Sokolov vertaalde
werk van Spinoza en schreef twee boeken en vele artikelen over Spinoza. Het
wordt tijd voor enige blogs over hem. Onderaan heb ik de links naar eerdere
blogs over Russische aandacht voor Spinoza
Igor Kaufman
schrijft in "Studies on Spinoza in Russia" over Sokolov [Kaufman's PDF
staat tegenwoordig op academia.edu]:
“Vladimir V.
Sokolov has been researching as a historian of philosophy, especially in
history of philosophy of the seventeenth to nineteenth centuries. He’s been
working since fifties of twentieth century as a Professor at the Department of
History of Philosophy of the Faculty of Philosophy, Moscow State University. He
interpreted Spinoza’s philosophy as materialism and atheism; this interpretation
was connected with historical and critical studies on Spinoza’s contemporaries
and the pre-Spinozistic pantheism. He interpreted Spinoza’s pantheism as an
inconsistent variant of materialism.”
Een
wikipedia of andere pagina over deze Russische filosoof op internet liet Google
niet te vinden. Hij komt niet voor op de Sokolov-
of Sokolow-pagina en ook niet op de “List of Russian
philosophers” [cf.]. En dus grabbelde ik voor dit en volgende blogs
bij elkaar wat er te vinden is over vooral de Spinoza-studie van deze geleerde. En
dat is best wat. Ik kon aanvankelijk zijn levensdata niet geven, want z’n
sterfdatum vond ik nergens en hem worden twee geboortedata toegekend (1915 en 1919), ), “maar
wellicht stuit ik toch nog eens op juiste informatie,” zo schreef ik in een
eerste concept van dit blog.
En die
juiste informatie ontving ik van mevr. Iva Manova, Assistant Prof. at the
Bulgarian Academy of Sciences, die zo vriendelijk was mij de link te bieden
naar de Russische Wikipedia-pagina over hem en naar twee
Russische korte obituaries die verschenen in het Russische filosofische
tijdschrift "Voprosy filosofii" [obituary 1 en obitury 2 van V. V. Vasiliev]. Uit een later blog
zal blijken, waarom ik haar e-mailde om nadere informatie over Sokolov.
Uit de eerste obituary bleek dat Sokolov in 1962 promoveerde op Философия
Спинозы и современность [Filosofija
Spinozy i sovremennost], dat in 1964 de titel werd van zijn eerste boek
over Spinoza [V.V. Sokolov, The
Philosophy of Spinoza and the Contemporaneity. Моsсоw, 1964. 430 рр.],
waarover later meer.
Op deze werken kom ik terug; eerst vermeld ik nog
Szokolov: Spinoza filozófiája és a jelenkor [Szokolov: Spinoza’s-filosofie en het heden]. Moscow (1971)
Hiermee begon mijn ontdekking van Sokolov.
Vesa
Oittinen schrijft in haar hoofdstuk “Evald Ilyenkov the Soviet Spinozist” [In:
Alex Levant & Vesa Oittinen (Eds.), Dialectics
of the Ideal: Evald Ilyenkov and Creative Soviet Marxism. BRILL, 2013, books.google] in vootnoot 1 over Sokolov
1. The latest
Spinoza edition of the Soviet era was published in 1957: lzbrannye proizvcdeniya 1-2. Newer editions are already from the
post-Soviet period (for example, Sochineniya,
1-2). This silence of late Soviet philosophy on Spinoza stands in a noteworthy
contrast to the 1920s when issues on Spinoza and Spinozism formed an important
part of the debates among Marxists; in fact, one could say that the doctrine of
Dialectical Materialism was to a large extent forged as a result of these
Spinoza discussions. Later, V.V. Sokolov seems to have gained a
quasi-monopolistic position in the field of Soviet Spinoza studies with his
1964 book Filosofiia Spinozy i
sovremennost.
In een artikel van Bill Bowring [cf. blog] is in
een voetnoot het volgende te lezen over Ilyenkov’s Spinoza-studie, waarin Sokolov voorkomt:
**
llyenkov's engagement with Spinoza was through the Collected Works in two very
handsome volumes, with a variety of translations, published in 1957 (Moscow:
Politicheskaya Literature), in a large edition of 30 000. Vol 1 contained: an
introduction by V. V. Sokolov; A
Short Treatise on God, Man and His Well-Being (translated by A. I. Rubin); The
Principles of Cartesian Philosophy (translated by V. V. Sokolov); Appendix on Metaphysical Thought (translated by V. V. Sokolov); On the Improvement of
the Understanding (translated by Ya. M. Vorovskiy); Ethics (translated by N. A.
I vantsov). Volume 2 contained: A Theologico-Political Treatise (translated by
M. Lopaikina); Political Treatise (translated by S. M. Rogovin and V. V.
Chredin); Correspondence (translated by V.K. Brushlinskiy). [vetdruk door mij,
SV]
In
tegenstelling echter tot deze mededeling, lezen we bij Andrey Maidansky in “The
Russian Spinozists” [in: Studies in East
European Thought, September 2003, vol. 55, no. 3, pp. 199-216, cf.]: dat
llyenkov Sokolov als tegenstander zag: “It was no accident that Il’enkov preferred to make use of the old
Polovtsova translation of De intellectus
emendatione, and not the recent editions by V. Sokolov or J. Borovsky. And
his understanding of Spinoza’s notiones
communes leans directly on Polovtsova’s commentary. [cf. Источник: caute.ru/am/text/rse.htm
Sokolov
redigeerde ook in vier banden werk van Leibniz: Socinenija v cetõrjoch tomach
[Werke in vier Bänden]. Tom 1. Redaktor i sostavitel toma V. V. Sokolov.
Moskva: Mysl 1982. En enige jaren later in twee banden werk van Descartes, dat
uitkwam in 1989. [cf. books.google]
Sokolov gaf,
zoals boven vermeld, in 1957 een inleiding bij de Spinoza-vertalingen die in 2
delen bij Gospolitizdat verschenen en publiceerde in 1964 het volgende al
genoemde boek over Spinoza:
• V. V. Sokolov, Filosofija
Spinozy i sovremennost' [De filosofie van Spinoza en de tegenwoordige
tijd], Moskou: MGU, 1964 - 430 pp.
Deze cover en bovenstaande titelpagina kon ik later (8-11-2018) invoegen van ebay.
Op deze werken kom ik terug; eerst vermeld ik nog
• V. V. Sokolov, “On the Evolution of Spinoza's Political and
Philosophical Ideas.” In: Soviet Studies
in Philosophy, Volume 2, 1964 - Issue 4,
Pages 57-62. Pas 50 jaar later online gebracht met het volgende uitgebreide [ik vermoed de eerste 2 van 6 pagina's als]:
Abstract: One
of the most persistent and popular bourgeois myths about Spinoza is that of his
unwillingness to participate in any kind of political struggle whatever. This
myth is sustained particularly by those non-Marxist historians of philosophy
who contend that the essence of Spinozism is the development of a new form of
religiosity, free of the limitations of any national religion. Such a
conception of the Dutch thinker is partially based on facts related by his
first biographers, particularly Lucas. As we know, Lucas, in his Life of Benedict
Spinoza, written in French between 1678 and 1688, writes that the philosopher's
father, Michael de Spinoza, lacking funds and being unable to establish his son
in commerce, chose for him the career of a rabbi, and with this in mind placed
the young Spinoza in the Amsterdam kheder, where he gained an excellent
knowledge of classical Hebrew and studied to perfection the Old Testament and
the considerably more voluminous Talmud. Even during his period of instruction,
Spinoza, having found many contradictions in the Bible and Talmud, placed the
rabbis who were his teachers in untenable positions and this subsequently led
to a conflict between him and the leadership of the Amsterdam Jewish community.
This report by Spinoza's first biographer suggests the idea that the young
Spinoza had crystallized his ideas as early as his stay in the kheder. This we
find stated in many of the non-Marxist studies devoted to him. Soviet writings
on Spinoza also usually repeat Lucas' view entirely without criticism (see, for
example, the last book on Spinoza to be published in our country: Ia. Mil'ner, Benedikt Spinoza, Moscow, 1940, pp.
23-24). However, certain foreign researches of recent decades, which have given
consideration to documents and firsthand reports published in 1932 by the Dutch
researcher Vaz Dias (Spinoza. Mercator et
Auto-didactus, 1932; these documents are presented in French in Albert
Rivaud's "Documents in-édits sur la vie de Spinoza," Revue de Methaphysique et de Morale,
XLI, 1934, pp. 253-262) and, more recently, certain other documents have
necessitated considerable corrections in the biographies both by Lucas and
Colerus. In these works — of which the book by the French researcher Madeleine
Francés, Spinoza dans les pays
Neerlandais de la seconde moitié du XVII siècle, Vol. I, Paris, 1937, and
that of the American researcher, Lewis Feuer, Spinoza and the Rise of
Liberalism, Boston, 1958, are particularly worthy of mention — serious attempts
are made to demonstrate the social roots and essence of Spinozism. The
biographical data presented in these works contribute to a clarification of the
real reasons for the conflict between the young Spinoza and the leadership of
the Jewish community of Amsterdam. According to these writers, Spinoza's father
was a wealthy man and, in all probability, did not intend to make a rabbi of
his son. There can be no question that the young Spinoza attended the
elementary classes of the Jewish school, but his name is not found in the lists
of students in its higher grades, from which future rabbis emerged. Beginning
approximately at the age of thirteen, Bento (as the future philosopher was
called in his native Spanish tongue) helped his father in his commercial and
financial operations. However, after his father's death, Baruch himself took
charge of these matters during the period 1654-1656 and, as these documents
suggest, demonstrated considerable skill in commercial and financial affairs.
However, the activities of merchant and financier did not appeal to the young
man. The discrepancy between his intellectual interests and the nature of his
occupation proved so irreconcilable that the future philosopher, who had
established numerous scholarly and personal ties outside the Jewish community,
drifted farther and farther both from his business and the community, until
finally he was excommunicated, and broke with the community.
* * *
Deze cover is van de Hongaarse vertaling [van hier] Szokolov: Spinoza filozófiája és a jelenkor [Szokolov: Spinoza’s-filosofie en het heden]. Moscow (1971)
Hiermee begon mijn ontdekking van Sokolov.
In een
volgend blog breng ik, zo is mijn plan, het review dat F. Rapp van Sokolov’s
boek over Spinoza bracht in Studies in
Soviet Thought [Vol. 5, No. 4 (Dec., 1965), pp. 333-335]. Maar daarvoor kom
ik eerst nog met de tekst over Sokolov’s 1957-Inleiding over Spinoza van George
L. Kline in zijn review, “Spinoza East and West: Six Recent Studies in
Spinozist Philosophy, “ [in: The Journal
of Philosophy, Vol 58 #22(13, June 1961), 346-355, cf. pdcnet en jstor],
waarin hij zeven werken over Spinoza uit oost en west besprak.
____________________
Eerder
blogs over Russische aandacht voor Spinoza
11-01-2009 Vladimir Solovyov (1853-1900) en Spinoza
23-03-2009 Evald Vasilyevitch Ilyenkov (1924 - 1979) en
Spinoza
1 juli 2018 Evald Vasilyevitch Ilyenkov (1924 - 1979) en
Spinoza [2]
04-12-2009: Lev Shestov (1866-1938) en zijn haat-fascinatie
verhouding met Spinoza
10-01-2010 Lev Semyonovich Vygotsky (1896 - 1934) probeerde
Spinoza toe te passen [1] en 10-01-2010 [2]
19-01-2010 Liubov Isaakovna Akselrod (1868 - 1946) zag
Spinoza verwant aan het dialectisch materialisme
13-12-2010 Barbara Polovtsova (1877 - 1936) De eerste
Russische filosofe en Spinoziste
NB
Igor Kaufman, "Studies on Spinoza in Russia" [PDF]. Heeft ook veel over Polovtseva
17-01-2015 Soviet Spinoza by A. Maidansky
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