Філософська традиція раннього середньовіччя в спадщині Ісидора Севільського: ретрспективний аспект

Abstract

У статті йде мова про філософську складову в спадщині видатного діяча раннього Середньовіччя, першого енциклопедиста Ісидора Севільського (560-637). Здійснюючи аналіз праць зарубіжних науковців-медієвістів і творів Ісидора, автор розкриває еволюцію поглядів на спадщину севільського єпископа. Особливе значення надається цитатам з античної літератури в творах Ісидора, трансформації смислу цитати, що була обумовлена зміною контексту, а нерідко й самого тексту, узгодженню цих цитат між собою та загальними висновками автора. Друга книга «Диференцій» і три книги «Сентенцій» Ісидора визначаються як оригінальні «теологічні твори», які відповідали культурним та ідеологічним запитам європейського суспільства епохи раннього Середньовіччя, формували засади європейської освіти, уявлення про призначання королівської (державної) влади.

The article deals with the philosophical component of the legacy of the prominent early Middle Ages, the first encyclopedic Isidore of Seville (560-637). By analyzing the works of foreign medical scholars and writings of Isidore, the author spans the evolution of views on the legacy of the Seville Bishop. Particular importance is given to quotations from ancient literature in the writings of Isidore, the transformation of the meaning of the quotation, which was due to a change in the context, and often the very text, the agreement of these quotation among themselves and the general conclusions of the author. The second book Differentials and the three books of Senencius of Isidore are defined as the original “theological works” that corresponded to the cultural and ideological demands of the European society of the early Middle Ages, formed the foundations of European education, the idea of the appointment of the royal (state) power. The presentation of the doctrine and related problems is carried out in the three books of Senentius, which contain a number of thematic and meaningful parallels with the second book Differentials. The genius of Senentius is reinterpreted by Isidore: this is not just a thematic selection of aphoristic statements; quotations from various works and Isidor’s own maxims are designed in a clear structure), which explains a certain position and “policy” of the author, a strictly defined set of interconnected concepts. In the three books of Senentia, dogmatic, ascetic themes, what is called the “political theology” are considered. Thus, the second book “Differentials” and the three books “Sentence”, marked by us as “theological works”, are expected to contain a wealth of material for historical and philosophical analysis and, above all, philosophical concepts perceived by Isidor through the inheritance of the Fathers of the Church. However, if he can be blamed in a certain way in the reception of philosophy, then a large number of quotations from ancient literature is not simply a reference to the works of predecessors. They represent the consistency of Isidor’s thoughts with his predecessors, as well as his own conclusions. Given that the Sevillian Bishop was extremely lucky and virtually all his works were preserved, it is not surprising that they caused such controversy in the scientific community of the Medievists and not only the Medievists. The analysis of works on revealing their philosophical component continues to this day and the “supporters” of Isidore-philosopher are becoming more and more. Evolution in a positive direction in foreign historiography regarding the value of the Isidor Sevillian heritage is the basis of its new research by representatives of all branches of science.