Book contents
- Frontmatter
- Contents
- List of contributors
- Acknowledgments
- Introduction: The humanist tradition in Russian philosophy
- I The Nineteenth Century
- II Russian Metaphysical Idealism in Defense of Human Dignity
- III Humanity and Divinity in Russian Religious Philosophy after Solov′ëv
- IV Freedom and Human Perfectibility in the Silver Age
- V Russian Philosophy in Revolution and Exile
- 15 Russian Marxism
- 16 Adventures in dialectic and intuition: Shpet, Il′in, Losev
- 17 Nikolai Berdiaev and the philosophical tasks of the emigration
- 18 Eurasianism: affirming the person in an “era of faith”
- Afterword: On persons as open-ended ends-in-themselves (the view from two novelists and two critics)
- Bibliography
- Index
16 - Adventures in dialectic and intuition: Shpet, Il′in, Losev
Published online by Cambridge University Press: 05 June 2012
- Frontmatter
- Contents
- List of contributors
- Acknowledgments
- Introduction: The humanist tradition in Russian philosophy
- I The Nineteenth Century
- II Russian Metaphysical Idealism in Defense of Human Dignity
- III Humanity and Divinity in Russian Religious Philosophy after Solov′ëv
- IV Freedom and Human Perfectibility in the Silver Age
- V Russian Philosophy in Revolution and Exile
- 15 Russian Marxism
- 16 Adventures in dialectic and intuition: Shpet, Il′in, Losev
- 17 Nikolai Berdiaev and the philosophical tasks of the emigration
- 18 Eurasianism: affirming the person in an “era of faith”
- Afterword: On persons as open-ended ends-in-themselves (the view from two novelists and two critics)
- Bibliography
- Index
Summary
INTRODUCTION
Three of the most remarkable, and remarkably independent, Russian philosophers of the early twentieth century each developed an approach to philosophy that apparently combined significant elements of Hegelian dialectic and Husserlian intuitionism. That aim is perhaps most clearly manifested in the self-proclaimed “dialectical phenomenology” of Losev. However, Shpet's development of a Husserlian phenomenology was explicitly set within an Hegelian framework, and Il′in's interpretation of Hegel was notable for its insistence that Hegel's dialectical method should be understood as an earlier version of the very same intuitionist intellectual procedure that Husserl came to call “phenomenology.”
Since Hegel and Husserl do not at first glance appear to have been engaged in parallel modes of inquiry, why did their philosophical projects loom so large in the thinking of these three very different Russian philosophers? In all three cases the Russians' interest in Hegel and Husserl went directly to the question of method – a focus that places us immediately at the heart of each of their visions of the philosophical project, illuminating crucial contrasts and comparisons among them. Moreover, in stipulating their attitudes toward Hegel and Husserl, each of these philosophers inevitably revealed something of his understanding of the relation of Russian philosophical thought to the western tradition as a whole.
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- A History of Russian Philosophy 1830–1930Faith, Reason, and the Defense of Human Dignity, pp. 326 - 345Publisher: Cambridge University PressPrint publication year: 2010
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