The goal of the paper is to focus precisely on “speech in its entirety” when considering the Humboldtian conception of language, because Humboldt directly links the functional essence of language (and, correspondingly, its creativity) to speech: “die Devinition des jedesmaligen Sprechens ... kann man nur gleich an die Totalität dieses Sprechens als die Sprache ansehen”.

Otsoba is the name of a publicly celebrated religious festival still extant in Georgian highlands. It coincides with the Annunciation. The article argues that the name of the festival stems from an old Georgian word ‘otseba’ meaning ‘apparition’/‘revelation’ and refers to Archangel Gabriel’s visit to the VirginMary.

The present article analyses new perspectives of rethinking the traditional models of philosophy in the process of knowledge transformation. Problems of intercultural philosophy, its methodology and topicality in the context of modern global thought are also discussed. Special attention is given to the recent concept of intercultural philosophy (“crossroad”) that was developed in his latest work by T. Iremadze. This concept connects systemic and historical aspects of philosophy to each other in a new way and formulates the “topos of mutual understanding” of different thinking traditions. The importance of the idea of “Caucasian Philosophy” is stressed that can offer new perspectives for further research and turn the Georgian-Armenian philosophical relations into a special subject of interest.

Georgia’s unification with Russia has been assessed on many occasions from various perspectives: artistic and metaphorical, cultural and historical, political and pragmatic, and many others, whether mixed or homogeneous. Two of these assessments stand out most clearly in our memory: Nikoloz Baratashvili: “The road was opened and the Iverians were given hope to receive education from there”; Ilia Chavchavadze: “What? Twenty generals in this handful of people! [...]Barakala! [Bravo!] Orthodox Russia! Fame and glory! Wherever it treads, it establishescivilization”.This article in no way means to question these two perspectives or to offer a third one. Rather, it is aimed at researching the essence of the perspectives. I mean research into the explicit content of Ilia Chavchavadze’s metaphorical assessment – Barakala! – on the basis of hitherto unknown or little known Georgian-Italian sources. These sources include materials kept in the historical archives of Propaganda Fide in Rome, and in the archives of the Capuchins, Theatines, and the Congregation for the Oriental Churches.

The Armenian Gospel, dated 1313 and kept in the John Rylands Libraryin Manchester, contains miniature paintings with Georgian inscriptions,together with Armenian-scripted miniatures. Each miniature with its Georgianinscription portrays the saints, whereas, according to ancient tradition, gospelsgenerally contained miniatures illustrating gospel scenes. This article focuseson the discovery of miniatures with Georgian inscriptions in the Armeniangospel and suggests that they must have been added to the gospel well after ithad been written.