explicit attention to the Hegelian background of certain topics discussed by t h e s e Russian pht!osophers can be quite valuable; for example, Frank's discussion of the relation of the knowing subject to its object, and Bulgakov's doctrine of personality (especiaüy its "Feuerbachian" elements) would have profited from a more precise and explicit account of their reiation to Hegel. In the final chapter of the anthology, Philip Swoboda undertakes a delicate and precise exploration of the relation of Frank's pivotai conception of "Godman- hood" io the Orthodox doctrine of "salvation a s déification" (also d i s c u s s e d by Gustafson in this volume). The question arises, a s Swoboda points out, b e c a u s e in his later writings Frank often claims that "Godmanhood" captures the essential doctrinal content of "salva- tion a s déification." In a very careful examination of the probiem, Swoboda concludes that Frank's claim h a s to be rejected, and thus the Orthodoxy of his mature religious thought remains in question. The volume concludes with an "Afterword" by J a m e s Scanlan in which he recognizes severai very positive gains brought about
Canadian-American Slavic Studies – Brill
Published: Jan 1, 1998
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