Suchergebnisse

The article analyzes A.F. Losev's understanding of metaphysics and dialectics, their relationship. As is known, A.F. Losev, like Hegel, sharply criticizes meta­physics as a purely rational view of phenomena and objects, that is, by meta­physics he understands primarily the method of cognition. On the other hand, understanding the term "metaphysics" in its classical, Aristotelian meaning, as "the first philosophy", the doctrine of the super-existent, allows us to assert that dialectics finalize by Losev in metaphysics, which is understood as "absolute mythology" when logical categories acquire substantial being. Metaphysics it­self, in essence, is not opposed by him to dialectics, but a peculiar dialectical "first philosophy" is formed, which is simultaneously an "absolute dialectic", embodied in the name and "absolute mythology". Dialectics both ascends to the metaphysics of the One, and proceeds from it. By analogy with Plato's "Timaeus", Losev unites thought and being, dialectics and metaphysics, philoso­phy and theology. Continuing and in a peculiar way developing the tradition of Russian metaphysical thought (as S.S. Khoruzhy and L.A. Gogotishvili consider, albeit in different ways), it can be stated that a person is also thought of by Losev as a metaphysical being (following S.N. Trubetskoy, S.L. Frank and etc.), "ad­vanced into Nothingness" (M. Heidegger), the essence of whom unfolds and is acquired through the transcending of existing. At the same time, Losev's anthro­pology is personalistic in nature – existential, substantial and creationist, which is connected with his perception of hesychasm.

The article examines the formation of religious-anthropological traditions formed within the framework of Byzantine Christianity and medieval Arab-Muslim philosophy. The views of the Greek-Byzantine theologian and thinker Maximus the Confessor (580–662) regarding man in the Church Fathers' theo­logical development of the main Christian dogma of the Divine Incarnation of Jesus Christ are presented. In terms of philosophical comparativism, the an­thropological concepts of St. Maximus and the most outstanding representative of Islam, the founder of the Sufi philosophical-theological system of the Middle Ages, Abu Hamid al-Ghazali (1058–1111) are compared. Both the common fea­tures of the theology and philosophy of these thinkers and the differences in their anthropological doctrines are demonstrated. One point of intersection is the philosophical idea of the perfect man, which was formed by the Greek-Byzantine Church Fathers and al-Ghazali and based on which they created a broader philosophical-theological understanding of man in his relationship to the Creator. The authors indicate how the idea of human perfection was real­ized in the relation God-man-world ontologically and epistemologically from the perspectives of Eastern Patristics and Sufism. The integrity of the spiritual-bodily man in the orthodox doctrine of Byzantine Christianity is shown. Al-Ghazali's doctrine of man is substantiated as a conceptual comprehension of man's place as a caliph – the deputy of God on earth – in the world's system created by the deity.