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| The Soviets played double politics with him—heavily censoring and prohibiting his works on the one hand while praising him as one of the greatest philosophers of the time on the other. He was even awarded the ] in 1986 for his 8-volume ''History of Classical Aesthetics'', two years before his death. | The Soviets played double politics with him—heavily censoring and prohibiting his works on the one hand while praising him as one of the greatest philosophers of the time on the other. He was even awarded the ] in 1986 for his 8-volume ''History of Classical Aesthetics'', two years before his death. | ||
| ⚫ | More recently, ] (candidate of philosophy), has argued that Losev's works represent ultraconservative viewpoints <ref>http://scepsis.ru/library/id_91.html</ref>, and a number of passages reveal Losev's antisemitic sentiments<ref>A. Losev "Addenda" "Израиль хочет создать себе спасение своими собственными руками, поэтому израильская стихия и лежит в основе новоевропейской культуры. Возрождение, просвещение, революция - все это имеет под собою опыт сведения благодати, которая дается даром, и по неизвестному определению, на естественные усилия человека. ...Каббала есть принцип человеческого естества, активно направленного против стихии благодати. Каббала есть обожествление и абсолютизация Израиля. Израиль - принцип отпадения от христианства и оплот всей мировой злобы против Христа. Израиль - проклятие всего христианства ...Еврейство со всеми своими диалектическими последствиями есть сатанизм, оплот мирового сатанизма".</ref><ref>A.Losev "The Dialectic of Myth": "Сущность всей Каббалы, как сообщил мне один ученый еврей, большой знаток каббалистической и талмудической литературы (у которого я, по скверной привычке европейского наблюдателя, доискивался точно узнать о неоплатонических влияниях в Каббале), заключается вовсе не в пантеизме, как это думают либеральные ученые, сопоставляющие учение об Эн Софе и Зефиротах с неоплатонизмом, а скорее - в панизраэлизме: каббалистический Бог нуждается в Израиле для своего спасения, воплощается в него и становится им, почему миф о мировом владычестве обоженного Израиля, от вечности содержащегося в самом Боге, есть такая же диалектическая необходимость, как для платонического космоса - быть одушевленным существом и всемогущим, всеблаженным божеством или для Христа - быть ипостасным богочеловеком"</ref>. | ||
| == Personal life == | == Personal life == | ||
| As a young man Losev proposed to the famous pianist ], but was refused. He subsequently portrayed her |
As a young man Losev proposed to the famous pianist ], but was refused. He subsequently portrayed her in slanderous terms in an autobiographical novella. | ||
| Losev and his wife Valentina were secretly ] ordained monks in 1929, and wore ]s under their everyday garments. They took monastic names Andronicus and Athanasia. | Losev and his wife Valentina were secretly ] ordained monks in 1929, and wore ]s under their everyday garments. They took monastic names Andronicus and Athanasia. | ||
| == |
==References== | ||
| At least three of Losev's publications contain noted ]ic, Аntisemitic and ] passages. In "Essays on Symbolism and Mythology in the Antiquity" Losev writes: | |||
| {{reflist}} | |||
| * "Judaism, which is able to combine hysteria, formalism, neurastenia and the Romal law, with robbery, bloody lust and Satanism, with the aid of cold and dry whoring of politico-economical theories". | |||
| * "There is no such thing as Woman's Dignity. Similarly there cannot be a notion of Jew's Dignity". | |||
| * "A real Jew, like a woman, lacks individuality, and therefore lacks any self-worth. He is not anti-moral, he is amoral. That's the reason he is not afraid of demons". | |||
| ⚫ | |||
| ==Bibliography== | ==Bibliography== | ||
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| ] | ] | ||
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| ] | ] | ||
Revision as of 12:58, 4 October 2009
For footballer, see Aleksei Anatolyevich Losev. | This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Aleksei Losev" – news · newspapers · books · scholar · JSTOR (November 2007) (Learn how and when to remove this message) |
Aleksei Fedorovich Losev (Template:Lang-ru) (September 22 [O.S. September 10] 1893, Novocherkassk — May 24, 1988, Moscow), a Russian philosopher, philologist and culturologist, one of the most prominent figures in Russian philosophical and religious thought of the 20th century.
Losev was graduated from two departments - of classical philology and philosophy - of historical-philological faculty of Moscow University in 1915. In 1919, he became a professor of classical philology at the University of Nizhni Novgorod; and then (1920) at the Moscow Conservatory. From 1942 to 1944 he taught in Moscow University and from 1944 on at the Moscow Pedagogical Institute.
In works written in the 1920s, Losev synthesized ideas of Russian philosophy of the early 20th century, of Christian neoplatonism, dialectics of Schelling and Hegel, and phenomenology of Husserl. In The Dialectics of Myth (1930) Losev called dialectical materialism “obvious nonsense”—the book became the last published in the USSR which openly rejected Marxism. For his “militant idealism” Losev was sentenced to labor camps at the construction of the White Sea–Baltic Canal, where he almost lost his vision, and to subsequent exile.
After returning to Moscow, he was allowed to pursue his academic career and even to teach. Ancient philosophy, myth and aesthetics became his “inner exile”: under the guise of interpreting the thinkers of the past, he was able to express his own spiritualist beliefs while paying lip service to the official ideology in the introductions to his books. He published some 30 monographs between the 1950s and 1970s. With regards to Western philosophy of the time, Losev criticised severely the structuralist thinking.
The Soviets played double politics with him—heavily censoring and prohibiting his works on the one hand while praising him as one of the greatest philosophers of the time on the other. He was even awarded the USSR State Prize in 1986 for his 8-volume History of Classical Aesthetics, two years before his death.
More recently, Sergei Zemlyanoy (candidate of philosophy), has argued that Losev's works represent ultraconservative viewpoints , and a number of passages reveal Losev's antisemitic sentiments.
Personal life
As a young man Losev proposed to the famous pianist Maria Yudina, but was refused. He subsequently portrayed her in slanderous terms in an autobiographical novella.
Losev and his wife Valentina were secretly Orthodox ordained monks in 1929, and wore hair shirts under their everyday garments. They took monastic names Andronicus and Athanasia.
References
- http://scepsis.ru/library/id_91.html
- A. Losev "Addenda" "Израиль хочет создать себе спасение своими собственными руками, поэтому израильская стихия и лежит в основе новоевропейской культуры. Возрождение, просвещение, революция - все это имеет под собою опыт сведения благодати, которая дается даром, и по неизвестному определению, на естественные усилия человека. ...Каббала есть принцип человеческого естества, активно направленного против стихии благодати. Каббала есть обожествление и абсолютизация Израиля. Израиль - принцип отпадения от христианства и оплот всей мировой злобы против Христа. Израиль - проклятие всего христианства ...Еврейство со всеми своими диалектическими последствиями есть сатанизм, оплот мирового сатанизма".
- A.Losev "The Dialectic of Myth": "Сущность всей Каббалы, как сообщил мне один ученый еврей, большой знаток каббалистической и талмудической литературы (у которого я, по скверной привычке европейского наблюдателя, доискивался точно узнать о неоплатонических влияниях в Каббале), заключается вовсе не в пантеизме, как это думают либеральные ученые, сопоставляющие учение об Эн Софе и Зефиротах с неоплатонизмом, а скорее - в панизраэлизме: каббалистический Бог нуждается в Израиле для своего спасения, воплощается в него и становится им, почему миф о мировом владычестве обоженного Израиля, от вечности содержащегося в самом Боге, есть такая же диалектическая необходимость, как для платонического космоса - быть одушевленным существом и всемогущим, всеблаженным божеством или для Христа - быть ипостасным богочеловеком"
Bibliography
- Losev, A.F. The dialectics of myth (translated by Vladimir Marchenkov). N.Y.: Routledge, 2003 (ISBN 0-415-28467-8).
- Losev, A.F. Twelve theses on antique culture (Translated by Oleg Kreymer and Kate Wilkinson). In Arion, 2003, vol. 11, no. 1.
- Aesthetics of the Renaissance (Эстетика Возрождения. 1978)
- Ancient Cosmos and the Contemporary Science (Античный космос и современная наука. 1927)
- The Dialectics of the Artistic Form (Диалектика художественной формы. 1927)
- Sign, Symbol, Myth (Знак, символ, миф. 1982)
- Vladimir Solovyov (Владимир Соловьев. 1983)
- The History of Classical Aesthetics (История античной эстетики, 8 volumes. 1963–1988)
- Khoruzhii, S.S. A Rearguard Action. In Russian studies in philosophy. Vol. 40, no. 3 (Winter 2001–2002), pp. 30–68.
- Volume 35 of the Russian studies in philosophy was the first volume entirely dedicated to A.F. Losev.
- Kline, George L. Reminiscences of A.F. Losev. In Russian studies in philosophy. Vol. 40, no. 3 (Winter 2001–2002), pp. 74–82.
- Postovalova, V.I. Christian motifs and themes in the life and works of Aleksei Fedorovich Losev: Fragments of a spiritual biography. In Russian studies in philosophy. Vol. 40, no. 3 (Winter 2001–2002), pp. 83–92.
- Seifrid, Thomas. The word made self: Russian writings on language, 1860–1930. Ithaca, NY: Cornell University Press, 2005 (ISBN 0-8014-4316-4).