Vladimir Solovyov (philosopher)
Vladimir Sergeyevich Solovyov, a Russian philosopher, theologian, poet, pamphleteer, and literary critic, played a significant role in the development of Russian philosophy and poetry at the end of the 19th century and in the spiritual renaissance of the early-20th century.
Life and work
He was born in Moscow; the son of the historian Sergey Mikhaylovich Solovyov, and the brother of historical novelist Vsevolod Solovyov and the poet Polyxena Solovyova. His mother Polyxena Vladimirovna belonged to a Polish origin family and had, among her ancestors, the thinker Gregory Skovoroda.In his teens, Solovyov renounced Eastern Orthodoxy for nihilism, but later, his disapproval of positivism saw him begin to express views that were in line with those of the Orthodox Church. Solovyov studied at the University of Moscow, and his philosophy professor was Pamfil Yurkevich.
In his The Crisis of Western Philosophy: Against the Positivists, Solovyov discredited the positivists' rejection of Aristotle's essentialism, or philosophical realism. In Against the Postivists, he took the position of intuitive noetic comprehension, or insight. He saw consciousness as integral and requiring both phenomenon and noumenon validated intuitively. Positivism, according to Solovyov, validates only the phenomenon of an object, denying the intuitive reality that people experience as part of their consciousness. As Solovyov's basic philosophy rests on the idea that the essence of an object can be validated only by intuition and that consciousness as a single organic whole is done in part by reason or logic but in completeness by intuition. Soloyvev was partially attempting to reconcile the dualism found in German idealism.
Vladimir Solovyov became a friend and confidant of Fyodor Dostoyevsky. In opposition to his friend, Solovyov was sympathetic to the Roman Catholic Church. He favoured the healing of the schism between the Orthodox and Roman Catholic Churches. It is clear from Solovyov's work that he accepted papal primacy over the Universal Church, but there is not enough evidence, at this time, to support the claim that he ever officially embraced Roman Catholicism.
As an active member of Society for the Promotion of Culture Among the Jews of Russia, he spoke Hebrew and struggled to reconcile Judaism and Christianity. Politically, he became renowned as the leading defender of Jewish civil rights in tsarist Russia in the 1880s. Solovyov also advocated for his cause internationally and published a letter in The London Times pleading for international support for his struggle. The Jewish Encyclopedia describes him as "a friend of the Jews" and states that "Even on his death-bed he is said to have prayed for the Jewish people".
Solovyov's attempts to chart a course of civilization's progress toward an East-West Christian ecumenicism developed an increasing bias against Asian cultures which he initially studied with great interest. He dismissed the Buddhist concept of Nirvana as a pessimistic nihilistic "nothingness" which was antithetical to salvation, no better than Gnostic dualism. Solovyov spent his final years obsessed with fear of the "Yellow Peril", warning that soon the Asian peoples, especially the Chinese, would invade and destroy Russia. Solovyov further elaborated in his apocalyptic short story "Tale of the Antichrist" published in the Nedelya newspaper on February 27, 1900, in which China and Japan join forces to conquer Russia. His 1894 poem Pan-Mongolism, whose opening lines serve as epigraph to the story, was widely seen as predicting the coming Russo-Japanese War.
Solovyov never married or had children, but he pursued idealized relationships as immortalized in his spiritual love poetry, including with two women named Sophia. He rebuffed the advances of mystic Anna Schmidt, who claimed to be his divine partner. In his later years, Solovyov became a vegetarian but ate fish occasionally. He often lived alone for months without a servant and would work into the night.
Influence
It is widely held that Solovyov was one of the sources for Dostoevsky's characters Alyosha Karamazov and Ivan Karamazov in The Brothers Karamazov. Solovyov's influence can also be seen in the writings of the Symbolist and Neo-Idealist writers of the later Russian Soviet era. His book The Meaning of Love can be seen as one of the philosophical sources of Leo Tolstoy's The Kreutzer Sonata. It was also the work in which he introduced the concept of 'syzygy', to denote 'close union'.Sophiology
Solovyov compiled a philosophy based on Hellenistic philosophy and early Christian tradition with Buddhist and Hebrew Kabbalistic elements. He also studied Gnosticism and the works of the Gnostic Valentinus. His religious philosophy was syncretic and fused philosophical elements of various religious traditions with Orthodox Christianity and his own experience of Sophia.Solovyov described his encounters with the entity Sophia in his works, such as Three Encounters and Lectures on Godmanhood. His fusion was driven by the desire to reconcile and/or unite with Orthodox Christianity the various traditions by the Russian Slavophiles' concept of sobornost. His Russian religious philosophy had a very strong impact on the Russian Symbolist art movements of his time. His teachings on Sophia, conceived as the merciful unifying feminine wisdom of God comparable to the Hebrew Shekinah or various goddess traditions, have been deemed a heresy by Russian Orthodox Church Outside Russia and as unsound and unorthodox by the Patriarchate of Moscow.
Sobornost
Solovyov sought to create a philosophy that could through his system of logic or reason reconcile all bodies of knowledge or disciplines of thought, and fuse all conflicting concepts into a single system. The central component of this complete philosophic reconciliation was the Russian Slavophile concept of sobornost. Solovyov sought to find and validate common ground, or where conflicts found common ground, and, by focusing on this common ground, to establish absolute unity and/or integral fusion of opposing ideas and/or peoples.Professor Joseph Papin, in his work Doctrina De Bono Perfecto, Eiusque Systemate N.O. Losskij Personalistico Applicatio gives insight into the thoughts of Vladimir Soloviev. After teaching at the University of Notre Dame, Papin founded the Theology Institute at Villanova University. He edited publications from the first six symposia of the Theology Institute. The idea of Sobornost was prominent in the VI volume: The Church and Human Society at the Threshold of the Third Millenium. His own indepth scholarly contribution was entitled: "From Collegiality and Sobornost to Church Unity." In volume V of the Symposia, Papin published a profound study on Soloviev in relation to the future development of Christianity, a community of love: "Eschaton in the Vision of the Russian Newman " in The Escaton: A Community of Love,. At the time of his death, United States President Ronald Reagan along with theologians, philosophers, poets, and dignitaries from around the world wrote to Dr. Joseph Armenti praising the life and work of Reverend Joseph Papin. See: “President Reagan Leads International Homage to Fr. Papin in Memorial,” JEDNOTA, 1983, page 8).