Иконография на дванадесетте големи църковни празника в средновековната стенна живопис в България (ІХ–ХІV в.)

Author(s): Lilyana Mavrodinova / Language(s): Bulgarian,French

The Iconography of the Great Feasts of the Orthodox Church in Mediaeval Frescoes from Bulgaria (9th-14th Century) This study aims to present the developments of the medieval iconography of the Great Orthodox feasts in Eastern Christian states, first of all in Byzantium, in summary and accessible form, by highlighting the place and characteristics of the monuments in Bulgarian lands. It is outlined, albeit sparingly, the place of the Bulgarian monuments in the context of medieval Eastern Christian iconography in terms of the twelve biggest church feast. There are shown the main sources and the development of iconographic schemes and details, as well as the preferences of donors and masters for one or another type of image. In shaping of iconography of Byzantine cultural community, researchers have identified a combination of Syro-Palestinian base, Hellenistic techniques and borrowings from triumphant imperial art. When the Bulgarian people accept Christianity, these elements are already assimilated by the Byzantine art of the victorious iconodules and superimposed in our country over the old traditions and practices of art from Pliska and Preslav, preserved the memory of earlier influences in touch with the peoples of the East. The taste for drama in some of the Bulgarian monuments, mostly from the periphery of the country, connecting them with pre-Iconoclasm eastern models. At the heart of the iconography of most of the official monuments from the Second Bulgarian Kingdom, there is a balance between the older Eastern tradition and the elegance of more classic monuments from the Byzantine capital. Perhaps here we have a complex influence of tradition and new events subdued for some time the power of Constantinople as an artistic center, conquered by the Crusaders. The iconography of the Bulgarian medieval frescoes fits into the mainstream of the Eastern Christian iconography dominated by Byzantium, as it is associated primarily with the monuments of the neighboring Balkan countries. Many details, however, testify to the close relation to other nations of the Eastern Christian art community, such as Russians, Georgians, Armenians, and Ukrainians. After the Crusades, there can be found some iconographic elements typical of the art of Western Europe, but, given the influences and interrelationships of the Roman area with Byzantium and its eastern provinces and greater cultural exchanges, there is more to say on this issue despite some valuable studies.

Триодни произведения на Константин Преславски (= Кирило-Методиевски студии. Кн. 2)

Author(s): Georgi Popov / Language(s): Bulgarian,Old Bulgarian

This book is about one of the outstadning works of Old Bulgarian religious poetry, a newly discovered cycle of Triodion hymns by Constantine of Preslav. The main body of these hymns (Lenten hymns in three- and fourparts) were written in acrostics. The Old Bulgarian text is in verse and is of considerable length. It is formed by the initial letters of the troparia which compose it, and the first of these letters spell out the author's name — Constantine. The question of the Triodion and its Old Bulgarian translation is thoroughly studied. Brief historical data are given about the individual hymns included in the Triodion and their authors. Special attention is paid to the Triodion hymns of the Byzantine authors Theodore Studites, Joseph the Hymnologist and Clement Studites. The historical review of the Byzantine hymns and their authors is based on the research work of the Russian liturgist, I. Karabinov.The results of studies of the Old Bulgarian translation of the Triodion are followed by a review of the different interpretations of the information given in Theophilactus's Life of Clement of Ochrid, concerning the latter's part in the translation of the Triodion. All attempts made so far to review the work of characterizing and classifying manuscript Slavonic Triodia are considered. Questions concerning the Old Bulgarian translation of the Triodion are studied in the light of the most recent discoveries, and, above all, in the light of the newly discovered original Old Bulgarian part. In resolving the question of authorship, the first thing to be taken into consideration is the content of a troparion in the cycle in which mention is made of the 'driving out' by the trilinguists of the Lord's servants 'who wander over the land.' The contents of the troparion lead directly to the events which set in after the death of Methodius, enlightener of the Slavs (885), when the enemies of church services in Slavonic, the Latin-speaking clergy, drove the disciples of Cyril and Methodius out of Moravia. The same events in almost the same words are spoken of in Methodius's service. At two places in its canon mention is made of 'a flock driven out by heretics', and 'a flock wandering in strange lands'. It is known that Constantine of Preslav, the Old Bulgarian scholar, who left his name in the acrostic of the canon, was the author of the canon in Methodius's service. A comparison of this acrostic with the one in the Triodion cycle in which Constantine's name is also to be found and the similarities noted between Methodius's service and the troparion in the Triodion, leads to the conclusion that the author of the original Old Bulgarian part of the text of the Triodion was Constantine of Preslav, the Old Bulgarian scholar.The recently discovered Old Bulgarian Triodion cycle has led to important methodological conclusions concerning the composition and content of the first Bulgarian hymnals. It was thought so far that they were almost entirely translations. The Triodion hymns of Constantine of Preslav show that, while translating, the Old Bulgarian scholars created works of their own which found a place in the newly translated liturgical books together with the works of the Byzantine religious poets. Works of this kind, also written in acrostics, have been found in the manuscript menaia which have come down to us. A cycle of hymns on The Nativity and The Epiphany are of special interest in this respect, since Clement of Ochrid and Constantine of Preslav both took part in creating them. This cycle appeared at the same time as the original Old Bulgarian part of the text of the Triodion in the period immediately after the death of Methodius, when the disciples of Cyril and Methodius were staying together in the Bulgarian capital of Pliska (886). Brief data are given about the recently discovered cycle of hymns on The Nativity and The Epiphany, and a study is made of the most important conclusions to be drawn about the appearance of the Old Bulgarian translation of the Triodion.The newly discovered acrostic canons of Constantine of Preslav are textologically studied on the basis of the preserved parts of the old Slavonic Triodia which have come down to us. The acrostic canons are described, together with the remaining translations of Lenten three- and four-part hymns. A sup- plement, consisting of lists and comparative tables has been added to the description.Conclusions on the development of Lenten three- and four-part hymns, forming part of the Triodion, are studied. The Greek manuscripts, which have come down to us, show that four cycles of three-part hymns were initially included in the Triodion for the week-days of Lent. They were written by Theodore Studites, Joseph the Hymnologist, author of two cycles, one of which is an acrostic, and Clement Studites. The condition of the text of the Greek Triodia allows the conclusion to be drawn that initially (in the 9th century) the use of Lenten three-part hymns had not been officially established and regulated. This was very probably done in the first half of the 10th century, when, for liturgical use, the three-part hymns of Theodore Studites and the non-acrostic three-part hymns of Joseph the Hymnologist were established. The old Slavonic Triodia, which have come down to us, also show that initially, on Old Bulgarian soil, there were four cycles of three-part hymns for the week-days of Lent: the three-part hymns of Theodore Studites, the nonacrostic hymns of Joseph the Hymnologist, the three-part hymns of Clement Studites and the acrostic three-part hymns of Constantine of Preslav which were written to replace the acrostic three-part hymns of Joseph the Hymnologist. After the three-part hymns of the initial four cycles began to be cut, only Theodore Studites's three-part hymns continued to be used together with the non-acrostic hymns of Joseph the Hymnologist. However, the hymns were not cut simultaneously and in the same way everywhere. That is why in the Triodia, which have come down to us, parts of the other two cycles have also been found, those of Constantine of Preslav and Clement Studites.The acrostic is studied as an independent poetic work. The versified acrostic is examined in comparison with the already known Old Bulgarian poems, Prologue to the Gospels, The Alphabetical Prayer and Eulogy of Simeon. Stress is laid on the great skill shown in composing the acrostic. The importance of the work is pointed out not only for Old Bulgarian, but also for the whole mediaeval Christian poetry. The text of the acrostic is also examined as a direct Old Bulgarian linguistic monument of the 9th century in which are to be found important peculiarities of the Old Bulgarian language and of the Old Bulgarian Glagolitic script evolved by Constantine-Cyril the Philosopher.Almost all certified copies of Constantine of Preslav's acrostic canons in the old Slavonic Triodia which have come down to us have been published.

Marčanska biskupija

Author(s): Zlatko Kudelić / Language(s): Croatian

The Greek Catholic (Uniate) Dioecese of Marča (called “Svidnica” by the Vienna Court and “Platearum” by the Roman Curia) was established in 1611, when Greek Catholic Bishop Simeon Vratanja was consecrated in Rome. He assumed obligation to unite Orthodox frontiersmen (Vlachs) of the Croatian and Slavonian Military Border and other Orthodox Christians in the Hungarian- Croatian Kingdom with the Catholic Church. In order to become a Greek Catholic or Uniate bishop, Simeon had to accept decrees issued by the Council of Trent, and especially to recognize the primacy of the Roman pope, the procession of the Holy Spirit from the Father and the Son, the existence of Purgatory and the use of unleavened bread in liturgy. Although the Hungarian-Croatian Kingdom was declaratively pronounced as Bishop Simeon’s jurisdictional territory, in fact his jurisdiction spread predominantly over the Croatian and Slavonian Military Border, where the Orthodox Vlachs had been settled ever since the late sixteenth century. The monastery of St. Michael in Marča in the Varaždin Generalcy (the Slavonian Military Border) became the see of a new Greek Catholic eparchy. Having analyzed available sources about Simeon’s prelacy, the author concludes that motives and circumstances of Simeon’s acceptance of union with the Catholic Church cannot be clearly recognizable, and that the majority of the Orthodox population in the Military Border did not accept union with the Catholic Church in the spring of 1611, as some historians have previously claimed.

Iisus Hristos – Plinirea Revelaţiei Dumnezeieşti. Aspecte Moderne Dogmatice Şi Misionare

Author(s): Tudor Cosmin Ciocan / Language(s): Romanian

Autorul a reuşit să surprindă în mod panoramic, cu o profunzime deosebită a cercetării raportul dintre Revelaţie şi inspiraţie, arătând în primul rând că acestea sunt lucrări iconomice cu finalitate soteriologică atât a Persoanei dumnezeieşti a Fiului, cât şi a Persoanei dumnezeieşti a Duhului Sfânt; în al doilea rând, autorul prezintă relaţia dintre Revelaţie şi inspiraţie ca o relaţie dintre întreg şi parte, cele două manifestări fiind în mod cert indisolubile şi unitare. De asemenea, autorul demonstrează că Revelaţia nu poate fi confundată cu vreun act derulat în planul secundar al viitorologiei; prin Revelaţie se descoperă voia şi planul iconomic al Sfintei Treimi şi nu neapărat viitorul interpretabil de omul desacralizat. În acelaşi timp inspiraţia nu trebuie să fie circumscrisă „cultului alesului”, nici redusă la subiectivitatea autonomă şi superficială post-modernă, ci ea este – în evaluarea misionară ortodoxă – o sacramentală iluminare a aghiografului de către Duhul Sfânt, fără ca raţiunea, voinţa sau libertatea acestuia să fie în vreun fel afectată.Autorul are meritul de a fi accentuat – într-o viziune profund ortodoxă – centralitatea Mântuitorului, atât în actul Revelaţiei, cât şi al inspiraţiei şi deopotrivă de a opune – în mod salutar – misiunea profetică a Bisericii ocultismului contemporan cu nocivele sale consecinţe. Mai mult, autorul prezintă cu deosebită competenţă cadrul eterodox ce raţionalizează actul inspiraţiei dumnezeieşti prin intermediul ipotezelor: ipoteza instrumentului, a dictării, a mesagerului şi nu în ultimul rând, cea a extazului.Autorul denunţă falsa religiozitate – cu privire la Revelaţie şi la inspiraţie – atât în interiorul creştinătăţii, cât şi în exteriorul acesteia. Astfel, pseudo-religiozitatea creştină occidentală – complet diferită de cea ortodoxă răsăriteană – este redată prin aşa-numita „revelaţie deschisă” şi este fundamentală pentru tot ceea ce numim neo-protestantism; în egală măsură, pseudo-religiozitatea seculară se manifestă printr-o neo-gnoză sau un neo-gnosticism, ce ocultează în tipurile noastre vechiul gnosticism păgân din perioada primară a Bisericii, în fapt fiind o pseudo-cunoaştere ce are un fundament ne-revelat şi se plasează în exteriorul spaţiului ecclesial

Narodno Pravoslavlje

Author(s): Dušan Bandić / Language(s): Serbian

Dr Dušan Bandić (1938-2004) bio je profesor etnologije na Filozofskom fakultetu u Beogradu i jedno vreme šef Katedre za nacionalnu etnologiju i antropologiju. Bavio se istraživanjem religije Srba. Objavio je oko pedeset naučnih radova i četiri knjige: Neke novije promene u životu i kulturi stanovništva okoline Beograda (Etnografski institut SANU, 1979), Tabu u tradicionalnoj kulturi Srba (Biblioteka XX vek, 1980), Carstvo zemaljsko i carstvo nebesko (Biblioteke XX vek, prvo izdanje 1990, drugo, dopunjeno izdanje 1997) i Narodna religija u sto pojmova (Nolit, prvo izdanje 1991, drugo 2004.) Dobitnik je nagrade „Tihomir Đorđević” Etnološkog društva Srbije za 1980. i Nolitove nagrade za 1991. godinu. Narodno pravoslavlje sadrži Bandićeve radove koji nisu ušli u sastav drugih njegovih knjiga, a koje je prikupila i za štampu priredila dr Lidija Radulović. Sadržaj: I deo – NARODONO PRAVOSLAVLJE : O narodnom pravoslavlju danas, Tajni život kosovskog mita, O đavolu u narodnom pravoslavlju, Verski identitet savremenih Srba,Sveti Sava kao srpski Prometej, O narodnoj religiji. II deo – IZ ISTORIJE PROUČAVANJA NARODNE RELIGIJE I FOLKLORA: Sima Trojanović kao istraživač narodne religije, Erdeljanovićev rad na proučavanju religije,Milenko Filipović kao istraživač, Narode religije Južnih Slovena. DODATAK: O izboru direktora u jednoj naučnoj ustanovi, Ispit kao ritualni čin.

Византијски свет на Балкану I-II

Author(s): / Language(s): English,Serbian

Календарски празници и обичаји у подавалским селима

Author(s): Milina Ivanović-Barišić / Language(s): Serbian

Bogomilism. The Afterlife of the “Bulgarian Heresy”

Author(s): Grażyna Szwat-Gyłybowa / Language(s): English

This study in history of ideas looks at the hitherto unstudied subject matter of adaptations of the medieval gnostic movement known as Bogomilism to the needs of modern and postmodern discourses of Bulgarian identity. A wide range of texts of Bulgarian culture relevant for the revitalisation of Bogomilism is analysed, from the first works of writers of the national revival movement, to school textbooks, journalism, essays, fine literature, and esoteric books of the turn of the 20th century. The result is the establishment of connections between different strategies of mythologizing Bogomilism in modern Bulgarian culture and the projects of modernitas preferred by their (often mutually conflicted) authors.

The Holistic Society: Multi–Disciplinary Perspectives. Proceedings of Harvard Square Symposium

Author(s): / Language(s): English

This publication presents the Proceedings of Harvard Square Symposium Volume 3, Year 2017. The third edition of the Harvard Square Symposium was suggestively framed as, “The Holistic Society: Multi-Disciplinary Perspectives,” and welcomed papers authored by prominent academics from several countries. Countering the current tendencies for isolationism and suspicion toward the other, the authors are more than intentional in generating a meaningful global dialogue. Their efforts fall in line with the very goal of the Harvard Square Symposium to reunite promising and well established scholars in formal and informal creative environments, to propose holistic ways of thinking by nurturing the engagement of the global intellectual elite into conversations meant to tackle the new challenges faced by the mankind. The contributors to this volume remain nevertheless skeptical about the sustainability of some contemporary cultural trends to unite divided societies and to create a holistic society.

Живот oца Радована

Author(s): Radovan Stepanov / Language(s): Serbian

Моје родно место Сантово је село које је постало позиато по прелазу људи из римокатоличке у православпу вeру. To је било крајем девeтпаестога века. Раније је то било чисто шокачко село. А знаш ли ко су Шокци? To су исто Срби који су примили римокатоличку веру. Срби који су се касиије доселили у Сантово нису имали коме да се приклоне у верском погледу, јер тамо није било православне цркве. Тако су се и они полагано некако прилагодили Шокцима и римокатоличкој цркви. А већ моји родитељи припадају генерацији која се вратила на православиу веру. Моји дедови и баке су још били крштени у римокатоличкој цркви, али су касније и они прешли иа православље. У то време су почели градити садашњу православну цркву. Прво је била саграђена једна дашчара, црква од дасака, и она је служила док није завршена градња ове садашње. Та данашља је велика, лепа црква, грађена је за отприлике две хиљаде душа. А шта је био разлог тог враћања у православље? У оно време су сe почели насељавати Мађари у Сантово. Опи су тражили да се миса, то јест литургија, служи иа мађарском језику.

Народни и црквени брак у српском сеоском друштву

Author(s): Aleksandra Pavićević / Language(s): Serbian

From historical fact of overlapping life of Serbian folk and its orthodox church result imperative of studding and observing institution of marriage among Serbs in the light of Christian orthodox church dogma and ideology. Short review of history of Serbian Orthodox Church points at substantial part that it had taken in different aspects of Serbian folk life what is shown through study exhibited in this work. As a basic (ideological) frame of studding the categories related to the marriage it is taken church law respectively system of norms from customary law which show high rate of mutual similarity (which origin as a result of mutual influence of those two systems), but also certain differences which are notify as a fruit of specific social, historical and cultural conditions. Methodological problems that are notify in wor, point out necessity of more thoroughly studding of so called "traditional society" model that would consider first of all, serious critic of ethnological sources and redefinition of certain ideas and concepts. As temporal frame of researched models it is taken the period of relative stability of traditional family and system of ethical norms that it represents and which ends when the process of "stormy transformation" started in the beginning of 20th century. Still, in work there are shortly presented also the elements of new age model of marriage which only purpose was to point out the direction of changes in mentioned spheres and necessity for their thoroughly research.

Annual Report on Human Rights: Serbia in 2009 - Europeanization – Accomplishments and Limitations

Author(s): / Language(s): English

In 2009, Serbia made necessary progress in defining its future as a European country. The measures taken by the Serbian Government in that direction opened its European perspective. This inevitably provoked adverse reactions by one part of the Serbian elite, which is feverishly defending its position and insisting on the greater-state national project. This specifically refers to its resistance to NATO membership, interpretation of the recent past and defense of Bosnia’s status quo. Regardless of the opening of its European perspective, Serbia is still torn between its wish to join the European family and a strong conservative bloc trying to preserve the model of a patriarchal and populist state. The aggravating factors are a total blockade of the economy, bad privatization, monopolistic status of tycoons and incapable leaders at all levels. A drag on development is also centralism that stubbornly resists any decentralization and regionalization, which are a prerequisite for democratization and the undertaking of responsibility at all levels. Serbia’s progress toward the European perspective also implies a more resolute internal transformation, involving the status of Vojvodina, change of the Constitution, decentralization and regionalization, status of minorities and reform of the country’s media space. This is a prerequisite for breaking away from Milošević’s legacy.

Potiskivanje i poricanje antisemitizma - Sećanje na vladiku Nikolaja Velimirovića u savremenoj srpskoj pravoslavnoj kulturi

Author(s): Jovan Byford / Language(s): Serbian

Poslednjih godina je me đu istoričarima, sociolozima, politikolozima i psiholozima poraslo interesovanje za temu 'kolektivnog sećanja' (Misztal, 2003; Kansteiner, 2002; Olick, 1999; Wertsch, 2002; IrwinZarecka, 1994; Maier, 1997; Middleton i Edwards, 1992). Uprkos tome što su tačno značenje i obuhvatnost termina kao što su ’kolektivno sećanje’, ’društveno sećanje’, ’društveno pamćenje’, ’nacionalno’ i ’javno’ pamćenje itd. i dalje predmet rasprave (Wood, 1999), čini se da se stručnjaci slažu bar u jednom: kolektivne, često sporne, predstave o prošlosti koje povlače granice izme đu društvenih grupa, i predstavljaju sastavni deo društvenog identiteta, zaslužuju detaljno naučno proučavanje. Mnoštvo radikalnih promena u prikazivanju prošlosti koje su pratile, a ne retko i same bile deo postkomunističke tranzicije u Istočnoj Evropi, doprinele su da se u poslednjih dvadesetak godina obnovi interesovanje za kolektivno sećanje (Todorova, 2004; Muller, 2002; Wertch, 2002, Jedlicki, 1999). Pad komunizma u regionu propraćen je opsežnim preispitivanjem istorije u nameri da se opovrgnu komunistička tumačenja prošlosti koja su dominirala nacionalnim istoriografijama i kolektivnim pamćenjem od kraja II svetskog rata.

Die Selbständigkeit der Serbischen Kirche

Author(s): Nikola Đorđević / Language(s): German

Dissertation by Nikola Djordjević at the High Catholic-Theological Faculty in Bern (Switzerland) published in 1922 by the Monatery in Sremski Karlovci.

Ordinacija „Kašičica“

Author(s): Vojislav Pejović / Language(s): Montenegrine

Je li to Bog ugodio, ili pak Nečastivi, da nam se najnovija kolumna protojereja Gojka Perovića u Vijestima, „Tajna Svetog pričešća u Pravoslavnoj crkvi“, ukaže baš 30. marta, dakle istog dana kad i vijest da je Episkop valjevski Srpske pravoslavne crkve, Milutin, preminuo od posljedica infekcije korona virusom?

The Greek/Palestinian Divide Within The Jerusalem Orthodox Church. The Institutional Aspect

Author(s): Konstantinos Papastathis / Language(s): English Publication Year: 0

The Orthodox Patriarchate of Jerusalem is the oldest Christian institution in Palestine. It has a monastic structure via the establishment of the Brotherhood of the Holy Sepulcher, and its aim is the protection of the Orthodox custodianship rights over the Hole Places, as defined by the so-called Status Quo Agreement. From the nineteenth century onwards, the national Greek element became dominant within the institution. This created an internal division between the Greek hierarchy and the Arab lay community, essentially overdetermined by the nation-building and the secularisation processes, which were the side-effects of: a) the tanzimat (reforms) that opened the way for the activation of the lay element in the decision-making processes of the millet; and b) the gradual building and crystallisation of the new collective identity, the nation. The outcome of these developments was the “gradual transformation of Church administrative structures from a non-ethnic religious representation to a nationality-based religious affiliation”.

Хиляда години като един ден. Животът на текстовете в православното славянство

Author(s): William R. Veder / Language(s): English,Bulgarian,French,Russian,German

The book contains the author's study on the problems of slavonic textology. His studies on the textual tradition of a number of Old Bulgarian literary works and collections are covered. The perspectives in the development of slavonic textology in a medieval context are outlined.

Forward, Into the Past! Russia’s Politics of Memory in the Service of ‘eternal’ Authoritarianism

Author(s): Jadwiga Rogoża,Maria Domańska / Language(s): English

The specific nature of the Russia’s politics of memory stems from two types of determinants. These are systemic factors originating from a particular socio‑cultural substrate, formed mainly in the course of the turbulent 20th century history, as well as the present‑day interests of the authoritarian regime. The latter results in an extreme politicisation of the issues relating to the past and leads to alternative viewpoints being excluded from the debate. The narrative of memory is meant to legitimise the authoritarian system of government as being optimal for Russia, and thus to perpetuate the model of state‑society relationship that serves the Kremlin’s interests.

The altar and throne alliance. The Russian Orthodox Church vs. the government in Russia

Author(s): Katarzyna Chawryło (Jarzyńska) / Language(s): English

A great majority of Russians declare that they are members of the Orthodox Church. However, an analysis of social behaviours has proven that religion has no major impact on their lives – a great number of Russian citizens are not familiar with the religious dogmas, do not engage themselves in church rituals and have a liberal approach to following Christian moral principles. Attachment to Orthodoxy in the case of most Russians is of a declarative and passive nature, and usually is not linked to taking any specific actions. On the other hand, Orthodoxy and the Russian Orthodox Church Moscow Patriarchate, which is the largest religious community in Russia, play an essential role in the process of cultural and civil self-identification of the Russian nation. The Russian Orthodox Church (ROC) as a socio-political institution with a centuries-old history, which places strong emphasis on the continuity of Russian statehood and enjoys public prestige in Russia, has also been used for political purposes.

Das Slawentum und der deutsche Geist: Problem einer Weltkultur auf Grundlage des religiösen Idealismus

Author(s): Pawel Kopal / Language(s): German

THE ORIGINAL COPY FOR DIGITZATION HAS BEEN PRINTED IN GERMAN FRAKTURA FONT. PLEASE EDIT THE TABLE OF CONTENT FILE TO MAKE SURE, THAT YOU’LL BE ABLE TO READ THE TEXT. // The reason for this work was given to me by Adolf Harnack's study published last year under the title "The spirit of the oriental church in contrast to the occidental one". ... Who should answer Harnack's questions on behalf of the Christian East? ... The intelligentsia of the Christian East, which creates its general culture, must give an account of what it is owing for its cultural work to its own religious history and how the spirit and yield of this work, which for the West is primarily embodied in Dostoyevsky and Tolstoy, should be related to the values of the Occident: whether Orient and Occident are hostile to each other, or whether both form a higher, basically identical unit. (Author’s intro)