PHILOSOPHICAL THEISM OF PETER LINITSKY
Notice bibliographique
Résumé
Linitsky is a typical representative of the Kiev school of philosophical theism, a philosopher deeply religious, able to find value guidelines in the Christian spiritual tradition, the critical thinking of which is organically combined with intellectual tolerance.G. Shpet, the researcher of the history of Russian philosophy of the first quarter of the twentieth century noted, "in the general movement of our philosophical thought, the aforementioned question (the correlation of faith and knowledge -N.M.) was destined to occupy only a subordinate place, since it, as a particular issue of the Orthodox faith and European knowledge, became a more significant problem for us and at the same time specific.But in one of the trends of our philosophy, he naturally took a dominant place: in the philosophy of Orthodox theological academies" [9, p. 369-370].One of the dominant places this issue occupied in the creative heritage of P. Linitsky.In this connection, the thinker's conclusions regarding the main tasks of philosophy acquire new content.As noted above, Linitsky sees them in solving two problems: 1) in creating a scientific philosophy, and 2) in reconciling science with religious faith, or in the ratio of faith and knowledge.How does Linitsky solve the last question?In any case, in order to correctly judge the position taken by the philosopher, one must consider his views in full.And then the image of a thinker will open up before us, for which reflection on the subject of faith was not a simple and fascinating argument, but an essential need for his inner life.Note that the theological and philosophical views of P. Linitsky were inherent more spiritual than religiosity.And in everyday life, according to the memoirs of his contemporaries, "church and liturgical rites were not for him what they were for a believing coal miner; he remained a Philosopher in the temple: the temple environment created a mood of closeness to the Absolute Spirit, the reflection on which was an essential moment of his philosophizing.The Eucharist was for him an act of the closest unity of the human spirit with the Absolute Spirit, but the subtleties of dogmatic disputes always seemed to him insignificant and inconsequential" [2, p.758].The most scrupulous and consistent question of the relationship between faith and knowledge is considered by Linitsky in his fundamental work "The Importance of Philosophy for Theology (A.Handbook for Apologetic Theology)" (1904).And although the Kiev philosopher always made a clear distinction between theology and philosophy, in this work he most clearly appears as a theologian and philosopher at the same time.If we proceed to the thinker's thoughts on the subject of faith, the philosopher first of all believes that "between faith as the acceptance of a ready truth and scientific research, the purpose of which is to know the same truth, the difference is not absolute, but only relative ... The need for scientific research is not limited to faith, but, on the contrary, is required by it.With a complete and comprehensive knowledge of the truth, faith itself would be superfluous.Faith
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Scores Codex et Gemma par catégorie
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,000 | 0,000 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,000 | 0,000 |
| Études des sciences et des technologies | 0,000 | 0,000 |
| Communication savante | 0,000 | 0,000 |
| Science ouverte | 0,000 | 0,000 |
| Intégrité de la recherche | 0,000 | 0,000 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,000 | 0,001 |
Scores machine (provisoires)
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Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.
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