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знания // Соч. в 2 т
М., 1999. Т. 2. С. 192.
98
См. подробнее: Соловьев В.С. Сочинения в 2 т. М., 1989. Т. 2. С. 126.
99
Флоренский П.А. Столп и утверждение Истины // Собр. соч. в 2 т. М., 1990. Т. 1.
С. 146.
100
Флоренский П.А. Столп и утверждение Истины // Собр. соч. в 2 т. М., 1990. Т 1. С. 95.
101
Там же. С. 84.
102
Там же. С. 90.
103
Булгаков С.Н. Свет невечерний: Созерцания и умонастроения. М., 1994. С. 156.
104
Там же. С. 170.
105
Там же. С. 19.
106
Соловьев В.С. Кризис западной философии // Сочинения в 2 т. М., 1990. Т. 2. С. 56.
107
Булгаков С.Н. Свет невечерний: Созерцания и умозрения. М., 1994. С. 80.
108
Булгаков С.Н. Свет невечерний: Созерцания и умозрения. М., 1994. С. 3.
109
Cf. Caputo, J., Philosophy and Prophetic Postmodernism: Towards a Catholic Postmodernity, Lecture on the International Congress "Philosophical Reason and Christianity at the threshold of the 3rd Millenium," World Conference of Catholic University, Paris (Unesco) 24. 3. 2000, 12.
110
Cf. Solovyov (Solov′ev], S. Vladimir: His life and Creative Evolution, E. Gibson (transl), 2 vols., Virginia: Eastern Christian Publications, 2000, 216–228, on biographical and bibliographical details concerning the development of this unfinished work.
111
The idea of an "eighth day" to Creation was already propounded by St. Augustine. Cf. Augustine, The City of God against the Pagans, Cambridge UP, 1998, 1182.
112
Cf. Bouyer, L., An Introduction to the Theme of Wisdom and Creation in the Tradition, in: Le messager orthodoxe, Colloque P. Serge Boulgakov, Trimestriel n° 98, Paris 1985., 149–161.
113
Cf. Valliere, P, Modern Russian Theology. Bukharev, Soloviev, (Solov’ëv), Bulgakov. Orthodox Theology in a New Key, Clark Ltd. 2000,119–129, and cf. Lazarev, V, Filosofiia Vl. Solov′evaiShellinga, in: Filosofiia Shellinga v Rossii, P. Pustarnakova (ed.), St. Peterburg 1998, 477–499.
114
Cf. David, Z., The Formation of the Religious and Social System of Vladimir S. Solov’ёv, (Ph D, Harvard University) Cambridge, Ma. 1960, 190–205, on Boehme’s theosophy as having decisively inspired Solov’ёv’s views. For both, Sophia is the substantial or bodily aspect of God, the heilige Erde, materiia Bozhestva [holy earth, Divine matter].
For Boehme and Solov’ёv it is necessary that the force of the One (the incipient spirit of God) clashes with the opposing force of multiplicity. They characterise the One not only as “unity” and “freedom,” but also as the universal bearer of love. Solov’ёv makes also use of Boehme’s (originally Plato’s) symbolism, associating the One, the source of love, with the sun’s light and / or the lucidity of an idea.
115
Cf. David, op. cit., 287.
116
Cf. Kochetkova, T., Vladimir Solov′jov′s (Solov’ëv′s) Theory of Divine Humanity, (Ph. D., Nijmegen University), Nijmegen 2001, 134.
117
Cf. Solov’ëv, Rossiiai vselenskaia tserkov, in: op. cit., t. 11, 163, and cf. Evrejstvo, in: op. cit., t.4, 163, and cf. footnote 57.
118
Cf. idem, Velikijsporikhristianskaiapolitika, 1883, in: op. cit., t. 4 vt. izd., 4.
119
Cf. idem, Rossiia, op. cit., 327, and many other places.
120
Cf. ibid, 343f.
121
Cf. idem, Smysl′ liubvi, 1892–1894, in: op. cit., t. 7 vt. izd., 59f.
122
Cf. Courten, M. de, History and the Russian Nation. A Reassessment of Vladimir Solov′ev′s Views on History and Social Commitment, (PhD Nijmegen), Bern 2004, 85–92.
123
Cf. ibid, 139.
124
Cf. Gleixner, H., Vladimir Solov′ev′s Konzeption vom Verhältnis zwischen Politik und Sittlichkeit. System einer sozialen und politischen Ethik, Frankfurt a. M., Bern, Las Vegas, 1979, 250, see also, Breckner, K., Vladimir Solov′oyv (Solov’ëv) as the Mentor of Anti-Marxian Socialism. Concepts of Socialism by S.N. Trubetskoj, S.N. Bulgakov and N.A. Berdiaev, 461, in: Vladimir Solov′oyv (Solov’ëv). Reconciler and Polemicist, E. v. d. Zweerde et al. (eds.), Louvain: Peters 2000, 461–473.
125
Cf. Solov’ëv, Evrejstvo ikhristianskij vopros, 1884, in: op. cit., t. 4, 147–150.
126
Cf. ibid, 160ff. Cf. Stremooukhoff, D., Vladimir Soloviev (Solov’ëv) et son oeuvre mes-sianique, Reprint, Lausanne 1975, 298. He reports that Solov’ëv devoted his last prayer, before dying on July 31st 1900 (old Russian calendar) to the Jews, for his hope on their self-communion was related to believing on a drawing near of theocracy only in this particular case.
127
Cf. Sutton, J., The Religious Philosophy of Vladimir Solovyov (Solov’ëv). Towards a Reassessment, Hampshire 1988, 72.
128
Cf. Solov’ëv, Opravdaniia dobra. Nravstvennaia filosofiia, 1894–1897, in: op. cit., t. 8 vt.