Новая книга о влиянии Византии на русскую культуру: рецензия на монографию Г. В. Скотниковой «Византийский ассист: византийская художественная традиция и русская культура: история и теория» (Санкт-Петербург, 2018)

The article continues studying interconnected teaching of Russian language and culture in linguistic and сultural aspect of the methodology of teaching Russian as a foreign language (RFL) from the perspective of communicative and active learning. The relevance of this study is associated with the need to develop a system of theoretical and practical recommendations on using cultural potential of language environment in teaching and learning RFL as part of communicative and active approach to teaching. The research attempts to develop the concept and content of a coursebook on linguocultural studies, aimed at extending knowledge of Russian culture and developing communicative competence of foreigners studying the Russian language. This is an important condition for linguocultural adaptation. The research was carried out on the basis of traditional folk culture realities, which most vividly reflect the peculiarities of national mentality and provide opportunities for both theoretical and practical cultural activities in teaching/learning RFL: decorative and applied art and folk crafts, traditional folk dolls, and cuisine. The methods of the research are analysis, generalization and forecasting. The research resulted in developing the concept of a coursebook on linguocultural studies and determining its content. The author makes conclusion about effectiveness of the communicative-activity approach in teaching and learning aimed at extending foreigners knowledge about Russian culture and Russian national mentality, forming their communicative competence and providing successful linguistic and cultural adaptation. The conclusion is based on the materials of a coursebook on linguistic and cultural studies for foreigners learning Russian.

896 Reviews The afterword, 'Inscribing Otherness: Polish-American Writers after the Great Divide', is ambitious in its scope but rather superficial in its conceptualization of the emigre discourse. Gasyna's mechanical transfer of Edward Said's thoughts on Orientalism to the Polish-American scene is not convincing since from 1956 Poles (unlike Oriental intellectuals) spoke for themselves and their own culture through limited publications in English (the most prominent authors being Kridl, Milosz, Krzyzanowski, and Zamoyski). However, the richness of this afterword lies in the information it provides regarding emigre presses, publishers, on-line resources, pub? lications, and academic centres documenting Polish emigre culture and founded on the American continent. Overall, the volume presents a valuable source for students, scholars, and readers interested in (intellectual) emigration. It is a highly recommended addition to the reading lists for courses on Central and Eastern European culture. University of Glasgow Elwira M. Grossman Moscow and Petersburg: The City in Russian Culture. Ed. by Ian K. Lilly. Notting? ham: Astra Press. 2002. x+120 pp. ?16. ISBN 0-946134-67-7. The six essays ofthis volume explore the existing myths and representations ofthe two rival Russian capitals, Moscow and Petersburg. The firsttwo focus on Moscow and the Moscow text. In her essay 'Representing Moscow in 1812: Sentimentalist Echoes in Accounts of the Napoleonic Occupation', Sara Dickinson reconfirms the myth of Moscow as the centre of 'sincere, intimate and familial, patriarchal, comfortable' Russia in the light of Napoleon's attack on Moscow in 1812, drawing on a great variety of letters, poems, and prose of the period. Continuing the theme of Moscow as a warm and convivial place in his 'Female Sexuality in the Pre-Revolutionary "Moscow Text" of Russian Literature', Ian K. Lilly examines Moscow's 'femini? nity' in various literary sources. The metaphors of the fertile 'Mother Moscow' and 'the stay-at-home matron' are extended by the analysis of female characters, ranging from the bereaved bride to the femmefatale. Moscow's femininity comes out in contrast to the cult of the transvestite Ksenia Petrova in the Petersburg text, which is explored by George E. Munro in 'The Petersburg of Catherine II: Official Enlightenment versus Popular Cults'. The myth of the 'enlightened' capital is challenged by the fact that the city also became home to the self-castrators, skoptsy. In 'The Poetics of the Street in Blok and Guro' Milica Banjanin parallels the re? presentation of St Petersburg in Blok's poetry and Guro's poetic prose, observing a movement from the 'hazy symbolist vision of the street to the seemingly disjointed, fragmented world of the 20th century' (p. 66). In the following essay, ' "Looking Back in Extreme Anguish": St Petersburg in the Autobiographic and Collective Memory of the 1920s', Ekaterina Yudina investigates the portrayal of a 'death' of Petersburg in the refusal to admit to the changing reality in the 1920s. This anguished depiction of Petersburg is challenged by Emily Johnson's reading of Nikolay Antsiferov's in? terpretation of Petersburg as a symbol of 'eternal beauty' in the final contribution to the volume, 'Transcendence and the City: Nikolai Antsiferov's Dusha Peterburga as an Aesthetic Utopia'. University of Surrey Natalia Rulyova ...

The author of the article considers the interaction of traditional musical cultures in Russia from a historical perspective and a philosophical point of view. The cultural approach allows us to consider traditional musical culture as a multi­level system, the musical and cultural tradition as part of the system and as a multi­component model. The pedagogical approach allows to justify the feasibility of introducing this issue into the content of the university training of future musicians and teachers in order to understand by them the mechanism of functioning of traditional musical cultures and to use their knowledge in their subsequent professional musical activity. The author pays special attention to the analysis of the possibilities of the musical and cultural tradition as a social and cultural phenomenon and the nature of its interaction with foreign cultures. It is shown that the musical and cultural tradition as a means of consolidating different nationalities is an effective way to unite all peoples not only of Russia, but also beyond its borders.

The article is aimed at describing a number of certain recurrent features of Russian English in the academic, educational and literary domains of the written discourse in English created by the Russian speakers of English. The article argues that Russian culture, identity and academic traditions are verbalized through a range of translingual practices, starting with the transference of the Russian punctuation and sequence of presenting ideas, including lexical variety and Russian-English hybrids, and finishing with the “nativization and localization” [Platt, Weber and Ho, 1984: 2-3] of the common lexical units, terms, urbanonyms included, and even classic world literature, which is retranslated into Russian English from Russian (for instance, Andersen’s Thumbelina and Brothers Grimms’ Snow white). The combination of analyzed characteristic features invariably turns Russian English presented in the written discourse into a potent tool for the Russian identity construction recognizable both to the Russian and non-Russian speakers of English, specifically to those who are familiar with Russian culture and academic traditions. Yet, written discourse created via Russian English might mislead the speakers of other Englishes in case they have not been exposed to this particular variety on a regular basis.

The Open Media Research Institute, The OMRI Annual Survey of Eastern Europe and the Former Soviet Union 1995: Building Democracy. Introduction by J. F. Brown. New York and London: M. E. Sharpe, 1996, xvi + 344 pp., $85.00. William Gay & T. A. Alekseeva, Capitalism with a Human Face: The Quest for a Middle Road in Russian Politics. London: Rowman & Littlefield, 1996, xxix + 235 pp., £21.50. Claus Offe, Varieties of Transition: The East European and East German Experience. Cambridge: Polity Press, 1996, viii + 249 pp., £45.00 h/b, £14.95 p/b. Harald Baldersheim, Michal Illner, Audun Offerdal, Lawrence Rose & Pawel Swianiewicz (eds), Local Democracy and the Processes of Transformation in East‐Central Europe. Boulder, CO: Westview Press, 1996, xiv + 257 pp., £48.50. Neil Malcolm, Alex Pravda, Roy Allison & Margot Light, Internal Factors in Russian Foreign Policy. Oxford: Oxford University Press, 1996, ix + 356 pp., £40.00. Pavel K. Baev, The Russian Army in a Time of Troubles. London: Sage Publications, 1996, xiii + 204 pp., £14.95. Glen E. Schweitzer, Moscow DMZ: The Story of the International Effort to Convert Russian Weapons Science to Peaceful Purposes. Armonk, NY: M. E. Sharpe, 1996, ix + 291 pp., $21.95. The Aspen Institute, Managing Conflict in the Post‐Cold War World: The Role of Intervention. Washington, DC: The Aspen Institute, 1996, v + 123 pp. Jorn Gjelstad & Olav Njolstad (eds), Nuclear Rivalry and International Order. London: Sage, 1996, x + 212 pp., £39.50. Rick Fawn & Jeremy Larkins (eds), International Society after the Cold War. Basingstoke: Macmillan Press, 1996, xi + 302 pp., £14.99. Georg Brunner, Nationality Problems and Minority Conflicts in Eastern Europe. Gutersloh: Bertelsmann Foundation Publishers, 1996, 198 pp., DM25.00. Andrew Wilson, Ukrainian Nationalism in the 1990s. A Minority Faith. Cambridge: Cambridge University Press, 1996, xvii + 300 pp., £45.00 h/b, £15.95 p/b. Ann Louise Armstrong, Thomas A. Reiner & Janusz Szymer, Transition in Land and Housing: Bulgaria, the Czech Republic and Poland. London: Macmillan Press Ltd., 1996, iv + 298 pp. John R. Lampe, Yugoslavia as History: Twice There was a Country. Cambridge: Cambridge University Press, 1996, xx + 421 pp., £14.95. Jonathan Aves, Workers against Lenin: Labour Protest and the Bolshevik Dictatorship. London: I.B. Tauris, 1996, x + 220 pp., £39.50. Francesca Gori & Sivio Pons (eds), The Soviet Union and Europe in the Cold War, 1943–53. Basingstoke: Macmillan, 1996, xxv + 448 pp., £45.00. Igor Lukes, Czechoslovakia between Stalin and Hitler. The Diplomacy of Edvard Benes in the 1930s. Oxford: Oxford University Press, 1996, xiii + 318 pp., £22.50. S. C. M. Paine, Imperial Rivals: China, Russia and Their Disputed Frontier. New York: M. E. Sharpe, 1996, xxi + 417 pp., $75.00. Felix Corley, Religion in the Soviet Union: An Archival Reader. London: Macmillan, 1996, xiv + 402 pp., £45.00. Jane Ellis, The Russian Orthodox Church: Triumphalism and Defensiveness. London: Macmillan, 1996, vi + 240 pp., £40.00. John Gooding, Rulers and Subjects: Government and People in Russia 1801–1991. London: Arnold, 1996, xii + 387 pp. Richard Taylor (ed.), William Powell (trans.), S. M. Eisenstein: Selected Works. Volume III: Writings, 1934–47; Volume IV: Beyond the Stars: The Memoirs of Sergei Eisenstein. London: British Film Institute, 1996, xiv + 405 pp. (vol. III), £35.00; xxi + 889 pp. (vol. IV), £45.00. Dmitri N. Shalin (ed.), Russian Culture at the Crossroads: Paradoxes of Postcommunist Consciousness. Boulder, CO: Westview Press, 1996, ix + 341 pp., £13.50. H. Goscilo & B. Holmgren (eds), Russia. Women. Culture. Bloomington & Indianapolis, 1996, xiv + 386 pp., £19.50. Pamela Chester & Sibelan Forrester (eds), Engendering Slavic Literatures. Bloomington: Indiana University Press, 1996, xvii + 249 pp., £15.50. John E. Bowlt & Olga Matich (eds), Laboratory of Dreams: The Russian Avant‐Garde and Cultural Experiment. Stanford: Stanford University Press, 1996, xvii + 359 pp., £45.00. Joshua Rubenstein, Tangled Loyalties: The Life and Times of Ilya Ehrenburg. London: I. B. Tauris, 1996, xii + 482 pp., £19.50. Moskva voennaya, 1941–1945: memuary i arkhivnye dokumenty. Moscow: Mosgorarkhiv, 1995, 755 pp. Leningrad v osade: sbornik dokumentov o geroicheskoi oborone Leningrada v gody Velikoi Otechestvennoi voiny, 1941–1944. St Petersburg: Liki Rossii, 1995, 640 pp.

The article focuses on the analysis of linguistic means of adapting the literary heritage of the 19th century by the Soviet cultural space using the example of Pushkin's discourse of the 1920s-1930s. At first glance, it seems that the interpretation of Pushkin's heritage was continuous in Russian culture throughout the centuries with the same semantics: the poet as a symbol of national culture. However, in Pushkin's discourse, there is a breakpoint that occurred in the post-revolutionary decade, during the breakdown of the entire cultural tradition in an attempt to establish a new proletarian culture. In order to set the vector for the development of Soviet culture, the Bolsheviks had to solve the cardinal question of their attitude to the literary heritage of the Russian Empire. The option of full assimilation of the pre-revolutionary cultural heritage was unacceptable for the Bolsheviks. A complete refusal was also impossible since the Bolsheviks as a whole understood that it was difficult to ignore the age-old cultural tradition. As a result, the new regime, with its perception of the cultural tradition as “cultural baggage”, had to use ideological filters for this baggage. From this point of view, the most representative source is the ideological concepts of the history of the 19th century literature presented as a system in the Literary Encyclopedia in 11 volumes (1929-1939) and in the Small Soviet Encyclopedia (1928-1931), as well as the ways of communicating the concepts to the broad Soviet audience. Pushkin's Soviet discourse is the most indicative example of the changes that occurred in the Russian language in the post-revolutionary era when a version of the Russian language started obeying a new system of meanings and attributed to the text a meaning that was not originally implied or intended by the author. One of the instruments for adapting the pre-revolutionary cultural experience to the Soviet ideological space was the expansion of the semantic field of the key concepts democratic and revolutionary with the help of added context. The added context made any phenomenon of pre-revolutionary culture look “proletarian”, especially those ones which could justify continuity between the “Soviet present” and the “Russian past”. Also, this context divided the cultural tradition into “good past” and “bad past”. Moreover, it caused the emergence of oxymorons in the language that brought together very opposite ideas, such as, for example, “noble revolutionaries”. However, despite the internal inconsistency of Pushkin's Soviet discourse, as evidenced by the oxymoronic nature of its basic concepts, the aim of the “Sovietization” of Pushkin was successfully achieved through the purposeful use of linguistic means.

The authors make a distinction between such concepts as ‘lower social class’ (‘lumpen-proletariat’), ‘criminal community’ and ‘cultural underground’, and identify significant differences between the lower social strata in traditional and modern societies. The single ‘lower social world’ of traditional societies had its own cults, culture and organization and was an opposite of the ‘upper social world’. The religious definition of its ritual impurity was the basis for discrimination and segregation of its members and social groups. In modern societies, the lower class disintegrates and cannot be considered a single social anti-system: its ‘fragments’ - the prison part of the criminal community, counter-cultural underground and forbidden sects - are not connected with each other; the upper privileged part of criminal communities (a system of patronages with horizontal and vertical social ties) became a part of the modern society elite. At the same time, the system of patron-client relations that invisibly permeates modern societies necessarily implies corruption, at least the ‘soft corruption’. The authors consider such a phenomenon as an ‘underground’ in modern societies defining it as countercultural groups consisting mainly of well-educated representatives of the middle-class. The article also describes the underground of the Soviet society before and after perestroika which cannot be defined as a lower class of the contemporary Russian society. In conclusion, the authors suggest that in the Russian culture there is a kind of refined image of the ‘social bottom’ that influenced scientific ideas about it and is based on the social representations of the lower social class in the traditional society.

The article examines regional folklore as a field of interaction between academic musical culture in the Far East of Russia and China. The beginning of the systematic study of the academic musical culture of the Russian Far East is associated with the formation of the regional creative association of composers of the Far East (Union of Composers), which is succeeded today by the Far Eastern Branch of the Union of Composers of Russia. The article notes the multi-ethnicity of the region and the special role of the “dialogue of cultures” in the composers’ works. The author analyzes the culture of indigenous peoples and the East Slavic migratory culture of the Russian Far East, as well as the original culture of the countries of the Asia-Pacific region outside the Russian borders. There is highlighted the commonality of some features of the traditional Far Eastern folklore of Russia and China. The article considers the concept of “academic musical culture”, which includes the composers’ works successively connected with the foundations of Western European music formed in the period of the 17th—19th centuries, the composers’ works of the 20th century, including modern techniques, the musical performance, musical performance infrastructure, educational space and academic musicology.The paper highlights the composers of the region, the main focus of their work, the researchers of the academic musical culture of the region, whose works are significant in understanding the processes of development of modern national musical culture. The article covers the Chinese academic compositional works known in Russia, as well as the range of scientific interests of Russian researchers-orientalists and researchers of musical culture from China.There is recognized the need for cultural understanding of the stated problem through the study of academic music art, traditional music culture, music science, and music education. The author interprets the role of music and computer technologies in musical culture and education in the Far East of Russia and China as the most important component for interaction in the field of academic musical culture, focuses on the problems of informatization of modern music education.The article draws a conclusion about the unique experience of composing in China based on the traditional music of the Russian Far East. The pentatonic basis of Chinese music is especially distinguished as being close to the modal organization of the music of Far Eastern ethnic groups, which is also the basis of the folklore music of Russian Far Eastern composers. The author sees such a palatal proximity as a basis for the interaction of the cultures of the Far Eastern region. The article recognizes this aspect as important from the point of view of creating an integral multicultural space based on the principles of humanism.

The article analyzes the historical perspective of the formation of the opposition “friend or foe” in the Russian culture from the Middle Ages to the 19th century. Binary thinking has a universal dimension: it is present in every culture, particularly in traditional societies (in this case it is the opposition Russia–Europe). Hostility towards strangers is already noticeable in the Ruthenian tribes. The outsiders were seen as savages, as animals, and even as evil forces. It relates to the perception of the symbolic center of the world. It is recognizable in the work of Hilarion and the concept of Moscow as the Third Rome.

Статья посвящена феномену путешествия по водным дорогам России. В современном литературоведении и культурологии феномен путешествия изучается, как правило, с позиций антропологии. Природная же обусловленность путешествия оказывается за пределами исследовательского внимания. Цель статьи – доказать целесообразность комплексного исследования путешествия в неразрывном взаимодействии его антропогенной и природной составляющих. Природоориентированный анализ феномена путешествия до сих пор не стал практикой для отечественной науки, поэтому авторы статьи актуализируют идеи природоцентризма (экоцентризма), сложившиеся в мировой науке, в частности в западном дискурсе экокритики (работы Л. Буэлла, Ю-Фу Туана, Ф. Джеймисона, В. Пламвуда). Ключевыми идеями используемой спатио-темпоральной концепции являются представления о месте как субъекте повествования и обусловленности человеческой повседневности, психического опыта, культурных языков категорией пространства в большей мере, чем категорией времени. Такой подход позволяет рассматривать пространство как «палимпсест последовательных ощущений места», что представляется продуктивным для анализа феномена востребованности путешественниками тех или иных локусов и маршрутов. Ограничив свои намерения культурологическим подходом, авторы показывают перспективность природоориентированного анализа травелогического дискурса и представляют результаты выполненных в этом ключе исследований водных путешествий по Тверскому краю. В статье вскрыта зависимость путешествия от характера стихии, выбранной человеком в качестве дороги, и выявлены условия путей, продиктованные путешественнику природными стихиями. Стереотипы освоения сухопутных и водных дорог, сложившиеся в традиционной культуре, сопоставлены с новым отношением к природным условиям путешествия в культуре индустриального типа. Рассмотрены жанры водного травелога Нового времени – от представительского до масскультурного. Представленные в статье конкретные наблюдения касаются водных путешествий по Тверскому краю. Авторы делают вывод, что в допетровской Руси (XVI–XVII вв.) путешественники-дипломаты выбирали речные маршруты вынужденно, поскольку комфортных сухопутных дорог в то время не существовало. В XVIII в., после организации искусственных водных систем, отношение путешественников к поездкам по воде существенно изменилось. Отныне водные маршруты стали неотъемлемой частью представительских вояжей, их обязательным компонентом, центральным эпизодом. Частные же путешественники к концу XVIII в. отчетливо осознали преимущества сухопутного передвижения: оно было комфортнее и быстрее. С середины XIX в. сухопутные и водные путешествия в известной мере уравновешивают друг друга, хотя функции их, как можно судить по травелогам, различаются. В сухопутных путешествиях на передний план выдвигается познавательная функция, а водные путешествия совершаются преимущественно с рекреационными целями. В известной мере это разделение функций осталось за водными и сухопутными путешествиями и до настоящего времени.

The article is devoted to theoretical problems of cultural identity. It is emphasized, that culture forms an individual, contributes to his socialization on the basis of mastering the language, values, norms, customs and traditions of his people. In accordance with the classification generally accepted in historiography, there are about 20 historical and cultural regions in the world, including the Eastern European province. The article provides a brief analysis of the process of formation of the traditional culture of the Eastern European province of Russia, the main carriers of the culture of which are the indigenous peoples of the Russians, Finno-Ugric peoples (Karels, Komi, Mordovians, Udmurts, etc.), Turkic-speaking peoples (Tatars, Chuvashs, Bashkirs) and etc. Russian culture was formed in difficult geographical, climatic and geopolitical conditions. Traditional Russian culture in the process of formation has gone through all stages of evolutionary development. Under the influence of cultural interaction, process of transformation of local and ethnic culture into a national one took place.

The paper addresses the problem of civic identity of the subject in modern Russian culture. Based on comparative analysis of basic philosophical and scientific concepts of this phenomenon, the paper proposes the definition of civic identity of a communication subject as a process when the subject symbolizes the main elements of culture through his active attitude to the environment. The study assumes that the risks of civic self-identification are negative factors in the development of Russian culture. A universal methodology has been developed to systematize the identified risks in order to minimize their negative effects in society. It is shown that stabilization of the economic sphere is the priority strategy to overcome negative trends in society. In this context, the study attempted to determine the peculiarity of the space-time parameters of modern civic identity. The analysis of educational relations indicates the risk of breakage with cultural traditions, which significantly transforms civic identity of the subject. The importance of critical thinking in terms of civic identity formation is emphasized. The main trends in changes in the linguistic shell of culture are formulated to reveal the risk of losing meaning. This risk implies the possibility of subject manipulation. The study results can be used to perform a subsequent analysis of the dynamics of the civic identity state, and to analyze an economic, educational and cultural sphere in order to assess the effectiveness of the impact of consciousness of social movement.

This chapter examines a trans- and queer-inspired cyberfeminist intervention in the hegemonic narrative of a ‘static’ heterosexual and cisgender Russian body by the post-anatomical theatre Maailmanloppu based in Saint Petersburg. I analyse their ways of translating trans and queer experiences into the text form, which is central to their productions, through diverse techniques of graphic editing, fragmentation and layering. I argue that, while Maailmanloppu’s work with the text is often inspired by the epistemologies of cyberfeminism and post-humanism that emerged outside Russia, their emplacement of the power and message of the story within the text can be seen as a new take on the most fundamental tradition of Russian culture—literature-centricity.

The subject of the study is the system of values of the past, represented in traditional Russian culture. The object of the research is the connection of the values of traditional culture with the structure of consciousness of modern Russian youth. The author examines in detail such aspects of the topic as the study of the concept of "traditional culture", the analysis of its content, represented by the phenomenon of national unity, understanding the significance of this phenomenon in the minds of the inhabitants of the country. During the research, special attention was paid to a sociological survey of young people related to the actualization of the cultural, historical, patriotic meaning of the National Unity holiday, the attitude of the younger generation towards it, and the identification of values significant to it. An important role in the presented work is given to the comparative analysis of surveys of residents of the country and students, the characteristic of the basic foundations of the worldview in the structure of consciousness of older and younger generations, the methods that were used during the study are presented by: analysis of sources on the problem of determining the meaning of the concept of "traditional culture"; by the method of a written survey of students; by the method of comparative analysis of responses between data, represented by VTSIOM, and young people on the problem of national unity of society. The scientific novelty of the presented research is characterized by a comparative analysis of abstract sociological research carried out by VTSIOM with the specific results of a survey of young students of the Kostroma State Agricultural Academy. The results of the work show that at the present stage of development of Russian society there is a tendency to blur the clear ideas of the younger generation about the figurative and symbolic meaning of the spiritual and moral values of the people that define traditional culture. The main conclusion of the study is that young people generally do not recognize the value of social unity as an indicator of the integrity of the state, do not know the historical meaning of the National Unity holiday, do not consider traditional values (family, love of the Motherland, brotherhood of peoples) significant in modern reality, using the Internet space for communication, becomes dependent on gadgets which poses a real threat of loss of communication between generations.

This article is about the hermeneutical tradition in Russian culture of the 19th and 20th centuries. The main direction in this tradition was biblical, philology and legal hermeneutics. Hermeneutics is one of most influential traditions in modern philosophy including the conceptions of such figures as F. Schleiermacher, W. Dilthey, M. Heidegger, H.-G Gadamer, and P. Ricoeur. The general precondi-tions causing their emergence, and also the similar phenomena in other cultures (Germany espe-cially). The central reality for the hermeneutic tradition is the reality of language. Language is a main means of human communication and a certain way of passing on some social experience from one generation to another. The paper researches various problems of philosophical knowledge: ontology, social philosophy, aesthetics. The author examines the relevant aspects of philosophical hermeneutics by V. V. Rozanov (1856–1919). There are revealed similarities and differences between the Rozanov’s concept and other authors (Russian and European) in the article. The author shows the inclusion of Rozanov’s hermeneutical conception in Russian cultural tradition. The author points out that these concepts should be attributed to Aristotelian philosophical currents. Of course, Rozanov was the most important figure this tradition in Russia. Refs 14.