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Before us is qualitativelystructural world. However, the world this "Sophist only potentially relevant as chaotic"(Bulgakov S. N. Works: In 2 volumes -- vol. 1. P.163).S. N. Bulgakov notes: "Peace be deleted from Sofia, not in essence, butstate. Although he "lies in evil", although the law of life is struggle anddisharmony, but in this state it retains its coherence, itShine the rays of the Sophist, gleams of unearthly light. The chaotic elementtied for world unity, clothed with light, it lit life andfinally there is media Sofia -- people, although in their individualand samotnom being torn from your Sophist unity, but notto break away from its sophistic roots" (ibid.). Even the wordstype "connectivity" transmit this strong structure of the world. AndChristian metaphysics is developed strongly enough, for example, evil is nothas a special "essence", it is only in the personal embodiment (See Fig.Zenkovsky, V. B., the fundamentals of Christian philosophy. P. 144). The importance of such representations is supported by the prevalence of theiramong the intelligentsia. It is also one of the real components thatcontributed to the formation of semiotic ideas in Russia. S. N. Bulgakovnoted: "How many times in the second State Duma in the stormy speechesthe atheistic left block I heard -- strange to say! -- echoesthe psychology of Orthodoxy, suddenly discovered the influence of his spiritual vaccination"(Bulgakov S. N. Compositions: In 2 t. - T. 2. P. 307). HaveS. N. Bulgakov was even an article with the paradoxical title "Karl Marxas a religious type", first published in 1906. Here it isemphasized that a religiously neutral almost no people. Or, examiningthe novel F. M. Dostoevsky "Demons", S. N. Bulgakovsays:"Demons" is a symbolic tragedy. But at the same time it essentially is, andRussian tragedy, depicting the fate of the Russian soul. Speaking castree,this is the tragedy of the Russian intelligentsia, a certain spiritual way of lifepersonality. For Dostoevsky, just like for us, listening to histhe precepts, the Russian tragedy is predominantly religious, -- the tragedy of faithand unbelief" (ibid. P. 501).
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