Ôèëîñîôèÿ è êóëüòóðà
Ïðàâèëüíàÿ ññûëêà íà ñòàòüþ:

Ãóðüÿíîâ È.Ã. Èñòîðèÿ èññëåäîâàíèé ôèëîñîôèè Ìàðñèëèî Ôè÷èíî â XX â. â àíãëî-ñàêñîíñêîì èíòåëëåêòóàëüíîì ìèðå

Àííîòàöèÿ: Ôèëîñîôñêèå èäåè ðåíåññàíñíîãî íåîïëàòîíèçìà, â ÷àñòíîñòè âèäíåéøåãî åãî ïðåäñòàâèòåëÿ Ìàðñèëèî Ôè÷èíî (1433-1499), íà ïðîòÿæåíèè åâðîïåéñêîé èíòåëëåêòóàëüíîé èñòîðèè èìåëè ðàäèêàëüíî ðàçíûé ýïèñòåìîëîãè÷åñêèé ñòàòóñ.  èñòîðèè åâðîïåéñêîé ìûñëè ðàííåãî Íîâîãî âðåìåíè Ôè÷èíî èçâåñòåí, ïðåæäå âñåãî, êàê ñîçäàòåëü ìàñøòàáíîé èñòîðèîñîôñêîé êîíöåïöèè â äóõå «prisca theologia» («äðåâíåé òåîëîãèè»), âîçâðàòèâøèé â åâðîïåéñêèé èíòåëëåêòóàëüíûé îáèõîä öåëûé ðÿä ñî÷èíåíèé àíòè÷íûõ è ýëëèíèñòè÷åñêèõ àâòîðîâ. Àíàëèç èíòåðïðåòàöèè åãî ñî÷èíåíèé è êîììåíòàðèåâ, íà÷èíàÿ ñî âòîðîé ïîëîâèíû XIX â., ïîêàçûâàåò, ÷òî îíè âñåãäà áûëè òåì èëè èíûì îáðàçîì êóëüòóðíî è öåííîñòíî íàãðóæåíû. Öåëüþ íàñòîÿùåé ñòàòüè ÿâëÿåòñÿ ðåêîíñòðóêöèÿ èììàíåíòíî-òåîðåòè÷åñêèõ è êîíòåêñòóàëüíûõ (ñîöèàëüíûõ, èíñòèòóöèîíàëüíûõ) îñíîâàíèé âîçíèêíîâåíèÿ îòäåëüíîãî ìåòîäîëîãè÷åñêè êîíñèñòåíòíîãî íàïðàâëåíèÿ èññëåäîâàíèé Âîçðîæäåíèÿ â àíãëî-ñàêñîíñêîì èíòåëëåêòóàëüíîì ìèðå â XX â. íà ìàòåðèàëå ðàáîò, ïîñâÿùåííûõ ôèëîñîôèè Ìàðñèëèî Ôè÷èíî. Íà îáøèðíîì èñòîðè÷åñêîì ìàòåðèàëå ïîêàçûâàåòñÿ, ÷òî êëþ÷åâûì ìîìåíòîì â ýòîì ïðîöåññå ñòàëî ïîÿâëåíèå â àíãëî-ñàêñîíñêîé àêàäåìè÷åñêîé ñðåäå íåìåöêèõ ó÷åíûõ-ýìèãðàíòîâ è óñïåøíàÿ èíñòèòóöèîíàëèçàöèÿ, èíèöèèðîâàííûõ èìè èññëåäîâàòåëüñêèõ ïðîåêòîâ è ïðîãðàìì. Òàêèì îáðàçîì, èñòîðèÿ ãóìàíèòàðíîé íàóêè ïðåäñòàåò íå êàê êîíñòåëëÿöèÿ ñîäåðæàíèé àâòîíîìíûõ äèñöèïëèí â ðàçíûõ íàöèîíàëüíûõ êîíòåêñòàõ è íå êàê ìåõàíè÷åñêèé òðàíñôåð äîñòèæåíèé îäíîé èññëåäîâàòåëüñêîé îáëàñòè â äðóãóþ, à êàê ñëîæíûé êîíòèíóóì èíòåëëåêòóàëüíûõ âëèÿíèé è îáùåñòâåííûõ îæèäàíèé, ÷òî ñòàâèò ïîä âîïðîñ ìíîãèå îáúåêòèâèñòñêèå óñòàíîâêè ïðîãðåññèñòñêîãî ñàìîñîçíàíèÿ íîâîâåâðîïåéñêîé íàóêè.

Êëþ÷åâûå ñëîâà:

èñòîðèÿ èäåé, èññëåäîâàíèÿ Âîçðîæäåíèÿ, íåìåöêàÿ ýìèãðàöèÿ, Ìàðñèëèî Ôè÷èíî, òðàíñôåð çíàíèÿ, èñòîðèÿ çíàíèÿ, Âîçðîæäåíèå, íåîïëàòîíèçì, Ýðíñò Êàññèðåð, Ïàóëü Îñêàð Êðèñòåëëåð

Abstract: Studies in intellectual and cultural history deal with the ideas of the Renaissance Neo-Platonism in a much different way during the late 19th century and 20th century. One of the main figures of these researches is Marsilio Ficino (1433-1499) who is well-known for the historiosophic conception of prisca theologia and also for his translations of all Plato’s and Plotin’s works and writings attributed to Hermes Trismegistus as well as commentaries on them. Interpretations of Ficino’s thought change dramatically the complex epistemological attitudes to the Renaissance. The article focuses on the works devoted to the philosophy of Marsilio Ficino and analyses the immanent theoretical and contextual (social, institutional) background for the emergence of the Renaissance studies in Anglo-Saxon intellectual world in the middle of XX century as a separate and self-consistent field of research. It is shown that the crucial point in this process is the appearance of German immigrant scientists in the Anglo-Saxon intellectual context  and the successful institutionalization of their research projects and programs. Thus the history of humanities manifests itself through continuity and interaction between intellectual influences and social expectations which could not be reduced mechanically to the constellation of the ideas of autonomic disciplines established in the national scientific contexts.

Keywords:

Neo-Platonism, Renaissance, history of knowledge, knowledge transfer, Marsilio Ficino, German emigration, Renaissance studies, history of Ideas, Ernst Cassirer, Paul Oscar Kristeller


Ýòà ñòàòüÿ ìîæåò áûòü áåñïëàòíî çàãðóæåíà â ôîðìàòå PDF äëÿ ÷òåíèÿ. Îáðàùàåì âàøå âíèìàíèå íà íåîáõîäèìîñòü ñîáëþäåíèÿ àâòîðñêèõ ïðàâ, óêàçàíèÿ áèáëèîãðàôè÷åñêîé ññûëêè íà ñòàòüþ ïðè öèòèðîâàíèè.

Ñêà÷àòü ñòàòüþ

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