Humanism in its classical Renaissance understanding consists of the justification of human corporeality. The principle of theocentrism recedes into the background, being replaced by the idea of anthropocentrism. The substantive content of the moral categories characterizing human existence is being reconsidered. In the Western cultural tradition, the understanding of love as a moral category is characterized by the dominance of the erotic component, which found its ultimate expression in the teachings of Freudianism. In Russian philosophy and literature, this problem was interpreted primarily through the prism of spirituality. The connection between man and God is not severed. The first Russian religious philosopher, G. S. Skovoroda, interpreted love as person's love for oneself, proving its justification by identity of man with God and its motivational force that elevates one's self. For V. S. Solovyov: love acts as the only force that overcomes disunity and impenetrability in existential principles. V.V. Rozanov is an apologist for sexual love, while G.S. Skovoroda emphasizes the importance of love but V.S. Solovyev elevates it to a force necessary for overcoming impenetrable barriers and disunity. In terms of intensity, he considers it the ideal for all other kinds of love. V. V Rozanov, on the other hand, believes that sexual differences determine the existence of the world, both materially and spiritually, and that solutions to social and moral problems can be found “at the bottom of the matrimonial curl”.
Key words: the relationship between “philosophy” and “religious philosophy”, Russian religious philosophy, love, human love for oneself (G.S. Skovoroda), love as the salvation of individuality through the sacrifice of egoism (V.S. Solovyov), love as the worship of sex (V.V. Rozanov)
DOI: 10.22250/2072-8662-2026-1-147-155
About the author
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Juliet B. Byazrova – PhD (Philosophy), Assistant Professor at the Department of Philosophy and Social Sciences, North Ossetian State University; |