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Бурмистров К. Ю., Козырев А. П. Письмо прот. Сергия Булгакова иеромонаху Афанасию (Петрову) / Подготовка текста, примечания К.Ю. Бурмистров, А.П. Козырев // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 6 (44). С. 71-78.
The text of the Letter of Fr. S. Bulgakov to Hieromonk Afanasy (Petrov) is first published from the original manuscript. It was written at the height of the famous «dispute on Sophia». The Bulgakov’s understanding of the sense of his own way of theology is discussed as well as his attitude to existent events and their main participants. The text is supplied with the substantial introduction which specifies the context and circumstances of its appearance, and gives detailed commentary to personalia and main problems related to it.
Burmistrov Konstantin
Kozyrev Aleksei
Бурмистров М. Ю. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2014. Вып. 2 (52). С. 132-137. — Rev. op.: Брэдшоу Д. Аристотель на Востоке и на Западе. Метафизика и разделение христианского мира / А. Р. Фокин, А. И. Кыржелев, пер., А. Р. Фокин, отв. ред. Языки славянских культур
Бурмистров К. Ю., Эндель М. И. О божественных именах в еврейском мистицизме // Вестник ПСТГУ. Серия I: Богословие. Философия. 2014. Вып. 6 (56). С. 55-71. DOI: 10.15382/sturI201456.55-71
The concept of the names of God and their role in the creation and existence of the world, as well as the practice of their veneration constitute an essential part of Judaism in general, and are elaborated in detail in Jewish mysticism. In Kabbalah, an idea of the creative power of the Tetragrammaton (the ineff able four-letter Name) and other names occupies an especially prominent place. It is based on the idea of linguistic mysticism conveyed in the Jewish mystical treatise Sefer Yetzirah (“Book of Creation”, 3–6 centuries AD.). According to this ancient text, the creation of the world is seen as a linguistic process in which the Hebrew letters are thought of as both the creative forces and the material of which the world is created. The article analyses the main features of the symbolism of the divine names in medieval Kabbalah. We have identifi ed two main areas in the understanding of the divine names, peculiar to the two main schools of classical medieval Kabbalah — theosophical (theurgic) and ecstatic (prophetic). The ideas of these schools are considered according to the works of two prominent kabbalists of the 13th c. — Joseph Gikatilla and Abraham Abulafi a. In the fi rst of these schools, knowing the names of God leads to the actualization of the latent mystical forces and results in a transformation and reintegration of our world and the world of the divine. This process, in turn, is understood as having an eschatological and messianic signifi cance. Abraham Abulafi a elaborated sophisticated practices of combining the divine names aimed at transforming the adept’s consciousness, its purifi cation and development of special mental abilities. At the end of the mystical path the practitioner achieves the state of prophecy and eventually merges with the Divine.
Kabbalah, Jewish Mysticism, Jews, Names of God, divine Names, Judaism, Torah, Tetragrammaton, Abulafia

1. Burmistrov K. Ju. «Ibo On kak ogon' plavil'shhika»: kabbala i alhimija (“For He Is like Fire of Founder”: Kabbalah and Alchemy), Moscow, 2009.
2. Burmistrov K. Ju. Evrejskaja filosofija i kabbala. Istorija, problemy, vlijanija (Jewish Philosophy and Kabbalah. History, Problems, Influences), Moscow, 2013.
3. Burmistrov K., Jendel' M. 2002 “«Sefer jecira» v evrejskoj i hristianskoj tradicijah” (“Sefer Yesira” in Jewish and Christian Traditions), in Judaica Rossica, Moscow, 2002, vol. 2, pp. 49–80.
4. Idel' M. Kabbala: novye perspektivy (Kabbalah: New Perspectives), Moscow, 2010.
5. Sholem G. Osnovnye techenija v evrejskoj mistike (Main Streams in Jewish Mystic), Moscow, 2004.
6. Dan J. (ed.) The Early Kabbalah, New York, 1986.
7. Burmistrov K. 2009 “The Christian Kabbalah and Jewish Universalism”, in Ot Biblii do postmoderna. Stat'i po istorii evrejskoj kul'tury, Moscow, 2009, pp. 150–176.
8. Gikatilla ben Abraham J. Shaare Orah. Gates of Light, New York, 1994.
9. Hallamish M. An Introduction to the Kabbalah, Albany (N.Y.), 1999.
10. Hayman A. P. Sefer Yesira: Edition, Translation, and Text-Critical Commentary, Tübingen, 2004.
11. Idel M. Studies in Ecstatic Kabbalah, Albany (N.Y.), 1988.
12. Idel M. Language, Torah and Hermeneutics in Abraham Abulafia, Albany, 1989.
13. Jellinek A. Philosophie und Kabbala, Leipzig, 1854.
14. Morlok E. Rabbi Joseph Gikatilla’s Hermeneutics, Tübingen, 2011.
15. Sagerman R. The Serpent Kills Or the Serpent Gives Life: The Kabbalist Abraham Abulafia’s Response to Christianity, Leiden, 2011.
16. Scholem G. 1972 “The Name of God and the Linguistic Theory of the Kabbala. Part II“, in Diogenes, 1972, vol. 80, pp. 178–80, 193–194.
17. Scholem G. Kabbalah, Jerusalem, 1974.
19. Wolfson E. R. Abraham Abulafia — Kabbalist and Prophet: Hermeneutics, Theosophy and Theurgy, Los Angeles, 2000.
20. Idel M. Kitbe rabbi Abraham Abulafia umnishato. Dissertation, Jerusalem, 1976.
21. Sholem G. Kitbe-jad bekabbalah, ha-nimcaim bebet ha-sfarim ha-leumi weha-uniwersitai birushalaim, Jerusalem, 1930.
Burmistrov Konstantin
Endel' Mariia
Бурмистров К. Ю. Борис Столпнер: марксист, философ, каббалист // Вестник ПСТГУ. Серия I: Богословие. Философия. 2018. Вып. 76. С. 79-103. DOI: 10.15382/sturI201876.79-103
This article deals with the life and creative work of the Russian-Jewish philosopher Boris Stolpner (1871–1937), the important but undeservedly forgotten representative of the Russian thought of the Silver Age. For three decades he was at the heart of discussions on issues of religion, philosophy, literature, politics and was familiar with almost all outstanding representatives of the cultural life of Russia of that time. The focus of the article is Stolpner’s contribution to the cultural context of the Silver Age and his special method of polemics. The article also scrutinises his role in the work of the Religious-Philosophical Society of St. Petersburg, his relationship with V. V. Rozanov, A. F. Losev, etc. The article raises for the fi rst time the question of the signifi cance of Stolpner’s ideas for the perception of Jewish mysticism by Russian philosophers of the early twentieth century. The study is largely based on hard-to-access publications and archival materials that have not yet been made public.
Russian philosophy, Silver Age, Religious-Philosophical Society, State Academy of Art Culture, V. V. Rozanov, A. F. Losev, P. A. Florensky, S. N. Bulgakov, G. G. Shpet, Jewish mysticism, Kabbalah, Marxism
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Burmistrov Konstantin
Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: Institute of Philosophy, Russian Academy of Sciences; 12/1 Goncharnaia Str., Moscow 109240, Russian Federation;
Post: senior researcher;
ORCID: 0000-0003-0687-2531;
Email: kburmistrov@hotmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.
Бурмистров К. Ю. Концепция Предвечного Человека (Адам Кадмон) в еврейском мистицизме // Вестник ПСТГУ. Серия I: Богословие. Философия. 2019. Вып. 84. С. 97-117. DOI: 10.15382/sturI201984.97-117
This article discusses one of the most important conceptions in Jewish mysticism, according to which the fi rst manifestation of the incomprehensible God is an anthropomorphic structure of light, termed the Primordial Man (Heb. Adam Kadmon). The article studies the origin of this conception, its parallels to other religious and philosophical traditions, as well as diff erences in its interpretation in various versions of Kabbalistic doctrine. Some kabbalists believed that keeping the commandments (Heb. mitzvoth) is of a theurgic, cosmic signifi cance. According to this understanding, the actions of the earthly man, created as an image of the Higher Man (Heb. Adam haelyon), are endowed with special holiness and, in turn, can aff ect the divine world of Adam Kadmon. The Torah itself, the Jewish scripture given in revelation, is understood as a living divine organism, a “divine structure” that has an anthropomorphic form. Special attention is paid in the article to the interpretation of Adam Kadmon in the late Kabbalistic school of Yitzhak Luria (1534–1572), whose cosmogony was rather elaborate and came to be most infl uential in the Kabbalah of the following centuries and in the doctrine of Hasidism. The article also analyses the conception of the Primordial Man in the philosophical system of Abraham ha-Cohen Herrera (1570–1635), who proposed a specifi c synthesis of Jewish Kabbalah and European philosophical ideas, which made it possible for non-Jewish thinkers to become familiar with the conception in question.
Adam Kadmon, Kabbalah, Judaism, mysticism, Philo, Neoplatonism, Islam, Bible, Absolute, emanation, Zohar, Sephirot
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  13. Burmistrov K. (2017) “Spinoza i kabbala: konfl ikty, vliyaniya, istochniki” [Spinoza and Kabbalah: Conflicts, Infl uences, Sources], in O. Belova (ed.) Contacts and Conflicts in Slavic and Jewish Cultural Traditions, Moscow, pp. 10–32 (in Russian).
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Burmistrov Konstantin
Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: Institute of Philosophy, Russian Academy of Sciences; 12/1 Goncharnaia Str., Moscow 109240, Russian Federation;
Post: senior researcher;
ORCID: 0000-0003-0687-2531;
Email: kburmistrov@hotmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.
Бурмистров К. Ю. «Моисей Германский» и иудейско-христианские отношения эпохи раннего Просвещения // Вестник ПСТГУ. Серия I: Богословие. Философия. 2020. Вып. 90. С. 87-113. DOI: 10.15382/sturI202090.87-113
The second half of the 17th century was a turning point in religious life of the Protestant world of Europe. It was at this time that signifi cant changes occurred in relations between Christians and Jews. It was a time of amazing divergence, spiritual quest, of emergence of new religious groups and movements whose members considered personal mystical experience and collective eschatological expectations much more important than dogmatic diff erences and church rites. In this article, these features of that epoch are examined through an analysis of a concrete historical example of the biography of Johann Peter Speth, the theologian, mystic, and Hebraist, whose long journey through various Christian denominations ended with an adoption of Judaism. This act of a man well known in the Protestant world of German-speaking countries (among the pietists, he was even called the “second Luther”) made a very strong impression on his contemporaries. This event generated a great deal of controversy, not only about this person himself, who took the name Moses Germanus, but also on topics that were in the focus of attention of philosophers and theologians of that time, i.e. pantheism, materialism, atheism, the teaching of Spinoza, the attitude to Judaism and its signifi cance for the Christian world in anticipation of the end of time and coming of the Messiah, etc. At that time, a controversy erupted about how signifi cant the teaching of Kabbalah was for Spinoza’s philosophy, whether the study and use of Jewish mystical texts in Christian theology is acceptable, how well-founded is the idea of the existence of an “eternal philosophy” (philosophia perennis), following which one can find grains of true knowledge in religions and philosophies of ancient times. In the context of these disputes, the position of Johann Peter Speth himself, his argument in favour of his difficult choice, looks exceptional but interesting both in itself, and in connection with a broader question of forms and limits of religious tolerance, of problems of spiritual search and religious conversion.
Judaism, Jewish mysticism (Kabbalah), Protestantism, pietism, Hebraism, Spinoza, eschatology, Messiah, religious conversion, dialogue of religions
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Burmistrov Konstantin
Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: Institute of Philosophy, Russian Academy of Sciences; 12/1 Goncharnaia Str., Moscow 109240, Russian Federation;
Post: senior researcher;
ORCID: 0000-0003-0687-2531;
Email: kburmistrov@hotmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.
Бурмистрова Ю. Д. «Дворянское гнездо» или «Лиза»: к вопросу о рецепции романа И. С. Тургенева английскими читателями // Вестник ПСТГУ. Серия III: Филология. 2022. Вып. 71. С. 9-18. DOI: 10.15382/sturIII202271.9-18
Ten years after publishing A Nest of the Gentlefolk in Sovremennik in 1859, an English translation of the novel appeared prepared by English researcher and translator William Ralston Shedden-Ralston. The scholar was particularly interested in Russian literature and contributed a lot to its popularity in England. He translated the works of Ivan Krylov, Nikolay Nekrasov, Alexander Ostrovsky and Ivan Turgenev who was the constant addressee of his letters. Getting permission to translate and publish A Nest of the Gentlefolk in English, Ralston was very careful with the original text and stayed in touch with the author in debatable or hard moments in the book. He even sent the full version for Turgenev to check and edit before publication. In general, the translation turned out very accurate though some moments were still missing from it. But nevertheless one significant change was made. The new title — Liza — was doomed to offer new interpretations of Turgenev’s work. Highly praising the novel, the critics, however, shifted the focus on female character and the love story which was destroyed by the religious feelings of the character. They saw the possible threat of human happiness in Liza’s appeal to God which differed greatly from the Russian interpretation of her action. The present article is dedicated to the analysis of British and American lifetime critic reviews on the novel A Nest of the Gentlefolk where their unique understanding of Turgenev’s work expressed.
Ivan Turgenev, A Nest of the Gentlefolk, William Ralston, translation, Liza, reception, foreign critics of Russian works
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  4. Yachnin R., Stam D. H. (eds) (1962) Turgenev in English: A Checklist of Works by and about Him. New York.
Burmistrova Yulia
Academic Degree: Candidate of Sciences* in Philology;
Academic Degree: Candidate of Sciences* in Philology;
Place of work: Moscow City University; Moscow, Russia;
Post: professor's assistant;
ORCID: 0000-0002-0397-6469;
Email: j.d.burmistrova@gmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.
Бурмистров К. Ю. Мистические видения и их оценка в русском масонстве конца XVIII – начала XIX века // Вестник ПСТГУ. Серия I: Богословие. Философия. 2022. Вып. 102. С. 73-86. DOI: 10.15382/sturI2022102.73-86
In the richest manuscript heritage of Russian freemasons, who lived two centuries ago, there are numerous descriptions of various mystical experiences. These are visions and mystical dreams in which beings from the other world appeared, as well as deliberately evoked mystical states by which an adept attempts to penetrate into the other world. For censorship reasons, this aspect of the activities of Russian brothers practically did not go beyond the narrow circle of initiates. The article will attempt to present the main types of mystical experience reflected in the manuscripts of Russian freemasons – mostly diaries and correspondence. The most valuable information of this kind is contained in so-called “Masonic dreams”. These stories constitute a special genre of Masonic literature and preserved in a significant number of manuscripts. They were based on the idea of a special inner, spiritual vision, which has an adept and which allows him to achieve clairvoyance. Masonic dreams contain a significant amount of details related both to the Masonic ritual and symbolic decoration of the premises of Masonic lodges, and to those practices of moral self-improvement that are important for the Masonic path. Russian freemasons paid considerable attention to the problem of evaluating such experience – is it a gift from the divine essences or a temptation sent by demonic forces? The question of the significance of such an experience was also important: is it an accidental consequence of Masonic work, a hindrance on the way, or, on the contrary, a kind of confirmation of progress in following the Masonic path? The Orthodox Church, to which the Russian freemasons belonged, is extremely negative about such forms of mysticism. Therefore, they were forced to seek explanations for such phenomena in Catholic and Protestant mysticism, as well as in the European esoteric tradition. The article attempts to answer these questions, based on the analysis of a wide range of Masonic manuscripts of the 18th - early 19th centuries, preserved in the families of Russian Masons and today located in the Moscow archives.
dreams, dream records, psychology, Russian freemasonry, Masonic ritual, visions, predictions, paranormal states of consciousness
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Burmistrov Konstantin
Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: Institute of Philosophy, Russian Academy of Sciences; 12/1 Goncharnaia Str., Moscow 109240, Russian Federation;
Post: senior researcher;
ORCID: 0000-0003-0687-2531;
Email: kburmistrov@hotmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.