Nicolas Berdiaev or Berdjaev or Berdiaeff (Nicolaï Aleksandrovitch), born the March 19th 1874 with Kiev (Russia), and deceased the March 24th 1948 with Clamart (France), is a Russian Philosophe of Russian and French language.

Marxist convinced as from 1900, it is diverted some after the revolution Bolshevik of the 1917. Professor at the university of Moscow, it must flee the Russia in 1922. In 1924, it transfers to Paris the Académie from philosophy and religion which it had founded with Berlin.

The philosophy of Berdiaev

Its thought is one of the tops of the Christian existentialism. It reflects also the influence of Jacob Boehme of which he translated into French the Mysterium Magnum , preceded of two invaluable studies.

The thought of Berdiaev is a philosophy of freedom. She is opposed to ontological philosophy. The first principle is not the to be but the Liberté. In other words, freedom overrides the being. From this freedom, God creates the man, the free being. Freedom being by irrational nature can thus lead as well to although to the evil. For Berdiaev, the evil, it is the freedom which is turned over against itself, it is the control of the man by the idols of the art, the science and the religion which reproduce “the reports/ratios of slavery and of domination from which the history from humanity is resulting”. Berdiaev revolts against the rationalist, deterministic, teleological designs which break the reign of freedom. The problem of the human existence is thus that of its release. Here, Berdiaev founds a true philosophy of the person which will influence Mounier and the Personnalisme. The man is defined initially as a person. The person, category ethical and spiritual opposes the individual, sociological category and naturalist. The person is not natural, but freedom. Contrary to the individual who left the species and the company, the person is not the part of an unspecified whole. She is opposed to false totalities which form the natural world, the company, the state, the nation, the Church, etc These false totalities constitute the major sources of the objectivation which alienates the freedom of the man in productions that he finishes by idolâtrer while subjecting himself to their tyranny. To release itself from all the forms of alienating objectivations, Berdieav preaches the redécouverte creative act founded on a work of elimination of the constraint, knowledge and love, its forces liberators which fight and revolt against the ossified structures, cooled, inhuman.

Turning over to a Messianism christic of gasoline joachimist and writing at the time of the rise of the Totalitarianism S, Berdiaev denounced, one of the first “the messianism of the elected race and the elected class”. Drawing up themselves against all the forms of oppression social, political, religious, dépersonnalisantes and dehumanizing, the work of Berdiaev acts like a vaccine against all the forms of fatal Utopias of passed and the future. By opposition, it underlines truths needs and the true destination for the man who is supernatural freedom resulting from the mystery divine and fine of the history in an advertisement of the Kingdom of God that the man must right now prepare in the love and freedom.

In its broad outlines, the thought of Berdiaev is in conformity with the tradition of the Russian messianism, but a messianism purified and lit by the radical criticism of the forces which are opposed to it, including through the critic of the Église phenomenon, which he denounces like a major source of spiritual alienation.

One quotes of him this sentence: God is less powerful than a policeman.

Work

  • Significance of the creative act (1916)

  • the spirit of Dostoievski (1921)
  • Destiny of the Man (1931)
  • Loneliness and Société (1934)
  • Five meditations on the existence (1936)
  • Spirit and Réalité (1937)
  • Slavery and Liberté (1939)
  • Test of eschatologic metaphysics (1946)
  • the Russian idea (1946)
  • Dialectical existential of divine and of human the (1947)
Republications:
  • Spirit and freedom , ED. Desclée de Brouwer, 1992, ISBN 2-22002-480-6
  • Khomiakov: The epistle with Serb the , ED. The Old one of Man, 1990, ISBN 2-82512-222-X
  • the new Middle Ages , ED. The Old one of Man, 1990, ISBN 2-82512-223-8
  • Of the destination of the man , ED. The Old one of Man, 1990, ISBN 2-82512-221-1
  • Christianity, Marxism , ED. Centurion, 1975, ISBN 2-22731-007-3
the direction of the history 1920 the new average 1923 Destiny of the man in current world .934 at IMCAPress, Paris, 1934

My source: Its book published at Stock in Paris in 1936 pennies the title Destiny of the man in the current world (to include/understand our time) page 7 of chapter I, the first three lines written by Berdiaeff itself.

Approaches of Berdiaev

  • Thierry Ekogha, Freedom and creation at Louis Lavelle and Nicolas Berdiaev , Lille, 2000.

  • Olivier Clement, History and métahistoire in the thought of Nicolas Berdiaev , Paris, 1949, source: INIST-CNRS
  • Davy Marie-madeleine, Nicolas Berdiaev, the man of the eighth jour" " , Flammarion, 1964 (republication Nicolas Berdiaev or the revolution of the esprit" " , Albin Michel, 1999)
  • Alexis Klimov, Nicolas Berdiaeff or the revolt against the objectivation , Seghers Editions, Paris, 1967

External bonds

  • http://jm.saliege.com/berdiaev.htm

  • http://www.berdyaev.com/ (English site)

Be-X-old: МікалайБярдзяеў

Random links:Marie Carmen | W (Double You) | Variations on “I Got Rhythm” | Innere Stadt (Vienna)