Vasilij Vasil'evič Sokolov, still uit 1e video opgenomen door M.S. Naydenkina voor de Stichting Mondelinge Geschiedenis. |
In de week
van 20 oktober tot 27 oktober 2018 had ik een achttal blogs over Vasilij
Vasil'evič Sokolov (1919 - 2017), Russisch filosoof, die in zijn tijd dé
scholar van de Sovjet Unie over Spinoza was. Het kwam er tot heden niet van,
maar ik was van plan deze reeks met een slotblog af te ronden.
Deze Sokolov
was mij, tot ik aan deze blogs begon, volkomen onbekend. Het begon ermee dat ik
deze cover tegenkwam en nieuwsgierig op zoek ging naar wie de auteur was. Het
bleek om een Hongaarse vertaling te gaan van Sokolovs hoofdwerk over Spinoza.*
Ik moest nogal moeite doen om achter zijn levensdata te komen: Google gaf zijn
geheimen niet zomaar prijs. Mevr. Iva Manova, Assistant Prof. Aan de the Bulgarian
Academy of Sciences, was zo vriendelijk mij de link te bieden naar de Russische
Wikipediapagina over hem. Hoe meer ik vervolgens te weten kwam, des te meer verbaasde
ik mij erover dat er in het Westen zo weinig belangstelling voor deze
Spinoza-geleerde bestond. En dat terwijl er alle aanleiding is door het
onderscheid dat hij maakte m.b.t.
Spinoza’s pantheïsme.
Spinoza’s pantheïsme.
Iva Manova schrijft in haar “Interpretations of Spinoza’s
ontology in Soviet philosophical historiography”:
In his later studies, Sokolov develops
and defends his own historiographical thesis, unprecedented in Soviet Spinoza
scholarship, namely the view that Spinoza was a materialist insofar as he was a
pantheist. […] In Filosofija Spinozy i sovremennost’, the exposition of
the historical development of pantheism runs parallel to the introduction of
certain historiographical concepts. For example, Sokolov introduces a
differentiation between religious-mystic (religiozno-mističeskij)
and naturalistic pantheism (naturalističeskij panteizm).
He explains how difficult it is to appraise pantheist teachings with respect to
the basic question of philosophy and shows that it is possible to distribute
the thinkers of the past, including Spinoza, in the two
historical-philosophical trends of materialism and idealism solely by applying
a sufficiently broad concept of «materialism».
Regarding the appraisal of pantheistic
teachings with respect to the basic question of philosophy, Sokolov says:
An examination of the history of pantheistic ideas proves that it
is not possible to unequivocally define pantheism from the point of view of the
division of the philosophical doctrines into materialistic and idealistic. […] The
appraisal of whichever pantheistic conception as materialistic or idealistic
must be based on a specific historical analysis, by taking into account the
main line of the philosophical battle in a particular historical period.
The history of pantheistic ideas, as
reconstructed by Sokolov, begins with the Greek philosophers Anaximenes,
Heraclitus, Empedocles, and Democritus, who elaborated the earliest form of
philosophical pantheism, namely a type of organic-hylozoistic outlook. Sokolov
maintains that they are responsible for the formulation of «the most important
idea in all ancient and medieval philosophy, that is the idea of the
coincidence of the macro- and micro-cosmoses». […]
In his analysis of the pantheistic
elements in the philosophical doctrines of the Middle Ages, Sokolov
distinguishes between a religious-mystic and a naturalistic pantheism72. The
former characterizes mainly heretical, or in some way oppositional, teachings
with respect to official church ideology, whereas the latter characterizes authors
interested in the exploration of nature.
Although the religious-mystic type of
pantheism is closer to the line of idealistic teachings in the universal
history of philosophy, Sokolov believes its role in the history of thought is a
positive one for it is critical of religious dogmatism and Church hierarchy.
Its criticism consists, on the one hand, in denouncing «the pseudo-rationalism
of Scholasticism, which tries to use Aristotelian logic to prove religious
dogmas and to demonstrate irrational theological ‘truths’ amenable to no
demonstration»73. On the other hand, mystic experience and written accounts of
it, by associating God with man and with nature in an intimate unity, undermine
the stability of the teaching of God’s transcendency and unattainability. In
Sokolov’s account, in the Middle Ages the religious-mystic type of pantheism
was more common than the naturalistic kind, which, by contrast, had almost no
adherents. […]
In his 1964 book, as well as in other
later publications, Sokolov argues that naturalistic pantheism is very close to
the materialistic perspective, although «it is not possible to identify it completely
with materialism». «And yet», he goes on, «pantheism has become one of the main
forms of world-view the materialistic tendency has adopted in the history of
philosophy». In particular, Sokolov states that it is this very form that was
adopted by Spinoza, whose «conception of substance as its own cause belongs
principally to the tradition of naturalistic pantheism». The main argument by
which Sokolov sustains his interpretation of Spinozistic ontology as
pantheistic, is Spinoza’s idea of God as an immanent cause of all things
operating from within rather than from without. According to Sokolov this idea
runs through the entire corpus of Spinoza’s works.
Ook Siegfried Wollgast, Philosophie in Deutschland zwischen
Reformation und Aufklärung 1550–1650 [Walter de Gruyter GmbH & Co KG,
2016 - 1037 pagina's] besteedt uitgebreid aandacht aan Sokolov's indeling van
pantheïstisch denken
*) Die vertaling is later nóg eens uitgekomen:
V. V. Szokolov, Spinoza filozófiája és a jelenkor. Budapest, 1981 - 442 p. Je komt er met deze cover meerdere aanbiedingen van tegen als je de titel in Google ingeeft.
________________
_______________________
Hoe V.V. Sokolov gemist wordt in
overzichten van de geschiedenis van de Russische filosofie – enige voorbeelden:
• Thomas Nemeth, “Russian Philosophy.”
In Internet
Encyclopedia of Philosopy; [daarin komen Solokov en llyenkov niet voor]
• Vladimir L. Marchenkov (2005), “Russian
Philosophy.” In: Encyclopedia of Philosophy - 2006 Thomson Gale [idem, geen Solokov
en llyenkov]
• Mikhail Epstein. AN OVERVIEW OF
RUSSIAN PHILOSOPHY [ op emory.edu]
• Aileen Kelly, “Russian philosophy [1.
The development of Russian philosophy; 2. Major themes in Russian philosophy]’.
in: Edward Craig (Ed.), Routledge Encyclopedia of Philosophy, 1998; cf. books.google – heeft eveneens geen Sokolov, geen Ilyenkov
•
Z. A. Kamenskii, “The Philosophical Encyclopedia Is Twenty-Five. In: Russian Social Science Review, Volume
38, 1997 - Issue 6 [cf. tandfonline]
• Alyssa DeBlasio, “Writing the
history of Russian philosophy.” In: Studies
in East European Thought, Vol. 63, No. 3 (August 2011), pp. 203-226 – PDF [Geen Sokolov of Ilyenkov]
• Β. William Leatherbarrow & Derek
Offord (Eds.), A History of Russian
Thought. Cambridge University Press, 2010; heeft één x V.V. Sokolov (wel 2x
A.V. Sokolov) en meer over Ilyenkov [meest als Ilenkov] Met enige interessante
feitjes...- books.google
• David Bakhurst, Consciousness and Revolution in Soviet Philosophy: From the Bolsheviks
to Evald Ilyenkov. Cambridge University Press; 1st Edition edition (June
28, 1991) [cf.]
• Evert van der Zweerde, Soviet
Historiography of Philosophy: Istoriko-Filosofskaja Nauka. Springer Science
& Business Media, 2013 - 296 pagina's – books,google
zat in de collegebanken bij Sokolov en schrijft over hem – books,google
• Niet te verwarren met Ippolit
Vasil'evic Sokolov
Ulrich Weisstein, Expressionism As an International Literary Phenomenon: Twenty-One
Essays and a Bibliography [John Benjamins Publishing, 1973] schrijft: “"The
history of Russian E.[ Expressionism] begins with one man Ippolit Vasil'evic
Sokolov.” ... – books,google
*) Die vertaling is later nóg eens uitgekomen:
V. V. Szokolov, Spinoza filozófiája és a jelenkor. Budapest, 1981 - 442 p. Je komt er met deze cover meerdere aanbiedingen van tegen als je de titel in Google ingeeft.
Blogs
over
Vasilij Vasil'evič Sokolov (1919 - 2017) Russisch filosoof, was in zijn tijd dé scholar van de Sovjet Unie over #Spinoza
[1, algemene introductie van Sokolov],
[2, George L. Kline over V. V. Sokolov, "Mirovozzreniye Benedikta Spinozy," (Benedictus Spinoza’s wereldvisie)],
[3, review Friedrich Rapp van V. V. Sokolov: Filosofija Spinozy i sovremennosf (The Philosophy of Spinoza and the Present Day)],
[4, Sokolov’s Spinoza-bibliografie],
[5 Lemma Spinoza, Baruch in “The Great Soviet Encyclopedia”],
[6 Vladimir Ivanovič Metlov over Sokolov],
[7, Lewis S. Feuer over zijn bezoek aan Sokolov].
[8, Vasilij Vasil'evič Sokolov (1919 - 2017) versus Evald Vasilevič Ilyenkov (1924 - 1979) over Spinoza
Vasilij Vasil'evič Sokolov (1919 - 2017) Russisch filosoof, was in zijn tijd dé scholar van de Sovjet Unie over #Spinoza
[1, algemene introductie van Sokolov],
[2, George L. Kline over V. V. Sokolov, "Mirovozzreniye Benedikta Spinozy," (Benedictus Spinoza’s wereldvisie)],
[3, review Friedrich Rapp van V. V. Sokolov: Filosofija Spinozy i sovremennosf (The Philosophy of Spinoza and the Present Day)],
[4, Sokolov’s Spinoza-bibliografie],
[5 Lemma Spinoza, Baruch in “The Great Soviet Encyclopedia”],
[6 Vladimir Ivanovič Metlov over Sokolov],
[7, Lewis S. Feuer over zijn bezoek aan Sokolov].
[8, Vasilij Vasil'evič Sokolov (1919 - 2017) versus Evald Vasilevič Ilyenkov (1924 - 1979) over Spinoza
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