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Seller's Description:
Very Good in Very Good jacket. 8vo-over 7¾-9¾" tall Gray cloth with black lettering on spine. Illustrations. Bibliography and index. Prior owner blind stamp on endpaper. Jacket is slightly worn.
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Seller's Description:
Near Fine in Very Good dust jacket. 0674269241. Clean and tight, with a blank label at the front, but no signs of use in the text. The lightly worn jacket is now protected by a mylar Brodart cover. Fast shipping, with tracking number provided.; Russian Research Center studies; 388 pages.
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Seller's Description:
Very Near Fine in Very Near Fine DJ: Both book and DJ show only minute indications of use. The Book shows the former owner's name and date at the front free endpaper; the binding shows very slight lean, but remains perfectly secure; the text is clean. The DJ the faintest toning to the backstrip (doesn't appear to have been sunned and the titles thereon remain bold and clearly legilble); unlipped; mylar-protected. No longer absolutely pristine, but remains without serious flaw and still bright and tightly bound: virtually 'As New'. NOT a Remainder, Book-Club, or Ex-Library. 8vo. x, 376pp. Russian Research Center Studies Series, No. 68. First edition [1972]; unstated. Hardback with DJ. Ivan Vasilyevich Kireyevsky (1806 – 1856) was a Russian literary critic and philosopher who, together with Aleksey Khomyakov, is credited as a co-founder of the Slavophile movement. In his few written works, Kireyevsky contrasted the philosophy of Plato and Greek Church Fathers (notably Maximus the Confessor) with the rationalism of Aristotle and medieval Catholic Doctors of the Church. He blamed Aristotle "for molding the mind of the West in the iron cast of reasonableness", which he defined as timid prudence (as opposed to true wisdom), or the "striving for the better within the circle of the commonplace". [7] Hegel's doctrines were seen as the latest emanation of Aristotle's analytical approach, which divorced mind from soul, thoughts from (religious) feelings. Kireyevsky aspired to retrieve the lost wholeness of Man in the teachings of Eastern Orthodoxy. His devout wife introduced him to the elders (startsy) of the Optina Monastery, which he frequented in the declining years of his life. Although he did not share Samarin's radical enthusiasm for all things pre-Petrine, Kireyevsky did extol the spiritual treasures of medieval Russia. According to him, the monasteries of ancient Rus' "radiated a uniform and harmonious light of faith and learning" to disparate Slavonic tribes and principalities. The net of churches and monasteries covered Russia so thickly, that these "bonds of spiritual community" unified the country into "a single living organism".
