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Comparative Eschatology and Philosophy of History of Karl Jaspers and Nikolai Berdyaev

机译:Karl Jaspers和Nikolai Berdyaev的比较末骨和哲学历史哲学

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This article focuses on comparison of understanding the eschatology and philosophy of history in philosophical ideas and concepts of K. Jaspers and N. Berdyaev. The authors provide the analysis of similarities and differences in K Jaspers' and N. Berdyaev's philosophy of history. Jaspers' conception of Axial Age (Aschenzeit) is characterized by the necessity and actuality of turning to cultural-historical heritage of the West and the East. Exit from historical process and the way to eternity, for N. Berdyaev, is a result of general comprehension of spirit. The eschatology of two philosophers is connected with their philosophy of history and derives from it. Historical process and sense of history, according to Berdyaev, can be understood only beyond the boundaries of historical time, in the area of free spirit, "new eon". Eschatological concepts of the two thinkers have common features, but they differ in understanding the end of the history: for Jaspers this end is a dramatic prognosis of our real history and is like an alarm for humanity; for Berdyaev the end of the history is a utopian idea of transcending real time and coming into some new era/eon.
机译:本文重点介绍的理解在哲学思想和雅斯贝尔斯和N.别尔嘉耶夫的概念末世论和历史哲学比较。作者提供的异同以K雅斯贝尔斯分析与历史N.别尔嘉耶夫的哲学。雅斯贝尔斯轴心时代(Aschenzeit)的概念的特点是转向西方和东方的文化,历史遗产的必要性和现实。从历史进程退出的方式和永恒,为N.别尔嘉耶夫,是精神的一般理解的结果。两位哲学家的末世论是与他们的历史哲学和提炼出来的连接。历史进程和历史感,根据别尔嘉耶夫,可以理解只有超越历史时间的界限,在自由的精神,“新宙”的区域。两个思想家的末世概念有共同的特点,但他们在了解历史的终结有所不同:对于雅斯贝尔斯为此,才是我们真正的历史的戏剧性的预后,犹如人类的报警;对于别尔嘉耶夫历史到底是超越实时进入了新的时代/ EON的乌托邦思想。

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