the concept of Russian philosophy, meaning the free spiritual unity of people both in church life and in the worldly community, communication in brotherhood and love. The term has no analogues in other languages. The first teachers of the Slavs, Cyril and Methodius, when expounding the 9th member of the Creed, translated the term “catholic” (Church) with the word “conciliar”.
The concept of conciliarity is multilaterally developed in Russian religious and philosophical thought (A.S. Khomyakov, Vl. Solovyov, N.F. Fedorov, E.N. Trubetskoy, P.A. Florensky, S.N. Bulgakov, N.A. Berdyaev and etc.). The pathos of conciliarity is the main and most general sense of self in Slavophilism . For K.S. Aksakov, the expression of conciliarity is the “choral principle,” where the personality is not suppressed, but only devoid of egoism. In Slavophile epistemology (and then in Fedorov), conciliarity is a criterion of knowledge, in contrast to the Cartesian cogito: not “I think,” but “we think,” i.e. in communication, through mutual love in God, my existence is proven. For Khomyakov, the spirit of church conciliarity is at the same time the spirit of freedom; the unity of the Church is understood by him as the consent of personal freedoms. The catholicity of the Orthodox Church is opposed to both Catholic authoritarianism and Protestant individualism. Vl. Solovyov summed up the idea of the Slavophiles that he perceived in the formula: Catholicism is unity without freedom; Protestantism – freedom without unity; Orthodoxy is unity in freedom and freedom in unity.
Bulgakov adopted the idea of conciliarity from the Orthodox teaching about the Holy Trinity, which is the “eternal conciliarity”: God is one and at the same time exists in three hypostases, each of which has individual qualities. The intelligible heavenly Church embodies the conciliar essence of the Trinity. “And in the living multi-unity of the human race there is already inherent church multi-unity in the image of the Holy Trinity” (“Orthodoxy. Essays on the teaching of the Orthodox Church”, Paris, p. 39). Circumstances of place and time, national characteristics of peoples can distort conciliar principles, but they can also contribute to their development - the philosopher associates the latter with the name of Sergius of Radonezh, who saw the Holy Trinity with spiritual vision. On the contrary, many intellectual theories and practices of collectivism, which have the highest ideal not in love, but in “solidarity,” represent false conciliarism.
Berdyaev sees in conciliarity the very idea of the Church and church salvation: “There is a circular conciliar responsibility of all people for everyone, each for the whole world, all people are brothers in misfortune, all people participated in original sin, and everyone can be saved only together with the world” ( "Philosophy of freedom. The meaning of creativity". M., 1989, p. 190). Berdyaev points out the untranslatability of the concept of conciliarity into other languages and, for Western assimilation, introduces the term “community” (from the French commune - community, commune). He recognizes conciliarity essentially Russian idea and only a few Western thinkers find closeness to it. In Russian communism, according to Berdyaev, instead of spiritual conciliarity, faceless collectivism, which was a deformation of the Russian idea, triumphed. G.V. Florovsky sees in utopian and non-utopian socialism in Russia “a subconscious and lost thirst for conciliarity” (“Philosophers of Russian post-October foreign countries.” M., 1990, p. 339).
One of the identifying signs of belonging to the Russian people for the Black Hundreds was conciliarity, which in a broad sense implied the unity of the people, expressed “in word and deed by all its members together and each individually.” It covered all spheres of life of the national body, becoming one of the components of the definition of the concept of nationality, which “is the conciliarity of the clan, language and way of life of the country (fatherland, homeland), bound by faith, enlightenment and expediency predetermined by the Lord God.” Conciliarity performed integrative and protective functions, based on which it acquired the following main forms:
civil-governmental conciliarity as a form of unity of the people with the tsar, that is, a kind of patriarchal democracy that ensured communication between the supreme power and its subjects. Contrasting it with Western European parliamentary institutions, the extreme right pointed out that a member of the council is not a representative of the people in the tsar’s camp, but “a witness to the life of the people in the face of the people themselves, led by the tsar”;
Church conciliarity as a form of organization and unity of Orthodox believers: “Church-conciliar action is the testimony of church representatives about the faith of the flock entrusted to them by God. The right testimony of faith in the face of the church introduces it into public consciousness, confirms and expands it to all ends”;
zemstvo national-social sobornost, which performed the integrative role of ensuring the connection of the Russian person with his social stratum, society and the people as a whole. This type of conciliarity was considered as “the testimony of all ranks of people about the truth of the people: about their lives, needs, thoughts and aspirations” and had advantages over partisanship, since it provided the opportunity to realize quality (truth) over quantity (majority). Here the Black Hundreds proceeded from the opinion that the power of the conciliar decrees lay not in the numbers proclaiming them, but in the truth of what was proclaimed as “an eternal manifestation of the unchanging truth of God.” Referring to the experience of democratic countries, the far right pointed out that the “majority of votes” is often ensured by deliberate fraud, and sometimes by unreasonable chance.
Another function of the zemstvo people's social council was protective. Based on the position that a Russian person belongs to Russian civilization as long as he maintains a connection with his small homeland and his social stratum, the Black Hundreds pointed out that, in isolation from his environment, a Russian person falls under the temptations of Westernism and decomposes spiritually and physically. “Having lived in the city or somewhere in the “mines,” a man very often returns to the village as a hooligan, talks about “Schwabods” in neither village nor city and vilifies his superiors,” the Black Hundred press wrote in January 1916.
According to the research of A.V. Repnikov, Russian conservatives traditionally viewed the community as the basis of protection in the state, since relations in it were built on a special, religious understanding of existence. Following them, the orthodox wing of the right-wing monarchists considered it necessary to preserve the community as an obstacle to the introduction of capitalist relations in the countryside, which caused stratification of the peasantry and created the basis for undermining the autocratic system. One of the reasons for the first Russian revolution was seen in the fact that the peasant reform carried out in 1861, firstly, deprived the landowners of the opportunity to exercise educational influence on the peasants, and secondly, opened the way for the penetration of “unreliable” elements into the rural world, which collectively created conditions for the weakening of intra-community ties, which led to the desire of peasants to resolve emerging issues, often through illegal measures.
Based on the above criteria, the Black Hundreds interpreted the term “Russian people” very broadly, including Ukrainians and Belarusians, which determined its triune character. “By the name of “Russian nationality” we understand: Great Russians, Little Russians and Belarusians...” declared the Black Hundred press. The acceptance of these peoples into the Russian family was determined by the commonality of the Orthodox religion, history, national culture and psychology, which was stated in their programs by the largest far-right organizations - the RNC and the SMA. In this case, the Black Hundreds followed the official ideology, which considered the entire Orthodox-Slavic population of the Russian Empire to be Russian and refused to see the Ukrainians and Belarusians as peoples alienated from the Great Russians. The presence of the latter's own national culture and language was interpreted as local manifestations of a single whole.
As we can see, the above characteristics recorded the blurring of the ethnic component in the definition of the concept “Russian”. Interpreting the nationality in a religious, political and cultural context, the Black Hundreds concluded in this regard that one can become a truly Russian person by accepting the basic values of the Russian cultural and historical community. The insignificance of ethnic origin for the Black Hundreds is evidenced by the fact that they recognized the German origin of the royal dynasty. On the pages of the “Russian Banner” it was indicated that the ancestors of the Romanov boyars traced their ancestry to the Prussian king Voydevit, whose grandson Glandus Kambila in 1283, fleeing from the German crusaders, fled to the Russian prince Dmitry Alexandrovich. At the baptism of the Prussian Glandus, who became the ancestor of the Romanovs, he was named Ivan, and the nickname was given in consonance with the previous one - “Mare” (Kambila).
For the Black Hundreds, the example of the Romanov dynasty, which served Russia faithfully for centuries, demonstrated the fallacy of the nationalist approach to defining Russianness by blood. In other words, Russianness was not a genetic-ethnic construct, but a category of spiritual order, implying an Orthodox and autocratic-state worldview. This approach was confirmed by the prominent Black Hundred member I. I. Vostorgov, who in his work “The Monarchical Catechism” did not include an ethnic component at all in the definition of the concept of nationality, considering it as “a society united on the basis of the unity of spiritual and material interests - territory, geographical conditions, language , beliefs, historical conditions of development, etc.” .
The Black Hundred ideology was based on the fundamental values of conservatism, among which the people (nation) were considered a sacred community that predetermined the fate of its constituent social strata, groups, and individuals. For conservative ideology, nationality formed a certain type of personality through a system of moral norms, human relationships, a way of life and farming.
For the far right, the words “Black Hundred” and “Russian” were synonymous. This idea was clearly formulated in January 1916 by the Russian Banner: “A Russian person must be Orthodox - right, and if a Russian is not Orthodox, then he is not Russian.” This interpretation of Russianness inevitably included all bearers of the above religious and political views as supporters of far-right organizations. “We don’t have to propagate our ideas among the people, as all political parties do with almost no success, except for deception and violence as success,” it was stated in 1906 in Kiev at the III All-Russian Congress of Russian People.
Thus, in the Black Hundred ideology, nationality was understood as the spiritual, religious, political, cultural, psychological and conciliar unity of the Russian people. Nationalists placed priority on ethnic identity (kinship), and liberals on state-civil unity. In modern literature, there are also approaches to considering a nation both as a cultural, historical and linguistic community (a community of historical destiny, religion, language and culture), and as an ethnic community based on blood kinship. From this point of view, in their approaches to the concept of nation, the Black Hundreds were ahead of their time, since the concept of nationality in the right-wing monarchical version of the interpretation carried, first of all, an ideological filling, which made it possible to overcome the factor of ethnicity.
The ideology of right-wing monarchical organizations in Russia at the beginning of the 20th century. It is quite difficult to classify them as nationalist and chauvinistic, since the main qualities of Russianness in their view were the Orthodox religion and loyalty to the autocratic foundations. Ethnic origin was of much less importance, which became an ideological innovation, since the Black Hundreds proposed the basis for the unity of the peoples of the empire on the basis of self-improvement in the Christian spirit and strengthening the foundations of a common state - the Russian Empire. The CPSU subsequently tried to overcome the ethnic factor in the formation of a new community - the Soviet people, but on different ideological foundations.
As the above material shows, having a negative attitude towards the theories widespread at that time in the West that considered the national phenomenon in the context of racial and biological factors, the Black Hundreds determined belonging to the Russian people by accepting the basic values of the Russian cultural and historical community - Orthodoxy, autocracy and nationality. Despite numerous accusations of nationalism and chauvinism from the liberal and revolutionary camps, the priority of the spiritual and religious component inherent in the Black Hundred ideology allowed the right-wing monarchist movement to overcome narrow nationalism and integrate representatives of other nationalities into it, which determined the international character of the Black Hundreds. Distancing from nationalist ideas of racial purity, national superiority and ethnic segregation, which were fraught with tension with the population of the outskirts of the country, was explained by the desire to preserve a single and indivisible Russian Empire.
© V.Yu. Kostyleva, 2008
SCIENTIFIC COMMUNICATIONS
UDC 130.2:2(470+571) BBK 87.3(2)+86
THE IDEA OF COLLABORITY IN THE RUSSIAN PHILOSOPHICAL TRADITION
V.Yu. Kostyleva
The author of the article, referring to numerous sources, traces the features of the formation of the conciliar idea in their theoretical constructions and highlights the main properties and features of the multi-valued concept of “conciliarity”.
Key words: conciliarity, Russian philosophy, Orthodoxy, religious philosophy, love (philosophy), freedom (philosophy).
Russian philosophy, according to a number of researchers, is a philosophy focused on the search for a positive ideal. It fully reflects the aspirations of humanity on the path to achieving harmony of soul and body, faith and knowledge, individual existence and social harmony. Using not so much conceptual, categorical, rational methods of philosophical reasoning, but rather turning to intuitive, internal, metaphysical knowledge, domestic thinkers cherished the dream of overcoming egocentrism and intolerance in relations between people, of creating “all-humanity” based on the ideals of faith, freedom, justice and universal love. Fully aware of the basis of a person’s internal experiences and sufferings, without losing national identity, Russian philosophy intensely searched for opportunities to implement such a principle of social structure,
in which spiritual and moral connections between people would be a priority, rather than material and material relations, a principle according to which social life would become “... a necessary and immanent expression of the deepest ontological unity underlying human existence.”
The possibility of realizing this principle is closely connected with the emergence in the Russian philosophical tradition of the most important ontological, religious, epistemological, social category - “conciliarity”. Conciliarity is characterized in a modern interpretation as “a concept of Russian philosophy, meaning the free, spiritual unity of people, both in church life and in the worldly community, communication in brotherhood and love.”
This definition points to several essential characteristics of the conciliar idea, which were the result of many years of philosophical reflection and require some clarification from the standpoint of actualizing the formation of the ideals of social harmony.
In this regard, it is necessary first of all to note that introduced into philosophical circulation by the outstanding representative of Slavophilism A.S. Khomyakov, the neologism “conciliarity,” originally meaning “free and organic unity, the living principle of which is the divine grace of mutual love,” was the result of the author’s understanding of a concept born in the church tradition, in the sacred dogmas of the Christian church. Orthodox conciliarity, as a prototype of the Holy Trinity, as one of the fundamental characteristics of church life, expressing the perfect completeness and integrity of the Church in the role of a collective personality and the divine-human organism, became the basis for Khomyakov in his search for the possibilities of an objective, essential unity of human and Divine nature and grace-filled, perfect unity believers. And the idea of conciliarity receives all further philosophical development through the prism of its essential characteristics, outlined by Khomyakov: freedom, organic unity, the presence of a transpersonal ideal - God and love, which are a living, sincere and effective force of conciliar unity.
Freedom, indicated by Khomyakov as the first fundamental attribute of conciliarity, crystallizes in the course of justifying the superiority of the Eastern Orthodox Church over Catholicism and Protestantism. The unity of believers in Orthodoxy, according to Khomyakov, presupposes the free entry of a person into a given community, voluntary consent, based on the understanding of one’s rootedness in a higher spiritual reality. Freedom here, which belongs to the Church as a whole, and not to each of its members individually, acquires an ontological character. Man, as a member of the conciliar unity, gains freedom that differs from the Catholic understanding, where each seemingly independent individual is dominated by the external authority of papal dogma, and from Protestantism, where too much importance is attached to individual freedom, in which “the unity of the church completely disappears.” In further understanding the role of freedom in the structure of conciliar consciousness,
Russian philosophers act as consistent apologists for the synthesis of these related concepts. Emphasizing the exclusive role of freedom in the organization of conciliar relations, they highlight its positive understanding. Freedom here is the opportunity to serve super-personal and super-social interests, the opportunity for self-improvement. Freedom of spirit, capable of “voluntarily establishing an internal measure” and preserving the possibility of creativity, not only does not destroy unity, but also generates it.
Discussing the principles of individual freedom as a necessary basis for conciliar unity, philosophers agree that “conciliarity has no meaning if it does not contain freedom of spirit and personal conscience. Without freedom, conciliarity is external authoritarian collectivism.” Misunderstanding and underestimation of the free basis of sobornost leads, from their point of view, to the identification of sobornost with any kind of collectivism, which in most cases is based not on voluntary meaningful unity, but on external violent coercion.
The next essential feature of conciliarity - its ability to be an expression of organic integrity and to be “unity in plurality” - is largely expressed in the concept of All-Unity. Prominent representatives of this concept were: Vl. Solovyov, P. Florensky, S. Bulgakov, S. Trubetskoy, L. Karsavin. For them, the idea of conciliarity became the basis of an integral spiritual community, world unity, “absolutely becoming being.” Trying to comprehend all of humanity as a conciliar community, as “...a great collective being or social organism, the living members of which represent different nations,” Russian thinkers explicated the idea of conciliarity in the perspective of a pan-human “deification” of existence.
In P. Florensky and S. Bulgakov, conciliar unity appears in the image of Sophia - “the soul of the world,” “the eternal wisdom of God,” capable of embracing the entire created cosmos, the social environment and the spiritual life of people. In epistemological theory
S. Trubetskoy, it freely and without coercion overcomes the isolation of human consciousness. Using the principle of conciliarity, involving the Creator and the creature, the Higher personality and the lower, into a single ontological dynamics, L. Karsavin builds his concept of a “symphonic personality,” especially noting that this is a form of integrity in which “... all personalities are equal, but the highest is not does not limit the lower ones and does not restrict their freedom. For it is not something separate, something existing outside of them, but their very unity and all of them in each of them.”
Thus, we can state that in the ontological constructions of Russian thinkers it is most significantly emphasized that the main characteristic of the conciliar understanding of being as an internally differentiated, free unity is not so much immediate, direct unity, but rather the connection of each element with the transpersonal, transcendental principle, with the Absolute ; a connection by which Russian thinkers mean Love.
Love, as one of the central concepts of the Orthodox worldview, as a goal and ideal to be realized, originally contained in the Divine Trinity and in the free sacrifice of Christ, becomes for Russian philosophers the binding force of conciliar unity, conceived as “the unity of all in one, the consciousness of all in itself and yourself in everyone."
Love as a “free feat of self-sacrifice”, as “the highest flowering of individual life”, forcing one to recognize the central significance of another person, is contrasted by P. Florensky with “proud self-exclusivity” and “indistinguishable spontaneous unity”. With the help of Love, the alienation between man and the Creator, between body and spirit, between personality and community is overcome.
Quite sincerely considering love as desirable and achievable through conciliar unity as the dominant of human interaction and unity, thinkers emphasize its sacrificial nature, its ability to ensure the unity of people, their connection.
harmoniousness in the “movement of the heart.” And at the same time, they consider it a force that allows a person to feel personal uniqueness and gain a sense of internal purposeful completeness.
All of the indicated essential properties of conciliarity, highlighted by Russian philosophers, are in a living, organic relationship. Love freely unites the members of the conciliar unity. Freedom gives a feeling of “the creative fusion of individuals who have not merged with each other into a living, multi-stage (economy, state, culture, Church) conciliar community,” and the presence of a transpersonal ideal orders and hierarchizes the conciliar structure of being.
Continuing the traditions of their outstanding predecessors and using the essential characteristics of the idea of conciliarity that we are considering, modern philosophers are also trying to substantiate its potential in developing new philosophical and social guidelines, value systems and ideological constructs. Taking the concept of conciliarity beyond the limits of ecclesiological and philosophical-religious reflection, they make attempts to consider the principle of conciliarity from ideological, ontological, anthropological, axiological and socio-political positions. For example, the famous researcher of Russian spiritual culture A.L. Anisin, pointing out that the idea of conciliarity “... gives that highest principle of unity, from the point of view of which every other unity in the world can be understood,” in his ontological constructions he uses the indicated signs of conciliarity - freedom, love, belonging, unity, complementing them properties that reveal its synergetic potential - fundamental openness, the possibility of self-organization.
V.N. Sagatovsky and his like-minded people, considering conciliarity within the framework of the theory of anthropocosmism, closely connect its characteristics such as orientation towards free, deep communication of the interacting parties and their “internal desire to be in resonance with everything that exists”, with the possibility of
V.Yu. Kostyleva. The idea of conciliarity in the Russian philosophical tradition
the possibility of creating a noospheric civilization, which they understand as co-creation of the individual, society and nature based on the recognition of their intrinsic value.
IN AND. Kholodny, a supporter of the axiological approach, revealing the meaning of the properties that organically constitute conciliarity, reveals real tendencies towards the formation on their basis of a holistic, multidimensional conciliar phenomenology.
Thus, it should be noted that as a result of deep philosophical reflection of the religious, Orthodox category of “conciliarity”, Russian philosophers identified and analyzed its spiritual characteristics that remained unchanged over the centuries, such as freedom, organic unity, the presence of the Supreme Ideal, love. The constant desire to form harmonious ways of social and personal existence, characteristic of Russian philosophy, the focus on achieving the ideals of social harmony, in-depth understanding and expansion of the scope of application of conciliar ideas predetermined the stability and preservation of the content of the multi-valued philosophical category “conciliarity”.
NOTES
1. Anisin, A. L. The principle of conciliarity of being / A. L. Anisin. - Tyumen: Tyumen. legal Institute of the Ministry of Internal Affairs of the Russian Federation, 2006. - 272 p.
2. Berdyaev, N. A. Does freedom of thought and conscience exist in Orthodoxy / N. A. Berdyaev // Path. -1939. - Feb. - Apr. (No. 59).
3. Karsavin, L.P. Small works / L.P. Karsavin. - St. Petersburg. : Aletheia, 1994. - 532 p.
4. New philosophical encyclopedia. - M.: Thought. - 694 s. - T. 3.
5. Sagatovsky, V. N. Russian idea: shall we continue the interrupted path? / V. N. Sagatovsky. - St. Petersburg. : Petropolis, 1994. - 217 p.
6. Solovyov, V. S. Russian idea / V. S. Solovyov // Russian idea. - M.: Republic, 1992.
7. Stepun, F. A. About freedom / F. A. Stepun // Stepun F. A. Chased Russia. - St. Petersburg. : Magazine "Neva", 1999.
8. Trubetskoy, S. N. Collected Works / S. N. Trubetskoy. - M.: Mysl, 1908. - 816 p. - T. 2.
9. Florensky, P. A. Soch. In 4 vols. T. 1 / P. A. Florensky. - M.: Mysl, 1998. - 797 p.
10. Frank, S. L. Spiritual foundations of society / S. L. Frank. - M.: Republic, 1992. - 512 p.
11. Khomyakov, A. S. Complete works / A. S. Khomyakov. - 8th ed. - M.: Medium, 1984. -614 p. - T. 8.
12. Khomyakov, A. S. Soch. In 2 vols. T. 2 / A. S. Khomyakov. - Prague, 1867. - 479 p.
IDEA OF SOBORNOST IN RUSSIAN PHILOSOPHIC TRADITION
The author applies to numerous sources to deduce peculiar features forming the notion “sobornost” in their theoretical schemes and defines the main qualities and characteristics of this polysemantic notion.
Key words: sobornost, Russian philosophy, Orthodoxy, religious philosophy, love (philosophy), freedom (philosophy).
In the life of society there is such a thing as conciliarity. I offer you a special point of view on this concept. Let me immediately decide that the concept of a cathedral is a purely Russian definition and can best be understood by Russian people. Later I will justify my point of view.
Sobornost, what is this - a special opinion
Let me give you a definition.
CATHEDRAL is one of the main concepts of ancient Rus', and not an analogue of any religious thought of Christianity. And in Rus' it meant only one thing, the unity of a certain collective of society in a higher society based on some common interests and principles of life.
In the modern world, it is generally accepted that conciliarity is a concept of Russian religious philosophy, which means the spiritual unity of society in church life. But I note once again that this concept existed in Rus' long before the baptism of Rus', as it is now often used in worldly life and means only one thing - the unity of people in love and brotherhood.
And for such unity, not only a religious idea is suitable, but also the idea of common interests, for example. Let's try to pronounce it for better understanding.
- Spiritual, scientific, cultural, national unity.
The fact is that a cathedral is not a meeting of people according to the principle - friends, comrades, collective, city, village, but a unity on the principle of the highest (ideas, interests, goals), which unite any group into a community, in Rus' they call it a cathedral . Below we will examine this interpretation of the concept of conciliarity in more detail.
Russian conciliarity and the church
I am sure that such an interpretation of the word sobornost exists and existed only in Russia, because only Russian people are capable of uniting opposites depending on a specific moment in time and the challenge of circumstances.
- Russian conciliarity is a collection of people independent of each other, but united by a common idea or interest.
For example, the Orthodox Church, which is often called that, unites different people, but they are all united by the idea of the highest based on conciliarity, but not hierarchy.
And to make it easier to understand the concept of a council, I will analyze it on a religious basis, remembering that all other concepts of unity are created according to the same scheme, when it becomes possible to unite the spiritual and material, higher and lower, large and small.
If you look closely, this concept can be clearly seen at any church holiday. Regardless of who is at the holiday, in the cathedral he is united with everyone who is nearby, not on the principle of distance, but on the principle of conviction and faith.
Can a military unit or any assembly be called a conciliarity? Of course no. The reason is simple, unification in a military unit is forced, based on an order, charter, necessity. Spiritual unity is built on faith, common interests, knowledge regardless of attitudes and canons, freedom of belief, love and brotherhood.
People perceive the canons of the church in different ways, but the common faith of accepting the idea of the highest unites them to the concept of brotherhood. It is not for nothing that believers say to each other - brother or sister. This kind of treatment especially occurs in Old Believer communities and monasteries.
Conciliarity, as a concept, asserts not just unity, but a kind of kinship that is already in the mental sphere, that is, in the soul and spirit. It is on this principle that all Orthodox monasteries are built, in which the association is built on the principle of equality, but not hierarchy.
The very concept of a cathedral arose in Russia as an alternative to the Catholic Church, founded on the principle of hierarchy, and therefore I affirm Orthodoxy as a conciliarity of unity, but not a church. This is often what churches are called in Russia.
The question arises whether a peasant community can be called a cathedral, because in worldly life most often people unite according to the principles of life activity. It is possible if this community is united by the common interest of agriculture, but in this case such a community is better called an agricultural community. People in such a community are united by the idea of common activity, that is, by the spirit of agriculture.
Another example. What are Soviet-era collective farms like in the public education regime? Collective farms are a community, a meeting for carrying out agricultural work, but if we take the peasantry as a whole, then it is a cathedral, because it is a union of people based on the idea of life activity.
He gave examples for a more complete understanding of the very principle of unification, and did not draw conclusions based on already existing statements.
Spiritual kinship
And again I will give a definition, based on the above.
- Conciliarity is the unity of people in soul and spirit based on the highest principle of the sphere of activity.
It is not for nothing that they talk about the soul of Russia - the Cathedral Soul, which means only one thing, that through this cathedral soul of Russia all Russian people are united, no matter where they are. But there is no council without the spirit of truth. This is where the spirit of truth appears as the idea of the highest, which is the principle of unity of people, in the perspective of the whole society into a brotherhood of spiritual unity.
I note that in the article I pay a lot of attention to Russian conciliarity and not only religious, but also secular, both in particular and in general concepts for the whole society, without touching on scientific definitions and philosophical conclusions of already existing definitions.
Sobornost is also not an assembly. A meeting is a temporary unification of people to solve certain problems; a cathedral is a state of unity in the highest, as well as the highest in every person.
One more decoding of unity can be determined.
- Conciliar unity
- Hierarchical unity
According to these two definitions, the difference in unity, in principle, is clearly visible.
A small note. The Orthodox Church is a cathedral, as a symbol of faith, the Catholic Church is a hierarchy, therefore in Orthodoxy there are no servants of God, there are sons of God, and the Catholic flock are servants of God. Another thing is that Orthodoxy has deviated somewhat from its spiritual purpose, but this is not the truth and perhaps a necessity.
- Conciliarity implies equality, brotherhood based on love and faith for the highest, as for oneself, and for oneself, as for the highest.
- Hierarchy implies higher and lower and unquestioning subordination according to the hierarchy of development.
A small footnote.
We often talk about Orthodoxy as a cathedral church, that is, not hierarchical, but apostolic, united into a church on the basis of the highest, as the pinnacle of achievement and so it is, but we have yet to return to this.
Results
Conciliarity can be religious, national, scientific, cultural, folk, communal, and so on.
- The conciliarity of the Russian people is a unification on some subjective principle of life, as the basis of kinship and communal unity.
“I am Russian,” a Russian person proclaims himself somewhere in America or Africa. With these words, he affirms his unity with the people in the cathedral of national mentality, thereby showing his kinship with the Russian people. This quality should be called conciliarity.
And I will note one feature that the concept of a cathedral is a purely Russian concept and it is pointless to look for this concept in any other languages of the world, religions, teachings, philosophies, just as Orthodoxy has nothing in common with any confession, teaching or religion. Orthodoxy is the right (truth) to glorify, and the right is the highest, which determines our life. I described above how to understand this.
See you soon, friends.
Ushakov's Dictionary
Sobornost
unity, conciliarity, pl. No, wives (books, church). distracted noun to 2 and 3 meaning, public, public participation in something, discussion. The principle of conciliarity.
Political Science: Dictionary-Reference Book
Sobornost
(catholicity) ( Greek Catholicos universal)
one of the main features of the Christian church, fixing its self-understanding as universal, universal (“one, holy, catholic and apostolic church” - Nicene-Constantinople Creed, 4th century). Considering conciliarity as a specific property of the Orthodox tradition (conciliarity as the collective mind of the “church people” in contrast to the religious individualism of Protestantism and the authoritarianism of the pope in the Roman Catholic Church), A. S. Khomyakov interpreted it as a general principle of the structure of being, characterizing a multitude gathered by force love into “free and organic unity” (in social philosophy, the closest approximation to this principle was seen in the peasant community). The concept of conciliarity was adopted by Russian religious philosophy. 19-20 centuries
Gasparov. Records and extracts
Sobornost
♦ Vyach. Ivanov began it with a love of three: if two became one, then why shouldn’t they love a third? - However, if one feels divided, can he at least love the other?
Russian Philosophy. Encyclopedia
Sobornost
specific concept rus. philosophy developed by A. S. Khomyakov. Etymologically it is related to the word “cathedral”, which has two basic meanings. meanings: 1) a meeting of elected officials or officials convened to decide a k.-l. issues, 2) a temple serving for the performance of divine services by the clergy of several churches. According to Khomyakov, the Church Council expresses the idea of “unity in plurality” (Poln. sobr. soch. M., 1900. T. 2, P. 312). In this sense, he believed, the Orthodox Church, organically combining two principles - freedom and unity, is the opposite of the Catholic authoritarian Church, where there is unity without freedom, and the Protestant Church, where there is freedom without unity. Only in Orthodoxy the principle of S., although not in its entirety, exists and is recognized as the highest divine basis of church life. After Khomyakov, S.’s idea became the main one. the idea of all Slavophilism (although not all Slavophiles used this word itself). Kireevsky, believing that “the development of original Orthodox thinking ... should be the common cause of all people who believe and think” (Soch. M., 1911. T. 1.S. 270), according to Zenkovsky, “comes very close to ... the doctrine of conciliarity" by Khomyakov (History of Russian Philosophy. L., 1991. T. 1, part 2. P. 18). We already find a certain “sociologization” of this concept in K. S. Aksakov, who actually identifies S. and the community, where, in his opinion, “the individual is free, as in a choir.” Sharply contrasting the social sphere of life with the state, he came to deny the need for development in Russia zap."legality" as indicating a "lack of truth." S.’s identification with the community was a definite step back in comparison with Khomyakov, whom S. still understood not as a given, but as a given. The idea of S. was further developed by V.S. Solovyov, although he abandoned this term itself, thereby wanting to dissociate himself from Slavophilism (the main example is from its “epigones”). It was transformed into the idea of all-unity, which he defines as follows: “I call true, or positive, all-unity one in which the one exists not at the expense of all or to the detriment of them, but for the benefit of all. False, negative unity suppresses or absorbs the elements included in it and thus itself turns out to be empty; true unity preserves and strengthens its elements, realizing in them the fullness of being" (Works: In 2 vols. M., 1988. T. 2. P. 552) . The term "S." V rus. philosophy was revived by Solovyov’s follower S.N. Trubetskoy, who, in his doctrine of the “conciliar nature of consciousness” (in the series of articles “On the Nature of Human Knowledge”), develops and deepens the ideas of Khomyakov and Kireevsky, taking into account Solovyov’s “philosophy of unity.” Trubetskoy's ideal of S. means the coincidence of religious, moral and social principles and is opposed to both individualism and socialist collectivism. In the era “between two revolutions” a certain “return to the Slavophiles” was evident among the Symbolists, Ch. arr. from V.I. Ivanov, who, based on the “premonition” of a “new organic era,” created his own theatrical and aesthetic utopia, which should culminate in the creation of a “renewed cathedral spirit” (Furrows and boundaries. M., 1916. P. 275 ). In his utopia, he relied not only on the ideas of the Slavophiles about S., taking into account what Solovyov, Trubetskoy and Dostoevsky said about this, but also on the teachings of F. Nietzsche about the dialectic of two principles - Apollonian and Dionysian, in which the latter meant collectivism , the merging of everything together (or in the terminology of Ivanov S). In emigration, the concept of S. was actively developed by Frank, who understood by it “internal organic unity” that lies at the basis of all human communication, all unity of people. Primary and main Frank considered the form to be unity in marriage and family, then religious life and, finally, the community of “fate and life of every united multitude of people” (Spiritual Foundations of Society. M., 1992, pp. 58–59). The strict church-theological meaning of the term "S." Bulgakov and Florensky returned. According to Bulgakov, S. (or “catholicity”) is the soul of Orthodoxy and means universality, a single life in a single truth (see: Pravoslavie. M., 1991. pp. 145–150). Florensky partly returns to S. in Khomyakov’s understanding. “Catholic,” or conciliar, in his opinion, is all-unified. “But with the actual catholicity of the form of the Church, its content is catholic not in reality, but only in possibility. In reality, for the substance of the Church - the believers - catholicity is the same task as unity and moral perfection" (The Concept of the Church in Holy Scripture // Theological works. M., 1974. Collection 12. P. 129). IN rus. philosophy, the most successful and acceptable equivalent (and in a sense, an alternative) to the concept of socialism is the concept of solidarity, developed Ch. arr. Levitsky, who in turn relies on the ideas of N. O. Lossky and Frank. The concept of solidarity (or, more strictly, solidarism) allows us to somewhat soften the absolutism and categorical nature of the concept of solidarity and build a hierarchy of solidarity (or solidarity) from intra-family to universal.
◘ L and t.: Zenkovsky V.V. History of Russian philosophy: In 2 volumes. Paris, 1989. T. 1. P. 226, 238, 243; T. 2. P. 335, 403.
V. V. Sapov
Religions of the peoples of modern Russia
Sobornost
1) Religious. - a theological concept meaning the unity and integrity of the church. body. “Conciliar” means assembled from many into unity, one in many. Declaring itself a conciliar Catholic, Christ. the church sought to be one and only in the ecumene, that is, the universe. According to Russian theologians, the best conditions for S. were preserved in the east. Christ; in Rome it was supplanted by the external authority of the papal power, and in Protestantism it was destroyed by the Reformation, which tore away the autonomous individual from the integral church. life.
2) In religion. Philosopher and socio-political. literature S. is understood as the idea of the community of people, their natural desire for unity on the basis of mutual assistance, the love of each for each on the path to religion. and social unity of the nation, peoples, humanity. The essence of conciliar consciousness, according to S.N. Bulgakov, is “finding oneself in unity with others.” S. - the spiritual unity of people directly with each other outside the dictates of state and political. structures. S. should not be understood as a special theory or worldview; this is an idea, a point of view, an approach to general ideological and practical problems; content of the term "S." is revealed in connection with the formulation of certain social or historical problems. In modern social movements the concept of “S.” sometimes incorrectly identified with the national idea; V.S. once warned against such a limitation of the concept. Soloviev and other Russian religions. philosophers.
