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الحلم والواقع
ترجمة ذاتية فلسفية أو "تاريخ للروح ومعرفة الذات" للفيلسوف الروسي نيقولاس برديائف [1874 - 1948], ويقوم فيه بمحاولة للكشف عن معنى حياته. وهذه المحاولة فعل خلاق في حد ذاته, إذ لا تكتفي بمجرد التسجيل الموضوعي للحوادث الماضية وإنما تضع ذاته وحياته موضع النقد والإتهام. فالكتاب فلسفي في تصوره, وهو موقوف على مشكلات الفلسفة, مهتم بمعرفة الذات وبحاجة المرء إلى فهم نفسه, والكشف عن صورته الخاصة ومصيره النهائي
328 pages, Paperback
First published January 1, 1937
11 people are currently reading
353 people want to read
About the author
Nikolai Berdyaev
92 books267 followersNikolai Alexandrovich Berdyaev was born at Kyiv in 1874 of an aristocratic family. He commenced his education in a military school and subsequently entered the University of Kiev. There he accepted Marxism and took part in political agitation, for which he was expelled. At twenty-five he was exiled from Kiev to the north of Russia and narrowly escaped a second period of exile shortly before the Revolution. Before this, however, he had broken with Marxism in company with Sergius Bulgakov, and in 1909 he contributed to a symposium which reaffirmed the values of Orthodox Christianity. After the October Revolution he was appointed by the Bolshevists to a chair of philosophy in the University of Moscow, but soon fell into disfavour for his independent political opinions. He was twice imprisoned and in 1922 was expelled from the country. He settled first in Berlin, where he opened a Russian Academy of Philosophy and Religion. Thence he moved to Clamart near Paris, where he lectured in a similar institution. In 1939 he was invited to lecture at the Sorbonne. He lived through the German occupation unmolested. After the liberation, he announced his adhesion to the Soviet government, but later an article by him published in a Paris (Russian) newspaper, criticising the return to a policy of repression, was tantamount to a withdrawal of this. He died at Clamart March 24, 1948.
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Displaying 1 - 14 of 14 reviews
January 3, 2019
Nikolai Berdyaev was a Russian, unorthodox Orthodox Christian philosopher during the early/ mid 20th century; he was the generation after Tolstoy and Dostoevsky and is considered a Christian existentialist. He also seems known for being one of the first Russian thinkers to rise to a prominent place in the Western European consciousness.
This work is an intellectual autobiography, where he goes through his life from a young age reflecting on all the various social, historical, political, and philosophical influences and the different movements these influences compelled him to associate with.
I now think autobiographies are best read on people who you already have a intellectual or emotional affinity or admiration for, not on someone who you know almost nothing about or as an introduction. Seeing as this was my first Berdyaev book and I knew little about him I feel as if I started in the wrong place; I was always wanting to refer what he was saying in this book to a particular philosophical insight from one of his other works, which was obviously impossible (as I had never read any). I found the last ~50 pages ('My Final Philosophical Outlook') to be the most edifying.
I am very intrigued by Berdyaev, and I will probably return to his earlier work in the future to get a more 'complete' view of his thought, but I must confess that I did not enjoy this one as much as I had hoped.
This work is an intellectual autobiography, where he goes through his life from a young age reflecting on all the various social, historical, political, and philosophical influences and the different movements these influences compelled him to associate with.
I now think autobiographies are best read on people who you already have a intellectual or emotional affinity or admiration for, not on someone who you know almost nothing about or as an introduction. Seeing as this was my first Berdyaev book and I knew little about him I feel as if I started in the wrong place; I was always wanting to refer what he was saying in this book to a particular philosophical insight from one of his other works, which was obviously impossible (as I had never read any). I found the last ~50 pages ('My Final Philosophical Outlook') to be the most edifying.
I am very intrigued by Berdyaev, and I will probably return to his earlier work in the future to get a more 'complete' view of his thought, but I must confess that I did not enjoy this one as much as I had hoped.
January 1, 2013
كتاب روحي فلسفي راقي بصفحات كثيرة تعجبت
كيف لشخص ببقعة ما أن يتشابه معك حد الدهشة.. كان يتحدث عني
يشعر بي ، يتجرأ بقول مالم أستطع قوله
بالفصول الأولى كان للعمق والبساطة حديث جاذب
وللأسف الفصول التي تناولت الأشتراكية والثورة الروسية والشيوعية
كانت مملة وثقيلة إلا للمهتم
وعاد بعدها بالفصول الأخيرة ليذكرني بقدرته كفيلسوف ذو قيم
ومبادئ وكلمات ساحرة تشع بفكر ناضج متعقل ..
الكتاب منحني متعة ودهشة لاتنسى..
كيف لشخص ببقعة ما أن يتشابه معك حد الدهشة.. كان يتحدث عني
يشعر بي ، يتجرأ بقول مالم أستطع قوله
بالفصول الأولى كان للعمق والبساطة حديث جاذب
وللأسف الفصول التي تناولت الأشتراكية والثورة الروسية والشيوعية
كانت مملة وثقيلة إلا للمهتم
وعاد بعدها بالفصول الأخيرة ليذكرني بقدرته كفيلسوف ذو قيم
ومبادئ وكلمات ساحرة تشع بفكر ناضج متعقل ..
الكتاب منحني متعة ودهشة لاتنسى..
May 4, 2015
من أعظم الكتب التي قرأتها...
September 16, 2018
كتاب بديع من أمتع السير االتي قرأتها جمع فيه برديائف الفلسفة والتاريخ والادب والدين والترجمة الذاتية كل ذلك كتبه بأسلوب بارع ورفيع رغم بساطته وسهولة تذوقه. بصراحة تمنيت لو لم انتهي من الكتاب ابدا لشد ما استمتعت بقرائته وتقليب صفحاته. والآن أجد صعوبة بالغة في اختيار الكتاب الذي يليه وهذه معضلة لذيذة لا اعيشها إلا مع الكتب الفريدة مثل كتاب برديائف الشيق هذا
October 17, 2019
برديائف صاحب روح هائلة، إن هذه السيرة ترمي باللهب وتحرق مواطن السكون في النفس، وتدفعك إلى التساؤل عن مصير الإنسان عبر كفاح ميتافيزيقي طويل، ومتعب ..
March 7, 2022
الحلم والواقع والصادر من دار آفاق حسب النسخة المطبوعة مؤخراً هو ترجمة ذاتية فلسفية أو "تاريخ للروح ومعرفة الذات" للفيلسوف الروسي نيقولاس برديائف [1874 1948],وعلى الرغم انه لم يحتفظ بدفتتر يوميات (وهذا من اغرب ما قرأته في الكتاب ) ويقوم الفيلسوف في بداية الصفحات ليقول لك انه لن يضح حياته او افعاله او مساوئه وهو لا اريد كتابة ذكريات عن الاحداث التي عبرت مجرى حياته ص7 , بمعنى انه لن يعلق على احادث هو انما علق على علاقة روسيا والغرب وغيرها من القناعات ,كما يقوم فيه بمحاولة للكشف عن معنى حياته. وهذه المحاولة فعل خلاق في حد ذاته, إذ لا تكتفي بمجرد التسجيل الموضوعي للحوادث الماضية وإنما تضع ذاته وحياته موضع النقد والإتهام. فالكتاب فلسفي في تصوره, وهو موقوف على مشكلات الفلسفة, مهتم بمعرفة الذات وبحاجة المرء إلى فهم نفسه, والكشف عن صورته الخاصة ومصيره النهائي,
فهو يقول انه ليست مجرد تذكر او تلخيصا ونما فعل خلاق يقوم به في اللحظة الحاضرة التي يعيش فيها الفيلسوف
فالكتاب هو فلسفي ويشرح فيه الكاتب نظرته وفلسفته وخلاصة فكره ولا تنتظر ان يكتب عن حياته العامة او الخاصة او انها سيرة ذاتية تقليدية
كتاب رائع جدا
فهو يقول انه ليست مجرد تذكر او تلخيصا ونما فعل خلاق يقوم به في اللحظة الحاضرة التي يعيش فيها الفيلسوف
فالكتاب هو فلسفي ويشرح فيه الكاتب نظرته وفلسفته وخلاصة فكره ولا تنتظر ان يكتب عن حياته العامة او الخاصة او انها سيرة ذاتية تقليدية
كتاب رائع جدا
March 28, 2012
This may be the most accessible of Berdyaev's books, an account of religious philosophy of the Christian tradition by perhaps the greatest synthesist of this thought of the 20th century. Others may disagree, but I like it a lot, have re-read it a few times, and will again.
The edition that is now available is one of a range of Berdyaev titles in a standard format and comes with a general account of Berdyaev's life and thought and a summary of the book. Recommended in spades...it gets a mention in my thriller focused on Berdyaev, The Russian Idea, available on www.smashwords.com, not because my thriller is so great, but because Spirit and Reality is.
The edition that is now available is one of a range of Berdyaev titles in a standard format and comes with a general account of Berdyaev's life and thought and a summary of the book. Recommended in spades...it gets a mention in my thriller focused on Berdyaev, The Russian Idea, available on www.smashwords.com, not because my thriller is so great, but because Spirit and Reality is.
March 13, 2015
مقدرتش أكمله لسبب واحد.. هذا الاغراق في اللاعقلانية بالنسبة لي مزيف تمامًا. إن فلسفة ترفض وضع العقل الإنساني محورا ليها بالتأكيد تقع في مغالطة غيرمقبولة
June 15, 2016
خير لك ان تقرأ هذة السيرة ل برديائيف على ان تتعمق في فلسفته الوجودية ..
March 24, 2019
رغم جمالية الفكرة والمضمون لكن اسلوب الكاتب بالعرض المتمثل بذاته وتحربته الذاتية قولب العمل وحدده بنمط كسيرة ذاتية وليس بحيادية موضوعية اشمل للفكرة وافضل ما يخدم العرض
January 5, 2021
كتاب يعطي لمحة عن حياة، معتقدات وفلسفة حيام الكاتب وجدة نفسي في العديد من المراحل ...لكن يبقي كتاب ممل شيء ما بالنسبة لمستوى وعي الحالي، ربما ساقراءه مرة اخرى في المستقبل
June 25, 2023
“The belief in immortality is an immediate awareness of our spirituality. The human body itself, as a part of the human personality, is permeated by spirituality and won for eternity. On the threshold of the most profound and ultimate depths we are faced with the revelation that our experience is contained within the depths of the Divine life itself. But at this point silence reigns, for no human language or concept can express this experience.”
“The reality of spirit is not an objective one, but a reality of another kind, an immeasurably greater one, a more primal one.”
“Truth is a reality, unlike natural or objective reality; it is a spiritual reality, a spiritual element in human existence. As opposed to a ratio or abstract thought, the integral human mind is spirit; it is spiritual, rooted in existence. There is a an inherent spiritual transcending principle in man. Spirit is subject because subject is opposed to object. Fichte had grasped this fact. Spirit affirms its reality through man, who is a manifestation of spirit. Cosciousness and self-consciousness are related to spirit. Cosciousness is not merely a psychological concept, it contains a constructive spiritual element. Hence the possibility of a passage from cosciousness to super-consciousness. Spirit is the agency of super-consciousness in consciousness. Spirit exercises a primacy over being.”
“Man’s longing for truth and purpose, for spirituality, is an essential part of his nature; it is not deducible from the psychic and vitalistic process but emanates directly from the Divine spirit inherent in man.”
“…the life of spirit is a ceaseless transcending of limitations, an impluse of freedom rather than of determinism.”
“God is transcendental; an abyss separates man from Him. But the transcendental nature of God is our immanent experience. Divinity is revealed in man, it is an inner human reality.”
“…a faithful and loving communion with Christ is not the material thing it appears to be in the light of objectification: it is communion with the subject, the Thou; it is an existential communion.”
“In his unscertainty man seeks an authority on which he can rely; but such an authority is merely the product of his weakness, the projection of his subjectivity, of his failure to discover another, concretely-universal world.”
“Man is an incarnate spirit; and his vocation is creative incarnation. But incarnation is not identical with objectification. It permits of communion between the Ego and Thou. Such is incarnate love, real love, as opposed to symbolical love revealing itself only in attributes. Objectification usually becomes involved in symbols; and the objective world is indicative rather than real. In the sphere of knowledge objectification elaborates concepts and rationalizes actuality; disdaining the individual in human relationships, it works out forms of state, law and family incompatible with the inner existence and mistery of the personality; in the moral life, it establishes norms which are incapable of illuminating or effectively transforming human life; in the religious sphere, it propounds dogmas, canons and institutes which only obscure man’s real relationship with God and his neighbour. In a certain sense the whole visible objective edifice can be regarded merely as a symbolism of the spiritual world.”
“The current symbolism of communication between men hardly corresponds to any reality. So-called good deeds, charity itself, can be symbolical. Hypocrisy is an extreme form of symbolism and unreality.”
“…Christian acseticism was penetrated by Neo-Platonic, Stoic and Manicheistic elements and, as a result, there was a tendency for asceticism to practice indifference to and abhorrence for the creature.”
“The opposition between spirit and flesh established by St. Paul was a fundamental one. This opposition is a strictly religious one, and has nothing in common with the philosophical antithesis of spirit and matter. St. Paul could not conceive of spirit existing independently of God and Christ; it was spirit that made men Christian. On the basis of the New Testament interpretation of spirit, Tareyev maintains that spirit, far from being the second and third component part of human nature, is in fact the Divine principle in man. In the Pauline context flesh is not synonymous with body; it is a religious category of sin rather than a natural-physical phenomenon.”
“Acetics are so preoccupied with themselves, with their purity and salvation, that they come to hate humanity and have no compassion to waste on it. The spiritual love after which they strive, and which almost no one ever achieves, will have no soul or human content.”
“When we investigate the psychology of asceticism, we are inevitably confronted with the problem: Are self-inflicted torments and tortures pleasing to God? The belief that man can propitiate God and placate His anger by deliberately and methodically torturing himself is prevalent in asceticism. This is really a Christian version of the ancient pagan belief in the necessity of propitiatory sacrifices to the gods.”
"In the world of Greek tragedy there was no one to whom an appeal could be addressed as Job had invoked God the Almighty. The only solution of Greek tragedy was in an aesthetic truce with fate, 𝘢𝘮𝘰𝘳 𝘧𝘢𝘵𝘪."
"A rationalistic interpretation of Divine Providence must inevitably lead to the denial of evil - to an attitude similar to that of Job's comforters. A rationalistic theodicy in the manner of Leibniz culminates in an atheistic revolt, in a negation of God. The mystery of the Cross, the crucifixion of God himself, was a temptation in the opinion of Jews, madness in that of the Hellenists."
"Inability to suffer sometimes proves to be the greatest evil of all. Dostoevsky maintained that suffering was the unique 𝘳𝘢𝘪𝘴𝘰𝘯 𝘥'ê𝘵𝘳𝘦 of the consciousness."
"Evil is not most disturbing and painful when it is manifest, but when it is disguised as good. In world history evil for the most part assumes the appearance of good."
“Authentic mysticism is a reality; it is a preoccupation with primal realities, with the existential mystery, whereas orthodox theology treats only of socially consecrated symbols. Mysticism is a revelation of revelations, a revelation of the realities behind symbols.”
“This deification or theosis, which is a fundamental feature of Eastern Christian mysticism, is neither a monistic identity with God nor a humiliation of man and the created world. Theosis makes man Divine, while at the same time preserving his human nature. Thus, instead of the human personality being annihilated, it is made in the image of God and the Divine Trinity. The personality can be thus preserved only in and through Christ.”
“In the depths of spirit there is a genesis not only of God in man, but also of man in God; there is speech - not only of God, but also of man replying to Him. There is man’s nostalgia for God; and there is also God’s nostalgia for man, God’s need of man.”
“…man’s spiritual life is influenced by their social life; social forms leave their imprint on spiritual forms, even on man’s conception of God and on his interpretation of dogmas.”
“The need for authority reflects the need for a supreme criterion exalted above the relative and changing plural world, for a superhuman criterion. This is a desire for security and immunity; but these are essentially human aspirations. They are social rather than spiritual aspirations. The spiritual life is periolous and insecure; the path of freedom is beset by risks.”
“The reality of spirit is not an objective one, but a reality of another kind, an immeasurably greater one, a more primal one.”
“Truth is a reality, unlike natural or objective reality; it is a spiritual reality, a spiritual element in human existence. As opposed to a ratio or abstract thought, the integral human mind is spirit; it is spiritual, rooted in existence. There is a an inherent spiritual transcending principle in man. Spirit is subject because subject is opposed to object. Fichte had grasped this fact. Spirit affirms its reality through man, who is a manifestation of spirit. Cosciousness and self-consciousness are related to spirit. Cosciousness is not merely a psychological concept, it contains a constructive spiritual element. Hence the possibility of a passage from cosciousness to super-consciousness. Spirit is the agency of super-consciousness in consciousness. Spirit exercises a primacy over being.”
“Man’s longing for truth and purpose, for spirituality, is an essential part of his nature; it is not deducible from the psychic and vitalistic process but emanates directly from the Divine spirit inherent in man.”
“…the life of spirit is a ceaseless transcending of limitations, an impluse of freedom rather than of determinism.”
“God is transcendental; an abyss separates man from Him. But the transcendental nature of God is our immanent experience. Divinity is revealed in man, it is an inner human reality.”
“…a faithful and loving communion with Christ is not the material thing it appears to be in the light of objectification: it is communion with the subject, the Thou; it is an existential communion.”
“In his unscertainty man seeks an authority on which he can rely; but such an authority is merely the product of his weakness, the projection of his subjectivity, of his failure to discover another, concretely-universal world.”
“Man is an incarnate spirit; and his vocation is creative incarnation. But incarnation is not identical with objectification. It permits of communion between the Ego and Thou. Such is incarnate love, real love, as opposed to symbolical love revealing itself only in attributes. Objectification usually becomes involved in symbols; and the objective world is indicative rather than real. In the sphere of knowledge objectification elaborates concepts and rationalizes actuality; disdaining the individual in human relationships, it works out forms of state, law and family incompatible with the inner existence and mistery of the personality; in the moral life, it establishes norms which are incapable of illuminating or effectively transforming human life; in the religious sphere, it propounds dogmas, canons and institutes which only obscure man’s real relationship with God and his neighbour. In a certain sense the whole visible objective edifice can be regarded merely as a symbolism of the spiritual world.”
“The current symbolism of communication between men hardly corresponds to any reality. So-called good deeds, charity itself, can be symbolical. Hypocrisy is an extreme form of symbolism and unreality.”
“…Christian acseticism was penetrated by Neo-Platonic, Stoic and Manicheistic elements and, as a result, there was a tendency for asceticism to practice indifference to and abhorrence for the creature.”
“The opposition between spirit and flesh established by St. Paul was a fundamental one. This opposition is a strictly religious one, and has nothing in common with the philosophical antithesis of spirit and matter. St. Paul could not conceive of spirit existing independently of God and Christ; it was spirit that made men Christian. On the basis of the New Testament interpretation of spirit, Tareyev maintains that spirit, far from being the second and third component part of human nature, is in fact the Divine principle in man. In the Pauline context flesh is not synonymous with body; it is a religious category of sin rather than a natural-physical phenomenon.”
“Acetics are so preoccupied with themselves, with their purity and salvation, that they come to hate humanity and have no compassion to waste on it. The spiritual love after which they strive, and which almost no one ever achieves, will have no soul or human content.”
“When we investigate the psychology of asceticism, we are inevitably confronted with the problem: Are self-inflicted torments and tortures pleasing to God? The belief that man can propitiate God and placate His anger by deliberately and methodically torturing himself is prevalent in asceticism. This is really a Christian version of the ancient pagan belief in the necessity of propitiatory sacrifices to the gods.”
"In the world of Greek tragedy there was no one to whom an appeal could be addressed as Job had invoked God the Almighty. The only solution of Greek tragedy was in an aesthetic truce with fate, 𝘢𝘮𝘰𝘳 𝘧𝘢𝘵𝘪."
"A rationalistic interpretation of Divine Providence must inevitably lead to the denial of evil - to an attitude similar to that of Job's comforters. A rationalistic theodicy in the manner of Leibniz culminates in an atheistic revolt, in a negation of God. The mystery of the Cross, the crucifixion of God himself, was a temptation in the opinion of Jews, madness in that of the Hellenists."
"Inability to suffer sometimes proves to be the greatest evil of all. Dostoevsky maintained that suffering was the unique 𝘳𝘢𝘪𝘴𝘰𝘯 𝘥'ê𝘵𝘳𝘦 of the consciousness."
"Evil is not most disturbing and painful when it is manifest, but when it is disguised as good. In world history evil for the most part assumes the appearance of good."
“Authentic mysticism is a reality; it is a preoccupation with primal realities, with the existential mystery, whereas orthodox theology treats only of socially consecrated symbols. Mysticism is a revelation of revelations, a revelation of the realities behind symbols.”
“This deification or theosis, which is a fundamental feature of Eastern Christian mysticism, is neither a monistic identity with God nor a humiliation of man and the created world. Theosis makes man Divine, while at the same time preserving his human nature. Thus, instead of the human personality being annihilated, it is made in the image of God and the Divine Trinity. The personality can be thus preserved only in and through Christ.”
“In the depths of spirit there is a genesis not only of God in man, but also of man in God; there is speech - not only of God, but also of man replying to Him. There is man’s nostalgia for God; and there is also God’s nostalgia for man, God’s need of man.”
“…man’s spiritual life is influenced by their social life; social forms leave their imprint on spiritual forms, even on man’s conception of God and on his interpretation of dogmas.”
“The need for authority reflects the need for a supreme criterion exalted above the relative and changing plural world, for a superhuman criterion. This is a desire for security and immunity; but these are essentially human aspirations. They are social rather than spiritual aspirations. The spiritual life is periolous and insecure; the path of freedom is beset by risks.”
January 10, 2022
أي شخص يقيّم الكتاب بأقل من ٥ نجوم هو عدوي.
May 24, 2013
الكتاب دون المستوى المتوسط ..الكاتب يتحدث اغلب الوقت عن نفسه بعجرفه لا ادري سببها .
لا اعتقد ان الكتاب يناقش فكرة فلسفية بقدر مايحكي لنا عن الوجه الجميل من حياة برديائيف ..هو لا ينتقد نفسه ولا اسلوب حياته .. هو يتحدث عن امور يحبها .. وامور يكرهها .. فقط بلا اية معايير للحقيقة .
لا اعتقد ان الكتاب يناقش فكرة فلسفية بقدر مايحكي لنا عن الوجه الجميل من حياة برديائيف ..هو لا ينتقد نفسه ولا اسلوب حياته .. هو يتحدث عن امور يحبها .. وامور يكرهها .. فقط بلا اية معايير للحقيقة .
Displaying 1 - 14 of 14 reviews