Історія виникнення світських навчальних закладів, поява нової, світської освіти потребує детального дослідження. Створення у Харкові «додаткових класів» 1768 р. — одна з перших спроб на шляху до світської школи на Слобожанщині. Від початку вона залежала від світської влади і мала широку палітру предметів, утримувала сиротинець. Однак протягом другої половини 1770-х рр. заклад набув і мілітарних рис, чому сприяв директор Іван Колбек, хоча й зберіг «класи» малювання та співів, власну структуру, принципи функціонування та матеріальне забезпечення. На відміну від багатьох інших світських (...) навчальних осередків, харківський продовжував діяти, незважаючи на адміністративні реформи та зміни в керуванні губернією. Це училище також підтримувало досить жваві зв’язки із Харківським колегіумом, доповнюючи його богословські дисципліни світськими. На кінець 1780-х рр. Харків, завдяки училищу і колегіуму, залишався провідним освітнім центром регіону, що певною мірою сприяло відкриттю згодом у цьому місті університету. (shrink)

English Abstract: The manuscript describes a new scientific discipline called Octology, which should unify morphogenetic linguistics and neurobiology to investigate the development of the words, cognition and behavior. -/- Russian Abstract: В книге даётся описание научной дисциплины Октологии, призванной объединять морфогенетическую лингвистику и нейробиологию для исследования словообразования, понимания и поведения. -/- German Abstract: Der Begriff Oktologie (Engl. octology) wurde von Dr. Andrej Poleev in seinem gleichnamigen Aufsatz, der am 8. März 2010 erschienen ist, im Umlauf gebracht, und bezeichnet eine wissenschaftliche (...) Disziplin, welche die morphogenetische Linguistk und Neurobiologie vereint, um die Zusammenhänge zwischen Wahrnehmung, Verhalten und Wortbildung zu erforschen. Die Sprache ist das Mittel zwischenmenschlicher Verständigung, und der Sprache ist dieses Buch gewidmet. Wie entsteht Sprache? Welche sprachliche Formen gab es, gibt es heute, und wird es noch geben? In welchem Verhältnis steht Kultur zur Sprache? Was sind neurobiologische Grundlagen des Denkens und der Verbalisierung mentaler Inhalte? Mit diesen und anderen Fragen befasst sich neue Wissenschaft, die im Jahr 2010 gegründet wurde, um interdisziplinär die Zusammenhänge zwischen Wahrnehmung, Wortbildung und Verhalten zu erforschen. (shrink)

The article is devoted to almost unknown monastery of the Russian Orthodox Church, a Holy Trinity Zosimo-Savvatievskaya Novo-Solovetskaya Krasnokholmskaya poustinia that was one of the important pilgrimage places of the royal family in the 17th century. Despite the fact that the monastery was founded in the reign of Tsar Alexei Mikhailovich, it is an important link in the historical and cultural development of our Fatherland, primarily because the extant architectural monuments of outstanding artistic qualities. That is why the architectural ensemble (...) of the monastery occupies a prominent place in the history of Russian culture. In addition, Novo-Solovetskaya poustinia is an important historical object providing data on the development of Russian spiritual and artistic culture of the late seventeenth century. The question of cultural-historical and social roles that Orthodox monasteries played in the history of Russia is still not sufficiently studied is. The modern development of the Russian state cannot be complete without the restoration of the positive legacy that has been lost in our culture and morality. In this regard, the study of development and formation of the Orthodox monastic culture may fill this gap. Historical development of the Zosimo-Savvatievskaya Novo-Solovetskaya Krasnokholmskaya poustinia, its architecture can contribute to the restoration of our historical memory, which is an important factor in the revival of our national identity. The author of the article also tells about the history of monastery in tough years of godless power and about the people, who died for their faith and who are called now the new martyrs. (shrink)

This article aims to give an overview of literary instruction in schools of the russification era at the beginning of the 20th century in Estonia; this was likewise the curriculum of literary study offered to the generation of educated youth which included the Young Estonians. Based on official documents, archival materials, and memoirs, and through analyses of anthologies, literary histories, and teaching methods in use at the time, we attempt to reconstruct the outlines of literary reading and requirements for students (...) in various types of schools. When, as a result of school reform, Russian became the language of instruction; lessons in Russian became central in the curriculum, alongside the word of God; selections from Russian literature were read in the original language. In the lower grades, teaching was by the so-called ”natural method”, intended to guarantee swift achievement of fluency in ”living Russian language”; this was later replaced by systematic textual analysis, which distinguished between belles lettres and other types of texts. However, the study of literature was always subordinated to the goals of language instruction. In institutions of secondary education, study of Russian literature was separate from language instruction. Indeed, Russian literature was the only literature systematically studied in high schools (though one must keep in mind that not all schools completely followed the official program.) Private schools were especially noticeable for their greater freedom, though all of them had to take general curriculum directives into account. Reading of literary texts connected with other languages thus had to remain almost purely illustrative. In view of the above, in the upper grades of elementary school and high school, students obtained a thorough introduction to the Russian classics. According to the official school curriculum, Russian literary history ended with Nikolai Gogol. Attempts were made to ignore more modern authors altogether (to the point of banning them – this applied especially to the works of Fjodor Dostojevski). However, a good command of Russian made it possible to read those works not approved by the school, and to keep abreast of more recent Russian literature. Young Estonians took conspicuous interest in turn-of-the-century Russian literary life. Over time the split between ”anthologized” and real Russian literature continued to deepen, as did the conflict between the works and their official interpretations in schoolbooks. This tendency coincided with processes of renewal in Estonian literature. In the interim, knowledge of classical Russian literature acquired in school remained at the level of passive coexistence in the culture, a kind of backdrop to newer undertakings. Thus it is interesting to note that articles on Aleksandr Pushkin published in the 1920s Estonian press were addressed to the reader assumed to be knowledgeable both about his works and his biography. Reminiscences of school in the memoirs of several Estonian authors serve as evidence that learning about Russian literature, particularly poetry, was perhaps their only bright memory of school in the russification era. (shrink)

“Beilis affair” is one of the most resonate events in Kyiv of the early 20 th century. It was a subject of a huge number of investigations. However, a special analysis of the role that the members of Kyiv Theological Academy community played in this affair has not been made yet. Facts and data available require further reflections and deeper interpretations. For this, both a time span and a thematic content should be expanded. Thus, the author tries to reveal the (...) specifics of the discourse wherein the members of the community were predisposed to interpret both “Beilis affair” and “Jewish question” as a whole. The materials published in “Kyiv Theological Academy Studies” journal throughout all years of its existence in pre-revolutionary Russia constitute the main source of information. In the study, the author tries to widen another researcher’s idea that “Beilis affair” became a unique case of the dialogue between Christians and Jews. The article shows that the foundations for this dialogue had been created in the previous years by many Kyiv Theological Academy community members, such as Andrii Khoinatskyi, Fedir Ornatskyi, Vasyl Pevnytskyi, Afanasii Bulhakov, Dmytro Bohdashevskyi, Olexandr Voronov, Mykola Stelletskyi, Viktor Ivanytskyi, Hryhorii Malevanskyi, Akym Olesnytskyi, and others. This experience as well as perfect knowledge of the European and world context, which the members of Kyiv Theological Academy intellectual community such as Olexandr Hlaholiev and Pavlo Tykhomyrov had, enabled them to make a real impact on the establishment of the dialogue between Christians and Jews in particular in the “Beilis affair”. (shrink)

This article offers a draft of the term ‘bilateral tolerance’; which is assumptive in the course of our further practice. After that; the conditions of potential motivation for confessional intolerance are being investigated; in addition to the different forms through which the mentioned conditions influence others. It is followed by a comparative investigation of doctrinal sources concerning compatible attitudes toward heterodox persons in Christian and Moslem Holy Scriptures. Multiple meanings with potentially serious consequences are being presented.