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The Philosophy of Lev Shestov

At a Glance

Title: The Philosophy of Lev Shestov

Total Categories: 6

Category Stats

  • Biographical Sketch: 8 flashcards, 13 questions
  • Philosophical Foundations: 4 flashcards, 8 questions
  • Key Concepts and Works: 15 flashcards, 12 questions
  • Influences and Intellectual Connections: 11 flashcards, 15 questions
  • Critique of Reason and Metaphysics: 9 flashcards, 6 questions
  • Legacy and Reception: 2 flashcards, 4 questions

Total Stats

  • Total Flashcards: 49
  • True/False Questions: 29
  • Multiple Choice Questions: 29
  • Total Questions: 58

Instructions

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Study Guide: The Philosophy of Lev Shestov

Study Guide: The Philosophy of Lev Shestov

Biographical Sketch

Lev Shestov's birth name was Lev Isaakovich Shestov.

Answer: False

Lev Shestov's birth name was Yeguda Lev Shvartsman; Lev Isaakovich Shestov was the name he adopted.

Related Concepts:

  • What was Lev Shestov's birth name and his birth and death dates and locations?: Lev Shestov was born Yeguda Lev Shvartsman on January 31, 1866, in Kiev, Russian Empire (now Kyiv, Ukraine). He died on November 19, 1938, in Paris, France.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • What was Lev Shestov's family background and his early academic pursuits?: Shestov was born into a Jewish family and was a cousin of Nicholas Pritzker, who later became the patriarch of the prominent Pritzker family known for its influence in business and politics. He studied law and mathematics at Moscow State University but faced clashes with authority that disrupted his formal education.

Lev Shestov was born in Kiev, Russian Empire, on January 31, 1866.

Answer: True

The philosopher Lev Shestov was born Yeguda Lev Shvartsman on January 31, 1866, in Kiev, within the Russian Empire.

Related Concepts:

  • What was Lev Shestov's birth name and his birth and death dates and locations?: Lev Shestov was born Yeguda Lev Shvartsman on January 31, 1866, in Kiev, Russian Empire (now Kyiv, Ukraine). He died on November 19, 1938, in Paris, France.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • With which notable Russian intellectuals and artists was Shestov associated in the late 19th century?: In 1898, Shestov became part of a circle of prominent Russian intellectuals and artists that included Nikolai Berdyaev, Sergei Diaghilev, Dmitri Merezhkovsky, and Vasily Rozanov, contributing articles to a journal established by this group.

Shestov faced clashes with authority that disrupted his formal education at Moscow State University.

Answer: True

Lev Shestov's academic career at Moscow State University was marked by disruptions stemming from his confrontations with institutional authority.

Related Concepts:

  • What was Lev Shestov's family background and his early academic pursuits?: Shestov was born into a Jewish family and was a cousin of Nicholas Pritzker, who later became the patriarch of the prominent Pritzker family known for its influence in business and politics. He studied law and mathematics at Moscow State University but faced clashes with authority that disrupted his formal education.
  • What geographical moves did Shestov make in the early 20th century, and what personal event marked his return to Moscow?: Shestov moved to Freiburg, Germany, in 1908, and then to Coppet, Switzerland, in 1910, where he worked prolifically. He returned to Moscow in 1915, the same year his son Sergei died in combat against the Germans.
  • How did the Bolshevik Revolution impact Shestov's ability to publish his work?: Following the Bolshevik seizure of power in 1917, Shestov faced pressure to write a defense of Marxist doctrine as an introduction to his new work, "Potestas Clavium," to get it published. He refused this demand.

Lev Shestov's dissertation was accepted by the St. Vladimir's Imperial University of Kiev.

Answer: False

Lev Shestov's dissertation was rejected by the St. Vladimir's Imperial University of Kiev due to its expression of revolutionary tendencies.

Related Concepts:

  • How did Shestov's emigration to France impact his philosophical career?: Upon emigrating to France, Shestov found a receptive audience for his work, where his originality was quickly recognized, and he became a popular figure. This period allowed him to engage with French intellectual circles and contribute to prestigious philosophy journals, solidifying his international reputation.
  • What was Lev Shestov's birth name and his birth and death dates and locations?: Lev Shestov was born Yeguda Lev Shvartsman on January 31, 1866, in Kiev, Russian Empire (now Kyiv, Ukraine). He died on November 19, 1938, in Paris, France.

Shestov moved to Freiburg, Germany, in 1908, and then to Coppet, Switzerland, in 1910.

Answer: True

In 1908, Lev Shestov relocated to Freiburg, Germany, and subsequently moved to Coppet, Switzerland, in 1910, continuing his philosophical work in these locations.

Related Concepts:

  • What geographical moves did Shestov make in the early 20th century, and what personal event marked his return to Moscow?: Shestov moved to Freiburg, Germany, in 1908, and then to Coppet, Switzerland, in 1910, where he worked prolifically. He returned to Moscow in 1915, the same year his son Sergei died in combat against the Germans.
  • What was Lev Shestov's birth name and his birth and death dates and locations?: Lev Shestov was born Yeguda Lev Shvartsman on January 31, 1866, in Kiev, Russian Empire (now Kyiv, Ukraine). He died on November 19, 1938, in Paris, France.
  • With which notable Russian intellectuals and artists was Shestov associated in the late 19th century?: In 1898, Shestov became part of a circle of prominent Russian intellectuals and artists that included Nikolai Berdyaev, Sergei Diaghilev, Dmitri Merezhkovsky, and Vasily Rozanov, contributing articles to a journal established by this group.

Following the Bolshevik seizure of power, Shestov refused to write a defense of Marxist doctrine to get his new work published.

Answer: True

After the Bolsheviks assumed control, Shestov declined to author a defense of Marxist doctrine, which had been a condition for publishing his work, 'Potestas Clavium'.

Related Concepts:

  • How did the Bolshevik Revolution impact Shestov's ability to publish his work?: Following the Bolshevik seizure of power in 1917, Shestov faced pressure to write a defense of Marxist doctrine as an introduction to his new work, "Potestas Clavium," to get it published. He refused this demand.
  • What specific works by Shestov are listed as his main contributions?: Shestov's main works include "The Good in the Teaching of Tolstoy and Nietzsche" (1899), "The Philosophy of Tragedy, Dostoevsky and Nietzsche" (1903), "All Things are Possible" (1905), "By Faith Alone" (written 1910-14), "Potestas Clavium" (1919), "In Job's Balances" (1923–29), "Kierkegaard and the Existential Philosophy" (1933–34), and his magnum opus "Athens and Jerusalem" (1930–37).
  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.

Shestov emigrated to Germany after leaving Russia, where he became a popular figure.

Answer: False

While Shestov did move to Germany (Freiburg) in 1908, his significant popularity as an intellectual figure was more pronounced after his emigration to France.

Related Concepts:

  • What geographical moves did Shestov make in the early 20th century, and what personal event marked his return to Moscow?: Shestov moved to Freiburg, Germany, in 1908, and then to Coppet, Switzerland, in 1910, where he worked prolifically. He returned to Moscow in 1915, the same year his son Sergei died in combat against the Germans.
  • How did Shestov's emigration to France impact his philosophical career?: Upon emigrating to France, Shestov found a receptive audience for his work, where his originality was quickly recognized, and he became a popular figure. This period allowed him to engage with French intellectual circles and contribute to prestigious philosophy journals, solidifying his international reputation.
  • What was Lev Shestov's family background and his early academic pursuits?: Shestov was born into a Jewish family and was a cousin of Nicholas Pritzker, who later became the patriarch of the prominent Pritzker family known for its influence in business and politics. He studied law and mathematics at Moscow State University but faced clashes with authority that disrupted his formal education.

What was Lev Shestov's birth name?

Answer: Yeguda Lev Shvartsman

Lev Shestov was born Yeguda Lev Shvartsman, later adopting the name Lev Isaakovich Shestov.

Related Concepts:

  • What was Lev Shestov's birth name and his birth and death dates and locations?: Lev Shestov was born Yeguda Lev Shvartsman on January 31, 1866, in Kiev, Russian Empire (now Kyiv, Ukraine). He died on November 19, 1938, in Paris, France.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • What was Lev Shestov's family background and his early academic pursuits?: Shestov was born into a Jewish family and was a cousin of Nicholas Pritzker, who later became the patriarch of the prominent Pritzker family known for its influence in business and politics. He studied law and mathematics at Moscow State University but faced clashes with authority that disrupted his formal education.

In which city did Lev Shestov die?

Answer: Paris, France

Lev Shestov died in Paris, France, on November 19, 1938.

Related Concepts:

  • What was Lev Shestov's birth name and his birth and death dates and locations?: Lev Shestov was born Yeguda Lev Shvartsman on January 31, 1866, in Kiev, Russian Empire (now Kyiv, Ukraine). He died on November 19, 1938, in Paris, France.
  • What geographical moves did Shestov make in the early 20th century, and what personal event marked his return to Moscow?: Shestov moved to Freiburg, Germany, in 1908, and then to Coppet, Switzerland, in 1910, where he worked prolifically. He returned to Moscow in 1915, the same year his son Sergei died in combat against the Germans.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."

Why was Lev Shestov's dissertation rejected by St. Vladimir's Imperial University of Kiev?

Answer: It expressed revolutionary tendencies.

Lev Shestov's dissertation was rejected by the St. Vladimir's Imperial University of Kiev because it contained expressions of revolutionary tendencies.

Related Concepts:

  • Why was Lev Shestov's dissertation rejected, and what academic career path did this prevent?: His dissertation was rejected by the St. Vladimir's Imperial University of Kiev because it expressed revolutionary tendencies. This rejection prevented him from obtaining a doctor of law degree.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • How did the Bolshevik Revolution impact Shestov's ability to publish his work?: Following the Bolshevik seizure of power in 1917, Shestov faced pressure to write a defense of Marxist doctrine as an introduction to his new work, "Potestas Clavium," to get it published. He refused this demand.

Shestov moved to which country in 1908?

Answer: Germany

In 1908, Lev Shestov relocated to Freiburg, Germany.

Related Concepts:

  • What geographical moves did Shestov make in the early 20th century, and what personal event marked his return to Moscow?: Shestov moved to Freiburg, Germany, in 1908, and then to Coppet, Switzerland, in 1910, where he worked prolifically. He returned to Moscow in 1915, the same year his son Sergei died in combat against the Germans.
  • What was Lev Shestov's birth name and his birth and death dates and locations?: Lev Shestov was born Yeguda Lev Shvartsman on January 31, 1866, in Kiev, Russian Empire (now Kyiv, Ukraine). He died on November 19, 1938, in Paris, France.
  • What was Lev Shestov's family background and his early academic pursuits?: Shestov was born into a Jewish family and was a cousin of Nicholas Pritzker, who later became the patriarch of the prominent Pritzker family known for its influence in business and politics. He studied law and mathematics at Moscow State University but faced clashes with authority that disrupted his formal education.

What personal tragedy occurred in 1915, the same year Shestov returned to Moscow?

Answer: His son Sergei died in combat.

In 1915, the same year he returned to Moscow, Lev Shestov experienced the personal tragedy of his son Sergei's death in combat.

Related Concepts:

  • What geographical moves did Shestov make in the early 20th century, and what personal event marked his return to Moscow?: Shestov moved to Freiburg, Germany, in 1908, and then to Coppet, Switzerland, in 1910, where he worked prolifically. He returned to Moscow in 1915, the same year his son Sergei died in combat against the Germans.
  • What was Lev Shestov's family background and his early academic pursuits?: Shestov was born into a Jewish family and was a cousin of Nicholas Pritzker, who later became the patriarch of the prominent Pritzker family known for its influence in business and politics. He studied law and mathematics at Moscow State University but faced clashes with authority that disrupted his formal education.
  • With which notable Russian intellectuals and artists was Shestov associated in the late 19th century?: In 1898, Shestov became part of a circle of prominent Russian intellectuals and artists that included Nikolai Berdyaev, Sergei Diaghilev, Dmitri Merezhkovsky, and Vasily Rozanov, contributing articles to a journal established by this group.

After the Bolshevik Revolution, Shestov refused to publish his work unless he:

Answer: Wrote a defense of Marxist doctrine.

Following the Bolshevik Revolution, Shestov declined to publish his work unless he agreed to write a defense of Marxist doctrine, a condition he refused.

Related Concepts:

  • How did the Bolshevik Revolution impact Shestov's ability to publish his work?: Following the Bolshevik seizure of power in 1917, Shestov faced pressure to write a defense of Marxist doctrine as an introduction to his new work, "Potestas Clavium," to get it published. He refused this demand.

Philosophical Foundations

Lev Shestov is primarily known for his strong advocacy for philosophical rationalism and positivism.

Answer: False

Lev Shestov is primarily known for his critiques of philosophical rationalism and positivism, rather than their advocacy.

Related Concepts:

  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • What does Shestov mean by critiquing "rationalism" and "scientism"?: Shestov critiques rationalism and scientism not by opposing reason or science in general, but by opposing the tendency to deify reason itself, treating it as an omniscient, omnipotent God that is eternally true and justified. He believed this tendency subordinates life to abstract, tyrannical necessities.
  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.

Shestov's main philosophical interests included theology and nihilism.

Answer: True

The primary philosophical interests of Lev Shestov encompassed theology and nihilism, reflecting his engagement with profound existential and spiritual questions.

Related Concepts:

  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.
  • How did Shestov's philosophy relate to the concept of "everything is possible"?: Shestov embraced the idea that "everything is possible," which he saw as the opposite of necessity. This concept, linked to Dostoevsky, represented a form of faith that arises from deep doubt, affirming a god-given freedom without boundaries and suggesting that possibilities exist beyond the limits of rational understanding.

Many of Shestov's closest Russian friends viewed his work as a profound affirmation of reason and metaphysics.

Answer: False

Contrary to affirming reason, many of Shestov's Russian contemporaries perceived his philosophy as a renunciation of reason and metaphysics.

Related Concepts:

  • What were some of the criticisms Shestov faced from his Russian friends regarding his philosophy?: Many of Shestov's closest Russian friends viewed his work as a renunciation of reason and metaphysics, and some even considered it an espousal of nihilism.
  • How did Shestov's emigration to France impact his philosophical career?: Upon emigrating to France, Shestov found a receptive audience for his work, where his originality was quickly recognized, and he became a popular figure. This period allowed him to engage with French intellectual circles and contribute to prestigious philosophy journals, solidifying his international reputation.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.

Shestov critiqued scientism by opposing reason and science in general.

Answer: False

Shestov's critique of scientism was not an opposition to reason or science per se, but rather to the deification of reason and its elevation to an absolute, omniscient authority.

Related Concepts:

  • What does Shestov mean by critiquing "rationalism" and "scientism"?: Shestov critiques rationalism and scientism not by opposing reason or science in general, but by opposing the tendency to deify reason itself, treating it as an omniscient, omnipotent God that is eternally true and justified. He believed this tendency subordinates life to abstract, tyrannical necessities.
  • What was Shestov's perspective on the relationship between science and philosophy?: Shestov argued that the scientific method, focused on empirical observation, has made the domains of philosophy and science irreconcilable. He believed that while science deals with observable facts, philosophy must concern itself with issues like freedom, God, and immortality, which cannot be resolved through scientific means.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.

What was Lev Shestov primarily known for?

Answer: Critiquing philosophical rationalism and positivism

Lev Shestov is primarily recognized for his critiques of philosophical rationalism and positivism, challenging their efficacy in addressing fundamental existential questions.

Related Concepts:

  • What was Lev Shestov's birth name and his birth and death dates and locations?: Lev Shestov was born Yeguda Lev Shvartsman on January 31, 1866, in Kiev, Russian Empire (now Kyiv, Ukraine). He died on November 19, 1938, in Paris, France.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • With which notable Russian intellectuals and artists was Shestov associated in the late 19th century?: In 1898, Shestov became part of a circle of prominent Russian intellectuals and artists that included Nikolai Berdyaev, Sergei Diaghilev, Dmitri Merezhkovsky, and Vasily Rozanov, contributing articles to a journal established by this group.

Shestov's main philosophical interests included theology and which other concept?

Answer: Nihilism

Lev Shestov's principal philosophical interests encompassed theology and nihilism, reflecting his deep engagement with existential and spiritual themes.

Related Concepts:

  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.
  • How did Shestov's philosophy relate to the concept of "everything is possible"?: Shestov embraced the idea that "everything is possible," which he saw as the opposite of necessity. This concept, linked to Dostoevsky, represented a form of faith that arises from deep doubt, affirming a god-given freedom without boundaries and suggesting that possibilities exist beyond the limits of rational understanding.

How did many of Shestov's closest Russian friends view his philosophy?

Answer: As a renunciation of reason and metaphysics.

Many of Shestov's Russian contemporaries perceived his philosophy as a renunciation of reason and metaphysics, rather than an affirmation of them.

Related Concepts:

  • What were some of the criticisms Shestov faced from his Russian friends regarding his philosophy?: Many of Shestov's closest Russian friends viewed his work as a renunciation of reason and metaphysics, and some even considered it an espousal of nihilism.
  • What was Shestov's engagement with Edmund Husserl, and what philosophical discovery did it lead to?: Shestov met Edmund Husserl in 1926 and maintained a cordial relationship despite their philosophical differences. A later meeting in 1929, encouraged by Husserl, led Shestov to study Søren Kierkegaard, with whom he found great philosophical similarities.
  • How did Shestov build upon Søren Kierkegaard's philosophical ideas?: Shestov discovered that his philosophy shared similarities with Kierkegaard's, particularly in rejecting idealism and believing that ultimate knowledge could be gained through ungrounded subjective thought rather than objective reason. Shestov felt Kierkegaard did not pursue these ideas far enough and continued this line of thought in his own work.

Shestov critiqued scientism for:

Answer: Deifying reason and treating it as an omniscient, omnipotent God.

Shestov's critique of scientism targeted its tendency to deify reason, elevating it to the status of an omniscient and omnipotent divine entity.

Related Concepts:

  • What does Shestov mean by critiquing "rationalism" and "scientism"?: Shestov critiques rationalism and scientism not by opposing reason or science in general, but by opposing the tendency to deify reason itself, treating it as an omniscient, omnipotent God that is eternally true and justified. He believed this tendency subordinates life to abstract, tyrannical necessities.
  • What was Shestov's perspective on the relationship between science and philosophy?: Shestov argued that the scientific method, focused on empirical observation, has made the domains of philosophy and science irreconcilable. He believed that while science deals with observable facts, philosophy must concern itself with issues like freedom, God, and immortality, which cannot be resolved through scientific means.
  • What is the core of Shestov's critique of Western philosophy's approach to reason?: Shestov's core critique of Western philosophy is that it has used reason to place humans and God in a subservient position to immutable, tyrannical "necessities." He believed this deification of reason stems from a fear of a capricious God, leading philosophers to favor the unchanging and "dead" over the dynamic and living aspects of existence.

Key Concepts and Works

Lev Shestov's work is often associated with the label "anti-philosophy."

Answer: True

Lev Shestov's philosophical output is frequently categorized under the rubric of "anti-philosophy," reflecting its departure from traditional systematic approaches.

Related Concepts:

  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • What is the nature of Shestov's "anti-philosophy"?: Shestov's "anti-philosophy" is characterized by its rejection of systematic unity and theoretical explanations for philosophical problems. Instead, it embraces a fragmentary, aphoristic style that emphasizes life's enigmatic qualities and the limitations of reason in grasping ultimate truths, often generating more questions than answers.
  • What is Shestov's view on the comprehensibility of life through philosophical systems?: Shestov maintained that life, in its ultimate analysis, is not comprehensible through logical or rational inquiry. He believed that no metaphysical speculation can conclusively solve life's mysteries and that his philosophy is problem-generating, emphasizing the enigmatic qualities of life rather than providing systematic solutions.

In "Athens and Jerusalem," Shestov argues that science must engage with concepts like freedom, God, and immortality.

Answer: False

Shestov argued in "Athens and Jerusalem" that philosophy, not science, must engage with concepts like freedom, God, and immortality, as these lie beyond the scope of empirical scientific inquiry.

Related Concepts:

  • What is the central argument of Shestov's magnum opus, "Athens and Jerusalem"?: In "Athens and Jerusalem," Shestov examines the dichotomy between freedom and reason, advocating for the rejection of reason in philosophy. He argues that science relies on empirical observation, while philosophy must engage with concepts like freedom, God, and immortality, which are beyond scientific resolution.
  • What was Shestov's perspective on the relationship between science and philosophy?: Shestov argued that the scientific method, focused on empirical observation, has made the domains of philosophy and science irreconcilable. He believed that while science deals with observable facts, philosophy must concern itself with issues like freedom, God, and immortality, which cannot be resolved through scientific means.
  • What is the significance of Shestov's critique of "total unity" in "Athens and Jerusalem"?: In "Athens and Jerusalem," Shestov criticized the concept of "total unity" as an absolutely false idea. He questioned why God, who is not limited by time or space, should be expected to adhere to the same respect for order as human reason, suggesting that this pursuit of unity by reason limits the understanding of the living God.

Shestov identified despair, characterized by the loss of certainties, as the "penultimate word."

Answer: True

Shestov posited despair, defined by the erosion of certainties and existential meaning, as the "penultimate word" in his philosophical framework.

Related Concepts:

  • What is the significance of the phrase "the penultimate word" in Shestov's philosophy?: In Shestov's philosophy, "the penultimate word" refers to the experience of despair, which involves the loss of life's meaning and certainties. He posited that this despair is not the final state, but a necessary precursor to a deeper form of faith and understanding that lies beyond conventional philosophical discourse.
  • What did Shestov consider the "penultimate word" and what lies beyond it?: Shestov identified despair, characterized by the loss of certainties, freedom, and the meaning of life, as the "penultimate word." He believed that beyond despair and philosophy lies "faith," a way of thinking that embraces the possibility that "everything is possible" and signifies a god-given freedom without boundaries.
  • What did Shestov mean by the "penultimate word" and the "last word" in his philosophy?: The "penultimate word" for Shestov was despair, representing the loss of life's meaning and certainties. The "last word," however, could not be articulated in human language or captured by theory, pointing towards a realm beyond despair and philosophy, which he associated with faith and the affirmation that "everything is possible."

Shestov believed that beyond despair and philosophy lies "faith," a way of thinking that embraces the possibility that "everything is possible."

Answer: True

Shestov proposed that "faith," characterized by the embrace of "everything is possible," emerges as a transformative perspective beyond despair and conventional philosophical reasoning.

Related Concepts:

  • What role did Shestov see for faith in overcoming despair?: Shestov saw faith not as a mere belief or certainty, but as a distinct way of thinking that emerges from profound doubt and insecurity. He proposed faith as a source of truth that transcends the constraints of reason, allowing one to embrace the possibility that "everything is possible" and to find God beyond rational limitations.
  • What did Shestov consider the "penultimate word" and what lies beyond it?: Shestov identified despair, characterized by the loss of certainties, freedom, and the meaning of life, as the "penultimate word." He believed that beyond despair and philosophy lies "faith," a way of thinking that embraces the possibility that "everything is possible" and signifies a god-given freedom without boundaries.
  • How did Shestov's philosophy relate to the concept of "everything is possible"?: Shestov embraced the idea that "everything is possible," which he saw as the opposite of necessity. This concept, linked to Dostoevsky, represented a form of faith that arises from deep doubt, affirming a god-given freedom without boundaries and suggesting that possibilities exist beyond the limits of rational understanding.

Shestov interpreted the incarnation and resurrection of Jesus Christ as a demonstration that life's purpose is mystical surrender.

Answer: False

Shestov interpreted the Christian concepts of incarnation and resurrection not as mystical surrender, but as evidence that life's purpose involves ascetical struggle.

Related Concepts:

  • How did Shestov interpret the Christian concepts of incarnation and resurrection?: As a Jewish philosopher, Shestov saw the incarnation and resurrection of Jesus Christ as a demonstration that life's purpose is not mystical surrender but ascetical struggle. He viewed these events as a victory over necessity, showing that enduring hardship is worthwhile to avoid remaining in a state of passive "bliss."
  • What is Shestov's view on the comprehensibility of life through philosophical systems?: Shestov maintained that life, in its ultimate analysis, is not comprehensible through logical or rational inquiry. He believed that no metaphysical speculation can conclusively solve life's mysteries and that his philosophy is problem-generating, emphasizing the enigmatic qualities of life rather than providing systematic solutions.
  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.

The concluding message of "Athens and Jerusalem" is that philosophy is not contemplation but an unending struggle.

Answer: True

Shestov's magnum opus, "Athens and Jerusalem," concludes with the assertion that philosophy is fundamentally an unending struggle, rather than a passive act of contemplation.

Related Concepts:

  • What is the final message of Lev Shestov's "Athens and Jerusalem" regarding the nature of philosophy?: The concluding message of "Athens and Jerusalem" is that philosophy is not about contemplation or "thinking over" (Besinnen), but rather about struggle. Shestov asserted that this struggle is unending and that the kingdom of God is attained through "violence," echoing a biblical sentiment.
  • What is the meaning of Shestov's statement that "philosophy is not Besinnen but struggle"?: This statement, from the conclusion of "Athens and Jerusalem," means that philosophy is not merely contemplation or reflection but an active, ongoing struggle. Shestov believed this struggle is essential for attaining spiritual understanding and the kingdom of God.
  • What is the central argument of Shestov's magnum opus, "Athens and Jerusalem"?: In "Athens and Jerusalem," Shestov examines the dichotomy between freedom and reason, advocating for the rejection of reason in philosophy. He argues that science relies on empirical observation, while philosophy must engage with concepts like freedom, God, and immortality, which are beyond scientific resolution.

What dichotomy is central to Shestov's magnum opus, "Athens and Jerusalem"?

Answer: Freedom and Reason

The central dichotomy explored in Lev Shestov's "Athens and Jerusalem" is that of freedom versus reason.

Related Concepts:

  • What is the significance of Shestov's critique of "total unity" in "Athens and Jerusalem"?: In "Athens and Jerusalem," Shestov criticized the concept of "total unity" as an absolutely false idea. He questioned why God, who is not limited by time or space, should be expected to adhere to the same respect for order as human reason, suggesting that this pursuit of unity by reason limits the understanding of the living God.
  • What is the central argument of Shestov's magnum opus, "Athens and Jerusalem"?: In "Athens and Jerusalem," Shestov examines the dichotomy between freedom and reason, advocating for the rejection of reason in philosophy. He argues that science relies on empirical observation, while philosophy must engage with concepts like freedom, God, and immortality, which are beyond scientific resolution.
  • What is the English title and writing date for Shestov's magnum opus?: Lev Shestov's magnum opus is titled "Athens and Jerusalem," and it was written between 1930 and 1937.

In Shestov's philosophy, what is identified as the "penultimate word"?

Answer: Despair

Shestov designated despair, characterized by the loss of certainties and existential meaning, as the "penultimate word."

Related Concepts:

  • What is the significance of the phrase "the penultimate word" in Shestov's philosophy?: In Shestov's philosophy, "the penultimate word" refers to the experience of despair, which involves the loss of life's meaning and certainties. He posited that this despair is not the final state, but a necessary precursor to a deeper form of faith and understanding that lies beyond conventional philosophical discourse.
  • What did Shestov mean by the "penultimate word" and the "last word" in his philosophy?: The "penultimate word" for Shestov was despair, representing the loss of life's meaning and certainties. The "last word," however, could not be articulated in human language or captured by theory, pointing towards a realm beyond despair and philosophy, which he associated with faith and the affirmation that "everything is possible."
  • What did Shestov consider the "penultimate word" and what lies beyond it?: Shestov identified despair, characterized by the loss of certainties, freedom, and the meaning of life, as the "penultimate word." He believed that beyond despair and philosophy lies "faith," a way of thinking that embraces the possibility that "everything is possible" and signifies a god-given freedom without boundaries.

Shestov interpreted the Christian concepts of incarnation and resurrection as a demonstration that life's purpose is:

Answer: Ascetical struggle.

Shestov viewed the Christian doctrines of incarnation and resurrection as illustrating that life's purpose is found in ascetical struggle, rather than mystical surrender.

Related Concepts:

  • How did Shestov interpret the Christian concepts of incarnation and resurrection?: As a Jewish philosopher, Shestov saw the incarnation and resurrection of Jesus Christ as a demonstration that life's purpose is not mystical surrender but ascetical struggle. He viewed these events as a victory over necessity, showing that enduring hardship is worthwhile to avoid remaining in a state of passive "bliss."
  • What is Shestov's view on the comprehensibility of life through philosophical systems?: Shestov maintained that life, in its ultimate analysis, is not comprehensible through logical or rational inquiry. He believed that no metaphysical speculation can conclusively solve life's mysteries and that his philosophy is problem-generating, emphasizing the enigmatic qualities of life rather than providing systematic solutions.
  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.

According to Shestov, what is the final message of "Athens and Jerusalem" regarding the nature of philosophy?

Answer: Philosophy is not contemplation but an unending struggle.

The concluding thesis of "Athens and Jerusalem" is that philosophy is fundamentally an unending struggle, rather than a passive act of contemplation.

Related Concepts:

  • What is the final message of Lev Shestov's "Athens and Jerusalem" regarding the nature of philosophy?: The concluding message of "Athens and Jerusalem" is that philosophy is not about contemplation or "thinking over" (Besinnen), but rather about struggle. Shestov asserted that this struggle is unending and that the kingdom of God is attained through "violence," echoing a biblical sentiment.
  • What is the central argument of Shestov's magnum opus, "Athens and Jerusalem"?: In "Athens and Jerusalem," Shestov examines the dichotomy between freedom and reason, advocating for the rejection of reason in philosophy. He argues that science relies on empirical observation, while philosophy must engage with concepts like freedom, God, and immortality, which are beyond scientific resolution.
  • What is the meaning of Shestov's statement that "philosophy is not Besinnen but struggle"?: This statement, from the conclusion of "Athens and Jerusalem," means that philosophy is not merely contemplation or reflection but an active, ongoing struggle. Shestov believed this struggle is essential for attaining spiritual understanding and the kingdom of God.

Shestov proposed faith as a source of truth that:

Answer: Transcends the constraints of reason.

Shestov posited faith as a source of truth capable of transcending the inherent limitations and constraints of rational thought.

Related Concepts:

  • What role did Shestov see for faith in overcoming despair?: Shestov saw faith not as a mere belief or certainty, but as a distinct way of thinking that emerges from profound doubt and insecurity. He proposed faith as a source of truth that transcends the constraints of reason, allowing one to embrace the possibility that "everything is possible" and to find God beyond rational limitations.
  • According to Shestov, what is the relationship between faith and reason in the pursuit of truth?: Shestov argued that while reason operates within the limits of necessity and verifiability, faith is a dimension of thought that abandons itself fearlessly to the Creator. He believed that true understanding of ultimate realities, like God, requires moving beyond reason's constraints to this source of truth.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.

Shestov's "anti-philosophy" is characterized by its:

Answer: Rejection of systematic unity and theoretical explanations.

Shestov's "anti-philosophy" is distinguished by its deliberate rejection of systematic unity and definitive theoretical explanations for complex philosophical issues.

Related Concepts:

  • What is the nature of Shestov's "anti-philosophy"?: Shestov's "anti-philosophy" is characterized by its rejection of systematic unity and theoretical explanations for philosophical problems. Instead, it embraces a fragmentary, aphoristic style that emphasizes life's enigmatic qualities and the limitations of reason in grasping ultimate truths, often generating more questions than answers.
  • How did Shestov's philosophical approach differ from traditional systematic philosophy?: Unlike traditional systematic philosophy, Shestov's work offered no systematic unity and was often fragmentary. He employed an aphoristic and "web-like" style, focusing on generating philosophical problems and emphasizing the enigmatic qualities of life rather than providing definitive, rational explanations.
  • What is Shestov's view on the comprehensibility of life through philosophical systems?: Shestov maintained that life, in its ultimate analysis, is not comprehensible through logical or rational inquiry. He believed that no metaphysical speculation can conclusively solve life's mysteries and that his philosophy is problem-generating, emphasizing the enigmatic qualities of life rather than providing systematic solutions.

Influences and Intellectual Connections

Shestov's early major works explored the philosophies of Leo Tolstoy, Friedrich Nietzsche, and Fyodor Dostoevsky.

Answer: True

Lev Shestov's seminal early works, such as "Good in the Teaching of Tolstoy and Nietzsche" and "The Philosophy of Tragedy," critically engaged with the ideas of Tolstoy, Nietzsche, and Dostoevsky.

Related Concepts:

  • What were the key themes and influences of Shestov's early major philosophical works?: Shestov's early works, such as "Good in the Teaching of Tolstoy and Nietzsche" (1899) and "The Philosophy of Tragedy, Dostoevsky and Nietzsche" (1903), explored the philosophies of Leo Tolstoy, Friedrich Nietzsche, and Fyodor Dostoevsky, authors who profoundly impacted his thought and established his reputation as an original thinker.
  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.
  • What specific works by Shestov are listed as his main contributions?: Shestov's main works include "The Good in the Teaching of Tolstoy and Nietzsche" (1899), "The Philosophy of Tragedy, Dostoevsky and Nietzsche" (1903), "All Things are Possible" (1905), "By Faith Alone" (written 1910-14), "Potestas Clavium" (1919), "In Job's Balances" (1923–29), "Kierkegaard and the Existential Philosophy" (1933–34), and his magnum opus "Athens and Jerusalem" (1930–37).

D. H. Lawrence summarized Shestov's philosophy by stating his central cry was "Everything is impossible."

Answer: False

D. H. Lawrence characterized Shestov's central philosophical tenet as "Everything is possible," interpreting it as a liberation from existential constraints.

Related Concepts:

  • How did D. H. Lawrence characterize Lev Shestov's core philosophical idea?: D. H. Lawrence summarized Shestov's philosophy by stating his central cry was "Everything is possible." Lawrence interpreted this not as nihilism, but as a liberation of the human psyche from old constraints, asserting that the soul truly believes in itself and nothing else.
  • How did Shestov's philosophy relate to the concept of "everything is possible"?: Shestov embraced the idea that "everything is possible," which he saw as the opposite of necessity. This concept, linked to Dostoevsky, represented a form of faith that arises from deep doubt, affirming a god-given freedom without boundaries and suggesting that possibilities exist beyond the limits of rational understanding.
  • What is the significance of Shestov's quote, "...we need to think that only one assertion has or can have any objective reality: that nothing on earth is impossible"?: This quote from Shestov underscores his belief that the assertion of impossibility is a limiting truth imposed by reason. He advocated for resisting such limitations and embracing the idea that "nothing on earth is impossible," which aligns with his philosophy of faith and freedom beyond rational necessity.

Shestov met Edmund Husserl in 1926 and found great philosophical similarities with him.

Answer: False

While Shestov met Edmund Husserl in 1926 and maintained a cordial relationship, his profound philosophical similarities were discovered later with Søren Kierkegaard.

Related Concepts:

  • What was Shestov's engagement with Edmund Husserl, and what philosophical discovery did it lead to?: Shestov met Edmund Husserl in 1926 and maintained a cordial relationship despite their philosophical differences. A later meeting in 1929, encouraged by Husserl, led Shestov to study Søren Kierkegaard, with whom he found great philosophical similarities.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.

Shestov felt Søren Kierkegaard had pursued the rejection of idealism and subjective thought far enough in his own work.

Answer: False

Shestov believed that Kierkegaard had not pursued the rejection of idealism and subjective thought far enough, considering it a crucial avenue for philosophical exploration.

Related Concepts:

  • How did Shestov build upon Søren Kierkegaard's philosophical ideas?: Shestov discovered that his philosophy shared similarities with Kierkegaard's, particularly in rejecting idealism and believing that ultimate knowledge could be gained through ungrounded subjective thought rather than objective reason. Shestov felt Kierkegaard did not pursue these ideas far enough and continued this line of thought in his own work.
  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."

Emil Cioran believed Shestov was correct in asserting that true problems often escaped the attention of other philosophers.

Answer: True

Emil Cioran acknowledged Shestov's insight that many crucial philosophical problems were overlooked by his contemporaries, who tended to obscure life's genuine torments.

Related Concepts:

  • How did Emil Cioran describe Shestov's impact on his own philosophical development?: Emil Cioran referred to Shestov as the philosopher of his generation that struggled with spiritual realization but remained nostalgic for it. Cioran believed Shestov was correct in asserting that true problems often escaped the attention of other philosophers, who tended to obscure life's real torments.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.

Gilles Deleuze referred to Lev Shestov in his works, including "Nietzsche and Philosophy."

Answer: True

Gilles Deleuze cited Lev Shestov in his influential works, such as "Nietzsche and Philosophy," indicating Shestov's impact on Deleuze's thought.

Related Concepts:

  • In which of Gilles Deleuze's works is Shestov referred to?: Gilles Deleuze referred to Lev Shestov in his works, including "Nietzsche and Philosophy" and "Difference and Repetition," indicating Shestov's influence on his thought.
  • What specific philosophical ideas of Shestov influenced Gilles Deleuze?: Gilles Deleuze referred to Lev Shestov in his works, including "Nietzsche and Philosophy" and "Difference and Repetition," indicating Shestov's influence on his thought.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."

Leo Strauss's book "Jerusalem and Athens" was written independently of Shestov's philosophy.

Answer: False

Leo Strauss's work "Jerusalem and Athens" was written, in part, as a direct response to Shestov's "Athens and Jerusalem," demonstrating a significant intellectual engagement.

Related Concepts:

  • What is the significance of Leo Strauss's work "Jerusalem and Athens" in relation to Shestov's philosophy?: Leo Strauss's book "Jerusalem and Athens" was written, in part, as a direct response to Lev Shestov's work of the same title, "Athens and Jerusalem," indicating a significant intellectual dialogue between the two thinkers.
  • What specific works by Shestov are listed as his main contributions?: Shestov's main works include "The Good in the Teaching of Tolstoy and Nietzsche" (1899), "The Philosophy of Tragedy, Dostoevsky and Nietzsche" (1903), "All Things are Possible" (1905), "By Faith Alone" (written 1910-14), "Potestas Clavium" (1919), "In Job's Balances" (1923–29), "Kierkegaard and the Existential Philosophy" (1933–34), and his magnum opus "Athens and Jerusalem" (1930–37).
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."

Which of these Russian intellectuals was NOT part of the circle Shestov joined in 1898?

Answer: Fyodor Dostoevsky

While Nikolai Berdyaev, Sergei Diaghilev, and Vasily Rozanov were part of the intellectual circle Shestov joined in 1898, Fyodor Dostoevsky was a significant influence on Shestov's early work but not a contemporary associate in that specific circle.

Related Concepts:

  • With which notable Russian intellectuals and artists was Shestov associated in the late 19th century?: In 1898, Shestov became part of a circle of prominent Russian intellectuals and artists that included Nikolai Berdyaev, Sergei Diaghilev, Dmitri Merezhkovsky, and Vasily Rozanov, contributing articles to a journal established by this group.
  • Where did Shestov emigrate after leaving Russia, and who did he befriend and influence there?: Shestov emigrated to France, where he became a popular figure. In Paris, he befriended and significantly influenced thinkers like Georges Bataille, as well as Benjamin Fondane and Rachel Bespaloff.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."

D. H. Lawrence summarized Shestov's core philosophical idea as:

Answer: Everything is possible.

D. H. Lawrence characterized Shestov's central philosophical tenet as "Everything is possible," interpreting it as a liberation from existential constraints.

Related Concepts:

  • How did D. H. Lawrence characterize Lev Shestov's core philosophical idea?: D. H. Lawrence summarized Shestov's philosophy by stating his central cry was "Everything is possible." Lawrence interpreted this not as nihilism, but as a liberation of the human psyche from old constraints, asserting that the soul truly believes in itself and nothing else.
  • What is Shestov's view on the comprehensibility of life through philosophical systems?: Shestov maintained that life, in its ultimate analysis, is not comprehensible through logical or rational inquiry. He believed that no metaphysical speculation can conclusively solve life's mysteries and that his philosophy is problem-generating, emphasizing the enigmatic qualities of life rather than providing systematic solutions.
  • How did Shestov's philosophy relate to the concept of "everything is possible"?: Shestov embraced the idea that "everything is possible," which he saw as the opposite of necessity. This concept, linked to Dostoevsky, represented a form of faith that arises from deep doubt, affirming a god-given freedom without boundaries and suggesting that possibilities exist beyond the limits of rational understanding.

Upon emigrating to France, Shestov befriended and influenced which notable thinker?

Answer: Georges Bataille

After emigrating to France, Lev Shestov formed a significant intellectual connection with Georges Bataille, influencing his thought.

Related Concepts:

  • Where did Shestov emigrate after leaving Russia, and who did he befriend and influence there?: Shestov emigrated to France, where he became a popular figure. In Paris, he befriended and significantly influenced thinkers like Georges Bataille, as well as Benjamin Fondane and Rachel Bespaloff.
  • How did Shestov's emigration to France impact his philosophical career?: Upon emigrating to France, Shestov found a receptive audience for his work, where his originality was quickly recognized, and he became a popular figure. This period allowed him to engage with French intellectual circles and contribute to prestigious philosophy journals, solidifying his international reputation.
  • What was Shestov's engagement with Edmund Husserl, and what philosophical discovery did it lead to?: Shestov met Edmund Husserl in 1926 and maintained a cordial relationship despite their philosophical differences. A later meeting in 1929, encouraged by Husserl, led Shestov to study Søren Kierkegaard, with whom he found great philosophical similarities.

Shestov's meeting with Edmund Husserl in 1929 led him to study which philosopher, with whom he found great similarities?

Answer: Søren Kierkegaard

Following a meeting with Edmund Husserl in 1929, Shestov delved into the works of Søren Kierkegaard, discovering profound philosophical resonances.

Related Concepts:

  • What was Shestov's engagement with Edmund Husserl, and what philosophical discovery did it lead to?: Shestov met Edmund Husserl in 1926 and maintained a cordial relationship despite their philosophical differences. A later meeting in 1929, encouraged by Husserl, led Shestov to study Søren Kierkegaard, with whom he found great philosophical similarities.
  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • How did Shestov build upon Søren Kierkegaard's philosophical ideas?: Shestov discovered that his philosophy shared similarities with Kierkegaard's, particularly in rejecting idealism and believing that ultimate knowledge could be gained through ungrounded subjective thought rather than objective reason. Shestov felt Kierkegaard did not pursue these ideas far enough and continued this line of thought in his own work.

Shestov felt that Søren Kierkegaard did not pursue certain philosophical ideas far enough, specifically regarding:

Answer: The rejection of idealism and subjective thought.

Shestov believed Kierkegaard's exploration of the rejection of idealism and subjective thought was insufficient, representing a critical area for further philosophical exploration.

Related Concepts:

  • How did Shestov build upon Søren Kierkegaard's philosophical ideas?: Shestov discovered that his philosophy shared similarities with Kierkegaard's, particularly in rejecting idealism and believing that ultimate knowledge could be gained through ungrounded subjective thought rather than objective reason. Shestov felt Kierkegaard did not pursue these ideas far enough and continued this line of thought in his own work.
  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.
  • What is Shestov's view on the comprehensibility of life through philosophical systems?: Shestov maintained that life, in its ultimate analysis, is not comprehensible through logical or rational inquiry. He believed that no metaphysical speculation can conclusively solve life's mysteries and that his philosophy is problem-generating, emphasizing the enigmatic qualities of life rather than providing systematic solutions.

Emil Cioran believed Shestov was correct in asserting that:

Answer: True problems often escaped the attention of other philosophers.

Emil Cioran acknowledged Shestov's insight that many crucial philosophical problems were overlooked by his contemporaries, who tended to obscure life's genuine torments.

Related Concepts:

  • How did Emil Cioran describe Shestov's impact on his own philosophical development?: Emil Cioran referred to Shestov as the philosopher of his generation that struggled with spiritual realization but remained nostalgic for it. Cioran believed Shestov was correct in asserting that true problems often escaped the attention of other philosophers, who tended to obscure life's real torments.

Leo Strauss's book "Jerusalem and Athens" was written as a direct response to which of Shestov's works?

Answer: Athens and Jerusalem

Leo Strauss's work "Jerusalem and Athens" was written, in part, as a direct response to Shestov's "Athens and Jerusalem," demonstrating a significant intellectual dialogue.

Related Concepts:

  • What is the significance of Leo Strauss's work "Jerusalem and Athens" in relation to Shestov's philosophy?: Leo Strauss's book "Jerusalem and Athens" was written, in part, as a direct response to Lev Shestov's work of the same title, "Athens and Jerusalem," indicating a significant intellectual dialogue between the two thinkers.
  • What specific works by Shestov are listed as his main contributions?: Shestov's main works include "The Good in the Teaching of Tolstoy and Nietzsche" (1899), "The Philosophy of Tragedy, Dostoevsky and Nietzsche" (1903), "All Things are Possible" (1905), "By Faith Alone" (written 1910-14), "Potestas Clavium" (1919), "In Job's Balances" (1923–29), "Kierkegaard and the Existential Philosophy" (1933–34), and his magnum opus "Athens and Jerusalem" (1930–37).
  • What is the English title and writing date for Shestov's magnum opus?: Lev Shestov's magnum opus is titled "Athens and Jerusalem," and it was written between 1930 and 1937.

Liza Knapp's book "The Annihilation of Inertia" evaluated Dostoevsky's struggle against what?

Answer: The self-evident 'wall' of rationalism.

Liza Knapp's study examined Dostoevsky's struggle against the perceived "wall" of rationalism, referencing Shestov's philosophical alignment.

Related Concepts:

  • What specific aspect of Shestov's thought did Liza Knapp highlight in her book "The Annihilation of Inertia"?: Liza Knapp's book, "The Annihilation of Inertia: Dostoevsky and Metaphysics," evaluated Dostoevsky's struggle against the perceived "wall" of rationalism, referencing Shestov's philosophical alignment.

Critique of Reason and Metaphysics

Shestov believed that reason and metaphysics were fully capable of conclusively establishing truth about ultimate problems, such as the nature of God.

Answer: False

Shestov contended that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate problems, such as the nature of God or existence.

Related Concepts:

  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.
  • According to Shestov, what is the relationship between faith and reason in the pursuit of truth?: Shestov argued that while reason operates within the limits of necessity and verifiability, faith is a dimension of thought that abandons itself fearlessly to the Creator. He believed that true understanding of ultimate realities, like God, requires moving beyond reason's constraints to this source of truth.
  • What is Shestov's view on the comprehensibility of life through philosophical systems?: Shestov maintained that life, in its ultimate analysis, is not comprehensible through logical or rational inquiry. He believed that no metaphysical speculation can conclusively solve life's mysteries and that his philosophy is problem-generating, emphasizing the enigmatic qualities of life rather than providing systematic solutions.

Shestov argued that true understanding of ultimate realities requires moving beyond reason's constraints to the source of faith.

Answer: True

Shestov posited that accessing ultimate realities necessitates transcending the limitations of reason and engaging with the domain of faith.

Related Concepts:

  • According to Shestov, what is the relationship between faith and reason in the pursuit of truth?: Shestov argued that while reason operates within the limits of necessity and verifiability, faith is a dimension of thought that abandons itself fearlessly to the Creator. He believed that true understanding of ultimate realities, like God, requires moving beyond reason's constraints to this source of truth.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.
  • What role did Shestov see for faith in overcoming despair?: Shestov saw faith not as a mere belief or certainty, but as a distinct way of thinking that emerges from profound doubt and insecurity. He proposed faith as a source of truth that transcends the constraints of reason, allowing one to embrace the possibility that "everything is possible" and to find God beyond rational limitations.

Shestov's core critique of Western philosophy was that it used reason to place humans and God in subservience to immutable, tyrannical "necessities."

Answer: True

Shestov's central critique of Western philosophical traditions posits that reason has been employed to subjugate both humanity and the divine to immutable, often tyrannical, "necessities."

Related Concepts:

  • What is the core of Shestov's critique of Western philosophy's approach to reason?: Shestov's core critique of Western philosophy is that it has used reason to place humans and God in a subservient position to immutable, tyrannical "necessities." He believed this deification of reason stems from a fear of a capricious God, leading philosophers to favor the unchanging and "dead" over the dynamic and living aspects of existence.
  • What did Shestov consider the role of "necessity" in philosophical thought?: Shestov viewed "necessity" as a way of thinking, and a real aspect of the world, that subordinates life to abstract ideas, generalizations, and immutable laws. He saw this as a force that kills the uniqueness and vitality of reality, and he sought to find philosophical sources beyond this necessity.
  • What does Shestov mean by critiquing "rationalism" and "scientism"?: Shestov critiques rationalism and scientism not by opposing reason or science in general, but by opposing the tendency to deify reason itself, treating it as an omniscient, omnipotent God that is eternally true and justified. He believed this tendency subordinates life to abstract, tyrannical necessities.

What did Shestov consider the role of "necessity" in philosophical thought?

Answer: A way of thinking that subordinates life to abstract ideas and immutable laws.

Shestov viewed "necessity" as a mode of thought that subordinates life to abstract concepts and immutable laws, thereby diminishing its vitality.

Related Concepts:

  • What did Shestov consider the role of "necessity" in philosophical thought?: Shestov viewed "necessity" as a way of thinking, and a real aspect of the world, that subordinates life to abstract ideas, generalizations, and immutable laws. He saw this as a force that kills the uniqueness and vitality of reality, and he sought to find philosophical sources beyond this necessity.
  • How did Shestov's critique of reason relate to his understanding of human experience?: Shestov argued that reason, by imposing "necessities" and abstract laws, can lead to a sense of aloneness and suffering, as philosophical systems fail to address the unique, lived experience of individuals. He believed that true reality and understanding begin beyond the limits of what reason can logically comprehend.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.

According to Shestov, what is the relationship between science and philosophy?

Answer: Science deals with observable facts, while philosophy must address issues beyond scientific resolution.

Shestov posited that science addresses observable facts, while philosophy is tasked with confronting issues, such as freedom and immortality, that transcend scientific resolution.

Related Concepts:

  • What was Shestov's perspective on the relationship between science and philosophy?: Shestov argued that the scientific method, focused on empirical observation, has made the domains of philosophy and science irreconcilable. He believed that while science deals with observable facts, philosophy must concern itself with issues like freedom, God, and immortality, which cannot be resolved through scientific means.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.
  • What is Shestov's view on the comprehensibility of life through philosophical systems?: Shestov maintained that life, in its ultimate analysis, is not comprehensible through logical or rational inquiry. He believed that no metaphysical speculation can conclusively solve life's mysteries and that his philosophy is problem-generating, emphasizing the enigmatic qualities of life rather than providing systematic solutions.

Shestov's critique of Western philosophy's approach to reason stems from its tendency to:

Answer: Place humans and God in subservience to immutable necessities.

Shestov criticized Western philosophy for employing reason to subordinate humanity and the divine to immutable, tyrannical necessities.

Related Concepts:

  • What is the core of Shestov's critique of Western philosophy's approach to reason?: Shestov's core critique of Western philosophy is that it has used reason to place humans and God in a subservient position to immutable, tyrannical "necessities." He believed this deification of reason stems from a fear of a capricious God, leading philosophers to favor the unchanging and "dead" over the dynamic and living aspects of existence.
  • What was Shestov's stance on the limits of reason in understanding ultimate truths?: Shestov contended that reason is incapable of conclusively establishing truth about ultimate problems, such as the nature of God or existence. He believed that reason subordinates life to abstract necessities and that true philosophical inquiry must venture beyond its limitations, into the realm of faith and possibility.
  • What does Shestov mean by critiquing "rationalism" and "scientism"?: Shestov critiques rationalism and scientism not by opposing reason or science in general, but by opposing the tendency to deify reason itself, treating it as an omniscient, omnipotent God that is eternally true and justified. He believed this tendency subordinates life to abstract, tyrannical necessities.

Legacy and Reception

Lev Shestov significantly influenced thinkers such as Albert Camus, Emil Cioran, and Gilles Deleuze.

Answer: True

Lev Shestov's philosophical contributions had a profound impact on subsequent generations of thinkers, including Albert Camus, Emil Cioran, and Gilles Deleuze.

Related Concepts:

  • Who were some of the prominent figures influenced by Lev Shestov's work?: Lev Shestov significantly influenced thinkers such as Georges Bataille, Albert Camus, Benjamin Fondane, Paul Celan, Emil Cioran, Gilles Deleuze, and Isaiah Berlin, among others.
  • In which of Gilles Deleuze's works is Shestov referred to?: Gilles Deleuze referred to Lev Shestov in his works, including "Nietzsche and Philosophy" and "Difference and Repetition," indicating Shestov's influence on his thought.
  • What specific philosophical ideas of Shestov influenced Gilles Deleuze?: Gilles Deleuze referred to Lev Shestov in his works, including "Nietzsche and Philosophy" and "Difference and Repetition," indicating Shestov's influence on his thought.

Shestov's limited recognition in the English-speaking world is attributed to the widespread availability of his translated works.

Answer: False

Shestov's relative obscurity in the English-speaking world is primarily due to the limited availability of his translated works and the unconventional nature of his philosophical themes.

Related Concepts:

  • Why is Lev Shestov relatively unknown in the English-speaking world today?: Shestov's limited recognition in the English-speaking world is attributed to his works not being readily available, the unfashionable nature of his themes, and the initially unsettling combination of his quasi-nihilistic stance and religious outlook.
  • How did Shestov's emigration to France impact his philosophical career?: Upon emigrating to France, Shestov found a receptive audience for his work, where his originality was quickly recognized, and he became a popular figure. This period allowed him to engage with French intellectual circles and contribute to prestigious philosophy journals, solidifying his international reputation.
  • What specific works by Shestov are listed as his main contributions?: Shestov's main works include "The Good in the Teaching of Tolstoy and Nietzsche" (1899), "The Philosophy of Tragedy, Dostoevsky and Nietzsche" (1903), "All Things are Possible" (1905), "By Faith Alone" (written 1910-14), "Potestas Clavium" (1919), "In Job's Balances" (1923–29), "Kierkegaard and the Existential Philosophy" (1933–34), and his magnum opus "Athens and Jerusalem" (1930–37).

Which of the following thinkers was NOT significantly influenced by Lev Shestov?

Answer: Immanuel Kant

While Shestov influenced figures like Camus, Cioran, and Deleuze, Immanuel Kant predates Shestov and was a subject of critique rather than influence.

Related Concepts:

  • Who was Lev Shestov, and what were his primary philosophical contributions?: Lev Isaakovich Shestov, born Yeguda Lev Shvartsman, was a prominent Russian existentialist and religious philosopher. His primary contributions lie in his trenchant critiques of philosophical rationalism and positivism, positing that reason and metaphysics are fundamentally incapable of conclusively establishing truth concerning ultimate existential problems, such as the nature of God or the essence of existence. His philosophical output is frequently categorized under the rubric of "anti-philosophy."
  • Who were some of the prominent figures influenced by Lev Shestov's work?: Lev Shestov significantly influenced thinkers such as Georges Bataille, Albert Camus, Benjamin Fondane, Paul Celan, Emil Cioran, Gilles Deleuze, and Isaiah Berlin, among others.
  • What was Shestov's engagement with Edmund Husserl, and what philosophical discovery did it lead to?: Shestov met Edmund Husserl in 1926 and maintained a cordial relationship despite their philosophical differences. A later meeting in 1929, encouraged by Husserl, led Shestov to study Søren Kierkegaard, with whom he found great philosophical similarities.

Shestov's limited recognition in the English-speaking world is attributed to:

Answer: The unfashionable nature of his themes and lack of availability of his works.

Shestov's limited recognition in English-speaking intellectual circles stems from the unconventional nature of his themes and the scarcity of his translated works.

Related Concepts:

  • Why is Lev Shestov relatively unknown in the English-speaking world today?: Shestov's limited recognition in the English-speaking world is attributed to his works not being readily available, the unfashionable nature of his themes, and the initially unsettling combination of his quasi-nihilistic stance and religious outlook.
  • How did Shestov's emigration to France impact his philosophical career?: Upon emigrating to France, Shestov found a receptive audience for his work, where his originality was quickly recognized, and he became a popular figure. This period allowed him to engage with French intellectual circles and contribute to prestigious philosophy journals, solidifying his international reputation.
  • What were Lev Shestov's main philosophical interests and the era he belonged to?: Shestov's main philosophical interests included theology and nihilism. He is associated with 19th-century philosophy and Russian philosophy, as well as Western philosophy, and his work is categorized under Christian existentialism.

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