Pavel Florensky (1882–1937) was a Russian philosopher, theologian, and scientist. He was considered by his contemporaries to be a polymath on a par with Pascal or Da Vinci. This book is the first comprehensive study in the English language to examine Florensky's entire philosophical oeuvre in its key metaphysical concepts. For Florensky, antinomy and symbol are the two faces of a single issue—the universal truth of discontinuity. This truth is a general law that represents, better than any other, the innermost structure of the universe. With its original perspective, Florensky’s philosophy is unique in the context of modern Russian thought, but also in the history of philosophy per se.
Pavel Florensky (1882–1937) was a Russian philosopher, theologian, and scientist. He was considered by his contemporaries to be a polymath on a par with Pascal or Da Vinci. This book is the first comprehensive study in the English language to examine Florensky's entire philosophical oeuvre in its key metaphysical concepts. For Florensky, antinomy and symbol are the two faces of a single issue—the universal truth of discontinuity. This truth is a general law that represents, better than any other, the innermost structure of the universe. With its original perspective, Florensky’s philosophy is unique in the context of modern Russian thought, but also in the history of philosophy per se.
This book, based on fieldwork in rural and urban settings, demonstrates that Protestant congregations generate social resources relevant to Belarusian society as a whole. It suggests exploring Protestantism in Belarus as a distinct model of lifestyle, a model of civic engagement and as a model of social life. Moreover, not only does Protestantism offer a unique type of lifestyle, but the social life taking place within congregations provides individuals offers a distinct basis for personal relationships and facilitates support networks. This, in turn, makes them unique social actors in authoritarian Belarus.
This book, based on fieldwork in rural and urban settings, demonstrates that Protestant congregations generate social resources relevant to Belarusian society as a whole. It suggests exploring Protestantism in Belarus as a distinct model of lifestyle, a model of civic engagement and as a model of social life. Moreover, not only does Protestantism offer a unique type of lifestyle, but the social life taking place within congregations provides individuals offers a distinct basis for personal relationships and facilitates support networks. This, in turn, makes them unique social actors in authoritarian Belarus.