See what “Gachev, Georgy Dmitrievich” is in other dictionaries. See what “Gachev, Georgy Dmitrievich” is in other dictionaries Georgy Dmitrievich Gachev national images of the world

Biography
Born in Moscow in 1929. The son of a political emigrant from Bulgaria, Dmitry Ivanovich Gachev, an esthetician and Westerner writer (1902 -1954; from 1938 in Kolyma, from where he sent me a list of world literature, according to which I studied it since 1944) and musicologist Mirra Semyonovna Brook (b. . in 1904). Graduated in 1952 from the Faculty of Philology of Moscow State University, departments of Romance-Germanic and Slavic philology. In 1952 -54 - secondary school teacher in Bryansk. Since 1954 - in the system of the Academy of Sciences of the USSR and the Russian Academy of Sciences. 1954 -72 at the Institute of World Literature, 1972 -85 - at the Institute of Slavic and Balkan Studies. In 1962 -63 - episode of “going to the people”: he left the Academy of Sciences and worked as a sailor on the Black Sea for a year and a half. Married twice. Three children. Doctor of Philology since 1983, member of the Writers' Union since 1965.

He began as a literary critic: he developed a theory of the accelerated development of literature, which is, as it were, a theory of relativity as applied to humanitarian culture. See in the books: “Accelerated development of literature (Based on the material of Bulgarian literature of the first half of the 19th century) M.: Nauka, 1964; 2nd ed. "inevitable". M.: Fiction, 1989; as well as “Chingiz Aitmatov” (in the light of world culture). Frunze: Adabiyat, 1989. Then - books on literary theory and aesthetics: “The content of artistic forms. Epic. Lyrics. Theater". M., Education, 1968; “The life of artistic consciousness. Essays on the history of the image" Part 1. M.: Art, 1972; "Image in Russian artistic culture." M.: Art, 1981; "Creativity, life, art." M.: Children's literature. 1980.

Then he began to build a bridge (dig a tunnel?) between humanitarian culture and natural science. See the books: “The Book of Surprises, or Natural Science through the Eyes of a Humanitarian, or Images in Science,” M.: Pedagogika, 1991 and “Science and National Cultures. Humanitarian commentary on natural science.” Rostov University Publishing House, 1992. But the main work is the series “National Images of the World” - 16 volumes of manuscripts over 30 years of work. See books: “National Images of the World”, M.: Soviet Writer, 1988; "Russian Duma. Portraits of Russian thinkers". M.:Novosti, 1981; "Images of India. Experience of existential cultural studies." M.: Nauka, 1993. The thinking with which Gachev works is not Abstract, but Attracted: all treatises are inside a diary of life and thoughts, theoretical constructs are reflected - as a sublimation of the problems of personal life and in situations of behavior. That’s why Gachev calls his cultural studies “existential.” See “Life-thoughts” M.: “Pravda”, M., 1989.

List of works

* “The content of artistic forms. Epic. Lyrics. Theater" (M., 1968; 2nd ed.: M., 2008)
* “The Life of Artistic Consciousness: Essays on the History of the Image” (Moscow, 1972)
* “Creativity, life, art” (M., 1980)
* “Image in Russian artistic culture” (Moscow, 1981)
* “National images of the world: General issues Russian. Bulgarian. Kyrgyz. Georgian. Armenian" (M.: Sov. writer, 1988; M.: Progress, 1995)
* “Life Thoughts” (M.: “Pravda”, 1989)
* “The Inevitable: Accelerated Development of Literature” (Moscow: Khudozhestvennaya literatura, 1989)
* “Russian Duma: portraits of Russian thinkers” (M.: Novosti, 1991)
* “The Book of Surprises, or Natural Science through the Eyes of a Humanitarian, or Images in Science” (Moscow: Pedagogika, 1991)
* “Science and national cultures: a humanitarian commentary on natural science” (Rostov: Rostov University Publishing House, 1992)
* “Images of India: the experience of existential cultural studies” (Moscow: Nauka, 1993)
* “Russian Eros: a novel of Thoughts with Life” (M.: Interprint, 1994)
* “Life with Thought: a book of a happy person (for now...): confession” (M.: Di-Dik-Tanais; MTRK “Mir”, 1995)
* “Cosmo-Psycho-Logos” (M., 1995)
* “America in comparison with Russia and the Slavs” (M.: Raritet, 1997)
* “National images of the world: a course of lectures” (Moscow: Academia, 1998)
* “Imagination and thinking” (M.: Vuzovskaya kniga, 1999)
* “National images of the world: Eurasia - the cosmos of the nomad, farmer and mountaineer” (M.: DI-DIK, 1999)
* “A meeting with Tolstoy through a century: a confession” (Moscow: Vuzovskaya kniga, 1999)
* “Music and Light Civilization” (Moscow: Vuzovskaya Kniga, 1999)
* National images of the world. Russia's neighbors. - 2003.
* Mentality of the peoples of the world. - 2003.
* Humanitarian commentary on physics and chemistry. - 2003.
* Autumn with Kant. - 2004.
* Mathematics through the eyes of a humanist (diary of surprises in mathematics). - 2006.
* Sixty days in thinking. The spontaneous birth of the genre. - 2006.
* Cosmo-Psycho-Logos. - 2007.
* Gachev G. D. Italy. Experience of existential culturology / In ed. editors. - M.: Resurrection, 2007. - 416 p. - (Worlds of Europe. View from Russia). - 500 copies. - ISBN 978-5-88528-549-0
* Gachev G.D. Pros and cons of naive philosophizing // Philosophy of naivety / Comp. A. S. Migunov. - M.: Moscow State University Publishing House, 2001. - P. 29-35. - ISBN 5-211-04000-7.
* Gachev G.D. Cosmos, Eros and Logos of Russia // Otechestvennye zapiski. - 2002. - No. 3(4).
* Gachev G.D. National images of the world (Russian). Polit.ru (May 24, 2007). Retrieved May 26, 2009.

• “Accelerated development of literature” (Moscow, 1964)
• “The content of artistic forms. Epic. Lyrics. Theater" (M., 1968; 2nd ed.: M., 2008)
• “The Life of Artistic Consciousness: Essays on the History of the Image” (Moscow, 1972)
• “Creativity, life, art” (M., 1980)
• “Image in Russian artistic culture” (Moscow, 1981)
• “National images of the world: General issues Russian. Bulgarian. Kyrgyz. Georgian. Armenian" (M.: Sov. writer, 1988; M.: Progress, 1995)
• “Life Thoughts” (M.: “Pravda”, 1989)
• “The Inevitable: Accelerated Development of Literature” (Moscow: Khudozhestvennaya literatura, 1989)
• “Russian Duma: portraits of Russian thinkers” (Moscow: Novosti, 1991)
• “The Book of Surprises, or Natural Science through the Eyes of a Humanitarian, or Images in Science” (Moscow: Pedagogika, 1991)
• “Science and national cultures: a humanitarian commentary on natural science” (Rostov: Rostov University Publishing House, 1992)
• “Images of India: experience of existential cultural studies” (Moscow: Nauka, 1993)
• “Russian Eros: a novel of Thoughts with Life” (Moscow: Interprint, 1994)
• “Life with Thought: a book of a happy person (for now...): confession” (M.: Di-Dik-Tanais; MTRK “Mir”, 1995)
• “Cosmo-Psycho-Logos” (M., 1995)
• “America in comparison with Russia and the Slavs” (M.: Raritet, 1997)
• “National images of the world: a course of lectures” (Moscow: Academia, 1998)
• “Imagination and thinking” (M.: Vuzovskaya kniga, 1999)
• “National images of the world: Eurasia - the cosmos of the nomad, farmer and mountaineer” (M.: DI-DIK, 1999)
• “A meeting with Tolstoy through a century: a confession” (Moscow: Vuzovskaya kniga, 1999)
• “Music and Light Civilization” (Moscow: Vuzovskaya Kniga, 1999)
• National images of the world. Russia's neighbors. - 2003.
• Mentality of the peoples of the world. - 2003.
• Humanitarian commentary on physics and chemistry. - 2003.
• Autumn with Kant. - 2004.
• Mathematics through the eyes of a humanist (diary of surprises in mathematics). - 2006.
• Sixty days in thinking. The spontaneous birth of the genre. - 2006.
• Cosmo-Psycho-Logos. - 2007.
• Gachev G. D. Italy. Experience of existential culturology / In ed. editors. - M.: Resurrection, 2007. - 416 p. - (Worlds of Europe. View from Russia). - 500 copies. - ISBN 978-5-88528-549-0
• Gachev G. D. Pros and cons of naive philosophizing // Philosophy of naivety / Comp. A. S. Migunov. - M.: Moscow State University Publishing House, 2001. - P. 29-35. - ISBN 5-211-04000-7.
• Gachev G. D. Cosmos, Eros and Logos of Russia // Domestic notes. - 2002. - № 3(4).
• Gachev G. D. National images of the world (Russian). Polit.ru (May 24, 2007). Archived from the original on March 11, 2012. Retrieved May 26, 2009.

Literature

• Arzunyan E. Near the House of Writers' Creativity (to the 40th anniversary of the poem “I”) (Russian). Igrunov.Ru (October 28, 2004). Archived from the original on March 11, 2012. Retrieved May 26, 2009.
• Rachina L. A. Philosophy of Georgy Dmitrievich Gachev // Sofia: Manuscript Journal of the Society of Devotees of Russian Philosophy. - 2005. - № 8.

Georgy Dmitrievich Gachev is an extraordinary person. It’s a joke to say: the largest Russian philosopher, art historian and cultural critic, he created his own original system, methodology (technology?) of asking questions not to some Intermediary, but directly to Cosmos, Chronos, Eros... And what’s most interesting is that they answer the questions correctly ( or better to say – recklessly formulated questions. They appear. The result is a whole library of works by Georgy Gachev: national images of the world. Perhaps, since the time of the humanities and natural science experiments of Lev Gumilyov, there has been nothing like this in Russian culture.The method invented by Gachev claims to be universal. Judge for yourself: there is already “Physics through the eyes of a humanist”, there is a “Humanitarian commentary on chemistry”... The completion of this triad naturally suggests itself - a humanitarian commentary on mathematics.
Actually, Gachev has such a study: G.D. Gachev. “Diary of surprises in mathematics (Humanities and mathematics equations).” 344 pages of stunningly paradoxical reading have been lying in one of the Moscow publishing houses for three years - there is no money to pay for the printing press. Georgy Dmitrievich kindly allowed NG to publish excerpts from this work of his.
“Modern knowledge is split into two areas – humanitarian and natural science,” Gachev is sure. – A schoolchild in a geometry lesson should forget about Pushkin – and vice versa. Meanwhile, the world is one, and man is one, but he is forced to live in a schizophrenic situation of duality (at least!) of his abilities. How to gain a holistic picture of the world, and assemble yourself as a complete person?” And like this...
Andrey Vaganov, executive editor of the NG-Science application

I’m starting mathematics again═The following notes (fragments from a long-term diary) do not pretend to be completely “correct” from the point of view of strict mathematics. They make sense as acts of artistic and psychological perception of mathematical concepts and operations by the mind of a person who is not of a mathematical disposition. However, these are not jokes, for recognition of the mutual kinship between two colossal independent systems within a culture takes place, the presentation and translation of mathematics, its problems, tasks, and language is carried out - on the subjects of humanitarian culture, on the language of its images, symbols, myths, categories... Behind each term used here: I, personality, Chaos, Eros, male - female, “wheel of Samsara”, predestination and free will, -urgy (created by labor ) and -gony (generated by nature), peripeteia and aporia, fate, mystery and truth, etc. – sometimes there is a millennia-old tradition of thought. So you’ll have to rack your brains over another line, like thinking about the terms of a mathematical problem. The text will be thick...
23.IV.1985.
═ Information and Energy = David and Goliath ═ 23.11.70.
I’m reading “Signal” by I. Poletaev. Cybernetics in relation to energy – David and Goliath. Little energy - a lot of mind.Fedora is great and stupid.Information and energy.En-erg-iya - “in-work” (Greek), in-strength, in-deed.Information-ation - “in-form-ie” (lat.), in-image-ie, imagination, that is, introduction into an image, being in an image, form, stamping something into an ingot image persistent and so transferred in finished form, unchanged.This means that the transfer of information presupposes initial reduction, the introduction of something unformed into form and image.
Information is in the zone and at the level of the Indian-Buddhist “namarupa” (“name-form”).Information and Energy = Knowledge and Power (Life).Energy - will, force (to) life, irrepressible.Information is the Kantian a priori forms of pure reason, motionless...By the way, this is where my work can be practically useful: for pattern recognition operations in cybernetics, in programming. After all, there you must first capture and formalize a living, raw image of any real thing, matter. Consequently, the work I do in reverse imagining scientific terminological formalisms into whole being, in the raw materials of its realities, can be useful as a school of imagination and establishing all kinds of connections between form and image.═ Infinitesimal calculus - transition from Spirit to Matter ═ 14.V.70. What is infinitesimal calculus? This is the zone of transition from Father to Mother, algebra to arithmetic, the act of intercourse between spirit and matter, the transformation of nothing into something - and therefore always bewitchingly attracts.For this is the closest connection to 0 - zero, creative emptiness, shunyata (of the Hindus) of existence.The magic of arising here and being nullified, of birth and death.So reasoning about infinitesimals = thinking about the life and death of an individual, and it is not without reason that they arose at the same time: the calculus of infinitesimals and the philosophy of modern times (see Spengler about this: the Greek and modern European concept of number).And here – discreteness and continuity.Continuity is a property of nature, matter, darkness, content. Discreteness is a property of thought, rationality, light, form, idea, image: clarity, dismemberment.But this means that discreteness is based on the sin of falling away from the Whole, its splitting into parts, which are then united. And Zeno’s aporia fixed this difficulty: how, in the fallen state of the world of goals and aspirations, can we think about the innocent, continuous existence of the Whole in the eternal life?There was a Whole - goals became.How to assemble a Whole from goals? - this is the meaning of the problem: how to describe the continuous in discrete terms?How to express darkness with light?And light itself is continuous. Like darkness itself (the kingdom of mothers, matter, nature). Discreteness entered the world from their split, and both light and darkness suffer from it: light, getting entangled in its definitions and divisions, like in pine trees, goes astray, despairs of reason, its ability to understand the truth, to see the forest of the whole. And the mother, offended by the contempt of the light retreating into herself and her calculations, gloats about her continuity, the elusive light and its divisions, insists, like anti-world and anti-matter.28.11.70. I read in Barsukov’s textbook for school (p. 87):“the expression 2n is not an integer and not algebraic.”This means that algebra is where the bases are letters, and the operations are numbers: it is clear what to do, but uncertain with what. For example: n2, 2a2b – 3x2, etc.The reverse mathematical science: when actions are encrypted, and with what - it is known, arithmetic 2n+m.And finally, it is possible: an, where and with what and what to do are conditional, derived from counting into logical divisions (set theory?).Next: why is 2n not an integer? This means that the vagueness of n, its arbitrariness, free will (maybe 1/37) threatens to swallow up the clarity and certainty of the integer at the base - 2?Shake the house like a whirlwind. 2n – like a barge in the wind.═ Division – entelechy of mathematics ═ 3.III.70. Algebraic fractions. A fraction is the result of division. Division is the most difficult operation, since it deals with the whole (of being) at the beginning, and at the end there is uncertainty: what will happen is unclear.Division is risk, responsibility, pride because it has its own scale and measure: what to divide into is relied upon a priori by being (Protagoras and Kant), but it is not known whether they are initially consistent with being and whether they correspond to each other.Division is the embodiment of the Protagoras principle: “Man is the measure of all things: existing - that they exist; non-existent - that they do not exist”; this means a negative result (number), i.e. judgment not only about being, but also about non-being takes responsibility upon itself, putting man as a measure not only of being (which, wherever it goes, is simpler, because this is “yes”, and man is “yes”) , but also non-existence, what does not exist and about which we know nothing except “no” for us.Addition and multiplication are simple. Subtraction and exponent are types of addition and multiplication. Yes, and multiplication is a variant of addition.Here we take a world already divided into parts and units, a ready-made world of creatures.And when dividing, one must act as God the demiurge, producing meaningful sections in existence, relying on one’s own measure.And therefore, all progress in mathematics is associated with thinking about division and its variant - extracting the root, in particular.For this is getting into “God’s” measures and prerogatives, into the core of things, where the will and impulse to them and their creation and endowment with substances and properties comes from.So, there are only two operations: addition and division.Well, yes: this is how it is in practice. Mathematics arose from the need of these two operations: how to divide something between people? Yes, that's probably all there is to it.And addition is already simpler, it deals with the ready-made, divided, with already separated parts.So division is the demiurge of mathematics (it stands at the beginning as its cause and looms ahead as its goal) and is the driving force of its progress.Division is the entelechy of mathematics.═ Coordinates and graphs ═ 14.III.70. When solving fractional equations (where the unknown is in the denominator), extraneous roots appear.By the way, here’s something else about the primacy of division: the denominator is a division tool, and it gives meaning to any taken whole that begins to be divided -divide-saturate with mathematical meanings. And when they put a secret - the unknown (x) into the denominator, which is a sign and already knowledge, and begin to easily, familiarly, wield it for themselves, then this familiarity does not go unpunished: “foreign roots” appear - strangers and newcomers from the sphere of the unknown.The unknown (x) can be manipulated in such a way as to take it as a whole without affecting it (this is the case in addition and multiplication operations). But as soon as it was touched (and in the operation of dividing it into it, it was turned into a weapon, an ax of dissection), it immediately began to snap back and emit secret rays, which was reflected in the appearance of “foreign roots.”Coordinate axes are the pincers of mathematics to capture matter, objectivity, body (point) - into number, into spirit, and vice versa: the gate through which to descend from the orbits and spheres of the spirit to the earth, into things.Coordinates are gateways, launch chambers between number and thing, mind and body. Here, preliminary mat(san) processing takes place in order to release either a number into the world of things, or a thing into the world of numbers, it is safe for both to walk. Here is their mutual grinding, the marital bed.Coordinates are not even geometry: it is also connected with geo, with the earth, and is also connected with the forms of material bodies. The coordinates are a magical striping of air, clean space. So in relation to geometry, the coordinates are absolute, more abstract, and geometric figures and forms act as derivatives in the coordinate grid, under their origin.And graphs (from the Greek - “I write”) are writing, writing of bodies, figures, phenomena, outside the word, logos; with its own alphabet and grammar.Graphs - with grammar... Graphs are, rather, a cryptogram, an ideogram (i.e., an image of a thing, an idea, not with a letter sign alien to it, but through an image and likeness), hieroglyphics. For example, the graph of a sinusoid is an image of a wave, which is what it corresponds to, etc.And, looking at a graph, a diagram, you grasp the image of the whole thing at once, and do not have to assemble, like a mosaic, from fragmented letters and, moreover, do this operation in your imagination, behind perception (for in the line of the letter line “the east is burning with the dawn of a new "(Pushkin) the fire is not visible. But in the graphics there would be its tongues, up-and-down flights, it is obvious).Pass the axes. Axles are in the wheel, unshakable supports of movement: that something is necessary immovable, which makes it possible for movement; that inaction that allows action to arise. The axis is the path, dharma, Tao: the inaction of Tao is compared by the ancient Chinese philosopher Lao Tzu to the axis of a wheel.Coordinate axes are foundations, inviolability in the midst of the general movement and configurations of the universe. This is the abiding eternal - they relate to it, they work with it, they aim to express and present it.Co-ordinates (co-ordo – “co-order”), means two orders. Two. Well, yes: the split existence is already evident - it must be ordered when the Two has already entered the world. The One does not need ordering: the idea of ​​order has not yet entered the world - it is for chaos and confusion, as a counterweight arises to it.Why are they straight?Because this is an innate line for society and a line developed by it: right, truth, rightness, justice, government - everything to straighten out the natural nature of the institution and concept.But in general, the coordinates are equally pleasing to existence, both as circles and balls, and as the world tree of life. Well, yes: The World Tree is also a coordinate system (the trunk is the ordinate, the branches are abscissas, and there are many of them). Just a tree is a transitional structure between the thinking of nature and society; it is taken as a ready-made body and model from nature, and it is only thought out by us spiritually. The coordinates are directly ours, they are constructed by us on our territory, cantons, a priori.Why perpendicular?This is the image of a tree: the trunk is naturally perpendicular. This is also the image of a person: standing upright in the world. This is a connection, a nail between heaven and earth, a spire, a fastener, a rivet between the disk of heaven and the disk of earth. If the nails of the forest trees and the hairpins of walking human bodies had not stuck out, the sky would have peeled away from the earth and they would have scattered into space.And so these are conductors through which endless communicating currents flow from bottom to top, like rays and jets from top to bottom.Man and tree are restored perpendiculars, words of love from the “black sun” of the bowels of the earth (where the vertical of gravity and weight comes from) to the clear brother in the sky.So, the coordinate axes go out in a cross, four cardinal directions. And the Quadruple is a number to designate the Whole Being: square, Pythagorean Tetrad; 4 elements of Empedocles: earth, water, air, fire; Aristotle has 4 forms; Four Gospels, etc.The coordinate axes are the crucifixion of the world, the cross on which the Universe is carried, everything in it is pinned, nailed with nails of the corresponding perpendiculars, lines; knitted with ropes of wavy, snaking patterns.It is no coincidence that the hierarchy of significance of the sides of the coordinates goes against the direction of the sun<┘>.
The order of society (spirit) has the opposite direction to the order of nature, in order to create together a mutually balanced existence on earth.The axis is abscissa-segments (abscido – Latin “to cut”)-steps (a person walks horizontally, here his movement in the world is indicated).
The ordinate axis is orders-steps-floors: ladder, scale, hierarchy of levels, music of spheres stave.The abscissa axis is empirics, facts.The y-axis is organizing concepts, power, high abstraction, superiors.The abscissa axis is multitude, movement, feminine, matter.
The ordinate axis is one, peace, masculine, spirit.
(I use Pythagorean pairs.)
In general, all divisions and rules of the game are conditionally agreed upon in Pythagorean style: otherwise why would the numbers to the right and up be positive, and the numbers to the left and down, where the feminine is, negative?The Semites write from right to left.Dependency (direct, reverse) = lack of freedomDependence is unfreedom. In the section of graphs and functions, dependencies and connections are studied: mutual and one-way, irreversible. That is, like legislation in society: what comes from what and to what.A directly proportional relationship is direct, i.e. the most publicly understandable, socially unchangeable: eternal order, one and the same, one truth - straight, no surprises<┘>.
(We study mathematical law, jurisprudence.)
Inversely proportional relationship: xy=k. The result is one for two. There is a limit, a whole, a general, and inside there are possible options, but not all possible, because strictly within the limits of the result: increase the pressure - the volume will decrease, and their product is given.Inversely proportional dependence is an image of fate. It’s not for nothing that its graph is crooked, like the rim of Fortune’s wheel.
And inscrutably, where it comes from - from the secrets, abysses and infinities - it comes to us, into our world, approaches final values ​​(but never to 0 - which means that this dependence and its graph expresses only being, the world and the “wheel of Samsara”, then how the graph of a directly proportional dependence also captures 0 - nothing, non-existence, the axis of Nirvana).So here we are in the power of being. Non-existence is in the power of our direct rightness and labor and directed efforts, as in a directly proportional relationship: y = kx, where being is oil, passive infinity, and we move freely along it, and everything in it is dependent on us.In an inversely proportional relationship, we are in a ball, a limit: it is not for nothing that in Greek speculation the world is Spheros, and fate (the limit), Ananke, is omnipotent there.With an inversely proportional dependence, we are Oedipus: we run away from fate, developing and stretching the volume of fate in one direction (cutting down, for example, forests to increase arable land and pastures), and it, the border, lies in wait for us and jumps out on the other side (by erosion of the soil and its weathering without forests - and again hunger).Therefore, the category of measure is the main one, in the cosmos of the ball, fate, inversely proportional dependence.And in the Russian flat-flat cosmologos, where there is distance, breadth and steppe (not like the mountains of the Greek highlanders, where the Spheros is formed from the mutual complementarity of heights and depressions, basins - cf. Plato’s “cave”), where the given is endless space ( “What does this endless expanse prophesy?” - Gogol), and our forests are immeasurable - they do not care about measure; it seems that a directly proportional relationship will operate endlessly.And when they suddenly run into feedback - like a bear on a spear - they are dumbfounded, as if meeting a miracle. Although feedback does happen in this world, it does happen: not as expected by logic, but as a miracle.25.V.70. Feedback is still rare and random in the Russian cosmos, its dotted form, rare flashes and, conversely, the favorite way here is the path-road (the main symbol of Russian life: in songs, in poetry, in literature - Gogol’s Rus'-troika), which there is an image of a directly proportional dependence, one-way directed, and not double-edged, like an inversely proportional dependence - also indicates that the cosmos of Russia is a cosmos of scattered being par excellence, where being is not dense, but being, more stirred by non-being, leavened on non-being .In the Greek cosmologos, the main thing is proportions and measure (and in Heraclitus, fire is kindled by measures, and in Polykleitos, it is the canon). The interdependence of different parts and members is studied at a common limit for their combination. And it turns out that the best (store) order and structure of all parts within the Spheros (the Whole world in the aspect of limit and fate) will be Cosmos.The line of inverse proportionality is a hyperbola, from the Greek. - “throw further, get ahead, exceed the measure, prevail, stand out; throw – throw (over the line, limit, measure).”Hyperbole is not our (human) business (ours - that from 0 can be started, as in a directly proportional relationship), but a descent to us from the immeasurable, outlining for us the measure and its boundary: combine within it. If xy=600, then x=20, then y=30; you can x=1, then y=600 - everything will correspond to the measure.The coordinate system is for scooping up two secrets from existence: the transition to equations of the first degree with two unknowns.A graph is a way to visually represent the measures of unknowns x, y: we don’t know them, their matter, but we know their ratio.This is how we find a way to use numbers with secrets in our home.It is pleasant and reassuring for us when something can be reduced to a linear graph: for example, that an equation of the first degree with two unknowns ax + by = c can be reduced to the form y = kx + b, to a linear graph, where although the line is infinite and the values ​​can be infinite, and everything is ours, we understand it (for in a straight line = in truth).═ Space figures ═ 26.3.70. "The Pythagoreans discovered 5 regular polyhedra." Obviously: a tetrahedron has a minimum of sides in volume - 4, and therefore the number of the Whole is 4, not 3. 3, the Trinity, the triangle is an epistemological-human projection of the Whole - according to the principle and scale of a person. Therefore, 4 is the proper number of the Whole, and 3 is our number to designate the Whole. The cube is already a rectangular hexagon. A hexahedron is a rhomboidal hexagon made of two tetrahedra. Octahedron – 8. Dodecahedron – 12.These are all models of the Whole, of varying degrees of detail. Or, on the contrary, lapidary - like orders of columns, which are also types of space:tetrahedron – Doric order;cube – Ionian;dodecahedron – Corinthian = cosmos decorated with details....Well: Eudemus calls regular polyhedra “cosmic figures” - they were discovered by Pythagoras.Pythagoras seemed to establish the relationship between geometry (external space, light, form, father), arithmetic (the world of pure ideas, abstraction) and music (time, internal, mystery, darkness, mother). Those. curbed chaos, established space, cross-connections in it.

Georgy Dmitrievich Gachev - Russian philosopher, Doctor of Philology, cultural critic, literary critic and esthetician; leading researcher at the Institute of Slavic and Balkan Studies of the Russian Academy of Sciences; put forward the concept of accelerated development of literature. Date of birth: May 1, 1929
Place of birth: Moscow, USSR
Date of death: March 3, 2008 (age 78)

Born into the family of a Bulgarian communist and political emigrant, musicologist Dmitry Ivanovich Gachev and musicologist Mirra Semyonovna Brook. In 1952 he graduated from the Faculty of Philology of Moscow State University in the departments of Romance-Germanic and Slavic philology. In 1952-1954. - secondary school teacher in Bryansk. Since 1954 he worked in the system of the USSR Academy of Sciences (RAN): at the Institute of World Literature (1954-1972), the Institute of the History of Natural Science and Technology (1972-1985); since 1985 - leading researcher at the Institute of Slavic and Balkan Studies. Doctoral dissertation - “Development of the artistic image in literature” (1983). In 1962-1963, he worked as a sailor on the Black Sea for a year and a half. Married twice, had three children.

Vertical of life and thought

MEMORY (May 1, 1929, Moscow - March 23, 2008, Moscow)
These two dates are like ends and beginnings, touching points of eternity. Between them is Life lived in unity with Thought, in joy in the Diversity of Being, which he passed through the Word. An outstanding philologist, the author of the idea of ​​“accelerated development of literature” (he himself called it “the theory of relativity in humanitarian culture”), the concept of meaningfulness of artistic forms, research in the field of history and the theory of image. The creator of the multi-volume series “National Images of the World”, who comprehended the “beloved otherness” of the peoples of the earth. A philosopher who sought to “build a bridge” between the humanities and natural sciences, between the sciences of nature and man. A writer who worked in his own genre of “is-story”... This is Gachev in his various guises. Today’s selection is a creative offering to his memory from fellow members of Culture and Spirit. On the death of G. GachevScreams and tears, and the grinding of wheels...
Who says we have off-road conditions?
Just now the train took Gachev away
from Peredelkino to the Kingdom of God. Inna KABYSH If you want to be free, be it One of his more than forty books is called “Russian Duma.” Gachev served in it to his deceased friend, artist Yuri Seliverstov. The artist left us a complete and coherent series of graphic portraits of national thinkers - from Pushkin to Losev and Bakhtin. Gachev expanded each of these portraits into extensive verbal and philosophical portraits. Both authors of this book are no longer there, and there is no artist to continue the series with a portrait of Georgy Gachev himself. And today we have to supplement his own book. And it even seems that we have a portrait for this. True, it’s not a portrait, but a photo, but surprisingly akin to Seliverst’s portraits in the book, as if taken based on their model. In focus, as there, are the face and hands, large, raised in relief and crossed in a tense knot. And the look that disappears into itself under the glasses.Gachev was among us - who was he? A philologist, a philosopher of a special kind, a thinker in general, perhaps a culturologist? But I really don’t want to call it this last title. Gachev was an extraordinary human thinking being. A creature beyond the ranks and beyond comparison, and, of course, beyond a separate professional workshop. Once, in 1973, he sent Yu.M. Lotman in Tartu, an article about Dostoevsky’s cosmos for publication in their famous “Semiotics”. Lotman refused, but to justify this he sweetened the pill and asked about the work: “It is undoubtedly a very significant phenomenon. But what?” In fact, perhaps the “Russian Duma” was his true self-determination? But it is very broad and poetically free. However, Lotman, having denied the scientific nature of the article, recognized it as “a fact of artistic prose to a greater extent than scientific one.”Gachev - Georgy, farmer, ripper, turner of layers both in thought and in language, worker in their depths. This is how he is in his travels through national cosmos, undertaken in thought, without leaving home, in the facts of foreign literature, thought and language, and simply in friendly jokes: “I came to the Bocharovs - at home, and there was thinking between us in Russian Crossroads" (on the book "Russian Duma", inscription February 13, 1992).Gachev is my oldest friend (we came, and it’s true, we were “at home with each other”), sixty years behind him, a common life. The memory is deep, old, most dear. General memories of, say, 1953, 1961 and 1965. March 53rd - I have an essay with the same title about how Gena rushed from Bryansk, where he was serving something like industrial exile due to the inability to go to graduate school for the son of an enemy of the people (whose memory he later served and cultivated and restored), rushed from Bryansk, and we went to bury the leader, the same one who killed his father. And when they later asked us why we went, we answered that it was an event in our lives that needed to be seen. June 1961 - a trip of the three of us (with Vadim Kozhinov) to Saransk to see Bakhtin, which turned out to be a turning point not only for the three of us, but also for Bakhtin himself, in some way, let’s say, a historical event. Gachev either stood up there, or did not kneel before him (common memories, including his own, differed), but, in any case, he bowed.Finally, December 1965 - the arrest of Andrei Sinyavsky, when an investigator from the authorities came to our institute before the trial, and the entire institute was rounded up to meet with him. They called everyone, I didn’t go, but Gachev went and asked the question: “Where is the presumption of innocence?” We recently heard this word from the 20th Congress, and Gachev presented it to the investigation. And our bosses opened their mouths. This was an act completely unprecedented in those days, an act - Gachev’s only act (after it, the behavior of the heroes themselves at the trial was unprecedented, as was the act of V.D. Duvakin).In the book about Sinyavsky, Gachev remembers what he has learned by heart: to live in society and be free from society... And he speaks for Sinyavsky and for himself: I’ll try. If you want to be free, be it. Like an experimental setup for a free life. The experiment in life was part of his biography and largely structured it.Even earlier, there was a decisive experimental moment on his path - the fall of 1961, when he left the Institute (and his family) and joined the navy. A monument to this event remains the book “60 Days in Thinking” - “a book of the desperate genre,” as the author calls it. It took 45 years for it to be published only in 2006, just before his death. For the first time there he mixed and confused, and thereby combined theory and human life, thought and life, the birth of the real Gachev. An adventurous everyday scientific novel, a theoretical detective story. Also a book is an act. Adventure in thought as a Gachev genre.A year ago, in the fresh wake of the tragedy, Litgazeta remembered him by publishing the last diary texts, which concluded with the most recent entry, on the morning or afternoon of March 23: “Cloudy. The will is not kindled - to live. At least I got to know someone else’s life - through music: variations for clarinet by Rossini ... - they filled me with the joy of youth - and beauty.” He kept a diary continuously, every day, these are the last lines. A dramatic recording, but the gloominess is filled with music, which meant so much in his life, so that we read, feel, listen to his very thought - philosophical, theoretical - as a musical thought. After listening to Rossini’s clarinet and recording it, I went to the station on business. At about 80 years old, he did not die from these years. He didn't die - he died. Opportunity awaits us all. The case is as crazy as an electric train. Sergey BOCHAROV He was a happy man One day - it was in Egypt - Gachev disappeared from the sight of our tourist group. We were already boarding the bus when Georgy Dmitrievich suddenly rushed to the farthest of the visible pyramids (I think it was Djoser). I caught up with him at the moment when he was thoughtfully feeling the five-thousand-year-old blocks. He needed personal contact - with history, with geography, with the earth and with the vault of heaven. With his beloved cosmo-psycho-logos. “Lord, how good!” - he often exhaled, stopping in the middle of the Peredelkino forest or just in the middle of the street. He was probably a happy man.For decades, day after day, he kept diaries, from which he later formed his books, unlike anything or anyone else. I do not know another author (not excluding Rousseau and Tolstoy) who would be as fearless and reckless in his confessional notes. Reading Georgy Gachev, one can admire or be indignant, but one cannot escape the impression that right here and now, right before your eyes, a vital action is taking place. Gachev comprehended the meaning of existence and himself in it not in hours specially designated for such reflections, but every second. He was existence in its purest form - and the “other” existed for him only insofar as he could conceive of it as his own. And in those national images of the world that he so selflessly erected, first of all, his own – unique – image was captured. Nature seemed to deliberately create it as an organ of self-knowledge (“You were the living organ of the gods,” according to Tyutchev). Talking with him (as a rule, not without jokes and laughter) was a great pleasure. That makes his departure all the more sad.He once remarked: “the word is the servant of my life, and not life is the servant of the word.” Meanwhile, he felt literature (“text”!) physically, through his skin: that is, like everything else. Maybe that's why he didn't want to be bound by genre.He was a happy man, for he was a free man. Igor VOLGIN Abundance of Being What a unique and free person Georgy Gachev was! He was unusually completely alien to what the French call pudibonderie (a kind of overly cutesy modesty), he was not ashamed of anything about himself, he could drag everything into the light. He treated himself, his body, the processes in it as a natural philosopher and even as a poet, like Whitman and Mayakovsky, who enthusiastically discovered in themselves the “five-rayed hands” and the “smell of armpits”, which is “more fragrant than any prayer”... True, Gachev with With even greater meticulousness he delved into the physiology of bodily functioning, right down to its most basic manifestations - and what a luxury of comparisons he has here! That is why he was not afraid of death, he was ready to go into natural metamorphoses and nomadism.In general, there was a strong natural-pagan element in him; his favorite expression of the ideal for a long time remained “the abundance of being,” the abundance of everything in it, dense, materialized, but also oozing with spiritual meanings and entelechies. This inseparability of the material and spiritual, their inseparable embrace, made him in fact a Christian thinker. After all, the main value-based, metaphysical feature of Christianity in the circle of other religions is not the annihilation of the flesh, not its evaporation in the crucible of pure spirit, but the salvation and transformation of matter, pulling it up to the heights of the spirit, the salvation of a personally formed spiritual-physical unique individuality. True, he could from time to time grumble like Rozanov against the deprivation of life in the Christian view, but he still moved towards an understanding of the radical difference between the “Platonizing”, spiritual bias in Christianity and its deepest principles.Svetlana SEMYONOVAImmortal example Let's put his powerful mind aside. Let us set aside his no less (and perhaps more) powerful intuition, which allowed him to penetrate into the depths of things with the help of the poetic word. Let's take one hard work. The window of his dacha looked into my windows both day and night. At night I saw the light of a lamp, a bowed head and guessed the outline of a typewriter. When the window was closed, I couldn’t hear her, but when it swung open, her sound reached me like a soldier’s whistle.It was a shame not to answer it. Gachev woke up and called to work. He gave me an example of self-sacrifice for the sake of truth. And - for the sake of love for everything that his lofty thought detected.An immortal example, I must say.

PAGE IN MEMORY OF GEORGE DMITRIEVICH GACHEV Gachev Georgy Dmitrievich(May 1, 1929, Moscow - March 23, 2008, Peredelkino) philosopher, culturologist, literary critic and esthetician.

Graduated from the Faculty of Philology of Moscow State University (1952). He worked as a teacher of Russian, English, and Russian literature in Bryansk (1952–1954). Postgraduate student (1954–1957), junior researcher (1957–1961, 1963–1971) at the Institute of World Literature. A.M. Gorky RAS. In 1961 he left the institute and worked as a mechanic and car mechanic in the village. Tvarditsa, in 1962–1963 – sailor of the Black Sea Shipping Company. At the end of 1963 he returned to IMLI and resumed scientific work. In 1965 he was admitted to the Writers' Union. From 1972 to 1985, he was a junior researcher at the Institute of the History of Natural Science and Technology of the Russian Academy of Sciences. In 1986–2008 – senior, then leading researcher at the Institute of Slavic Studies of the Russian Academy of Sciences. Corresponding Member of the Russian Academy of Natural Sciences (1994). Awarded the Order of Paisius of Hilendar from the Bulgarian Academy of Sciences (1980). In 1983 he defended his doctoral dissertation. Doctor honoris causa of the University of Veliko Tarnovo (2004), Sofia University (2006).

Views and creativity

Georgy Gachev developed the theory of accelerated development of culture, according to which peoples whose cultural development was inhibited by historical circumstances, entering the arena of culture, in a short time go through the main stages of world spiritual development, “catching up” with Europe, in which these stages sometimes took centuries (his theory called “the theory of relativity in humanitarian culture”). Based on Hegel, he sought to comprehend the “phenomenology of the spirit” of the people, to understand how the universal manifests itself in the national, “ontogenesis”, the individual experience of the spiritual growth of the national whole, repeats “phylogeny”, the experience of the development of humanity, the forms of life, statehood developed by it in this development, culture. The Hegelian principle of the unity of the historical and logical formed the basis of Gachev’s works devoted to the development of imaginative consciousness in Russian. and world literature (Life of artistic consciousness." M., 1972; Image in Russian artistic culture. M., 1981). Georgy Gachev emphasized that Russian. literature in the 19th century was a synthetic form of national identity, “performed the role of national Russian. philosophy." Addressing the problem of the relationship between tradition and innovation in culture, he put forward the idea of ​​the meaningfulness of artistic forms, arguing that “form is solidified content,” literary structures at the moment of their emergence absorb the life and spiritual experience of their time and then radiate it to each subsequent era, so the creation of a literary text is a complex interaction of a new creative idea and a genre structure that carries archetypal content. Types, styles, genres of art are options for understanding the world, prisms that refract existence in different ways.

The main work of Georgy Gachev is the multi-volume series “National Images of the World” (1960s–2007), dedicated to the analysis of national mentalities. The philosopher developed a methodology that allows us to see every national organism as an integrity, to understand its entelechy, its idea, which manifests itself at various levels: nature, everyday life, language, culture, scientific and philosophical theories. He introduced the concept of national Cosmo-Psycho-Logos: the unity of nature in which the people live, national character and way of thinking. Describing the national Cosmos, he used the natural philosophical language of the four elements developed in the philosophy of the Pre-Socratics: “earth”, “water”, “air”, “fire”. He determined the differences between national cultures by the relationship between space and time, vertical and horizontal, -gony (birth) and -urgy (labor), male and female, plant and animal imagery, and variants of religious feeling. While studying national logics, he emphasized the figurative apriorism present in the depths of the philosopher’s language and referring to the primary intuitions that are inherent in all representatives of a given national culture. He developed his own algorithm for reading national objectivity (home, cuisine, music, dance, clothing) and physicality (“the human body is a “body of reference” in the national cosmos”). He wrote the “philosophy of everyday life as being,” revealing the meanings of things, giving an aesthetic understanding of everyday life (They broadcast things, they think images. M., 2000). He dealt with the problem of dialogue between natural science and humanitarian culture, demonstrating how the same segment of existence is reflected in the natural sciences and in the human sciences. He affirmed the integrity of cognition (synthesis of figurative and rational, metaphor and concept), the interconnectedness of thought and life. He called his type of thinking “PRI-attracted” and sought to show how the internal, personal experience of the cognizing subject is reflected in the course of analysis. He worked in the genre of a life-philosophical diary, “life thought”, within which he wrote his treatises and studies.

Several articles and life thoughts

In connection with the world year of Mozart: 250 years since his birth, we have a reason to rethink the powerful myth introduced into the social and artistic consciousness of Russia by Pushkin in his “little drama” “Mozart and Salieri”. She is from that prominence, the flash of his genius that took place in the Boldin autumn of 1830... Georgy Gachev. // NG-Exlibris. - April 30, 2009.

And if you take a general look at the panorama of modernity, then there is a clear tilt from the complex towards simplification and primitiveness in everything. From the symphony and the timbres of the orchestra - pop and tom-tom, noise clanking of decibels deafening with the repetition of one tune - and this is en masse - in the stadium to the throwing up of the hands of the stunned. ... Georgy Gachev. // NG-Exlibris.

On the radio - “Why do people write a diary?” We double life, its moments - we make it stronger through the Word, we enlarge it. Such a powerful tool as the Word, the world Logos, Cultures - we instill in ourselves - to understand, to help: we irradiate ourselves and everything around.

On the radio they are discussing Olesha - “Not a day without a line” - this precedent has created a crowd of graphomaniacs. He treated every line like literature... And the question to himself: what kind of person am I?..

Now, after the collapse of the USSR and Yugoslavia, you understand how the idea of ​​Socialism Communism as a secular super-idea was life-giving and useful and civilizing - in regions where there are different natural ethnic groups with the potential for animal claws, and also - different faiths - also with murderous fanaticism. // Literary newspaper. - April 30, 2014. - No. 17(6460).

About Georgy Gachev

Gachev must be read under some special conditions. Let's say, between digging beds in the garden, in the vegetable garden. Like himself, taking notes. Daughter Larisa, while still a baby, understood perfectly well: “Daddy, go and write it all down - you just have to write it down.” Vladimir Polyakov. Borsch in Gachev style

Gachev was among us - who was he? A philologist, a philosopher of a special kind, a thinker in general, perhaps a culturologist? But I really don’t want to call it this last title. Gachev was an extraordinary human thinking being. A creature beyond the ordinary and beyond comparison...

His room, already small, is filled with cabinets and shelves, everything is crammed with manuscripts, which - for the most part - have not yet seen the light of day. Home, the external environment of a person, always reflects his insides, his personality...

Thank you to our Time for the fact that we had the honor of living in the era when Georgy Dmitrievich GACHEV created - this MAN was and remains with us, continuing to expand the scope of our worldview, illuminate our lives, making it more conscious and worthy.

Having met many famous people and bright personalities for twenty years in the “Free Word” club at the Institute of Philosophy of the Russian Academy of Sciences, I can confidently say that Georgy Dmitrievich Gachev was one of the most original minds of our time.

In 2011, the Logos publishing house (Serbia, Belgrade) published a translation of the book by G.D. Gacheva “Mentality of the peoples of the world”. We offer an article Anastasia Gacheva““The Enraptured Mind” by Georgy Gachev”, included in this book as a .

Georgy Gachev. Poems

Leonid Latynin. G. Gacheva (I)

The power of the vertical is too great
So that the creature makes us like a burden
Worries and troubles than slow time
It has been pressing us to the ground for many centuries.

I am growing upward, and the roots are not in the ground -
They are there - behind the cloud and the blizzard -
They slide like a screw around a gloomy circle,
And truths disappear in the darkness.

You destroy a tree with your hand
And pull it out by the roots and you will see a hole.
Cut me down and there will be a hole in the sky,
With roots unkilled in the depths.

Leonid Latynin. G. Gachev (II)

There is an empty craft in the world -
Make your own way out of flat words
And thoughts are a careful wheel
Let it first go in the direction of God.

And no matter what the world around us is doing,
Wherever I sail around you successfully,
The wheel won't get tired of rolling,
As long as you are alive and not tired, of course.

To the right is south, to the left is north
And, the way back is to return to the house,
Something, but public goodness
Excess released to anyone.

Until the stars burn out their rays,
And the anxiety of death is not exhausted,
You still hope and remain silent,
That the wheel will roll to God.

Valentin Berestov. Philosophical conversation (to Georgy Gachev)

I'm on the stump. Philosopher upside down
Standing on his head in front of me.
Two pupils above black eyebrows,
Like mice hiding in the leaves.

Descartes' world formula
He connected with French soil.
They say, “I think means I exist” -
An Anglo-Saxon would never say.

And it would have turned out differently
In Tokyo, Baghdad or Moscow.
Autumn. Leaf fall. Georgy Gachev
Standing on his head in front of me.

Inna Kabyshch. On the death of G. Gachev

Screams and tears, and the grinding of wheels.
Who says we have off-road conditions?
Just now the train took Gachev away
From Peredelkino to the Kingdom of God.

Events and activities

May 16–18, 2019
International scientific conference
“Creativity in life and culture: the phenomenon of Georgy Gachev (To the 90th anniversary of his birth)”

16th of May Institute of World Literature named after. A.M. Gorky RAS in collaboration with the Museum of the History of Russian Literature. IN AND. Dal and the Bulgarian Cultural Institute opens a commemorative program dedicated to the 90th anniversary of the birth of the outstanding philosopher, literary critic, and cultural critic Georgiy Gachev (1929–2008), who left a noticeable mark on Russian and world humanitarian culture.
On May 16 at 16-00 at the State Museum of the History of Russian Literature (Trubnikovsky Lane, 17) the opening of the exhibition ““Missing time, lived happily...”: The Life Thought of Georgy Gachev” will take place with the participation of cultural figures from Russia and Bulgaria.
After the opening of the exhibition at 17-30 at the Institute of World Literature. A.M. Gorky RAS (Povarskaya, 25a) will host an Evening in memory of Georgy Gachev and the presentation of his books “The German image of the world. Germany in comparison with Russia” and “The French image of the world. In winter with Descartes (a novel of thinking)”, published by the Academic Project publishing house.
Writers, scientists, cultural figures Igor Volgin, Igor Zolotussky, Anatoly Kim, Viktor Erofeev, Andrey Zolotov, Ivan Granitsky, Victor Kulle, Yuri Kublanovsky, Olesya Nikolaeva, prot. Vladimir Vigilyansky, Inna Kabysh, Nikolay Anastasyev, Sergey Fedyakin, Boris Tarasov, Veniamin Balyasny and others.

May 17 at the Institute of World Literature. A.M. Gorky RAS will host the International Scientific Conference "Creativity in Life and Culture. The Phenomenon of Georgy Gachev." Conference time: 11-00 -19-30.

May 18 at 16-00 in Library No. 180, as part of the “Night at the Museum” event, the exhibition “The Worlds of Jordan Radichkov and Georgiy Gachev” will open, dedicated to the famous journey through Siberia of the classic of Bulgarian literature and Russian cultural historian. A dialogue will take place about Gachev and Radichkov.

• On Thursday, March 29, 2018, at 18-00. Library of the History of Russian Philosophy and Culture (House of A.F. Losev, Arbat St., 33). Seminar "Russian philosophy: traditions and modernity." Discussion of the latest book by Georgy Gachev “Images of the Divine in Culture. National Variants” (M.: Academic Project, 2016). Speakers: V.P. Vizgin (IP RAS), V.V. Barava (MPI of St. John the Evangelist), A.G. Gacheva (IMLI RAS), A.A. Zolotov (RAH), M.A. Maslin (MSU), B.N. Tarasov (Literary Institute), V.P. Troitsky (“House of A.F. Losev”), etc.

• March 24, 2018, house-museum of Bulat Okudzhava. "Missing time, I lived happily...". Evening in memory of Georgy Gachev.

• October 24-27, 2014 International scientific conference “National images of the world in artistic culture”, October 24-27, 2014
• May 17, 2014 19-45, in the Museum-Library of N.F. Fedorov, as part of the international event “Night at the Museum”, the opening of the exhibition “Creativity in Life and Culture. Father and son Gacheva".
• May 13-14. Conference “The Creative Heritage of Georgy Gachev” (on the 85th anniversary of his birth).
• May 12–13, 2014, 20-40 TV channel “Culture”. Documentary film “Family Comedy. Georgy Gachev and Svetlana Semenova" (episodes 1-2). Director – Elena Laskari, scriptwriter – Alexandrina Vigilyanskaya.
• May 11, 2014 Philosopher Alexey Kozyrev’s program “Philosophical Club” on the Russian News Service radio, dedicated to the philosophical heritage of Georgy Gachev.
• April 8, 2014 Sofia, National Library.

The book, written in the genre of an intellectual diary, attempts to synthesize key ideas and structures of thought that are distinctive for the natural and exact sciences, primarily physics, chemistry and mathematics, with a broadly understood humanitarian culture.

Artistically uninhibited, full of images, metaphors and associations, the style of presentation seems to highlight unexpected points of contact between the fundamental categories of natural science with states of the soul, aesthetic and moral insights, with all the spontaneous flow of thoughts and feelings that form the inner world of the individual.

How I taught in America

In the autumn-winter semester of 1991 (September - December) I taught at Veslensky University in the USA.

I taught two courses: “National Images of the World” in English and “Russian Image of the World” for Slavists in Russian. This was my first visit to America, and I was surprised at many things. As is my habit, I kept a diary of my life there and my thoughts about America in comparison with Russia and our situation.

When I discovered these notes three years later, I realized that they might be of general interest.

Mathematics through the eyes of a humanist (diary of surprises in mathematics)

The book by a scientist with an outstanding name G. Gachev is a unique work that demonstrates the high productivity of an interdisciplinary approach in science of the 21st century.

The book substantiates and presents an original view of mathematics as a field of universal knowledge necessary for any specialist of the 21st century.

Worlds of Europe. A view from Russia. England, intellectual journey

"Worlds of Europe. A View from Russia" is a multi-volume series of comparative descriptions of cultures and worldviews of different peoples.

The task is to understand each national world as a cosmohistorical personality, an irreplaceable character in humanity. Just as a person is a threefold unity: body, soul, spirit, so each national integrity is considered as a kind of Cosmo-Psycho-Logos, i.e. the unity of local nature, the character of the people and their mentality: England - the epilogue of the Old World and the prologue of the New. An island is a ship in the ocean in dialogue with the mainland of Eurasia. Dialogue of Germanic and Romance in ethnicity, language and the course of history. The “self-made man” Robinson, the gentleman and the sailor are the main types. Gulliver the relativist. Pluralism, tolerance and compromise, humor. The principle of struggle: Shakespeare's drama, force in Newton's mechanics, Adam Smith's competition, Darwin's struggle for existence, sports, football. Experience and experiment against speculation and abstract theories of the thinkers of the continent. Specific archetypes, symbols, images, patterns of behavior are identified from language proverbs, folk ballads and literature.

In all respects there is a comparison with Russia. The author's intellectual journey to England is written in the genre of a diary of his life and thoughts and is an experience of existential cultural studies, where the treatise is interspersed with confession, the concept is intertwined with the image. The book is a phenomenon of both scientific-philosophical and literary-artistic thought, and reads like a “novel of thinking.”

Science and national cultures

National mind - does it exist, and if it does, how can it be captured not only in literature and art, but also in religion and the sciences, even in physics and mathematics, which strive to be universal? - this is the problem that the scientist set out to solve -culturologist and writer, doctor of philology G. D. Gachev.

The book continues his famous series of national images of the world. Having blinked at the aesthetic and philological analysis of the works of Galileo, Pascal, Descartes, Newton, Kant and other philosophers and scientists, he demonstrates the connections of natural science with humanitarian culture, reveals the features of national worldviews: French, German, Italian, English, Hellenic and others - in constant comparisons with Russian.

The book is written in the style of a diary of a thinker and reader, as a confession about the adventures of thought. Designed for readers involved in humanities and natural sciences, philologists, historians, philosophers, cultural experts, people interested in intellectual games.

National images of the world

What is the attractiveness of the national idea in our age of internationalism? Why do people of different nations often have difficulty understanding each other? Because their ideas about good and evil, about man and woman, about space and time, pictures of the world, and customs are different.

The book is addressed to a wide range of readers interested in the history and culture of peoples.

National images of the world. Eurasia - the cosmos of the nomad, farmer and mountaineer

Each national world is considered as a unity of local nature, the character of the people and their thinking. Nomadic, agricultural, and mountain lifestyles emit special worldviews and are marked by their own scale of values ​​and concepts. The book gives a philosophical interpretation of everyday life as Being, things are read as ideas. A hut, a yurt, and a hut are different models of the world. National variants of space and time, body movements, Thais, games, music, food, the zodiac - all these are texts full of meaning. The book presents a spectrum of pictures of the world, demonstrates the intellectual diversity with which the peoples of the North of Eurasia enrich each other.

National images of the world. Caucasus

Intellectual travels from Russia to Georgia, Azerbaijan and Armenia.

A book by the famous cultural scientist and writer G.D. Gacheva continues his multi-volume series of comparative descriptions of cultures and worldviews of different peoples, “National Images of the World.” Each national integrity is considered as a kind of Cosmo-Psycho-Logos, that is, the unity of local nature, the character of the people and their way of thinking. Landscape, language, everyday life, dance, feasts, song, novel - everything serves the author as a text in which he wittily reads the national value system, logic and psyche of each people. This volume is dedicated to the countries of the Caucasus. Georgia, Azerbaijan, Armenia appear as special worlds with their own mind - “mentality”.

The book teaches you to understand and love the dissimilarity of each people, to see in the differences a complement and enrichment of your worldview by the culture of your neighbor.

National images of the world. Lecture course

The book is devoted to the national characteristics of cultures and civilizations.

This course is based on a series of lectures that the author gave in 1991 at Veslensky University in the USA. Each national integrity is considered as a Cosmo-Psycho-Logos, i.e. the unity of local nature, the character of the people and their way of thinking. An interdisciplinary approach allows us to describe the national world and the national mind as a certain invariant at different levels: in everyday life, language, religion, literature and the arts, in natural science, etc.

The book contains “portraits”: Germany, France, England, America, Russia, the Jewish image of the world, etc.

National eros and culture. In 2 volumes. Volume 1

Co-author: Titova L.N.

The collection examines the relationship between masculinity and femininity in different national cultures at different stages of history.

Such a broad problem allows the authors of the book, turning to the most dissimilar works of literature and art and to questions of the psychology of creativity, to take a new approach to covering a number of little-studied phenomena in the cultures of Europe and Russia.

Images of India: (Experience of existential cultural studies)

Georgy Gachev is a famous Soviet literary and cultural critic who has long been engaged in a comparative description of the national cultures of Eurasia and America.

In the published book, written in the genre of scientific and artistic prose, the author explores the images of India in the ancient Greek (Strabo), Russian (Afanasy Nikitin), French (Montesquieu) and German (Fr. Schlegel) pictures of the world. Reflecting on the poem “The Life of Buddha” by the ancient Indian poet Ashvaghoshi (Asvaghoshi), he compares the ideas and images of Buddhism with the corresponding Christian ideas.

Autumn with Kant. Imagery in the Critique of Pure Reason

Is “pure reason” really that pure? - this is the question philologist Gachev asked, in zeal for philosophy, embarking on a scrupulous re-reading of the philosophical “bible” - Kant’s classical work. It turns out that in the underlying logical structure lies a certain initial vision, a reverse apriorism, which reveals precisely the German image of the world. Kant digs the foundation for the house of reason. Reason (der Verstand - “bone-on”), male, oriented towards Experience (die Erfahrung - “trip”), female.

The basis of the “strict” terms of “exact” science is a metaphor, which is especially evident when comparing the German text and the Russian translation, which is not just from language to language, but from one national Cosmo-Psycho-Logos to another. The book is written in the genre of a diary of life and reflection, and their dialogue is expressed in two fonts.

Kinga is intended for philosophers, philologists and anyone interested in national cultural characteristics.

Russian Eros. "Novel" Thoughts with Life

The book “Russian Eros” by the famous writer and philosopher Georgy Gachev is a unique work in many respects.

The subtitle of the book - “a novel of Thoughts with Life” - emphasizes the essential feature of its content: it is, firstly, a study of those aspects of human culture in general and Russian culture in particular that are associated with the concept of “eros”, and, secondly, - this is a diary of the author’s personal life, philosophically interpreted and thereby included in the circle of ideas of the book

It made, probably, the first attempt in our literature at a comprehensive cultural analysis of the problems of eros, towards the discussion of which, and in general as such, we have been fostered for a long time with a persistent prejudice.

“Eros” is considered by Gachev as a kind of independent “cosmos” in which a wide variety of forces and elements manifest themselves and interact and where there is nothing insignificant or insignificant. And where the uniqueness of national life, character and self-awareness plays a significant role.

Content of artistic forms. Epic. Lyrics. Theater.

What meaning does the form of the work of art itself radiate? Its type and genre, this or that structure, plot, rhythm?

Why does a playwright perceive the world differently than a lyricist or epic writer, and why does an elegy imply a different content than an ode, sonnet or ballad? How does it determine what? Two eternal problems of culture: content and form and the division of literature into genera and types - are pushed into each other in the book and mutually explain themselves. The author of the book, a famous literary critic, esthetician and philosopher, Doctor of Philology, with rare accuracy reveals the meanings given in this or that literary text already by the optics of their genres - tragedy, satire, detective story - even before we, the readers, are immersed into the objective world of a given tragic, satirical or detective story.

The study by G.D., which became a scientific event when it was first published. Gacheva, analyzing the classic works of ancient, Western European and Russian literature, is by no means limited by the value of the monument of Russian philological and aesthetic thought and fully retains its relevance for modern times.

- (May 1, 1929, Moscow March 23, 2008, ibid.), Russian scientist (literary critic, philosopher, culturologist), Doctor of Philology. The scientist’s main works are devoted to the theory of literature, national artistic images of the world, Russian philosophical... ... encyclopedic Dictionary

GACHEV Georgy Dmitrievich- (b. 1929) Russian critic, literary critic, philosopher. The main works are devoted to the theory of literature, national artistic images of the world, and Russian philosophical thought. Books: Content of artistic forms. Epic, lyrics, drama (1968), Life... ... Big Encyclopedic Dictionary

Gachev, Georgy Dmitrievich- (b. 05/01/1929) special. in the region cultural studies, aesthetics, national problems. mentality; Dr. Philol. Sci. Genus. in Moscow. Graduated from Philology. ft. Moscow State University (1952) and asp. Institute of World Literature (1957). Since 1957 he has been working in the system of the USSR Academy of Sciences (RAS): in the World Institute... ... Large biographical encyclopedia

Gachev Georgy Dmitrievich- ... Wikipedia

GACHEV Georgy Dmitrievich- (b. May 1, 1929, Moscow), literary critic, cultural critic, writer; Dr. Philol. Sciences (1983). Genus. in the Bulgarian family philosopher, political emigrant to the USSR. Graduated from Philology. ft MSU (1952). He worked as a teacher (Russian and literary; English) in Bryansk. Since 1954 scientific. collaborator... ... Russian Pedagogical Encyclopedia

GACHEV Georgy Dmitrievich- (05/1/1929, Moscow) philosopher, cultural scientist, esthetician, doctor of philological sciences, leading researcher at the Institute of Slavic and Balkan Studies of the Russian Academy of Sciences. G.’s works put forward ideas for the accelerated development of culture, national images of the world, humanitarian... Russian Philosophy. Encyclopedia

Georgy Dmitrievich Gachev- ... Wikipedia

Gachev (surname)- Gachev is a Bulgarian surname. Famous speakers Gachev, Avram Petkov (1871 1941) Bulgarian politician. Gachev, Georgy Dmitrievich (1929 2008) Soviet and Russian philosopher, culturologist, literary critic and esthete. Gachev, Dmitry Ivanovich... ... Wikipedia

Gachev- Gachev is a Bulgarian surname. Gachev, Avram Petkov (1871 1941) Bulgarian politician. Gachev, Georgy Dmitrievich (1929 2008) Soviet and Russian philosopher, culturologist, literary critic and esthete. Gachev, Dmitry Ivanovich (1902 1946) ... ... Wikipedia

GACHEV- Georgy Dmitrievich (born 1929), writer, culturologist. Employee of the Institute of Slavic and Balkan Studies of the Russian Academy of Sciences since 1985. Theoretical studies of literature, typology of artistic consciousness. A look at natural science from the position of an artist (Book... ...Russian history

Books

• Images of the Divine in culture. National options, Gachev Georgy Dmitrievich. The book by the philosopher, literary critic, cultural scientist Georgy Dmitrievich Gachev (1929-2008) is the final work of the unique series “National Images of the World”. The author offers a cultural heuristic... Buy for 1611 RUR
• German image of the world. Germany in comparison with Russia, Gachev Georgy Dmitrievich. The book “The German Image of the World. Germany in Comparison with Russia” continues the series “National Images of the World” by the famous Russian philosopher, literary critic, cultural critic Georgiy Dmitrievich...

Georgy Dmitrievich Gachev(May 1, Moscow - March 23, Moscow) - Soviet and Russian philosopher, cultural critic, literary critic and esthetician; Doctor of Philology; Leading Researcher ; put forward the concept of accelerated development of literature.

Biography

Born into the family of a Bulgarian communist and political emigrant, musicologist Dmitry Ivanovich Gachev and musicologist Mirra Semyonovna Brook. In 1952 he graduated from the Faculty of Philology of Moscow State University in the departments of Romance-Germanic and Slavic philology. In 1952-1954 - a high school teacher in Bryansk. Since 1954, he worked in the system of the USSR Academy of Sciences (RAN): in (1954-1972), (1972-1985); since 1985 - leading researcher at the Institute of Slavic and Balkan Studies. In 1962-1963, he worked as a sailor on the Black Sea for a year and a half. Doctoral dissertation - “Development of the artistic image in literature” (1983).

Married twice, had three children. Wife - literary critic S. G. Semenova (1941-2014). Daughters: Anastasia (born 1966), literary critic; Larisa (born 1972), artist.

List of works

• “Accelerated development of literature” (Moscow, 1964)
• “Love, man, era: reasoning about the story “Djamilya” by Chingiz Aitmatov” (M.: Soviet writer, 1965)
• “The content of artistic forms. Epic. Lyrics. Theater" (M., 1968; 2nd ed.: M., 2008)
• “The Life of Artistic Consciousness: Essays on the History of the Image” (Moscow, 1972)
• “Creativity, life, art” (M., 1980)
• “Image in Russian artistic culture” (Moscow, 1981)
• “National images of the world: General issues Russian. Bulgarian. Kyrgyz. Georgian. Armenian" (M.: Sov. writer, 1988; M.: Progress, 1995)
• “Life Thoughts” (M.: “Pravda”, 1989)
• “The Inevitable: Accelerated Development of Literature” (Moscow: Khudozhestvennaya literatura, 1989)
• “Chingiz Aitmatov (in the light of world culture)” (Frunze: Adabiyat, 1989)
• “Russian Duma: portraits of Russian thinkers” (Moscow: Novosti, 1991)
• “The Book of Surprises, or Natural Science through the Eyes of a Humanitarian, or Images in Science” (Moscow: Pedagogika, 1991)
• “Science and national cultures: a humanitarian commentary on natural science” (Rostov: Rostov University Publishing House, 1992)
• “Images of India: experience of existential cultural studies” (Moscow: Nauka, 1993)
• “Russian Eros: a novel of Thoughts with Life” (Moscow: Interprint, 1994)
• “Life with Thought: a book of a happy person (for now...): confession” (M.: Di-Dik-Tanais; MTRK “Mir”, 1995)
• “Cosmo-Psycho-Logos” (M., 1995)
• “America in comparison with Russia and the Slavs” (M.: Raritet, 1997)
• “National images of the world: a course of lectures” (Moscow: Academia, 1998)
• “Imagination and thinking” (M.: Vuzovskaya kniga, 1999)
• “National images of the world: Eurasia - the cosmos of the nomad, farmer and mountaineer” (M.: DI-DIK, 1999)
• “A meeting with Tolstoy through a century: a confession” (Moscow: Vuzovskaya kniga, 1999)
• “Music and Light Civilization” (Moscow: Vuzovskaya Kniga, 1999)
• National images of the world. Russia's neighbors. - 2003.
• Mentality of the peoples of the world. - 2003.
• Humanitarian commentary on physics and chemistry. - 2003.
• Autumn with Kant. - 2004.
• Mathematics through the eyes of a humanist (diary of surprises in mathematics). - 2006.
• Sixty days in thinking. The spontaneous birth of the genre. - 2006.
• Cosmo-Psycho-Logos. - 2007.
• Gachev G. D. Italy. Experience of existential culturology / In ed. editors. - M.: Sunday, 2007. - 416 p. - (Worlds of Europe. View from Russia). - 500 copies. - ISBN 978-5-88528-549-0.
• Gachev G. D.// Philosophy of naivety / Comp. A. S. Migunov. - M.: Moscow State University Publishing House, 2001. - P. 29-35. - ISBN 5-211-04000-7.
• Gachev G. D.// Domestic notes. - 2002. - No. 3(4).
• Gachev G. D.(Russian) . Polit.ru (May 24, 2007). Retrieved May 26, 2009. .

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Literature

• Arzunyan E.(Russian) . Igrunov.Ru (October 28, 2004). Retrieved May 26, 2009. .
• Rachina L. A.// Sofia: Manuscript Journal of the Society of Devotees of Russian Philosophy. - 2005. - No. 8.

Notes

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