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Аннотация RU
<p>Развитие востоковедения в конце XIX в. повлекло всплеск интереса к буддийским концептам и обрядам среди русской интеллигенции. Модное увлечение общества буддизмом и псевдонаучными концептами «буддийских загадок» поразило консерваторов христианства. Находясь во главе миссии, распространяющей христианство среди забайкальских буддистов, архиепископ Иркутска и Нерчинска (Благонравов) свидетельствовал о том, что идеализированное восприятие мира в буддизме было всего лишь модным бессмысленным веянием. Он ссылался не только на свои собственные знания и опыт, но также приводил доводы, опираясь на научные исследова- ния российских востоковедов. Интеллектуальный оппонент Вениамина, философ Владимир Викторович Лесевич, был сторонником всеобъемлющей и беспристрастной оценки буддизма как неевропейской традиции. В работе приведен также семантический анализ «истинного буддизма» и показан миссионерский опыт в Забайкалье.</p>

Ключевые слова RU

Литература RU
1. Ulanov M. S. Buddizm v istorii russkoi filosofii XIX – pervoi poloviny XX vv. Elista : Kalmytskii Gosudarstvennyi Universitet, 2003. P. 7, 14–15. 2. Goldfarb S. Gazeta “Vostochnoe Obozrenie” 1882–1906. Irkutsk : Izdatelstvo Irkutskogo Universiteta 1997. P. 14–17, 29–31, 40–43, 60, 86–87. 3. Bruce Lincoln W. The Conquest of a Continent. Siberia and the Russians. Cornell University Press, 2007. P. 225–226. 4. Goldfarb S. Op. cit. P. 121. N 183 on the list of correspondents is Vasilii Antonovich Blagonravov. The author did not mention that it was a secular name of Archbishop Veniamin. 5. Veniamin. Nastoiashchii Buddizm // Irkutskie Eparkhialnye Vedomosti. 1890. N 5. P. 6. 6. Lesevich V. V. Religioznaia svoboda po edictam tsaria Asoki Velikogo (Religious Freedom in edicts of Emperor Asioka the Great) // Voprosy filosofii i psikhologii. 1889. Kn. 1. P. 163–188; Zavgorodnij Iu. Iu., V. V. Lesevich i ego interes k buddizmu // Treti Torchinovskie chteniia: religiovedenie i vostokovedenie : Materialy nauchnoi konferentsii, Sankt-Peterburg 15–18 fevralia 2006 g. / ed. Pakhomov S. V. SPb., 2006. P. 150–156. 7. Lesevich V. V. Gde sleduet iskat’ ‘nastoiashchii buddizm’ // Voprosy filosofii i psihologii. 1890. Kn. 3. S. 121–127. Lesevich published several other papers on Buddhism and its influence in Europe: Buddhiiskii nravstvennyi tip // Severnyi vestnik. 1886. N 5. P. 41–77; Novye dvizhenia v buddizmie, podderzhivaemye i rasprostraniaemye evropeitsami // Russkaia mysl. 1887. N 8. P. 1–17. 8. Walicki A. A history of Russian thought from the enlightenment to Marxism. Translated from the Polish by Hilda Andrews-Rusiecka. Stanford : Stanford University Press, 1979. P. 353–357. 9. Losskii N. O. History of Russian philosophy. New York : International Universities Press, 1951. P. 378; Filosofskii Entsiklopedicheskii Slovar. 2-nd ed. M. : Sovetskaia Entsiklopedia, 1989. P. 309. 10. Mokievski P. K. Philosophy in Russia. Mind, vol. 15, N 57 (Jan. 1890). Published by: Oxford University Press on behalf of the Mind Association P. 156. 11. Ibid. P. 159. 12. Kennan G. Siberia and the Exile System. New York : The Century Co., 1891. V. 2. P. 449 13. Yarmolinsky A. The Kennan Collection. The New York : Public Library, 1921. P. 3; digitalgallery.nypl.org photograph. N 83. 14. Billington J. H. The Intelligentsia and the Religion of Humanity // American Historical Review. 1960. Vol. 65, N 4. P. 807–821. 15. Ibid. P. 813. 16. His name is also spelled as Yuri Zavhorodny. 17. Zavgorodnij Iu. V. V. Lesevich i ego interes k buddizmu. P. 151–152; Lesevich included in footnotes to his studies works of E. Burnouf, A. P. Sinnet, Rhys Davis, L. Freer, and Oldenburg. 18. Ibid. P. 154. 19. Ibid. P. 155; Beer D. "The Medicalization of Religious Deviance in the Russian Orthodox Church (1880–1905)". Kritika: Explorations in Russian and Eurasian History. Vol. 5. N 3. Summer 2004. P. 465–466. 20. Ulanov M. S. Op. cit. P. 104–106. 21. Lesevich V. V. Novye dvizhenia v buddizmie. P. 3, 10. 22. Ibid. P. 4–5. 23. Ibid. P. 6, 13. 24. Veniamin. Op. cit. P. 6–7, 10. 25. Ibid. P. 152–153; Iu. Zavgorodnij, Buddizm v tvorchestve Ivano Franko // Piervye Torchinovskie chteniia: religiovedenie i vostokovedenie : Materialy nauchnoi konferentsii, Sankt-Peterburg 20–21 fevralia 2004 / ed. S. V. Pakhomov. SPb., 2004. V. 1. P. 24–25. 26. Carlson M. “No Religion Higher Than Truth”. A History of the Theosophical Movement in Russia, 1875–1922. Princeton : Princeton University Press, 1993. P. 8. 27. Ibid. P. 5. 28. Pedersen P. Tibet, Theosophy, and the Psychologization of Buddhism // Imagining Tibet: Perceptions, Projections and Fantasies / ed. T. Dodin and H. Rather. Boston, 2001. P. 156–157. Also Bevir M. The West Turns Eastward: Madame Blavatsky and the Transformation of the Occult Tradition // Journal of the American Academy of Religion. 1994. Vol. 62, No. 3. P. 747–767; Deutsch Kornblatt J. Reviewed work(s): "No Religion Higher than Truth": A History of the Theosophical Movement in Russia, 1875–1922 by Carlson M. The Slavic and East European Journal. 1994. Vol. 38, No. 1. P. 174–175. 29. Lesevich V. V. Noveishe dvizhenia v Buddizmie P. 17; Zavgorodnij Iu. V. V. Lesevich i ego interes k buddizmu, P. 152; Carlson M. Op. cit. P. 216. 30. Lesevich V. V. Noveishe dvizhenia v Buddizmie P. 15–17; Carlson M. Op. cit. P. 46. 31. Carlson M. Op. cit. P. 46–47. 32. Ibid. P. 47. 33. Sokal A., J. Bricmont, Fashionable Nonsense: Postmodern Intellectuals' Abuse of Science. New York : Picador, 1998. 34. Veniamin. Op. cit. P. 10. 35. Masuzawa T. The invention of world religions, or, How European universalism was preserved in the language of pluralism. Chicago : University of Chicago Press, 2005. P. 142. 36. Lopez D. Prisoners of Shangri-la: Tibetan Buddhism and the West. Chicago : University of Chicago Press, 1998. P. 49–50. 37. Veniamin. Op. cit. P. 6–7. 38. Ibid. P. 7–10. 39. Lesevich V. V. Gde sleduet iskat’ ‘nastoiashchii buddizm’. P. 121–122. 40. Ibid. P. 123. 41. Ibid. P. 124. 42. Ibid. P. 126–127. 43. Review by V. P. Vasiliev, Ocherki byta buddiiskikh monastyrei i buddiskogo dukhovenstva v Mongolii v sviazi s otnosheniiami sego poslednego k narodu. St Petersburg 1887 // Zapiski Imperatorskago Russkago Geograficheskago Obshchestva po otdeleniu etnografii, t. XVI) // Zhurnal Ministerstva Narodnogo Prosveshchenia. 1888. V. 259. P. 417–434; Minaev I. P. Apologia lamstva // Zhurnal Ministerstva Narodnogo Prosveshchenia. 1888. V. 259. P. 434–448; Pozdneev A. M. Otvet na retsenziu prof. I. P. Minaeva na sochinienie: “Ocherki byta buddiiskikh monastyriei i buddiiskago dukhovenstva v Mongolii” // Zhurnal Ministerstva Narodnogo Prosveshchenia. 1888. N 260. P. 304–323; Minaev I. P. Zametka na otvet A. M. Pozdneeva // Ibid. P. 323–326.

Название EN

Авторы EN

Аннотация EN
<p>Development of oriental studies was followed at the end of the nineteenth century by the growing interest in Buddhist concepts and rituals among Russian intellectuals. Fashionable social fascination in Buddhism and pseudo-scientific concepts of “Buddhist mysteries,” astonished conservative Christians. Leading missionary spreading Christianity among the Transbaikalian Buddhists, archbishop of Irkutsk and Nerchinsk Veniamin (Blagonravov) argued that the idealized perception of Buddhism was merely a fashionable nonsense. He referred not only to his own knowledge and experience, but also to the scholarly research conducted by the Russian Orientalists. Veniamin’s intellectual adversary, philosopher Vladimir Victorovich Lesevich, supported a comprehensive and impartial evaluation of non-European traditions such as Buddhism. Debate considered also a semantic analysis of “real Buddhism” and practical missionary experience in the Transbaikal.</p>

Ключевые слова EN

Литература EN