Solovyov Biography, Solovyov Vladimir Sergeevich biography read, Solovyov Vladimir Sergeevich biography read online

Solovyov Vladimir Sergeevich
(1853 - 1900), the largest Russian religious philosopher, poet, publicist. Born on January 16, 1853 in Moscow.

Father, the greatest Russian historian S.M. Solovyov (+ 1879), was distinguished by a strict character, did little to raise children and had almost no personal influence on them. From him the future philosopher inherited a love of knowledge, faith in science and a certain reverence for “scientificness.” The last feature is characteristic of Solovyov the thinker. He tried to present his most paradoxical ideas in a “scientific” manner, in a “smooth” and somewhat impersonal language, with academic dryness and schematism.

Mother, Polixena Vladimirovna, coming from a Ukrainian-Polish family, had as her ancestor the thinker of the 18th century. G.S. Frying pan (+ 1794).

His paternal grandfather was a priest. Solovyov told S. M. Martynova that before his death, his grandfather led him into the altar and before the throne blessed him to serve the church. [1]

early years

The future philosopher Vladimir Sergeevich Solovyov was born on January 28, 1853 in Moscow, in the family of the famous historian Sergei Solovyov (author of the multi-volume “History of Russia from Ancient Times”). The boy studied at the 5th gymnasium, and later entered the Faculty of Physics and Mathematics of Moscow State University. From his youth, Solovyov read the works of German idealists and Slavophiles. He was also greatly influenced by radical materialists. It was his passion for them that brought the young man to the Faculty of Physics and Mathematics, although after the second year he transferred to the Faculty of History and Philology. Impressed by materialistic literature, young Vladimir Solovyov even threw icons out of the window of his room, which extremely angered his father. In general, his reading circle then consisted of Khomyakov, Schelling and Hegel.

Sergei Mikhailovich instilled in his son hard work and productivity. Every year he himself systematically published his “History” according to that, and in this sense he became a clear example for his son. Already as an adult, Vladimir wrote every day without exception (sometimes on scraps of paper when there was nothing else at hand).

University career

Already at the age of 21, Soloviev became a master and associate professor. The work he defended was entitled "The Crisis of Western Philosophy." The young man decided to get a degree not in his native Moscow, but in St. Petersburg. What point of view did Vladimir Solovyov defend in his first scientific work? The philosopher criticized positivism, which was then popular in Europe. After receiving his master's degree, he embarked on his first major overseas trip. The aspiring writer visited the Old World and the countries of the East, including Egypt. The voyage was purely professional - Solovyov became interested in spiritualism and Kabbalah. Moreover, it was in Alexandria and Cairo that he began work on his theory of Sophia.

Returning to his homeland, Soloviev began teaching at St. Petersburg University. He met and became close to Fyodor Dostoevsky. The author of The Brothers Karamazov chose Vladimir Solovyov as the prototype for Alyosha. At this time, another Russian-Turkish war broke out. How did Vladimir Soloviev react to her? The philosopher almost went to the front as a volunteer, however, at the last moment he changed his mind. His deep religiosity and rejection of war had an impact. In 1880 he defended his dissertation and became a doctor. However, due to a conflict with the rector of the university, Mikhail Vladislavlev, Solovyov did not receive the position of professor.

Termination of teaching activities

The year 1881 became a turning point for the thinker. Then the whole country was shocked by the murder of Tsar Alexander II by revolutionaries. What did Vladimir Soloviev do under these conditions? The philosopher gave a public lecture in which he stated that it is necessary to pardon terrorists. This act clearly demonstrated Solovyov’s views and beliefs. He believed that the state had no right to execute people, even in response to murder. The idea of ​​Christian forgiveness forced the writer to take this sincere but naive step.

The lecture led to a scandal. It became known at the very top. Minister of Internal Affairs Loris-Melikov wrote a memorandum to the new Tsar Alexander III, in which he convinced the autocrat not to punish the philosopher due to the latter’s deep religiosity. In addition, the author of the lecture was the son of a respected historian, who was once the rector of Moscow University. Alexander, in his response, called Solovyov a “psychopath,” and his closest adviser, Konstantin Pobedonostsev, considered the offender “insane” before the throne.

After this, the philosopher left St. Petersburg University, although no one formally fired him. Firstly, it was the hype, and secondly, the writer wanted to focus more on books and articles. It was after 1881 that the period of creative flourishing began, which Vladimir Solovyov experienced. The philosopher wrote non-stop, since for him this was the only way to earn money.

Doctrine of law

Morality - always strives to build an ideal; prescribes proper behavior and is addressed only to the inner side of the individual’s will.

Law is conditional in nature and involves restrictions, because in the legal field the action and its result are important; considers the external manifestation of will - property, action, result of action.

The task of law is not to create the Kingdom of God on earth, but not to turn people's lives into Hell.

The purpose of law is to balance two moral interests: personal freedom and the common good. The “common good” must limit the private interests of people, but it cannot replace them. Therefore, Solovyov opposed the death penalty and life imprisonment, which, in his opinion, contradict the essence of law.

Law is “the limitation of personal freedom by the requirements of the common good.”

Features of the law: 1) publicity; 2) specificity; 3) real applicability.

Signs of power: 1) publication of laws; 2) fair trial; 3) execution of laws.

State

- protects the interests of citizens.

Christian state

— protects the interests of citizens and strives to improve the conditions of human existence in society; takes care of economically weak persons.

State progress

- consists in “constraining the inner moral world of a person as little as possible and providing external conditions for the dignified existence and improvement of people as accurately and broadly as possible.”

“Legal coercion does not force anyone to be virtuous. His task is to prevent an evil person from becoming a villain (dangerous to society).” Society cannot live solely according to the moral law. Legal laws and the state are needed to protect all interests.

Knight-monk

According to the memoirs of contemporaries, Soloviev lived in monstrous conditions. He did not have a permanent home. The writer stayed in hotels or with numerous friends. Household instability had a bad effect on health. In addition, the philosopher regularly kept a strict fast. And all this was accompanied by intensive training. Finally, Soloviev was poisoned with turpentine more than once. He treated this liquid as healing and mystical. All his apartments were soaked in turpentine.

The controversial lifestyle and reputation of the writer inspired the poet Alexander Blok to call him a knight-monk in his memoirs. Solovyov's originality was manifested in literally everything. The writer Andrei Bely left memories about him, which, for example, say that the philosopher had an amazing laugh. Some acquaintances considered him homeric and joyful, others - demonic.

Solovyov Vladimir Sergeevich often went abroad. In 1900, he returned to Moscow for the last time to submit his own translation of Plato’s works to the publishing house. Then the writer felt bad. He was transported to Sergei Trubetskoy, a religious philosopher, publicist, public figure and student of Solovyov. His family owned the Uzkoye estate near Moscow. Doctors came there to see Vladimir Sergeevich and made a disappointing diagnosis - “renal cirrhosis” and “atherosclerosis”. The writer's body was exhausted from overload at his desk. He had no family and lived alone, so no one could monitor his habits and influence Solovyov. The Uzkoye estate became the place of his death. The philosopher died on August 13, 1900. He was buried at the Novodevichy cemetery, next to his father.

Memoirs of contemporaries, characteristics

K.V. Mochulsky:

«Soloviev was an unusually complex and rich person; he walked along different paths with freedom, often bordering on self-will, constantly changing, sometimes slowly, sometimes sharply and unexpectedly. It seemed that his true face was never revealed to anyone. <…> ...Disharmony comes from the depths; it was in Solovyov’s very nature, in all his work, and tormented him all his life. He did not know how to find a real language for his mystical experience, since until the end of his life he did not trust it.

«

L.M. Lopatin:

«I have never seen another person, with such selflessness, one might say, with such noble naivety, convinced of the inevitable and very close triumph of absolute truth on earth

«.

S. M. Solovyov, nephew of the philosopher:

«Vladimir Sergeevich's appearance changed dramatically at different periods of his life. If we take his young portraits, then the predominant feature of this beautiful face, somewhat Little Russian, with black knitted eyebrows, will seem to us - strict purity, energy, readiness to fight

«.

The philosopher’s friend, A. G. Petrovsky, wrote about him in 1901:

«When I first met him, 32 years ago, he had barely left childhood, but even then (i.e., in the year he entered the university) he struck me as an extraordinary person: the stamp of the chosen one of fate, highly gifted, who carried the divine fire within himself was clearly visible on his face, and I still vividly remember this first impression

«.

Archbishop Nikolai (Ziorov) writes in his “Memoirs”:

«Soloviev looked very lean, tall, with long hair falling over his shoulders; stooped, gloomy, thoughtful, silent. I remember the first time he came to our classroom for Professor Potapov’s lecture on the history of philosophy. In a fur coat, in warm high boots, in a beaver hat, with a scarf around his neck, he, without bowing to anyone, walked to the window and stood by the window. He drummed his fingers on the glass, turned and walked back

«.

M. D. Muretov:

«A small head, as far as I remember - round. Black long hair like a ponytail or horse's mane. The face is also small, round, feminine and youthful, pale, with a bluish tint, and large, very dark eyes with brightly defined black eyebrows, but without life or expression, somehow standing, not blinking, directed somewhere into the distance. Dry, thin, long and pale neck. The same thin and long back. Long thin hands with pale, deathly, limp and also long fingers, mostly stuffed into coat pockets or straightening the hair on the head. Finally, long legs in narrow and worn black cloth trousers... Something long, thin, dark, self-contained and, perhaps, mysterious...

«

God-manhood

A key part of Vladimir Solovyov's legacy is his idea of ​​God-manhood. This theory was first outlined by the philosopher in his “Readings” in 1878. Its main message is the conclusion about the unity of man and God. Soloviev was critical of the traditional mass faith of the Russian nation. He considered the usual rituals “inhumane.”

Many other Russian philosophers, like Solovyov, tried to comprehend the then state of the Russian Orthodox Church. In his teaching, the writer used the term Sophia, or Wisdom, which was to become the soul of the renewed faith. In addition, she also has a body - the Church. This community of believers was to become the core of the future ideal society.

Soloviev, in his “Readings on God-Humanity,” argued that the Church is experiencing a serious crisis. It is fragmented and has no power over the minds of people, and new popular but dubious theories - positivism and socialism - are claiming its place. Solovyov Vladimir Sergeevich (1853-1900) was convinced that the cause of this spiritual catastrophe was the Great French Revolution, which shook the usual foundations of European society. In 12 readings, the theorist tried to prove: only a renewed church and religion can occupy the resulting ideological vacuum, where at the end of the 19th century there were many radical political theories. Soloviev did not live to see the first revolution in Russia in 1905, but he correctly sensed its approach.

Literature

• Andreev I.M. Russian writers of the 19th century. M., 2009
• Bulgakov S. Nature in the philosophy of Vl. Solovyova. In the book: First collection: About Vl. Solovyov. M., 1911.
• Zenkovsky V.V. V. Soloviev. In the book: Russian thinkers and Europe. Paris, 1955.
• Zernov N.M. Three Russian prophets: Khomyakov, Dostoevsky, Solovyov.-SPb., 2010
• Hegumen Veniamin (Novik).Vladimir Solovyov: social dimension of spirituality
• Losev A.F. The creative path of Vladimir Solovyov
• Losev. A.F. Vladimir Solovyov and his time - 2nd ed., corrected. - M.: Young Guard, 2009.
• Mochulsky K.V. Vladimir Solovyov. Life and teachings
• Polshin S.A. Basic categories of philosophy Vl. Solovyova

see also

Concept of Sofia

According to the philosopher’s idea, the principle of the unity of God and man can be realized in Sophia. This is an example of an ideal society based on Christian love for one's neighbor. Talking about Sophia as the ultimate goal of human development, the author of the Readings also touched on the issue of the universe. He described in detail his own theory of the cosmogonic process.

The book by philosopher Vladimir Solovyov (10th reading) gives the chronology of the origin of the world. In the beginning there was the Astral Age. The writer associated her with Islam. Next came the Solar Age. During it, the Sun, heat, light, magnetism and other physical phenomena arose. On the pages of his works, the theorist connected this period with numerous solar religious cults of antiquity - the belief in Apollo, Osiris, Hercules and Adonis. With the appearance of organic life on Earth, the last, Telluric era began.

Vladimir Solovyov paid special attention to this period. The historian, philosopher and theorist highlighted the three most important civilizations in human history. These peoples (Greeks, Hindus and Jews) were the first to propose the idea of ​​an ideal society without bloodshed and other vices. It was among the Jewish people that Jesus Christ preached. Soloviev treated him not as an individual person, but as a person who managed to embody all of human nature. Nevertheless, the philosopher believed that people have much more material than divine. Adam was the embodiment of this principle.

When discussing Sophia, Vladimir Solovyov adhered to the idea that nature has its own single soul. He believed that humanity should become like this order, when all people have something in common. These views of the philosopher found another religious reflection. He was a Uniate (that is, he advocated the unity of churches). There is even a point of view that he converted to Catholicism, although this is disputed by biographers due to the fragmentary and inaccurate sources. One way or another, Solovyov was an active supporter of the unification of the Western and Eastern churches.

[edit] Philosophy

The main idea of ​​his religious philosophy was the idea of ​​Sophia - the Soul of the World. We are talking about a mystical cosmic being that unites God with the earthly world. Sophia represents the eternal feminine in God and, at the same time, God's plan for the world. This image is found in the Bible, but it was revealed to Solovyov in a mystical vision. The realization of Sophia is possible in three ways: in theosophy the idea of ​​it is formed, in theurgy it is acquired, and in theocracy it is embodied.

• Theosophy
  - literally
  Divine wisdom
  . It represents a synthesis of scientific discoveries and revelations of the Christian religion within the framework of integral knowledge. Faith does not contradict reason, but complements it. Solovyov recognizes the idea of ​​evolution, but considers it an attempt to overcome the Fall through a breakthrough to God. Evolution passes through five stages or “kingdoms”: mineral, plant, animal, human and divine.
• Theurgy
  is literally
  the creation of God
  . Solovyov strongly opposed the moral neutrality of science. Theurgy is a purifying practice, without which it is impossible to obtain truth. It is based on the cultivation of Christian love as a renunciation of self-affirmation for the sake of unity with others.
• Theocracy
  is literally
  the power of God
  , what Chaadaev called the perfect system. Such a state should be based on spiritual principles, and it should have not a national, but a universal character. According to Solovyov, the first step towards theocracy should have been the unification of the Russian monarchy with the Catholic Church.

In the 1880s, V. Solovyov wrote and published a number of works in which he propagated the idea of ​​the reunification of the Western and Eastern Churches under the leadership of the Pope, for which he was criticized by Slavophiles and conservatives. The most important of them is Russia and the Universal Church

, 1889, Paris[1]

Vladimir Solovyov himself officially joined the Catholic Church shortly before his death in front of the Russian Greek Catholic priest Count Nikolai Tolstoy. Vladimir Solovyov’s nephew, Sergei Mikhailovich Solovyov, later became a Greek Catholic priest.

"Beauty in Nature"

One of the fundamental works of Vladimir Solovyov was his article “Beauty in Nature,” published in 1889. The philosopher examined this phenomenon in detail, giving it many assessments. For example, he considered beauty to be a way of transforming matter. At the same time, Soloviev called for appreciating beauty in itself, and not as a means to achieve another goal. He also called beauty the embodiment of an idea.

Solovyov Vladimir Sergeevich, whose short biography is an example of the life of an author who touched on almost all spheres of human activity in his work, also described his attitude to art in this article. The philosopher believed that he always had only one goal - to improve reality and influence nature and the human soul. The debate about the purpose of art was popular at the end of the 19th century. For example, Leo Tolstoy spoke on the same topic, with whom the writer indirectly polemicized. Vladimir Sergeevich Solovyov, whose poems are less known than his philosophical works, was also a poet, so he did not talk about art from the outside. “Beauty in Nature” significantly influenced the views of the intelligentsia of the Silver Age. The importance of this article for their work was noted by writers Alexander Blok and Andrei Bely.

"The Meaning of Love"

What else did Vladimir Solovyov leave behind? God-manhood (its main concept) was developed in the series of articles “The Meaning of Love,” published in 1892-1893. These were not isolated publications, but parts of one whole work. In the first article, Soloviev refuted the idea that love is only a way of reproduction and continuation of the human race. Next, the writer compared its types. He compared in detail maternal, friendly, sexual, mystical love, love for the Fatherland, etc. At the same time, he touched on the nature of egoism. For Solovyov, love is the only force that can force a person to step over this individualistic feeling.

The assessments of other Russian philosophers are indicative. For example, Nikolai Berdyaev considered this cycle “the most wonderful thing that has been written about love.” And Alexei Losev, who became one of the writer’s main biographers, emphasized that Solovyov considered love a way to achieve eternal unity (and therefore, God-manhood).

[edit] Sources

1. Joining the Catholic Church was completed in Moscow on February 12 (March 2), 1896 by the Greek Catholic priest Nikolai Tolstoy. Act of Union of V. Solovyov with the Catholic Church
2. Currently, the Yasenevo district of Moscow.

• Vladimir Sergeevich Solovyov
• Library o. Yakova Krotova
• Vladimir Sergeevich Solovyov in the library of Maxim Moshkov
• poems by V. S. Solovyov in the Anthology of Russian Poetry
• Legacy of Vladimir [email protected]
• Vladimir Solovyov about the meaning of life
• Solovyov V. S. Poetry of F. I. Tyutchev.

[edit] Articles about V.S. Solovyov

• Book Evgeny Trubetskoy “Worldview of Vl. S. Solovyov"
• A. Blok, “Knight-Monk”
• Nikolai Berdyaev, “The main idea of ​​Vl. Solovyov"
• Prot. Alexander Men, “Vladimir Sergeevich Solovyov”
• A. F. Losev, “The creative path of Vladimir Solovyov”
• K.V. Mochulsky, “Vladimir Solovyov. Life and Teaching"
• Shmonina M. S. “Tyutchevsky” layer in the lyrics of Vl. Solovyova.
• I. A. Kuklin, “Swan Song of the Great Philosopher”

"Justification of Good"

The book “The Justification of Good,” written in 1897, is the key ethical work of Vladimir Solovyov. The author planned to continue this work in two more parts and, thus, publish a trilogy, but he never managed to realize his idea. In this book, the writer argued that goodness is comprehensive and unconditional. First of all, because it is the basis of human nature. Soloviev proved the truth of this idea by the fact that all people from birth are familiar with a feeling of shame, which is not brought up or instilled from the outside. He also named other similar qualities characteristic of a person - reverence and pity.

Good is an integral part of the human race, because it is also given from God. Soloviev, explaining this thesis, mainly used biblical sources. He came to the conclusion that the entire history of mankind is a process of transition from the kingdom of nature to the kingdom of spirit (that is, from primitive evil to good). A significant example of this is the evolution of methods of punishing criminals. Soloviev noted that over time the principle of blood feud disappeared. Also in this book, he once again spoke out against the use of the death penalty.

"Three Conversations"

Over the years of his work, the philosopher wrote dozens of books, lecture courses, articles, etc. But, like every author, he had his last work, which ultimately became a summation of the results of his long-term journey. Where did Vladimir Sergeevich Solovyov stop? “Three Conversations on War, Progress and the End of World History” was the title of the book he wrote in the spring of 1900, shortly before his death. It was published after the author passed away. Therefore, many biographers and researchers began to consider it as the writer’s creative testament.

The philosophy of Vladimir Sergeevich Solovyov, touching on the ethical problem of bloodshed, is based on two theses. War is evil, but even it can be fair. As an example, the thinker cited the example of Vladimir Monomakh’s preventive campaigns in the Polovtsian steppe. With the help of this war, the prince was able to save Slavic settlements from the destructive raids of the steppes, which justified his action.

In the second conversation on the topic of progress, Soloviev noted the evolution of international relations, which began to be built on peaceful principles. At that time, the most powerful powers really sought to find a balance among themselves in a rapidly changing world. However, the philosopher himself no longer saw the bloody world wars that broke out on the ruins of this system. The writer in the second conversation emphasized that the main events in human history took place in the Far East. Just then, European countries divided China among themselves, and Japan embarked on the path of dramatic progress along Western lines.

In the third conversation about the end of world history, Soloviev, with his characteristic religiosity, argued that, despite all the positive trends, evil persists in the world, that is, the Antichrist. In the same part, the philosopher first used the term “pan-Mongolism,” which his many followers later began to use. This phenomenon consists of the consolidation of Asian peoples against European colonization. Soloviev believed that China and Japan would join forces, create a single empire and expel foreigners from neighboring regions, including Burma.