Византијска филозофија у средњовековној Србији
Byzantine Philosophy in Medieval Serbia
Аутори
Милосављевић, БорисОстала ауторства
Марковић, ПредрагЈовић, Бојан
Мако, Владимир
Јевтић, Атанасије
Богдановић, Димитрије
Радосављевић, Артемије
Јакшић, С.
Књига (Објављена верзија)
Метаподаци
Приказ свих података о документуАпстракт
Byzantine philosophy in medieval Serbia is a study on Serbian medieval philosophy provided with a collection of translations of original Byzantine texts that are compared and harmonized with the Greek original and marked according to the source (Jacques Paul Migne's Patrologiae Cursus Completus : Series Graeca). Serbian medieval philosophy is based on texts from the orthodox patrology, such as the writings of Basil the Great (Basil of Caesarea), Gregory of Nyssa, Gregory of Nazianzus, Maximus the Confessor, John of Damascus. Apart from the Aristotelian terminological tradition, introduced via the translation of Damascene’s Dialectic, there also was, under the influence of the Corpus Areopagiticum and ascetic literature, notably of John Climacus’ Ladder, another strain of thought originating from Christian Platonism. Distinction between the Apofatic and Cataphatic ways is characteristic of the Dionysian mystical theology of Corpus Areopagiticum. Insisting on the transcendence of God, ch...aracteristic for the apophatic method of Mystical Theology and teachings of Cappadocian fathers (IV century), has been confirmed in the writings of Maximus the Confessor (VII century), Symeon the New Theologian (X century) and Gregory Palamas (XIV century). It became a permanent characteristic of the Byzantine philosophical and theological way of thinking. The Heavenly Ladder of the Byzantine abbot John Climacus ( c.579 – c.649 ) was one of the most widely read works of medieval Serbia. The Ladder was very early translated into Slavic (ninth or tenth century). The oldest surviving manuscript is in Russian redaction with traces of a Bulgarian original translation. The influence of this monastic handbook does not, however, begin with its translation. It is observable even earlier, in the typika for the Serbian monasteries (such as Serbian Hilandar Monastery at Mount Athos and Studenica Monastery) written by St Sava of Serbia. Serbian King Stefan the First-Crowned obviously had in his library a copy of the Ladder and referred to it in the Life of St Simeon (Nemanja). The Ladder is a complex phenomenological thirty-level system with strict rules for passing from one level to the next. The architectonics of The Ladder has been conceived as a system of ascetic ascension up a ladder of virtues. The Four Centuries (Four Hundred Maxims on Love) of Maximus the Confessor is a collection of aphorisms grouped around several closely related themes such as the concept of love, relation to the community, on friendship, definition of the monk etc. Damascene’s philosophical chapters, or Dialectic, translated into medieval Serbian in the third quarter of the fourteenth century testifies to a highly educated readership interested in such a complex logico-theologico-philosophical text with its nuanced terminology. The first part of Damascene’s The Origin of Knowledge, philosophical and theological encyclopaedia in three volumes, presents the contents of Aristotle’s 10 categories – substance, quantity, quality or qualification, relatives (toward something), where (place), time (when), being in a position (attitude), having, acting (doing) and being affected (been acted upon). John of Damascus says in his foreword that by presenting the best thoughts of Greeks he will accept all that is close to the truth and reject all that is wrong or close to false knowledge. The basic thesis of the Dionysian mystical theology about the impossibility of knowing God is emphasized in the teachings of Gregory Palamas, whose writings were translated into Serbo-Slavic and commented upon during the Hesychastic dispute. Theological debate about the impossibility of knowing God led to Gregory Palamas’ complex text, The Exposition of the Orthodox Faith (adopted in 1351 at the Council of Constantinople).
Кључне речи:
John of Damascus / Maximus the Confessor / Corpus Areopagiticum / John Climacus / Platonism / Mystical Theology / The Four Centuries / The Heavenly Ladder / Damascene’s 'Dialectic' / Jovan Damaskin / Maksim Ispovednik / Jovan Lestvičnik / platonizam / teologija / Nebeske lestviceИзвор:
Византијска филозофија у средњовековној Србији / Byzantine Philosophy in Medieval Serbia, 2002, 5-36Издавач:
- Београд : Стубови културе
Институција/група
Балканолошки институт САНУ / Institute for Balkan Studies SASATY - BOOK AU - Милосављевић, Борис PY - 2002 UR - https://dais.sanu.ac.rs/123456789/15035 AB - Byzantine philosophy in medieval Serbia is a study on Serbian medieval philosophy provided with a collection of translations of original Byzantine texts that are compared and harmonized with the Greek original and marked according to the source (Jacques Paul Migne's Patrologiae Cursus Completus : Series Graeca). Serbian medieval philosophy is based on texts from the orthodox patrology, such as the writings of Basil the Great (Basil of Caesarea), Gregory of Nyssa, Gregory of Nazianzus, Maximus the Confessor, John of Damascus. Apart from the Aristotelian terminological tradition, introduced via the translation of Damascene’s Dialectic, there also was, under the influence of the Corpus Areopagiticum and ascetic literature, notably of John Climacus’ Ladder, another strain of thought originating from Christian Platonism. Distinction between the Apofatic and Cataphatic ways is characteristic of the Dionysian mystical theology of Corpus Areopagiticum. Insisting on the transcendence of God, characteristic for the apophatic method of Mystical Theology and teachings of Cappadocian fathers (IV century), has been confirmed in the writings of Maximus the Confessor (VII century), Symeon the New Theologian (X century) and Gregory Palamas (XIV century). It became a permanent characteristic of the Byzantine philosophical and theological way of thinking. The Heavenly Ladder of the Byzantine abbot John Climacus ( c.579 – c.649 ) was one of the most widely read works of medieval Serbia. The Ladder was very early translated into Slavic (ninth or tenth century). The oldest surviving manuscript is in Russian redaction with traces of a Bulgarian original translation. The influence of this monastic handbook does not, however, begin with its translation. It is observable even earlier, in the typika for the Serbian monasteries (such as Serbian Hilandar Monastery at Mount Athos and Studenica Monastery) written by St Sava of Serbia. Serbian King Stefan the First-Crowned obviously had in his library a copy of the Ladder and referred to it in the Life of St Simeon (Nemanja). The Ladder is a complex phenomenological thirty-level system with strict rules for passing from one level to the next. The architectonics of The Ladder has been conceived as a system of ascetic ascension up a ladder of virtues. The Four Centuries (Four Hundred Maxims on Love) of Maximus the Confessor is a collection of aphorisms grouped around several closely related themes such as the concept of love, relation to the community, on friendship, definition of the monk etc. Damascene’s philosophical chapters, or Dialectic, translated into medieval Serbian in the third quarter of the fourteenth century testifies to a highly educated readership interested in such a complex logico-theologico-philosophical text with its nuanced terminology. The first part of Damascene’s The Origin of Knowledge, philosophical and theological encyclopaedia in three volumes, presents the contents of Aristotle’s 10 categories – substance, quantity, quality or qualification, relatives (toward something), where (place), time (when), being in a position (attitude), having, acting (doing) and being affected (been acted upon). John of Damascus says in his foreword that by presenting the best thoughts of Greeks he will accept all that is close to the truth and reject all that is wrong or close to false knowledge. The basic thesis of the Dionysian mystical theology about the impossibility of knowing God is emphasized in the teachings of Gregory Palamas, whose writings were translated into Serbo-Slavic and commented upon during the Hesychastic dispute. Theological debate about the impossibility of knowing God led to Gregory Palamas’ complex text, The Exposition of the Orthodox Faith (adopted in 1351 at the Council of Constantinople). PB - Београд : Стубови културе T2 - Византијска филозофија у средњовековној Србији / Byzantine Philosophy in Medieval Serbia T1 - Византијска филозофија у средњовековној Србији T1 - Byzantine Philosophy in Medieval Serbia SP - 5 EP - 36 UR - https://hdl.handle.net/21.15107/rcub_dais_15035 ER -
@book{ author = "Милосављевић, Борис", year = "2002", abstract = "Byzantine philosophy in medieval Serbia is a study on Serbian medieval philosophy provided with a collection of translations of original Byzantine texts that are compared and harmonized with the Greek original and marked according to the source (Jacques Paul Migne's Patrologiae Cursus Completus : Series Graeca). Serbian medieval philosophy is based on texts from the orthodox patrology, such as the writings of Basil the Great (Basil of Caesarea), Gregory of Nyssa, Gregory of Nazianzus, Maximus the Confessor, John of Damascus. Apart from the Aristotelian terminological tradition, introduced via the translation of Damascene’s Dialectic, there also was, under the influence of the Corpus Areopagiticum and ascetic literature, notably of John Climacus’ Ladder, another strain of thought originating from Christian Platonism. Distinction between the Apofatic and Cataphatic ways is characteristic of the Dionysian mystical theology of Corpus Areopagiticum. Insisting on the transcendence of God, characteristic for the apophatic method of Mystical Theology and teachings of Cappadocian fathers (IV century), has been confirmed in the writings of Maximus the Confessor (VII century), Symeon the New Theologian (X century) and Gregory Palamas (XIV century). It became a permanent characteristic of the Byzantine philosophical and theological way of thinking. The Heavenly Ladder of the Byzantine abbot John Climacus ( c.579 – c.649 ) was one of the most widely read works of medieval Serbia. The Ladder was very early translated into Slavic (ninth or tenth century). The oldest surviving manuscript is in Russian redaction with traces of a Bulgarian original translation. The influence of this monastic handbook does not, however, begin with its translation. It is observable even earlier, in the typika for the Serbian monasteries (such as Serbian Hilandar Monastery at Mount Athos and Studenica Monastery) written by St Sava of Serbia. Serbian King Stefan the First-Crowned obviously had in his library a copy of the Ladder and referred to it in the Life of St Simeon (Nemanja). The Ladder is a complex phenomenological thirty-level system with strict rules for passing from one level to the next. The architectonics of The Ladder has been conceived as a system of ascetic ascension up a ladder of virtues. The Four Centuries (Four Hundred Maxims on Love) of Maximus the Confessor is a collection of aphorisms grouped around several closely related themes such as the concept of love, relation to the community, on friendship, definition of the monk etc. Damascene’s philosophical chapters, or Dialectic, translated into medieval Serbian in the third quarter of the fourteenth century testifies to a highly educated readership interested in such a complex logico-theologico-philosophical text with its nuanced terminology. The first part of Damascene’s The Origin of Knowledge, philosophical and theological encyclopaedia in three volumes, presents the contents of Aristotle’s 10 categories – substance, quantity, quality or qualification, relatives (toward something), where (place), time (when), being in a position (attitude), having, acting (doing) and being affected (been acted upon). John of Damascus says in his foreword that by presenting the best thoughts of Greeks he will accept all that is close to the truth and reject all that is wrong or close to false knowledge. The basic thesis of the Dionysian mystical theology about the impossibility of knowing God is emphasized in the teachings of Gregory Palamas, whose writings were translated into Serbo-Slavic and commented upon during the Hesychastic dispute. Theological debate about the impossibility of knowing God led to Gregory Palamas’ complex text, The Exposition of the Orthodox Faith (adopted in 1351 at the Council of Constantinople).", publisher = "Београд : Стубови културе", journal = "Византијска филозофија у средњовековној Србији / Byzantine Philosophy in Medieval Serbia", title = "Византијска филозофија у средњовековној Србији, Byzantine Philosophy in Medieval Serbia", pages = "5-36", url = "https://hdl.handle.net/21.15107/rcub_dais_15035" }
Милосављевић, Б.. (2002). Византијска филозофија у средњовековној Србији. in Византијска филозофија у средњовековној Србији / Byzantine Philosophy in Medieval Serbia Београд : Стубови културе., 5-36. https://hdl.handle.net/21.15107/rcub_dais_15035
Милосављевић Б. Византијска филозофија у средњовековној Србији. in Византијска филозофија у средњовековној Србији / Byzantine Philosophy in Medieval Serbia. 2002;:5-36. https://hdl.handle.net/21.15107/rcub_dais_15035 .
Милосављевић, Борис, "Византијска филозофија у средњовековној Србији" in Византијска филозофија у средњовековној Србији / Byzantine Philosophy in Medieval Serbia (2002):5-36, https://hdl.handle.net/21.15107/rcub_dais_15035 .