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Considered one of Russia’s greatest philosophers, Vladimir Soloviev (1853–1900) was also a theologian, historian, poet, and social and political critic. His works have emerged to enjoy renewed attention in post–Soviet Russia, and his concerns echo in contemporary discussions of politics, law, and morality. In this collection of Soloviev’s essays—many translated into English for the first time—the philosopher explores an array of social issues, from the death penalty to nationalism to women’s rights. Soloviev reacts against the tradition of European rationalist thought and seeks to synthesize religious philosophy, science, and ethics in the context of a universal Christianity. In these writings he reveals the centrality of human rights in his Christian worldview, not only as an abstract theory but also as an inspiration in everyday life. In a substantive introduction and copious annotations to the essays, Vladimir Wozniuk points out distinctive and often overlooked features of Soloviev’s works while illuminating his place within both the Russian and Western intellectual traditions.
This text re-examines 'The Protocols of the Elders of Zion's' popularity, investigating why it has persisted, as well as larger questions about the success of conspiracy theories even in the face of claims that they are blatantly counterfactual and irrational.
Vladimir S. Soloviev (1853–1900), moral philosopher, social and literary critic, theologian, and poet, is considered one of Russia’s greatest philosophers. But Soloviev is relatively unknown in the West, despite his close association with Fyodor Dostoevsky, who modeled one of his most famous literary characters, Alyosha Karamazov, on Soloviev. In The Heart of Reality, Vladimir Wozniuk offers lucid translations, a substantive introduction, and careful annotations that make many of Soloviev’s writings accessible for the first time to an English-speaking audience. Soloviev worked tirelessly in the name of the mystical body of the Universal Church. The vast bulk of his writings can be construed as promoting, in one way or another, the cause of ecumenism. His essays also display the influence of Platonic and German Idealism and strands of Thomistic thinking. Wozniuk demonstrates the consistency of Soloviev’s biblically based thought on the subjects of aesthetics, love, and ethics, while at the same time clarifying Soloviev’s concept of vseedinstvo (the unity of spiritual and material), especially as applied to literature. Containing many previously untranslated essays, The Heart of Reality situates Soloviev more clearly in the mainstream of Western religious philosophy and Christian thought.
This book is a learned essay at the intersection of politics, philosophy, and religion. It is first and foremost a diagnosis and critique of the secular religion of our time, humanitarianism, or the “religion of humanity.” It argues that the humanitarian impulse to regard modern man as the measure of all things has begun to corrupt Christianity itself, reducing it to an inordinate concern for “social justice,” radical political change, and an increasingly fanatical egalitarianism. Christianity thus loses its transcendental reference points at the same time that it undermines balanced political judgment. Humanitarians, secular or religious, confuse peace with pacifism, equitable social arrangements with socialism, and moral judgment with utopianism and sentimentality. With a foreword by the distinguished political philosopher Pierre Manent, Mahoney’s book follows Pope Emeritus Benedict XVI in affirming that Christianity is in no way reducible to a “humanitarian moral message.” In a pungent if respectful analysis, it demonstrates that Pope Francis has increasingly confused the Gospel with left-wing humanitarianism and egalitarianism that owes little to classical or Christian wisdom. It takes its bearings from a series of thinkers (Orestes Brownson, Aurel Kolnai, Vladimir Soloviev, and Aleksandr Solzhenitsyn) who have been instructive critics of the “religion of humanity.” These thinkers were men of peace who rejected ideological pacifism and never confused Christianity with unthinking sentimentality. The book ends by affirming the power of reason, informed by revealed faith, to provide a humanizing alternative to utopian illusions and nihilistic despair.
This book is the seminal work in which Solovyov developed his religious philosophy. In it, he undertakes a stunning critique of positivism, by which he understands the entire philosophy of Western rationalism, which he sees as setting up a conflict between reason and faith, and reason and nature. In the modern period, he finds abundant evidence for reason's war against nature in Western philosophy from Descartes to Hegel. "Positivism," the leading philosophy in his time, Solovyov also finds repugnant. In its place, he proposes his great theme of total unity--which was to become the dominant theme in Russian philosophy. This is the work that launched Russian religious philosophy and is a must for anyone interested in the subject. From the Esalen-Lindisfarne Library of Russian Philosophy.
Bowler traces ideas about progress using evolutionary biology to throw light on parallel changes in the understanding of social development.
Over more than two millennia, the world's leading religious traditions have provided the guidance in questions of when war can be justified, and of what methods and targets are permissible in war. Linking deep historical analysis to contemporary issues, this volume provides insight to the understanding of the role and influence of religion in the state politics. The book examines the norms of war in Hinduism, in Theravada Buddhism, in Japanese religion, in Judaism, in Roman Catholic Christianity, in Eastern Orthodox Christianity, in Protestant Christianity, in Shia Islam and in Sunni Islam, and discusses norms of war in cross-religious perspective.--Publisher's description.
First published in English in 2007 under title: The history of terrorism: from antiquity to al Qaeda.