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Vladimir Sergeyevich Solovyov〔The name Solovyov derives from "соловей", "solovey", Nightingale in Russian.〕 ((ロシア語:Влади́мир Серге́евич Соловьёв); – ) was a Russian philosopher, theologian, poet, pamphleteer and literary critic, who 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== Vladimir Sergeyevich Solovyov, the son of the historian Sergey Mikhaylovich Solovyov (1820–1879), was born in Moscow on 28 January 1853.〔Dahm, Helmut and Wright, Kathleen. ''Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation,'' page 219. Springer, 1975〕 His mother, Polyxena Vladimirovna, belonged to a Polish origin family, having among her ancestors the thinker Gregory Skovoroda (1722–1794). In his teens Solovyov renounced Eastern Orthodoxy for nihilism, but later his disapproval of Positivism〔 saw him begin to express views in line with those of the Orthodox Church.〔 History of Russian Philosophy section on Solovyov «История российской Философии » (1951) by N. O. Lossky, Publisher: Allen & Unwin, London ASIN: B000H45QTY International Universities Press Inc NY, NY ISBN 978-0-8236-8074-0 sponsored by Saint Vladimir's Orthodox Theological Seminary〕 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, noesis or insight; he saw consciousness as integral (see the Russian term ''sobornost'') and requiring both phenomenon (validated by dianonia) and noumenon validated intuitively.〔 Positivism, according to Solovyov, only validates the phenomenon of an object, denying the intuitive reality which people experience as part of their consciousness.〔 Vladimir Solovyov became a friend and confidant of Fyodor Dostoyevsky (1821-1881). In opposition to Dostoyevsky's views, Solovyov was sympathetic to the Roman Catholic Church. He favored the healing of the schism – (ecumenism, sobornost) – between the Orthodox and Roman Catholic Churches – eventually, "through an ethical and social standpoint,"〔Von Balthasar, Hans Urs, ''The Glory of the Lord: A Theological Aesthetics – III: Studies in Theological Style: Lay Styles,'' Ignatius 1986, pg. 282ff〕 converting to Roman Catholicism.〔Falk, Henrich, ''Wladimir Solowjews Stellung zur katholischen Kirche,'' in ''Stimmen der Zeit,'' 1949, pp. 421–435〕 Solovyov never married or had children, but he pursued idealized relationships as immortalized in his spiritual love-poetry, including with two women named Sophia.〔''The Religious Poetry of Vladimir Solovyov'' (Semantron Press, 2008)〕 He rebuffed the advances of mystic Anna Schmidt, who claimed to be his divine partner.〔 Samuel Cioran. ''Vladimir Solov’ev and the Knighthood of the Divine Sophia'' (Wilfrid Laurier University Press, 1977), 71.〕 Solovyov died at the Moscow estate of Petr Nikolaevitch Trubetskoy, where Sergey Nikolaevitch Trubetskoy was living at the time. Solovyov was apparently a homeless pauper in 1900, leaving his brother Mikhail Sergeevich and several colleagues to defend and promote his intellectual legacy. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Vladimir Solovyov (philosopher)」の詳細全文を読む スポンサード リンク
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