Hermeneutics of Religious Experience: The Intersection Point of Russian and Italian Philosophy (Interpreter's Preface). Giuseppe Riconda. "Chapter 7. Russian Nineteenth-Century Philosophy and Resurrection
Here is a translation of a fragment of the book written by known contemporary Italian philosopher Giuseppe Riconda. Professor of Turin book is a series of essays related to a single topic of understanding tradition as a living and ever-changing. Riconda offers the concept of tradition, which organizes metahistorical principles passed down from generation to generation. At the same time, these principles are effective only with respect to history, showing it in its endless inexhaustible. New problems in the history require new and creative answers. As for Russian philosophy, Italian thinker emphasizes the fact that, since the 18th century, in Russia there is an obvious revival of secular culture, independent of ecclesiastical consciousness. This process continued in the 18th century. In the 19th century, this problem was posed and more deeply considered Slavophiles, whose philosophy is not only to have a clear awareness of the threat posed to the practice of faith is secular thinking, and is characterized by the interpretation of Western thought, completely capitulated to the secularization and a clear awareness of the need to develop philosophical and theological alternative. Riconda pays particular attention to Nikolai Fedorov's creativity, as it considers the successor of the original ideas of the Slavophiles. According to the author, his radical critique of present ideas of progress, which is a characteristic aspect of Russian thought. In his works, Fedorov discussed such topics, as the theme of eschatology and resurrection, which are treated in relation to the theme of progress. Riconda emphasizes this fact should not surprise us, since the Russian religious philosophy defines itself in relation to secularism, which is what progress can serve as a secular and immanent alternative to the religious and transcendental eschatology, if at all, is not its secular transcription Riconda noted Solovyov also criticized the idea of progress. Main pathos of Solovyov's critics, according to the Italian philosopher, concluded in a statement, first of all, the ambiguity of progress, civil progress, because along with the gains and benefits of civilization must take into account the negative phenomena that accompany them, progress in general, which, together with the increase good features and accordingly increases the possibility of evil. In general, the domestic reader is of interest to view the Italian philosopher, according to which the development of philosophical thought in Russia and Italy have much in common, which, in turn, with all the indispensable specificity of development of the Russian and Italian philosophy is the basis for the emergence of the general characteristics of thinking Russian and Italian.