By David Bonner Richardson
BERDYAEV AS A thinker How shall a non-Russian, chiefly a North American, assimilate the intense assemblage of rules that is Berdyaev's philosophy? Dr. Richardson doesn't exaggerate the problems. And he introduces us with nice care (and what an impressive job it should have been) accurately to what's such a lot unusual during this author, his fusion of old .. eschatological-metaphysical-mystical-Christian conceptions. by means of a few criteria Berdyaev is a theologian instead of a thinker; for he's taking the reality of the Christian revelation with no consideration and his paintings can easily be considered as an complicated apologetic for one faith opposed to all others and opposed to irreligion. but I incline to sympathize with him in his declare to be a thinker. What an eccentric one, even though! There are certainly a few partial analogies within the common ecu culture. definitely this Russian is a disciple of Kant, and robust lines of Kantianism continue to exist in him. He additionally moved clear of Kant a bit of as did Fichte, Hegel, and, primarily, Schelling in his final interval. His sympathetic reaction to Heracleitos and Boehme recollects Hegel. The curiosity in Boehme and Schelling is located additionally in Tillich. just like the past due German-American, Berdyaev rejects conceptual in prefer of symbolic speech approximately God. Like Bergson, he stresses instinct and makes a thorough contrast among medical logical analytic notion and the mode of apprehension during which, he believes, metaphysical fact is to be appropriated. right here one thinks additionally of Heidegger.
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Additional info for Berdyaev’s Philosophy of History: An Existentialist Theory of Social Creativity and Eschatology
Second, there is a divine movement a celestial "history" involving, for example, the Incarnation of the divine Logos and a spiritualization of mankind. We will see how it happens that, for Berdyaev, terrestrial history is not a fully true reality and celestial history is a true reality. There is no doubt that Berdyaev means to assert a real and true history in his doctrine of Universal History. In contrast to the Greeks, Berdyaev asserts an intelligible principle (the revealed divine Logos) Who gives meaning to the unique history.
There are really two reasons to be found in these passages why Christianity had to posit the uniqueness and unrepeatability of history: First, the fact of Christ's Revelation is absolutely unique and unrepeatable, yet, it is historical; consequently, it indicates that historical events not eternally recurring - are unique, not determined in the fact of their existence nor the circumstances by the necessity of their intelligibility. Second, to say that "history both ends and begins with the fact of Christ's Revelation" is to mean that universal history is explainable according to the doctrine of Sacred Scriptures.
The historical myth, created in the memory, is a way of truly and occultly knowing the "historical," which is to say, of knowing the mysterious depths of history, and of man. Berdyaev then says that the historical tradition symbolizes the historical destiny of a people. The destiny of a people is not merely historical but metaphysical. We are thus dealing with a philosophy of history which seeks reality in knowing symbolically. Berdyaev speaks of a "manifestation of the inner mysterious life, in which (man) can attain to the knowledge of himself"; namely, the historical tradition or symbol 3 or myth.
Berdyaev’s Philosophy of History: An Existentialist Theory of Social Creativity and Eschatology by David Bonner Richardson