Rozanov, Vasily Vasilievich

Vasily Rozanov was born in the city of Vetlug of the Kostroma province in a large family of a forest department official Vasily Fedorovich Rozanov (1822-1861). He lost his parents early, was brought up by his older brother Nikolai (1847-1894). In 1870 he moved with his brothers to Simbirsk , where his brother taught at the gymnasium. Rozanov himself later recalled:

There is no doubt that I would have completely died if my elder brother Nikolay had not “picked me up”, by this time he had graduated from Kazan University . He gave me all the means of education and, in a word, was a father ^[4] .

In Simbirsk, he was a regular reader in the public library of N. M. Karamzin . In 1872 he moved to Nizhny Novgorod , where he graduated from the gymnasium (1878).

After high school, he entered the historical and philological faculty of Moscow University , where he attended lectures by S. M. Solovyov , V. O. Klyuchevsky , F. E. Korsh, and others. In the fourth year, he was awarded a scholarship named after A. S. Khomyakov . Then, in 1880, 24-year-old Vasily Rozanov married 41-year-old A.P. Suslova , who until her marriage (in 1861-1866) was the mistress of married Dostoevsky .

After University

After graduating from university in 1882, he refused to take an exam for a master 's degree , deciding to engage in free creativity. In 1882-1893 he taught at the gymnasiums of Bryansk , Simbirsk , Yelets , Bely , Vyazma . His first book , On Understanding. The experience of studying the nature, boundaries, and internal structure of science as integral knowledge ” ( 1886 ) was one of the options for the Hegelian justification of science, but was not successful. In the same year, Suslova left Rozanova, refusing (and then refused all his life) to go on an official divorce.

Rozanov's literary and philosophical sketch “The Legend of the Grand Inquisitor F. M. Dostoevsky” (1891), which laid the foundation for the subsequent interpretation of F. M. Dostoevsky as a religious thinker by N. A. Berdyaev , S. N. Bulgakov and other thinkers, gained great fame. ; later Rozanov became close to them as a participant in religious and philosophical meetings ( 1901 - 1903 ). In 1900, the Merezhkovsky , Minsk , Gippius and Rozanov founded the Religious and Philosophical Society . Since the late 1890s , Rozanov became a well-known journalist of the late Slavophile style, worked in the magazines Russky Vestnik and Russkoye Obozreniye , and published in the newspaper Novoye Vremya .

Second marriage

In 1891, Rozanov secretly married Varvara Dmitrievna Butyagina, the widow of a teacher at the Yelets gymnasium.

As a teacher at the Yelets gymnasium, Rozanov and his friend Pervovy make Russia's first translation from the Greek Metaphysics by Aristotle ^[5] .

The philosopher’s disagreement with the formulation of school education in Russia is expressed in the articles “Twilight of Enlightenment” ( 1893 ) and “Aphorisms and Observations” ( 1894 ). In sympathetic tones, he described fermentation during the period of the Russian Revolution of 1905-1907 in the book “When the Authorities Left” ( 1910 ). The collections Religion and Culture ( 1899 ) and Nature and History ( 1900 ) were Rozanov's attempts to find a solution to social and worldview problems in church religiosity. However, his attitude to the Orthodox Church (“Near the Church Walls, Vols. 1-2, 1906 ) remained controversial. The book “The Family Question in Russia” (vols. 1-2, 1903 ) is devoted to questions of the church’s attitude to family problems and sexual relations. In the essays “Dark face. The metaphysics of Christianity ”( 1911 ) and“ People of the moonlight ”(1911) Rozanov finally disagrees with Christianity on gender issues (while contrasting the Old Testament as an affirmation of the life of the flesh with the New Testament ).

Break with the Religious and Philosophical Society

Rozanov's articles on the Beilis case (1911) led to a conflict with the Religious and Philosophical Society, in which the philosopher was a member. The society, which recognized the Beilis process as “an insult to the entire Russian people”, called on Rozanov to withdraw from his membership, which he soon did ^[6] .

The later books — The Solitary ( 1912 ), The Mortal ( 1913 ), and The Fallen Leaves (parts 1–2, 1913–1915 ) —are a collection of scattered essay sketches, fluent speculations, diary entries, internal dialogues, united according to the mood. There is an opinion that at that time the philosopher was experiencing a deep spiritual crisis, which could not find a solution to the unconditional acceptance of Christian dogmas, to which Rozanov sought; Following this view, the result of Rozanov’s thought can be considered pessimism and “existential” subjective idealism in the spirit of Seren Kierkegaard (distinguished, however, by the cult of personality expressing itself in the element of sex). Subject to this pessimism, in the outline of “The Apocalypse of Our Time” (issues 1-10, from November 1917 to October 1918 ), Rozanov accepted the inevitability of a revolutionary catastrophe, believing it to be a tragic end to Russian history. In September 1917 he wrote ^[7] :

I never thought that the Sovereign is so needed for me: but here he is not - and for me there is no Russia. Absolutely not, and for me, my dream does not need all my literary work. I just don’t want her to be.

Rozanov’s views and works were criticized both by the revolutionary Marxists ^[8] and the liberal camp of the Russian intelligentsia.

Moving to Sergiev Posad

In the summer of 1917, the Rozanovs moved from Petrograd to Sergiev Posad and settled in three rooms of the house of the teacher of the Bethany Theological Seminary (the philosopher Father Pavel Florensky selected this housing). Before his death, Rozanov openly miserable, starving, at the end of 1918 he turned from the pages of his Apocalypse with a tragic request:

To the reader if he is a friend . - In this terrible, terrific year, from many people, both acquaintances, and completely unknown to me, I received, for some guess of my heart, help and money ^[9] , and edible products. And I can’t hide that without such help I couldn’t, could not stay this year. <...> For help - great gratitude; and tears more than once moisturized the eyes and soul. "Someone remembers, someone thinks, someone guessed." <...> Tired. I can not. 2-3 handfuls of flour, 2-3 handfuls of cereals, five cool baked eggs can often save my day . <...> Save, reader, your writer, and something final to me is squeamish in the last days of my life. V.R. Sergiev Posad, Moscow. province., Krasyukovka, Field Street., house of the priest. Belyaev.

V.V. Rozanov died on February 5, 1919 and was buried on the north side of the Gethsemane Church of the Chernigov Monastery in Sergiev Posad.

Family

V. V. Rozanov and V. D. Butyagina had four daughters and one son ^[10] .

Daughter - Vereshchagina-Rozanova Nadezhda Vasilievna (1900-1956), artist, illustrator.

The creativity and views of Rozanov cause very conflicting assessments. This is due to his deliberate attraction to extremes, and the characteristic ambivalence of his thinking. “On the subject you need to have exactly 1000 points of view. These are the “coordinates of reality”, and reality is only captured after 1000. ” Such a "theory of knowledge" really demonstrated the extraordinary possibilities of his specifically, Rozanovsky, vision of the world. An example of this approach is the fact that Rozanov considered the revolutionary events of 1905-1907 not only possible, but also necessary to cover from different perspectives - speaking in New Time under his name as a monarchist and Black Hundred , he expressed under the pseudonym V. Varvarin in other publications left-liberal, populist, and sometimes social-democratic point of view ^[11] .

Simbirsk was the “spiritual” homeland for Rozanov. Here he described his adolescent life vividly, with a great memory of events and the subtlest movements of the soul. Rozanov's biography stands on three foundations. These are his three homelands: “physical” ( Kostroma ), “spiritual” (Simbirsk) and, later, “moral” ( Elets ). Rozanov entered the literature of an already established personality. His more than thirty years in literature ( 1886 - 1918 ) was a continuous and gradual unfolding of talent and the identification of genius. Rozanov changed topics, even changed the problematic, but the creator’s personality remained indecent ^[12] .

The conditions of his life (and they were no easier than that of his famous Volga fellow countryman Maxim Gorky ), nihilistic education and a passionate youthful desire for public service prepared Rozanov as a leader of a democratic orientation. He could become one of the spokesmen of social protest. However, the youthful “coup” changed his biography radically, and Rozanov found his historical face in other spiritual areas. Rozanov becomes a commentator. With the exception of a few books (“Solitary”, “Fallen Leaves”, “Apocalypse of Our Time”), the immense legacy of Rozanov, as a rule, is written about any phenomena, events ^[12] .

Researchers note the egocentrism of Rozanov. The first editions of Rozanov’s books of “fallen leaves” - “Solitary”, and then “Fallen Leaves” - which were soon included in the golden fund of Russian literature, were perceived with bewilderment and confusion. Not a single positive review in the press, except for a furious rebuff to the man who stated on the pages of the printed book: “I am not yet such a scoundrel to think about morality” ^[12] .

Rozanov is one of the Russian writers who happily knew the love of readers, their unwavering devotion. This can be seen from the reviews of especially sensitive readers of the "Secluded", though expressed intimately in letters. An example is the capacious review of M. O. Gershenzon ^[13] :

Amazing Vasily Vasilievich, three hours ago I received your book, and now I have read it. There is no other in the world - so that without a shell the heart flutters before the eyes, and the syllable is the same, not clothed, but as if not existing, so that in it, as in pure water, everything is visible. This is your most needed book, because, as far as you are the only one, you have completely affected it, and also because it is the key to all your writings and life. Abyss and lawlessness - that is what is in it; it’s even incomprehensible how you managed to completely don’t put on systems, schemes, had the antique courage to remain as soul-mate as your mother gave birth - and how brave you were in the 20th century, where everyone goes dressed in a system consistency, in evidence, to tell aloud and publicly his nakedness. Of course, in essence, all goals, but partly they themselves do not know this, and in any case, they cover themselves out. Yes, without this, one could not have lived; if everyone wanted to live as they are, there would be no life. But you are not like everyone else, you really have the right to be completely yourself; I knew this even before this book, and therefore I never measured you with an arshin of morality or consistency, and therefore “forgiving”, if you can say this word here, I simply did not impute your bad writings to me: the elements, and the law of the elements is lawlessness.

List of significant works

• “About understanding. The experience of studying the nature, boundaries, and internal structure of science as integral knowledge ”(M., 1886) - a plan for cognizing the world ^[14] .
• “The place of Christianity in history” ( Russian Bulletin , 1890, 1 et.)
• “The purpose of human life” (“ Questions of Philosophy ”, 1892, pr. 14 and 15) is a criticism of utilitarianism.
• “The Legend of the Grand Inquisitor F. M. Dostoevsky, with the addition of two sketches about Gogol” (St. Petersburg, 1893)
• "Beauty in nature and its meaning" (M., 1894) - a statement of aesthetic views, the book is written about the views of Vl. S. Soloviev .
• Articles on marriage (1898) - opposed dogma .
• “Literary Essays” - collection of articles (St. Petersburg, 1899)
• “Religion and Culture”, a collection of articles, (St. Petersburg, 1899) - the philosophy of history, in connection with the requests and requirements of its present.
• "Twilight of Enlightenment" (St. Petersburg, 1899) - a book of articles of pedagogical content.
• “Nature and history. Collection of articles ”(St. Petersburg, 1900)
• "In a world of obscurity and unresolved" (St. Petersburg, 1901)
• “The Family Question in Russia” (St. Petersburg, 1903)
• “The Church” (Rosanow, W. Die Kirche. In: Melnik, J. (1906): Russen über Russland . Frankfurt a. M., Rütten & Loening, S. 180-208.

Rozanov's philosophy is part of the general Russian literary and philosophical circle, however, the features of its existence in this context distinguish its figure and allow us to talk about it as atypical of its representative. Being at the center of the development of Russian public thought in the early 20th century, Rozanov conducted an active dialogue with many philosophers, writers, poets, and critics. Many of his works were an ideological, substantial reaction to individual judgments, thoughts, works of Berdyaev , V.S. Solovyov , Blok , Merezhkovsky , etc. and contained a detailed criticism of these opinions from the standpoint of his own worldview. The problems that occupied Rozanov’s thoughts are connected with moral and ethical, religious and ideological oppositions - metaphysics and Christianity , erotica and metaphysics , Orthodoxy and nihilism , ethical nihilism and apology of the family . In each of them, Rozanov was looking for ways to resolve the contradictions, to such a scheme of their interactions, in which individual parts of the opposition become different manifestations of the same problems in human existence ^[15] .

One of the interpretations of Rozanov’s philosophy is interesting, namely, as the philosophy of the “little religious man”. The subject of his research is the ups and downs of the "little religious man" alone with religion, such a lot of material indicating the seriousness of the issues of faith, their complexity. The grandeur of the tasks that the religious life of his era poses for Rozanov is only partially connected with the Church . The church is not critical. A person remains alone with himself, bypassing the institutions and institutions that unite people, give them common tasks. When the question is raised this way, the problem is born by itself, without the additional participation of the thinker. Religion, by definition, is unification, gathering together, etc. However, the concept of "individual religion" leads to a contradiction. However, if it is interpreted in such a way that, within the framework of his individuality, a religious person is looking for his own way of connecting and uniting with others, then everything falls into place, everything acquires meaning and potential for research. It is he who uses V. Rozanov ^[16] .

Researchers note an unusual genre of works by Rozanov, escaping strict definition, but firmly included in his journalistic activities, suggesting a constant, as direct as possible and at the same time expressive reaction to the spite of the day, and oriented to Rozanov ’s handbook by Dostoevsky ’s Diary of a Writer .

In the published works “Solitary” ( 1912 ), “Mortal” ( 1913 ), “Fallen Leaves” (box 1 - 1913 ; box 2 - 1915 ) and the proposed collections in “Saharna”, “After Sugar” (written after the rest in the author of the Bessarabian village of Saharna , now Moldova ), “Fleeting” and “The Last Leaves”, the author tries to reproduce the process of “understanding” in all its intriguing and polysyllabic pettiness and lively facial expressions of oral speech - a process merged with everyday life and contributing to mental self-determination. This genre turned out to be most adequate to Rozanov’s thought, which had always sought to become an experience; and his last work, an attempt to comprehend and thereby somehow humanize the revolutionary collapse of the history of Russia and its universal resonance, gained a tried and true genre form. His “Apocalypse of Our Time” was published in an incredible two-thousandth edition in Bolshevik Russia from November 1917 to October 1918 (ten issues) ^[11] .

Rozanov wrote about himself ^[13] :

I belong to that breed of “exposing yourself forever”, which in criticism is like a fish on the ground and even in a frying pan. ”And I admitted:“ No matter what I do, whatever I say and write, directly or especially indirectly, I he spoke and thought, in fact, only about God : so that He occupied me all, without any remnant, while at the same time somehow leaving the thought free and energetic in relation to other topics.

Rozanov believed that the rest of the religion became individual, while Christianity became personal. Every person’s business began to choose, that is, exercise freedom , but not faith in the sense of quality and faith - this issue was resolved 2,000 years ago, but in the meaning of the quality of the person’s rootedness in the common faith. Rozanov is convinced that this process of churching cannot take place mechanically, through the passive acceptance of the sacrament of holy baptism . There must be active faith, there must be works of faith, and here the conviction is born that a person does not have to put up with the fact that he does not understand something in the real process of life, that everything concerning his life acquires the quality of religiosity ^[16] .

According to Rozanov, attitude towards God and towards the Church is determined by conscience . Conscience distinguishes in a person subjective and objective , individual and personal , essential , main and secondary . He writes: “It is necessary to distinguish between two sides in a debate about conscience:

1) her relationship to God;

2) her attitude to the Church.

God, according to Christian teaching, is a personal infinite spirit. At first glance, everyone will understand that the attitude to the Person is somewhat different than to the order of things, to the system of things. No one will decisively say that the Church is personal either: on the contrary, its face is, for example. of every hierarch, deeply obeys some will and general order ” ^[17] .

The central philosophical theme in the work of mature Rozanov was his metaphysics of sex ^[11] . In 1898, in one of his letters, he formulated his understanding of sex: “ Sex in a person is not an organ and not a function, not meat and not physiology - but a hardened face ... For the mind, it is not definable and incomprehensible: but it is and all that exists - from Him and from Him. ” The incomprehensibility of sex in no way means its unreality. On the contrary, sex, according to Rozanov, is the most real in this world and remains an insoluble riddle to the same extent as the meaning of being itself is inaccessible to the mind. "Everyone instinctively feels that the mystery of being is actually the mystery of the birth of being, that is, it is the mystery of the birth of sex." In Rozanov's metaphysics, a man who is one in his soul and body life is connected with the Logos , but this connection does not take place in the light of the universal mind, but in the most intimate, “nightly” sphere of human life: in the sphere of sexual love.

The Jewish theme in the work of Vasily Rozanov occupied an important place. This was connected with the foundations of Rozanov’s worldview - mystical pansexuality, religious worship of the life-giving power of sex, the affirmation of the sanctity of marriage and childbearing. Denying Christian asceticism, monasticism and celibacy, Rozanov found religious consecration of sex, family, conception and birth in the Old Testament ^[18] . But his anti-Christian rebellion was humbled by his organic conservatism, his sincere love for the Russian “everyday confession”, for the family virtues of the Orthodox clergy, for the forms of Russian statehood sanctified by tradition. From here came the elements of frank anti-Semitism of Rozanov, who so embarrassed and indignant many contemporaries ^[18] .

According to the Electronic Jewish Encyclopedia ^[18] , Rozanov’s statements were sometimes openly anti-Semitic ^[18] . So, in the work of Rozanov, “The Jewish Secret Writing” ( 1913 ), the following fragment is present:

“Yes, you look at the gait: a Jew is walking along the street, stooped, old, dirty. Lapserdak , paisas ; not like anyone in the world! Everyone does not want to give him a hand. “It smells like garlic,” and not just garlic. The Jew generally smells bad. Some kind of global “indecent place” ... It’s somehow going not straight, not open, gait ... A coward, timid ... The Christian looks after him and breaks out from him: “Fu, disgusting, and why can't I do without you?” Worldwide: “Why can’t I do without it” ... ”

However, when evaluating Rozanov’s views, one should take into account both his deliberate tendency to extremes and the characteristic ambivalence of his thinking ^[11] . He managed to pass for both the anti-Semite and the anti-Semite at the same time ^[11] .

Rozanov himself denies anti-Semitism in his work. In a letter to M. O. Gershenzon ^[19], he writes: “I don’t suffer from anti-Semitism ... As for the Jews, then ... I somehow and for some reason are 'Jew in Pace' and physiologically (almost sexually ") and artistically love, and, secretly, in society I always spy on them and admire them."

During the Beilis case, Rozanov published numerous articles “Andryusha Yushchinsky” ( 1913 ), “Fright and excitement of the Jews” ( 1913 ), “An Open Letter to S. K. Efron” ( 1913 ) “On a Method for the Protection of Jewry” ( 1913 ) “Incompleteness court trial near the Yushchinsky case ”( 1913 ), etc. According to the Electronic Jewish Encyclopedia ^[18], Rozanov in them tries to prove the justice of the Jewish accusation of ritual murder, motivating him with the shedding of blood at the heart of the Jewish cult.

The combination of enthusiastic hymns to biblical Judaism with a fierce preaching of anti-Semitism brought to Rozanov accusations of double-dealing and unscrupulousness. For his articles on the Beilis case, Rozanov was expelled from the Religious and Philosophical Society (1913) ^[18] .

Only towards the end of life Rozanov began to speak out about Jews without open hostility, in places, even enthusiastically. In his latest book, “The Apocalypse of Our Time,” Rozanov, expressing his attitude towards the Jews, wrote ^[20] :

One idea of ​​" Homebuilding ", Home-building, is already great, sacred. Undoubtedly, the greatest “Domostroy” was given by Moses in the “ Exodus ”, in “ Deuteronomy ”, etc., and continued in the Talmud , and then actually expressed and translated into life in the kagal.

The “ Book of Judges of Israel, ” with Ruth , with Job , free, unrestricted, always seemed to me to be the highest type of human existence. She is immeasurably higher and happier than kingdoms.

And so I think - the Jews are right in everything. They are right against Europe, civilization and civilizations. European civilization has moved too far along the periphery, filled with voids inside, has become truly "devastated" and dies from this.

Live the Jews. I bless you in everything, as there was a time of apostasy (Baileys’s unhappy time) when I cursed in everything. In fact, in you, of course, is the “cimes” of world history: that is, there is such a “seed” of the world, which is “we have saved one”. Live them. And I believe, "all nations will be blessed for them." - I do not at all believe in the enmity of the Jews towards all peoples. In the dark, in the night, don’t know - I often observed the amazing, zealous love of the Jews for the Russian people and for the Russian land.

May the Jew be blessed.

May Russian be blessed.

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• Медведев А. А. Национальный нигилизм и его преодоление в «Апокалипсисе нашего времени» В. В. Розанова // Соловьевские исследования. — 2018. — Выпуск 2(58). — С. 88—99.
• Медведев А. А. Феномен Лермонтова в эссеистике В. В. Розанова // Известия Уральского федерального университета. Серия 2: Гуманитарные науки. — 2014. — №4(133). — С. 59—67.
• Михайловский Н. К. О г. Розанове, его великих открытиях, его маханальности и философической порнографии.
• Равкин З. И. В. В. Розанов — философ, писатель, педагог. Life and art. — М., 2002.
• Рубинс М.О . Василий Розанов и Русский Монпарнас (1920—1930-е гг.) // Ежегодник Дома русского зарубежья имени Александра Солженицына 2013 — М., 2014. — С. 541—562.
• Руднев П. А. Театральные взгляды В. В. Розанова. — М.: Аграф, 2003. — 380 с., илл.
• Свенцицкий В. Христианство и «половой вопрос» (По поводу книги В. Розанова «Люди лунного света») // Новая Земля. — 1912. — N 3/4, 7/8.
• Селивачёв А. Ф. Психология юдофильства // Русская мысль, 1917, кн. 2, p. 40-64). Есть отдельный оттиск.
• Селивачёв А. Ф. Психология юдофильства. В. В. Розанов // В. В. Розанов: Pro et contra. Книга 2. — СПб., 1995. — С. 223—239.
• Шкловский В. Розанов, в кн.: Сюжет как явление стиля. — Пг., 1921;
• Leskovec P. Basilio Rozanov e la sua concezione religiosa. — Roma, 1958: Rozanov. — L., 1962

• Метафизика (Аристотель)

• Василий Васильевич Розанов — видеофильм
• «Историческая роль Столыпина» 1911 г.
• «С печальным праздником» Пасха 1918 года
• Уединённое
• Розанов в Библиотеке «Вехи»
• Розанов в Библиотеке о. Якова Кротова
• Розанов в Библиотеке ImWerden
• Розанов Василий Васильевич. Biography. Библиография.
• Розанов в Библиотеке Николая Федоровского
• Василий Розанов в Галерее Международного общества философов (англ.)
• Розанов Василий Васильевич — статья из Большой советской энциклопедии .
• Розанов В. В. // Литературная энциклопедия : в 11 т. — [ М. ], 1929—1939.
• Василий Розанов на сайте Проекта1917
• «Моя душа сплетена из грязи, нежности и грусти» — о Розанове
• Auto-портрет Розанова (Составлен В. Г. Сукачем по книгам «Литературные изгнанники», «Мимолётное», «Уединённое», «Опавшие листья», «Сахарна»)
• Rozanov's Way: “Heavenly and Earthly”
• About Rozanov (Paris Report 1938)
• Doroshevich V. M. Something about buttons and about school.
• Alexander Krutov. V. Rozanov as a mirror of the future success of the LDPR. // “ New Look ”: newspaper. - 1995. - No. 32 . - S. 01-02 .
• Sukach VG . Children's years Rozanova
• Pavel Goldstein. About V.V. Rozanov (неопр.) . Notes on Jewish History (No. 8 (155) August 2012). Date of treatment August 15, 2012. Archived on October 14, 2012.
• Works of V.V. Rozanov on the website of the Tver Diocese