Vol 4, No 4 (2022)

The article is devoted to understanding the phenomenon of the crisis of modern theology in the context of the doctrine of the death of God. A comparative analysis of the theological concepts of Christos Yannaras and Thomas Altitzer is carried out in order to explain the theoretical differences in understanding the event of the death of God in modern Orthodox and Western theology. The thesis is substantiated that the Orthodox and Western versions of the crisis theology are post-metaphysical in nature and philosophically proceed from the theological reception of the teachings of G.V.F. Hegel, F. Nietzsche and M. Heidegger.

The article deals with the philosophical anthropology of the original Russian thinker, Archimandrite of the Russian Orthodox Church Theophan (Avsenev). He formulated the original philosophical doctrine of human, based on patristic theology, philosophy of Platonism and schellingian philosophical anthropology. The philosopher distinguishes between the human body, the physical component that connects human with the inorganic being and the world of plants and the spirit that connect human with the God. The worldly inclinations of the soul connect human with animals. And the spirit aspiring to God is the true essence of human. But since God is immense and unattainable in his essence, human reveals Godly perfection in the world as truth, beauty, and goodness. Theophan (Avsenev) reveals in philosophical anthropology an important moral aspect of his philosophical system, considering human mortality as a result of the deviation of existence from the original plan for it. Therefore, the philosophical system of Theophan (Avsenev) is considered in the context of the soteriological line of Russian moral philosophy. In philosophy Theophan (Avsenev) not only human, but the being needs to be saved. Thus, in the philosophy of Theophan (Avsenev) received an expression of all the most substantial features of the original Russian philosophy: desire for sobornost, ontologism, cosmologism, appeal to the person, the rejection of absolute death. Nevertheless, the original philosophical system of one of the most original representatives of the Kiev theological academic school of Archimandrite Theophan (Avsenev), which stood at the origins of the Russian religious and philosophical Renaissance, has not been studied and is a “white spot” on the map of the history of Russian philosophical culture. Of course, without addressing the “gaps” cannot build the “big context” of Russian philosophy, the relevance of the construction of which now pay attention to many important contemporary historians of Russian philosophy: for example, S. Khoruzhii, V. Varava, etc. It should be pointed out that a special role in the formation of the original Russian philosophy was played by the Russian theological academic tradition, which was a truly original and unique phenomenon. Thus, the study of philosophy Theophan (Avsenev) is not only important in the context of the history of Orthodox theology and Russian philosophy, but in the process of finding prospects of Russian philosophy and the ways of its development.

Postmodern’s distancing from the cultural heritage leads to the transformation of ethics’ status in the cultural system and to the deformation of moral consciousness. Understanding of that phenomenons actualizes the cultural traditions based on the «Ethics of Creativity», in contrary of the «Ethics of Code». This leads to the returns of the post-post-modernism to the values of classical culture, and this actualizes the heritage of N.A. Berdyaev in the new context.

In L. Wittgenstein’s philosophy, the concept of life and the concept of the world as sides of the «man — science» dichotomy differ and correlate, despite the fact that the position of the thinker is traditionally considered in line with the philosophy of analysis and the positivist methodology of science. The conducted critical analysis of the literature and the proposed interpretation of the philosopher’s views show that Wittgenstein’s ideas go beyond the boundaries of the consideration of scientific reason and the language of science into the field of culture. On the other hand, some of his ideas allow us to draw a conclusion about the reverse influence of culture through the «expert evaluation» function of philosophy in relation to the statements of science.

The publication presents readers with a new work by Russian researchers E.V. Bakshutova and T.K. Rulina, devoted to the study of the cognitive-emotional sphere, the verbal associative field, mapping the manifestations of the phenomenology of resentment of users of social networks.