its philosophy. B.’s worldview was sometimes determined by that taken from Vl. Solovyov’s combination of “religious materialism”.

Because the world is in Christ.

ontology created being, then the doctrine of the world begins in B. with the doctrine of creation. The essence of creatureliness is revealed by the question: what is the world made of? Answer o. Sergius orthodoxly follows the biblical tradition: the creation of the world is creation from nothing, pure non-existence and non-existence. B. traces the history of the concept of Nothingness and its applications in ontology and, rejecting applications that are obviously or covertly pantheistic, identifies a certain line, from Plato to Schelling, on the ideas of which he builds his concept. He interprets created being as a special kind of nothingness, endowed with productive potentialities, fraught with being, transformation into something. This corresponds to Platonic and Neoplatonic. the concept of meon, or relative nothingness; pure nothingness, the complete opposite of being, is conveyed by the concept of law, the radical negation of being. That. a philosopheme arises (already put forward by the late Schelling in his “Exposition of Philosophical Empiricism”) about the creation of the world as the transformation or raising of law into meon by the creative act of God. Next, the concept of matter is built, where B. partly follows Plato's Timaeus. As being immersed in a whirlpool of origin and destruction, transitions and transformations, created being is “being.” But behind the multiplicity and diversity of existence, it is necessary to assume a single underlying basis, in the womb of which only all emergence and transformation can take place. This universal underlying basis (“substrate”) of existence, from which everything that arises directly arises, all the things of the world, is matter. B. accepts the provisions of the ancient tradition related to it. Matter is the “third kind” of being, along with the things of the sensory world and their ideal prototypes, ideas. It is unformed, indefinite “primary matter”, potentially existing, the ability to identify in the sensory. In his ontol.

In essence, it, like created being in general, is meon, “being non-being.” But these provisions are complemented by others related, first of all, to the generating role of matter. According to B., she acts as the “Great Mother Earth” of the ancient pagan cults of Greece and the East, as well as the “earth” of the first verses of the Book. Genesis. “Earth” and “mother” are the key definitions of matter in B., expressing its conceiving and giving birth power, its fruitfulness and fruitfulness. The earth is “saturated with limitless possibilities”; it is “all matter, for everything is potentially contained in it” (Svet Nevecherniy. M„ 1917, pp. 240-241). Although after God, according to His will, matter is also a creative principle. Following Gregory of Nyssa, B. considers the existence of the world as a process. directly continuing the original creative work. the act of God is an incessantly ongoing creation, performed with the indispensable active participation of matter itself. Here the concept of B. turns out to be on the basis of patristics, diverging from Platonism and Neoplatonism; it receives its final meaning in the context of Christology and meriology. Mother Earth not only gives birth, but also brings everything that exists out of her depths. At the pinnacle of his birth and creativity. effort, in its utmost intensity and utmost purity, she is potentially the “Earth of God” and the Mother of God. From her depths comes Mary and the earth becomes ready to receive the Logos and give birth to the God-Man. The earth becomes the Mother of God and only in this is the true apotheosis of matter, the rise and crown of all creativity. efforts. Here is the key to all of B.’s “religious materialism.”

B. explores it in other books.

of the same period, “Philosophy of the Name,” dedicated to the apology of name-glorification and related to similar apologies of Florensky and Losev. The classification of philosophies is derived from the correspondence. systems, allowing you to see different types in their main types.

At the same time, in addition to its Sophian core, the B. system contains many fruitful ideas and developments.

In accordance with the concept of God-manhood, she develops the doctrine of the world process, which in its entirety, from the act of creation, through being fallen and to the final Transfiguration, is presented as the “God-man process,” the reunification of creation with God. Within this framework, a whole series of private teachings about diff. aspects of life in the world. The earliest and most complete development of the doctrine of economy was in B., the sphere of which includes both economics and scientific and technical sciences. human activity. Reflecting the dual nature of fallen existence, the economy combines free creativity. “the work of cognition and action”, in which the sophistry of the world is revealed, and “slavery is nothing”, the service of a natural necessity born of the fall. Important place in Bogochel. the process belongs to art. B. interprets it as the ability to see and show the sophic nature of the world, for one of the main names of Sophia is Beauty. But like everything in fallen existence, art also bears the stamp of inferiority: it strives and cannot become theurgy, an effective transformation of the world. The phenomena of gender, creativity, power, etc. are analyzed in a similar way: B. sees everywhere both a Sophian, good beginning, and the stamp of fallenness, non-existence. In recent years, this has included an analysis of the “last things,” death (Sophiology of Death // Vestn. RSHD. 1978, No. 127; 1979, No. 128) and the end of the world (eschatology of the “Bride of the Lamb”).

Considering the world under the sign of dynamics, process, B.'s teaching about the world is presented as a whole as a theology of history, where Sophia as the Church is at the center, since “the Church acts in history as a creative force” (Bride of the Lamb, p. 362), and God. the process can be understood as the formation of the entire universe by the Church. In its general type and appearance, in a number of leading motives and ideas, his system resembles the large theological systems of modern times. zap. Christianity, drawing closer to the teachings of Teilhard de Chardin and, somewhat less, Tillich.

S. Khoruzhy (Russian philosophy. Small encyclopedic dictionary, M., 1995.)

Large encyclopedic dictionary

BULGAKOV Sergei Nikolaevich (1871-1944) - Russian philosopher, economist, theologian. From 1923 in exile, he lived in Paris. From legal Marxism, which Bulgakov tried to combine with neo-Kantianism, he moved to religious philosophy, then to Orthodox theology. Main works: "Philosophy of Economics" (1912), "On God-Humanity. Trilogy" (1933-45), "Philosophy of the Name" (published in 1953). Sergei Nikolaevich BULGAKOV (June 16, 1871, Livny - July 13, 1944, Paris), Russian philosopher and Orthodox theologian, economist, publicist, public figure. Early period Born into the family of a hereditary priest. He studied at the Oryol Theological Seminary, having experienced a crisis of faith, left it in 1888 and completed his education at Moscow University in 1894 in the department of political economy and statistics. Until the early 1900s. joined the current of legal Marxism and was engaged in research in the field of political economy, published the books “On Markets in Capitalist Production” (1897) and “Capitalism and Agriculture” (vol. 1-2, 1900). At the turn of the century, he moved away from Marxist ideology and turned to the philosophy of German classical idealism, as well as to Russian thought, the works of Dostoevsky and Vl. Solovyova. A similar evolution was characteristic of the Russian intelligentsia of that time, and soon Bulgakov became one of its recognized spiritual leaders. He participates in the collection "Problems of Idealism" (1902), publishes a collection of his articles under the programmatic title "From Marxism to Idealism" (1903), actively participates in many undertakings of the unfolding religious and philosophical revival - in the magazines "New Path" and "Questions of Life" ", collections "Questions of Religion", "About Vladimir Solovyov", "On the Religion of Leo Tolstoy", "Milestones", in the work of the Religious and Philosophical Society in Memory of Vl. Solovyov and the publishing house "Put", where the most important works of Russian religious thought were published in 1911-17. In 1906 he was elected to the 2nd State Duma (as a non-party “Christian socialist”). He collected the most important lectures and articles of this period in the collection “Two Cities” (vol. 1-2, 1911). In the philosophical developments of the 1910s (monographs “Philosophy of Economics”, 1912, and especially “Never-Evening Light”, 1917) Bulgakov outlines the foundations of his own teaching, which follows the sophiology of Solovyov and P. A. Florensky, but which also experienced a noticeable influence of the late Schelling. Years of the Revolution The process of a gradual return to the Church-Orthodox worldview ends already in the revolutionary years with the acceptance of the priesthood (1918). Bulgakov actively participates in the work of the All-Russian Local Council Orthodox Church (1917-18) and works closely with Patriarch Tikhon. He responded to the October Revolution with the dialogues “At the Feast of the Gods,” written in the style and spirit of Solovyov’s “Three Conversations” and included in the collective collection “From the Depths” (1918; reprint 1991). During the Civil War, while in Crimea, Bulgakov worked intensively on philosophical works. In "The Philosophy of the Name" (1920; published 1953) and "The Tragedy of Philosophy" (1920-21, published in German translation 1927) he comes to the conclusion that Christian speculation can be expressed without distortion exclusively in the form of dogmatic theology, which since then has become the main sphere of his work. In exile In 1922 Fr. Sergius is included in the lists of scientific and cultural figures compiled by the GPU on the initiative of V.I. Lenin who are subject to deportation abroad. On December 30, 1922, he left Crimea and, after a short stay in Constantinople, in May 1923 he took the position of professor of church law and theology at the Faculty of Law of the Russian Scientific Institute in Prague. With his close participation, the Orthodox Theological Institute was created in Paris (1925). From the moment of its opening until his death, Fr. Sergius was its permanent head, as well as a professor of dogmatic theology. Under his leadership, the Sergius Metochion (a complex of institute buildings with a temple in the name of St. Sergius of Radonezh) grew into the largest center Orthodox spirituality and theological science. one of the main founding fathers of the Russian Student Christian Movement, Bulgakov participated in its first congresses in Psherov (Czechoslovakia) and Argeron (France) and then continued to supervise it. In the 1930s, he became one of the influential figures and ideologists of the ecumenical movement, in whose work he became involved in 1927 at the World Christian Conference “Faith and Church Order” in Lausanne. In 1939, Bulgakov was diagnosed with throat cancer, he underwent several operations, was on the verge of death and largely lost the ability to speak. However, until the last days of his life in occupied Paris, he continued to serve the liturgy and give lectures (which cost him enormous effort), as well as work on new compositions. Journalism Bulgakov's journalism always came to the fore at critical moments in the life of Russia: the revolution of 1905-07, the beginning of the First World War, 1917. Its spectrum is unusually wide: religion and culture, Christianity, politics and socialism, the tasks of the public, the path of the Russian intelligentsia, problems of church life, problems of art, etc. Bulgakov is one of the main exponents of "Vehovism" ("Vekhi", 1909, art. " Heroism and asceticism") as an ideological movement that called on the intelligentsia to sober up, move away from utopianism and rabid revolutionism, to spiritual work and a constructive social position. The ideas of social Christianity he developed include analysis Christian attitude to economics and politics (with an apology for socialism, which was gradually declining), criticism of Marxism, but also bourgeois-capitalist ideology, projects of a “party of Christian politics”, responses to the topic of the day (from the position of Christian liberal-conservative centrism), etc. . The theme of Russia is resolved, following Dostoevsky and Vl. Solovyov, on the paths of Christian historiosophy. The beginning of the First World War was marked by Slavophile articles full of faith in the universal calling and great future of the state. But already in the dialogues “At the Feast of the Gods” and others, the fate of Russia is depicted in tones of apocalypticism and alarming unpredictability. Philosophy and theology, Bulgakov’s teaching went through two stages in its development: philosophical (before his expulsion from Russia) and theological, but all the way it remained the doctrine of Sophia and God-manhood, the Christian doctrine of the world and its history as reunification with God. Its driving motive is the justification of the world, the affirmation of the value and meaningfulness of being in all its material and corporeal fullness. Polemicizing with German idealism, Bulgakov rejects the thesis according to which reason and thinking are the highest principles, which have the exclusive prerogative of communication with God. Bulgakov's justification of the world includes the justification of matter, and he sometimes defined the type of his philosophical worldview using the expression “religious materialism” taken from Solovyov. Using, like the Church Fathers, ideas ancient philosophy, Bulgakov makes Christian adjustments to them. matter is not only a “meon”, an unformed universal substrate of sensory things, it is also “earth” and “mother”, participating by the will of God in the existence of the world as a creative process that continues the act of creation. The crown and goal of this creativity is the earthly birth of the God-man Christ, in which matter appears as the Earth of God and the Mother of God, and the world ascends to union with God. The connection between God and the world is determined by the concept of Sophia, the Wisdom of God. Sophiology The sophilogical system of dogmatic theology was developed by Bulgakov mainly in the “big trilogy”: “Lamb of God” (1933), “Comforter” (1936), “Bride of the Lamb” (1945). Here Sophia comes close to “ousia,” the essence of the Holy Trinity. This rapprochement, as well as its consequences, gave rise to objections and controversy; in 1935, Bulgakov’s teaching was condemned in decrees of the Moscow Patriarchate, as well as the foreign Council of Bishops in Karlovtsy. V. N. Lossky, who gave a critical analysis of the doctrine, finds that its essence is “the absorption of the individual by a sophia-natural process that destroys freedom” (“The Dispute about Sophia,” Paris, 1936). Bulgakov responded to his opponents, but the “dispute about Sofia” never received a final solution. Criticism of Sophian ideas does not, however, affect many important topics and sections of Bulgakov’s system, his analysis religious aspects history, material human activity, phenomena of gender, creativity, art. Works: St. Peter and John. 1926. Friend of the Groom, Burning Bush. 1927. Jacob's Ladder. 1929. Op. 1933. T. 1-2. About Sophia the Wisdom of God. Decree of the Moscow Patriarchate and memos of Prof. prot. Sergius Bulgakov to Metropolitan Evlogy. 1935.Autobiographical notes. 1948, 1990.Orthodoxy. 1965, 1991. Christianity and the Jewish Question. 1991. Literature: Sobolev Seraphim (archbishop). New teaching about Sophia the Wisdom of God. Sofia, 1935. In memory of Fr. Sergius Bulgakov. 1945. Zander L. God and the world. 1948. T. 1-2. Osorgina T. Bibliography of works by Fr. Sergius Bulgakov. 1987.Nun Elena. Professor Archpriest Sergius Bulgakov // Theological works. 1986. T. 27. Naumov K. Bibliographie des oeuvres de p. Serge Boulgakov. Paris, 1984.P. S. Khoruzhy BULGAKOV Fedor Ilyich (1852-1908) - Russian journalist and art historian. "Art Encyclopedia" (vol. 1-2, 1886-87), collection of biographies "Our Artists" (vol. 1-2, 1889-90).

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"BULGAKOV Sergei Nikolaevich" in books

Bulgakov Sergei Nikolaevich (1871–1944)

From the book Lexicon of Nonclassics. Artistic and aesthetic culture of the 20th century. author Team of authors

Bulgakov Sergei Nikolaevich (1871–1944) Russian philosopher, religious thinker, since 1918 - priest. In 1923 he was expelled from Soviet Russia, from 1925 to 1944 he was a professor of dogmatics at the Theological Institute in Paris, the author of many works, mainly of philosophical and theological content,

Large encyclopedic dictionary

From the book Silver Age. Portrait gallery of cultural heroes of the turn of the 19th–20th centuries. Volume 1. A-I author Fokin Pavel Evgenievich

BULGAKOV Sergei Nikolaevich 16(28).6.1871 – 12.7.1944 Economist, religious philosopher, theologian, publicist, writer. In 1911–1917 – employee of the publishing house “Put” (Moscow). Participant in the collection “Milestones” (M., 1909). Books “Capitalism and Agriculture” (vol. 1–2, St. Petersburg, 1900), “From Marxism to Idealism” (St. Petersburg, 1903),

57. Sergei BULGAKOV

From the book of 100 prophecies about the fate of the Russian people author Klykovskaya Tina Nikolaevna

57. Sergei BULGAKOV We live in an era of heightened economic reflection, intense and sophisticated economic self-awareness, when questions of economic existence have powerfully taken one of the first places in thought and feeling. Explanations for this phenomenon must be sought, of course,

SERGEY NIKOLAEVICH BULGAKOV (1871–1944)

From the book 100 Great Thinkers author Mussky Igor Anatolievich

SERGEY NIKOLAEVICH BULGAKOV (1871–1944) Economist, philosopher, theologian. From legal Marxism, which Bulgakov tried to combine with neo-Kantianism, he moved to religious philosophy, then to Orthodox theology. The main works “Philosophy of Economics” (1912), “On

Sergei Nikolaevich Bulgakov (1871 - 1944)

From the book Famous Sages author Pernatyev Yuri Sergeevich

Sergei Nikolaevich Bulgakov (1871 - 1944) Russian philosopher, religious and public figure. Main works: “From Marxism to Idealism”; “Two Cities” in 2 volumes; monograph “Philosophy of Economics”; "Non-Evening Light"; "Philosophy of the name"; trilogy "Lamb of God",

Sergei Nikolaevich Sergeev-Tsensky (Sergei Nikolaevich Sergeev) (September 30 (September 18) 1875 – December 3, 1958)

From the book History of Russian Literature of the Second Half of the 20th Century. Volume II. 1953–1993. In the author's edition author Petelin Viktor Vasilievich

Sergei Nikolaevich Sergeev-Tsensky (Sergei Nikolaevich Sergeev) (September 30 (September 18) 1875 - December 3, 1958) Born in the village of Preobrazhenskoye, Tambov province, into the family of a zemstvo teacher, a retired captain, a participant in the Sevastopol defense in 1854-1855. Father had a rich

Sergei Nikolaevich Bulgakov

From the book of Aphorisms author Ermishin Oleg

Sergei Nikolaevich Bulgakov (1871-1944) philosopher, theologian, economist Each person is an artist of his own life, drawing strength and inspiration from himself. The Church consists of national churches, just as humanity is made up of nations. Man is living

Bulgakov Sergey Nikolaevich

From the book Great Soviet Encyclopedia (BU) by the author TSB

BULGAKOV, Sergei Nikolaevich

From the book Big Dictionary of Quotes and Catchphrases author Dushenko Konstantin Vasilievich

BULGAKOV, Sergei Nikolaevich (1871–1944), theologian, philosopher, economist 1445 Father of the Russian intelligentsia Belinsky. “Heroism and Asceticism”, V (published in the collection “Vekhi”, 1909) ? Milestones. Intelligentsia in Russia. – M., 1991, p. 72 Later N. Berdyaev called “the father of the Russian intelligentsia”

BULGAKOV Sergei Nikolaevich (1871-1944)

From the book The Newest philosophical dictionary author Gritsanov Alexander Alekseevich

BULGAKOV Sergei Nikolaevich (1871-1944) - Russian religious philosopher, theologian, economist. Graduated from the Faculty of Law of Moscow University (1896). Professor of political economy in Kyiv (1901-1906) and Moscow (1906-1918). Deputy of the Second State Duma. In 1918 he accepted the priesthood

BULGAKOV Sergei Nikolaevich, after being ordained - Father Sergius 16 (28).VI.1871, Livny, Oryol province - 12.VII.1944, Paris

From the book of 99 names Silver Age author Bezelyansky Yuri Nikolaevich

BULGAKOV Sergei Nikolaevich, after being ordained - Father Sergius 16 (28).VI.1871, Livny, Oryol province - 12.VII.1944, Paris Purely compositionally, it is best to start with “Memoirs of Russian Philosophers,” in which Andrei Bely tells how he was pestered by Grigory Rachinsky (also

Sergei Bulgakov Heroism and asceticism (From reflections on the religious nature of the Russian intelligentsia)

From the book Manifestos of Russian Idealism author Trubetskoy Evgeniy Nikolaevich

Sergei Bulgakov Heroism and Asceticism (From reflections on the religious nature of the Russian intelligentsia) Comments IRussia experienced a revolution. This revolution did not deliver what was expected of it. The positive gains of the liberation movement still remain, according to

Two theological approaches to the mystery of personality: Sergei Bulgakov and Vladimir Lossky

From the book Theology of Personality author Team of authors

Two theological approaches to the mystery of the individual: Sergei Bulgakov and Vladimir Lossky There are two ways to deal with the religious problematic of the individual: either you can concentrate on the tragic situation of a person in the world and then consider his openness

Bulgakov, Sergei Nikolaevich (1870-1944).

From the book Theological Encyclopedic Dictionary by Elwell Walter

Bulgakov, Sergei Nikolaevich (1870-1944).

Russian economist and theologian. He was born into the family of a priest of the Russian Orthodox Church, but in his youth he left church life. Graduated from Moscow University (1894), studied in Berlin, Paris, London. Back in

Sergei Bulgakov and Gustav Shpet: conversation about the conciliarity of T. G. Shchedrin From book Russian theology author Team of authors

in a European context. S. N. Bulgakov and Western religious and philosophical thought

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