By David Bonner Richardson
BERDYAEV AS A thinker How shall a non-Russian, notably a North American, assimilate the intense assemblage of rules that is Berdyaev's philosophy? Dr. Richardson doesn't exaggerate the problems. And he introduces us with nice care (and what an impressive activity it should have been) accurately to what's such a lot unusual during this author, his fusion of ancient .. eschatological-metaphysical-mystical-Christian conceptions. through a few criteria Berdyaev is a theologian instead of a thinker; for he is taking the reality of the Christian revelation with no consideration and his paintings can effectively be considered as an tricky apologetic for one faith opposed to all others and opposed to irreligion. but I incline to sympathize with him in his declare to be a thinker. What an eccentric one, notwithstanding! There are certainly a few partial analogies within the normal eu culture. definitely this Russian is a disciple of Kant, and robust strains of Kantianism live on in him. He additionally moved clear of Kant a bit of as did Fichte, Hegel, and, notably, Schelling in his final interval. His sympathetic reaction to Heracleitos and Boehme remembers Hegel. The curiosity in Boehme and Schelling is located additionally in Tillich. just like the past due German-American, Berdyaev rejects conceptual in desire of symbolic speech approximately God. Like Bergson, he stresses instinct and makes an intensive contrast among clinical logical analytic suggestion and the mode of apprehension wherein, he believes, metaphysical fact is to be appropriated. right here one thinks additionally of Heidegger.
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Extra info for Berdyaev’s Philosophy of History: An Existentialist Theory of Social Creativity and Eschatology
In such an outlook, the organic unity of history (achieved through man) is provided for. But we will have to investigate how historical knowing and terrestrial history itself must be symbolic and metaphysical. (3) The "Historical" and Universal History Now we must consider Berdyaev's doctrine of the destiny of history. He says: In the destiny of mankind, I must recognize my own destiny, and in the latter, that of history. This is the only way we can commune with the mystery of the historical and discover in it the great spiritual destinies of mankind.
He does not intend to change philosophy to religion; indeed, he considers it to be different from religion as well as from science "though standing in ... " 5 The Beginning and the End, v. , Table of Contents. , v. , vi. S The Destiny of Man, 4-5. " 2 In his last work, Truth and Revelation, he denies the sharp distinction between faith and philosophical knowledge. "If on the one hand religious philosophy ... presupposes faith, so also on the other ...
The Meaning of Histo,y, 207. , 213. , 221. Cf. , 207-224. 22 PHILOSOPHY OF HISTORY the foundations of our culture, which is one and eternal, though passing through various stages of existence. 1 The most important culture that philosophy of history studies is the eternal culture of man, which preserves the deathless principles of peoples from cultures that have passed away. As we shall presently see, the cultures that have grown and declined will provide Berdyaev with a means of considering distinct moments in the development of the whole culture of mankind.