| Sažetak | Pod okriljem hipoteze rada da je vrijeme temeljni pojam filozofske misli Nikolaja Aleksandroviča Berdjajeva, ovaj rad za cilj ima pokazati prisutnost pojma vremena u ključnim dijelovima njegove filozofije, a osobito pojma vječnosti kao vremenske i vanvremenske kategorije. U svrhu ostvarenja zadana cilja, uvodna riječ rezervirana je za postavljanje onoga kako i zašto prilikom analize Berdjajevljeve misli o vremenu, gdje se pokazuje kako je njegovo poimanje vremena usko povezano s načinom na koji ... Više on pristupa životnim i filozofskim problemima. Zbog te povezanosti donesen je i biografski prikaz života Nikolaja Aleksandroviča, u kojem se otkriva kako je vrijeme u kojem je živio i djelovao utjecalo na oblikovanje njegova pojma vremena. Unutar i izvan krugova u kojima se kretao, njegova misao o vremenu oblikuje se u njegovu zauzimanju stava u odnosu na vlastite suvremenike, kritičare, kulturu, religiju, spisateljsku djelatnost i pitanje smisla života u cjelini. Filozof Berdjajev dobro je upoznat s načinom na koji vrijeme shvaćaju njegovi filozofski prethodnici, ali i suvremenici, zbog čega ovaj rad u sažetom prikazu donosi pregled problematike vremena, kod relevantnih filozofima i struja, kako bi se ukazalo na posebnost Berdjajevljeva poimanja vremena. Pojam vremena kod ruskog filozofa u ključnim vidovima njegove misli odražava svijest o tome kako se pojavnost vremena može razumjeti i objektivno i subjektivno, što se u njegovoj misli odražava u tome kako on razrađuje sljedeće pojmove: objektivacija, metafizika povijesti, kozmičko, povijesno i egzistencijalno vrijeme i aktivno-stvaralački eshatologizam. Aspekti pojma vremena u njegovoj filozofiji: vječnost, odgovornost, osoba, sloboda i stvaralaštvo, kako ovaj rad nastoji pokazati, nerazdvojivi su elementi njegove filozofske misli koju je on razradio u jedinstvenu cjelinu filozofske argumentacije i teoloških uvjerenja, u kojoj se vrijeme ne može pojmiti razdvojeno od vječnosti i vječnost razdvojenu od vremena. U kontekstu filozofsko teološke usmjerenosti njegovih argumenata, Berdjajev, kako ovaj rad želi pokazati, vrijeme poima kao stvarnost koja nastaje odnosom čovjeka prema svijetu i vječnosti. Vrijeme je za njega sudbina čovjeka koji zalaganjem, odgovornošću, osobnošću, slobodom i stvaralaštvom u vremenitoj povijesti uspostavlja vječno-božansku stvarnost dajući trenutan, ali i konačan (eshatološki) smisao cjelokupnom kozmosu. Sakrij dio sažetka |
| Sažetak (engleski) | In this doctoral thesis entitled The Aspects of the Concept of Time in the Philosophy of Nikolai Berdyaev, I attempt to show that the notion of time is crucial for understanding Russian philosopher Nikolai Berdyaev. I argue that the concept of time and aspects of time are present throughout Berdyaev’s philosophical thought. Furthermore, I wish to show that the entirety of Berdyaev’s philosophical thought is interwoven with the notion of time and cannot be understood separately from time, as a ... Više timely and supra-timely category, along with the aspects of time: the dynamic eternity, responsibility, person, freedom and creativeness. The introduction to the thesis explains that Berdyaev’s philosophy is a meaning-oriented system, as the Russian philosopher is not merely a philosophical thinker, but also a seeker of the meaning of life. In that way, he is also a seeker of a higher meaning and of the mystical, divine knowledge, which is why, when one talks about Berdyaev’s philosophy, one cannot talk about a system of philosophy. Topic-wise, Berdyaev is seemingly philosophically everywhere. He’s interested in philosophy out of love for wisdom, as somebody who is in awe of life’s mysteries, which is why he discusses multiple topics multiple times, from multiple angles, in different contexts. When researching Berdyaev, everything matters and all topics are interconnected by his attempts to find the meaning of life. In that way, Berdyaev’s philosophy opens up as a triad of topics about: the man, the world, and God. Time in Berdyaev’s thought is indistinguishable from these three topics, and is related to his attempt to give life meaning within eternity, which presents itself to the ever-changing world as a never-changing constant. To show this, a biography of Nikolai Alexandrovich Berdyaev is given, through which I attempt to point out that in order to understand his concept of time, one must know the person behind the name and be familiar with the circumstances of his life. His biography shows that his notion of time is related to what he has experienced in life while searching for meaning in the circumstances life has presented him with. As he lived in „interesting times”, where the world around him was ever-changing, he began to experience life through a lens of eternity, sub specie aeternitatis through which he could give meaning to his current and future predicaments. In that way, his thought formed around the crucial role of man within creation, specifically, man as a personality, man as a being of freedom, God-man, man as a creator, man as a steward of creation. Berdyaev’s thoughts were formed within the discourse with his contemporaries. In his early days, he set up a belief within himself that philosophy is a search for meaning. That process was ongoing during his student years when he was a Marxist supporter, then in exile when he broke up with the Marxists and the Leninists, and before the revolution in Moscow within various Moscow groups: the God-seekers, the cosmists, the idealists, the symbolists, the existentialists and other groups in which he and others formed the core of what became known as the Russian religious renaissance. Also in Europe, where he was exiled along with the others, and where he again experienced the uncertainty of all things within this timely realm. Despite the turbulent times, Berdyaev became renowned and influenced many contemporary thinkers. What is important is that the notion of time in his philosophy is deeply connected to the experience of dialogue. Berdyaev was well aware of the philosophical problems of the time and was in close contact with many contemporary authors. The specific difference between Berdyaev and his predecessors needs to be shown, as well as how he differs in understanding the notion of time from his contemporaries. In light of the topic, and since many authors deal with the problem of time, I consider time in light of the fenomenon, under the light of introspection, temporality and history. These three „philosophical pillars” of the notion of time are always present when one philosophically considers the notion of time. First, time is certainly a phenomenon, an appearance, something that presents itself to the observer, and something that can be thought of independently, separate from other existing objects. Secondly, time has a quality of something intimate, something felt inside the one who senses time. Time is something that can be understood only by introspection, and according to some philosophers, time does not exist objectively and is always subjective. Third, the notion of time is the notion of history, of temporality and is understood as a period, an era or a space in which the events unfold progressively towards a future goal or end. None of the them philosophically provide an answer to the problem of time, only the context in which time must be viewed to be understood. To understand the nature of time, one can argue with Berdyaev that time encompasses three notions: the cosmic time, the historical time, the existential time. Existential time is the base time, cyclical time, a circle of motion ordained by the cosmos in which all life lives and breathes. The historical time represents an arrow, and is separated from the „time-circle” by intention. History has a direction, and is aimed at a certain end. Here, in the realm of the historical, man is lifted above the base and the carnal time, but is still subjected to and enslaved by progress, by the idea of a better tomorrow that never comes. Because of that, Berdyaev posits a third notion, the notion of existential time in which time is condensed into a point, in which time is experienced not as the immediate, now, but as a presence, an existens, as a living. The idea of existential time for Berdyaev is connected with the notion of eternity as an all-encompassing and ever-present reality of God, who can be understood as He who is present. With that in mind, existential time becomes a reality of opportunity in which a person becomes an associate of the divine, the one who ushers in eternity into time. It is important to note that the notion of time in Berdyaev’s philosophy is connected to eternity, in which all time-history becomes part of a larger divine reality. Therefore, according to Berdyaev, there exists a Metahistory in which eternity can enter into time and time can influence eternity. I argue that the notion of time in the philosophy of Nikolai Berdyaev, is based on his concept of the metahistorical and that if eternity can enter time and time can enter eternity, all of time becomes a reality, a realm of the real, where there is actually no time per se, but a net of responsibility which is constructed by overlapping timelines. Time itself is a reality, a matrix of sorts, and beings are the ones who construct that time matrix with their daily decisions. That way human beings are the active-creative participants in the eschatological process, as they decide the outcome of their strains of time, which in turn interact with other time-strains and form the reality of time. The active-creative-eschatology also means that human actions are decisive, irreversible, and once realized create ripples through time and space. Connected with that, Berdyaev’s notion of eternity can be further expanded by linking it with the metahistorical with the active-creative-eschatology and making it the prime reality composed of time, the eternal, and the realm of God. Thus conceived, eternity becomes a dynamic concept, with its own inner workings and movements. Eternity becomes a realm in which the things that are eternal influence the temporal, in which temporal interacts with the eternal. The reality in which the presence and certainty of God affects time, and the eternal things, and in which time and eternal things contribute to the inner workings of the realm of God. It is my argument that eternity can be comprehended as a constructional reality, that eternity in fact is constructed with the support of time, and more specifically, that human decisions shape eternity. That is why the aspects of the notion of time in Berdyaev’s philosophy: 1) responsibility, 2) the persona, 3) freedom, and 4) creativeness, play a big part in comprehending the nature of time. Time is formed, created in freedom, freedom that, as Berdyaev points out, is ungrounded before being, before the first action of God. Beings are free, free to be maximally responsible, to take care of themselves and others in a sub specie aeternitatis way, always keeping in mind the last things, the final result which, whether good or bad, has consequences for all the others, affected or unaffected. Being maximally responsible is indeed an aspect of time, as consequences of one’s actions form a ripple effect within reality, resulting in the formation of what others perceive as events in time or immediate reality. Time is also connected to the notion of personhood, to the idea that human beings can become authentic entities, free entities that can, within time, creatively surprise even God. Inside the mask of a persona, a subject within time can transcend time, can rise up from the cycle of life and death, and step into the realm of recorded history, the realm of the spirit, and even further, into the realm of existential creativeness. As Berdyaev puts it, the subject does not create the world, God does, but God creates creative subjects, who are called to creativity, to discover the person, to answer the call of freedom, the call of the divine. In answering the call of the divine, man can truly become the associate of God, the divine human who governs over all of creation, over all of time. But, as it needs to be noted, man can also answer the call of the devil and become the ultimate destructor. Nevertheless, man is a being of creativeness and the construction of time depends on his actions, whether good or bad. Time is being constructed with every act, whether that act is passive or active, positive or negative; one act affects all others and all others affect the one. The creation of time does not merely include freedom and requires that people act responsibly, but also that the creator of time is satisfied with the choice he made through his actions, as he is the one who will need to live with the consequences of the deed once it is done. In conclusion, this thesis has shown the complexity of Berdyaev’s thought, as well as the complexity the notion of time has in his philosophy. Furthermore, the thesis has defended its hypothesis that time is linked with eternity as a timely and un-timely category. The thesis has also shown that Berdyaev’s thought cannot be researched independently from the aspects of time: dynamic eternity, persona, creativeness and responsibility – they are the key points in Berdyaev’s opus. Sakrij dio sažetka |
