By David Bonner Richardson
BERDYAEV AS A thinker How shall a non-Russian, principally a North American, assimilate the intense assemblage of rules that's 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 historic .. eschatological-metaphysical-mystical-Christian conceptions. by means of a few criteria Berdyaev is a theologian instead of a thinker; for he is taking the reality of the Christian revelation without any consideration and his paintings can with no trouble 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, besides the fact that! There are certainly a few partial analogies within the basic eu culture. definitely this Russian is a disciple of Kant, and powerful strains of Kantianism live to tell the tale in him. He additionally moved clear of Kant a bit as did Fichte, Hegel, and, specially, 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 overdue German-American, Berdyaev rejects conceptual in want of symbolic speech approximately God. Like Bergson, he stresses instinct and makes an intensive contrast among clinical logical analytic idea and the mode of apprehension wherein, he believes, metaphysical fact is to be appropriated. right here one thinks additionally of Heidegger.
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Additional resources for Berdyaev’s Philosophy of History: An Existentialist Theory of Social Creativity and Eschatology
The goal of historical knowledge and philosophy is not natural but supernatural. For just as there exists an after-life in relation to individual life, so the great historical paths likewise lead us to such a world. .. The philosophy of history is therefore that of an after-world rather than that of empirical realities. 2 We may then add, concerning metaphysics (of history), that it is understood in a more spiritual sense than philosophy (of history); it also has the concrete meaning. The meaning of history, on any level, is concrete, according to Berdyaev's philosophy (see p.
Berdyaev associates the natural with necessity and the spiritual with Chapter IV, Section B, notes. a Ibid. • See Chapter III, Section B; Chapter IV, Section B. 4 Ibid. 5 The Meaning 0/ History, IU, ff. , II6. , II2. 1 26 PHILOSOPHY OF HISTORY freedom; 1 therefore, the interaction of man and nature, with which philosophy of history is concerned, may be expressed in the following way: The philosophy of history is concerned with the fundamental antinomy between freedom and necessity, between the freedom of man and his lot in history.
L should describe my book as an essay in the epistemological and metaphysical interpretation of the end of the world, of the end of history, that is to say it is a book on eschatological epistemology and metaphysics. So far as I am aware no interpretation of that kind has been made hitherto. Eschatology has been left as a part of dogmatic theology ... 4 Berdyaev is thus claiming eschatology from dogmatic theology, to be used in his own philosophy. Metaphysics, for him, is both philosophical and Christian.