What is culture in Russian definition. Speech culture: basics and norms

Socio-ethical views of F. Skaryna Brief biography

Francysk Skaryna is an outstanding figure of the Belarusian culture of the 16th century, the founder of the Belarusian and East Slavic book printing, whose versatile activities were of general Slavic significance. Scientist, writer, translator and artist, Doctor of Philosophy and Medicine, humanist and educator Francysk Skaryna had a significant impact on the development of many areas of Belarusian culture. His publishing activities met the requirements of the time and the broad strata of the Belarusian population and, at the same time, expressed the deep organic unity of the entire East Slavic culture, which was an integral part of the spiritual treasury of all European peoples.

Francysk Skaryna was born in Polotsk. The exact date of his birth is unknown. He is believed to have been born around 1490. However, according to the representative of the Institute of Philosophy and Law of the National Academy of Sciences of Belarus Vl. Vl. Agnevich, the date of birth of F. Skaryna is April 23, 1476. This date of his birth has not been confirmed in other scientific sources. On the contrary, most of the writers point out that F. Skorina was indeed born in 1490. This assumption is based on the existence in those days of the custom to send boys to study at universities, as a rule, at the age of 14 - 15 years. But the leadership of the universities did not particularly pay attention to the age of the student; the year of birth was not recorded, because it obviously did not have significant significance. It is possible that F. Skorina was an overgrown student. Perhaps this is the origin of the exceptional seriousness with which he treated his studies, and later on cultural and scientific activities.

It is believed that F. Skorina received his initial education at his parents' house, where he learned to read from the Psalter and write in Cyrillic letters. From his parents, he adopted love and respect for his native Polotsk, the name, which he later always reinforced with the epithet "glorious", used to be proud of the people "commonwealth", the people of the "Russian language", and then came to the idea of giving his fellow tribesmen the light of knowledge, introducing them to cultural life Europe. To engage in science, F. Skaryna needed to master Latin - the then language of science. Therefore, there is reason to believe that he had to go to school for a certain time at one of the Catholic churches in Polotsk or Vilna. In 1504 an inquisitive and enterprising Polotsk citizen goes to Krakow, enters the university, where he studies the so-called free sciences, and after 2 years (in 1506) receives the first bachelor's degree. In order to continue her studies, F. Skorina also needed to receive a master's degree in arts. He could have done this in Krakow or in some other university (exact information has not been found). The degree of a master of free arts gave F. Skaryna the right to enter the most prestigious faculties of European universities, which were considered medical and theological.

This education already allowed him to get a position that provided him with a quiet life. It is believed that around 1508 F. Skorina temporarily served as a secretary to the Danish king. In 1512 he was already in the Italian city of Padua, whose university was famous not only for its medical faculty, but also as a school of humanist scientists. At a meeting of the medical board of the university in the church of St. Urban, a decision was made to admit the poor, but capable and educated Rusyn Francysk Skaryna to the exam for the degree of doctor of medical sciences. F. Skorina defended his scientific theses for two days in disputes with outstanding scientists, and on November 9, 1512 he was unanimously recognized as worthy of the high rank of a medical scientist. Records of the examination protocol have been preserved, which, in particular, say: "He showed himself so commendably and excellently during the rigorous test, setting out the answers to the questions put to him and rejecting the evidence put forward against him, that he received the unanimous approval of all the scientists present without exception and was recognized with sufficient knowledge in the field of medicine. Later, he will always refer to himself: "in the sciences and medicine, a teacher", "in the medicinal sciences, Doctor", "scientist" or "chosen husband". This was a significant event in his life and in the history of the culture of Belarus - the merchant's son from Polotsk confirmed that abilities and vocation are more valuable than aristocratic origin. Although he is poor, he is capable, persistent and efficient, he is the one who, with his work, his will, overcame difficulties and rose to the heights of medieval education.

After the scientific triumph, information about F. Skaryna is again lost for as much as 5 years. Somewhere between 1512 and 1517, F. Skorina appears in Prague, where, since the time of the Hussite movement, there has been a tradition of using biblical books in shaping public consciousness, establishing a more just society and educating people in a patriotic spirit. It is hypothesized that F. Skaryna, even after completing his studies at the University of Krakow, could live and continue his studies in Prague. Indeed, in order to translate and publish the Bible, he needed to get acquainted not only with Czech biblical studies, but also thoroughly study the Czech language. Therefore, only those who knew its scientific and publishing environment could choose Prague as a place for organizing book printing. In Prague, F. Skorina orders printing equipment, starts translating and commenting on the books of the Bible. An educated and businesslike Polotsk resident laid the foundation for Belarusian and East Slavic book printing.

On August 6, 1517, the Psalter comes out, then almost every month a new book of the Bible is published. In two years he published 23 illustrated books. In the early days of printing (Gutenberg only invented typesetting in the middle of the 15th century), such a pace was impossible without prior preparation. Probably, Skaryna already had a manuscript of all the books of the Bible in his translation into his native language, which he did for several years after studying in Italy.

The Bible published by F. Skorina in its translation into the Old Belarusian language is a unique phenomenon. The prefaces and afterwords he wrote captured a developed sense of authorial self-awareness, patriotism, unusual for that era, complemented by a sense of historicism, unusual for the ancient world, but characteristic of a Christian, awareness of the uniqueness of each life event.

The design of Skaryna's books is also admirable. The publisher included almost fifty illustrations in the first Belarusian Bible. Numerous splash screens, other decorative elements in harmony with page layout, font and title pages. His Prague editions contain many ornamental decorations and about a thousand graphic initials. Later, in publications produced in his homeland, he used more than a thousand of these initials. The uniqueness of the first Belarusian Bible also lies in the fact that the publisher and commentator placed his portrait, complex in composition and symbolic meaning, in the books. According to some researchers, the guess about the heliocentric system is encrypted in symbolic engravings ... If you think about it, this is not very surprising. Francysk Skaryna has a lot in common with Nicolaus Copernicus. At about the same time, they studied not only in Poland, but also in Italy. Both studied medicine. Perhaps they met. But the main thing is different. F. Skorina and N. Copernicus are the founders of the new time, both of them were a product of the same spiritual and historical environment.

F. Skorina's books are a unique phenomenon of world culture: there is no complete collection of his original editions in any library in the world. Czech editions (23 books) became available to the public after their facsimile reproduction by the Belarusian Encyclopedia publishing house in the early 1990s. Last year, at the initiative of the German Slavist Hans Rote, a facsimile reprint with theoretical and textual comments of an even rarer edition of F. Skaryna's "Apostle" was carried out.

Around 1521, Skorina returned to his homeland, founded the first East Slavic printing house in Vilna. The very next year, he publishes the "Small Road Book", where he combined the Psalter, the texts of church services and hymns, as well as the astronomical church calendar. In March 1525, he also published "Apostol" (Acts and Epistles of the Apostles) there. With this book, 40 years later, Russian book printing began in Moscow, Ivan Fedorov and Pyotr Mstislavets, both natives of Belarus.

For almost ten years, Skaryna has been combining two positions - a secretary and a doctor - with the Bishop of Vilna - an illegitimate royal son. At the same time, he does not leave the publishing business, he is engaged in trade with his brother. F. Skorina does not stop traveling. He visits Wittenberg to the founder of German Protestantism, Martin Luther. Just at this time (1522-1542) the founder of Lutheranism was translating into German and publishing the Protestant Bible. In addition, he was a doctor of theology, and Skaryna was deeply interested in social, legal, philosophical and ethical problems in the context of biblical teaching. However, there was no rapprochement between them. Moreover, Luther suspected the Belarusian first printer of a Catholic missionary, and also remembered the prophecy that he was threatened with spells, and left the city.

In general, there are many similarities in these destinies. Martin Luther, having published the Protestant "Bible" in German, actually canonized him. The same can be said about the role of Francysk Skaryna in the formation of the Belarusian language. Moreover, the influence of his books on the Russian language is indisputable.

Around the same time when F. Skorina visited M. Luther, he visited Moscow with an educational mission. He probably offered his books and services as a publisher and translator. However, by order of the Moscow prince, he was expelled from the city, and the books he brought were publicly burned as "heretical", since they were published in a Catholic country. There is no doubt that some of them still survived. But the influence of the Belarusian F. Skorina on the formation of the Russian language to a greater extent occurred later - through the publication of books in Muscovy by I. Fedorov and P. Mstislavets, who used the works of their compatriot in their work.

Soon, F. Skorina, at the invitation of the last master of the Teutonic Order, the Prussian Duke Albrecht, visits Koenigsberg. However, at that time in Vilna, during a fire that destroyed two-thirds of the city, Skaryna's printing house burned down. I had, despite the anger of the duke, to return. The dramatic events did not end there. During the fire, his wife died. A year earlier, the elder brother, heir to his father's business, had died. His creditors, the Polish "bankers", made debt claims to Francis, and he ended up in prison. True, a few weeks later he was released by royal decree, taken under royal guardianship, legally equated with the gentry (noble) class. The monarch gave him a special privilege: “Let no one except us and our heirs have the right to bring him to court and judge, no matter how significant or insignificant the reason for his summons to court ...” (Note: again royal mercy).

Publishing and educational activities did not bring dividends to F. Skorina, rather they depleted his initial capital. The patron saint, the Bishop of Vilna, also dies. Francis goes to Prague, where he becomes a gardener for King Ferdinand 1 of Habsburg, who would later become Holy Roman Emperor. One might wonder: what is the unusual transformation of a doctor and publisher into a gardener? The explanation is simple: most likely F. Skorina was a botanist-gardener. In those days, medical education included knowledge in the field of botany. According to some archival data, Skorina in Prague specialized in the cultivation of citrus fruits and herbs for healing.

The correspondence of the Czech king with his secretary has been preserved, from which it turns out that the "Italian gardener Francis" (as F. Skaryna was called there) did not serve until the end of his days, but only until July 1539. It was then that the king honored him with a farewell audience.

13 years later, Ferdinand issued a letter stating that "Doctor Frantisek Rus Skorina from Polotsk, who once lived, our gardener, was a stranger in this Czech kingdom, descended to eternal rest and left behind his son Simeon Rus and certain property, papers, money and other things belonging to him. The king ordered all employees of the state to help the son of Skaryna in receiving the inheritance. The archives testify that Simeon also inherited his father's art: he was a practicing doctor and a gardener.

What "Francis from the glorious place of Polotsk" did before his death, whether he returned to the publishing business, history is silent.

All the same Vl. Vl. Agnevich establishes the exact date and place of F. Skaryna's death - June 21, 1551. in Padua.

Social and ethical views of F. Skaryna

The specific social existence of Belarusian townspeople in the system of the feudal system causes the emergence in their minds of new social and moral guidelines and values. In the urban environment, along with wealth, class privileges, more and more importance is attached to the individual merits of a person, his energy, intelligence, and moral virtues. In this regard, the prestige of professional skills, education, and knowledge is growing. Some wealthy townspeople are beginning to act as patrons of the arts, showing some concern for domestic education, book printing, and science. It is not surprising, therefore, that it was the urban environment that brought forward one of the most prominent figures of Belarusian culture and social thought of the 16th century. - Francis Skaryna. The appearance of such a personality in the history of Belarusian culture in philosophical and social thought was possible only in the conditions of a developed city. It is also very symptomatic that Skaryna's publishing activities in Prague and Vilna were carried out with the financial assistance of wealthy Belarusian citizens of Vilna.

During the XIV-XVI centuries. the Belarusian nation is being formed. The formation of the Belarusian nationality was carried out on the basis of the western branch of the ancient Russian nationality, which during the period of the collapse of Kievan Rus retained many of its tribal, economic, household, linguistic and other differences. Based on a whole range of sources, modern Soviet researchers have come to the conclusion that "the Belarusian nationality, as well as the Russian and Ukrainian nationalities, originates from a single root - the Old Russian nationality, its western part. The Old Russian nationality was a common stage in the history of all three fraternal nationalities , and this is the peculiarity of the ethnogenesis of the Eastern Slavs, in contrast to other nationalities formed directly from the consolidation of primary tribes. The formation of the Belarusian nationality was carried out mainly as part of a new state formation - the Grand Duchy of Lithuania, and the socio-economic and political development of the Belarusian lands was of decisive importance in this process. The ethnic basis of the genesis of the Belarusians was the descendants of the Dregovichi, Dnieper-Dvina Krivichi and Radimichi. Together with them, a part of the former northerners, Drevlyans and Volhynians became part of the Belarusian nationality. A certain Baltic substrate also participated in the ethnogenesis of Belarusians, but it did not play a significant role. During the period under review, the culture of the Belarusian people was formed, special features of the national language were formed, which was reflected in writing, including in the works of Skaryna. At the same time, the process of formation of the Belarusian nationality and its culture was carried out in close connection with the economic, socio-political and cultural life of the Russian, Ukrainian, Lithuanian and Polish peoples.

The Grand Duchy of Lithuania was not only a multinational, but also a multi-religious state. The bulk of the population, Belarusians and Ukrainians, were Orthodox. The Lithuanians, at least until 1386, were pagans. After the Union of Kreva, the catholization of Lithuania begins. Catholicism, which is patronized by the grand ducal power, penetrates into the Belarusian-Ukrainian lands and gradually wins one position after another there, from the very beginning acting as a means of strengthening the power of the feudal lords over Belarusian, Ukrainian and Lithuanian peasants and townspeople, a means of realizing the socio-political claims of the Polish magnates and expansionist plans of the Vatican. From the middle of the 16th century, in connection with the reform movement, Protestantism in the form of Calvinism, partly Lutheranism and antitrinitarianism was established in Belarus and Ukraine. Its influence on Belarusian, Lithuanian and Ukrainian feudal lords, townspeople, and a small number of peasants is temporarily increasing. However, at the end of the 16th and beginning of the 17th centuries, frightened by the intensified anti-feudal and national-religious movement, the radicalism of the Reformation, the majority of feudal lords broke with Protestantism and converted to Catholicism. It should also be noted here that due to the prevailing historical circumstances, some of the Belarusian and Ukrainian townspeople and peasants also belonged to the Catholic faith. In addition to the Orthodoxy, Catholicism and Protestantism that existed in Belarus, Lithuania and Ukraine at the end of the 16th century. Uniatism is introduced. And finally, Jews and Tatars living within the Grand Duchy of Lithuania professed Judaism and Islam, respectively.

At the turn of the 15th-16th centuries, as evidenced by sources and available literature on this issue, Western Orthodoxy was in a state close to crisis. The Orthodox clergy (especially its upper strata) directed all their energy to expanding their land holdings and increasing their privileges. It cared little not only about education, culture, but also about religion itself. Sources of the end of the XV - beginning of the XVI century. testify to the "great rudeness and non-balance" of Orthodox priests.

Skaryna began his career at a time when the contradictions between Orthodoxy and Catholicism and the social forces behind these two religions had not yet become sufficiently aggravated. Meanwhile, from the second half of the sixteenth century. the process of feudal-Catholic reaction intensifies. The activities of the Catholic Church and its vanguard, the Jesuit order, led and directed by the Vatican, are being activated. During the second half of the XVI-XVII century. the Catholic Church in the Grand Duchy of Lithuania, with the support of kings and feudal lords, not only became a major landowner, but also made rather successful attempts to take all means of ideological influence into their own hands, acquire a monopoly on education, concentrate printing houses in their hands, establish strict censorship of the press, etc. .d.

Closely connected with his class environment, its ideological aspirations, Skorina is not an accidental figure in the history of culture, social and philosophical thought of the East Slavic peoples, he acts as an ideologist of the progressive strata of society, who managed to look into the historical perspective, outline some significant points in the subsequent development of society.

It was Skorina who first drew the educational program of the "seven free sciences" for national education, which was then adopted by fraternal schools, developed and improved by professors of the Kiev-Mohyla and Slavic-Greek-Latin Academy and played a significant role in the development of the East Slavic education system, philosophical thought rapprochement of national culture with the culture of the West.

F. Skorina stood at the origins of spiritual secularism and Europeanization.

Publisher of the famous “Russian Bible”, educator-scribe. For Skaryna, the Bible is a collection of divinely revealed knowledge and a source of “seven sciences rescued” - grammar, logic, rhetoric, music, arithmetic, geometry and astronomy. Job and the Epistles of the Apostle Paul, rhetoric - Proverbs of Solomon, etc.

Skaryna's sociological and philosophical views are contained in the prefaces and afterwords, which he placed in all the biblical books he translated.

The prefaces and Tales of F. Skaryna to the books of the Holy Scriptures are of great interest and have no analogues (a common preface-interpretation to all biblical books appeared in the Elisabeth Bible in 1751).

In the preface to the book Job, Job by Skaryna does not appear as a grain of sand lost among the universal myriads, as in the cosmogony of J. Bruno, but is in direct dialogue with the Creator, who is promised salvation and adoption.

Skorina's exegesis, inheriting the best early Christian traditions, usually reveals in the text not an external eventual, literal, but a deeply antitypical, symbolic meaning.

The genre of prefaces, their rich connecting palette, their structural and syncretic diversity can be truly understood only on the basis of pedagogical, philosophical and exegetical ideas. Skaryn, finally, from the importance he attached to each of the books of Holy Scripture in the matter of spiritual enlightenment and correction of the morals of the "common people".

Starting to translate into the "folk language" and print copies of the books of Holy Scripture, the Belarusian educator foresaw the onset of a new stage of acquaintance with the Bible - not from the preaching of experienced theologians, but from independent reading, fraught with the danger of a simplified understanding of the books of Holy Scripture. According to the idea of the Belarusian theologian, in order to prevent a simplified interpretation, the translation and edition of the biblical text should have been accompanied by an appropriate commentary and analytical apparatus. And, in essence, we see that Skaryna's preface from a service genre develops into a syncretic genre, where, along with information of a theological, historical, lexicographic nature, an important place is occupied by the interpretation of the antitypical-allegorical content of biblical books.

Afterwords as the final element in Skaryna's system also play a rich informative role. In them, despite the lapidary form, the interpretation of the biblical content, begun in the preface, often continues.

Laconic afterwords complete each of the Prague Old Testament editions. The set of information contained here is approximately the same: the title of the book, the name of the translator and publisher, the place and time of publication. According to the afterword scheme, they could also repeat each other, because only the titles of books and the time of publication changed in them. Skaryna, however, tries to avoid dull repetition, all his afterwords are different.

Conclusion

The worldviews of F. Skaryna are secular, social and ethical in nature, humanistic in nature. In the center are social and moral issues. He solved them, relying primarily on the Bible. In it, he singled out two types of laws - “innate”: divine, existing in the soul of a person from birth, thanks to him he distinguishes between good and evil, does good to his neighbor; and “written”: it arises out of necessity and reflects the change in people’s lives in different eras and in different countries. It equalized the laws of the worldly and divine, the Holy Scripture lost the aura of inviolable holiness, became available to every thinking person. There was no need for the mediation of the church, and the person himself "He turned out to be the creator of his own destiny. The essential virtue of a person for Skaryna is reason. He called for turning it for the benefit of his people, the state. He is a patriot, for him serving the fatherland is more important than church sacrifices, more important than faith itself. Patriotism, a sense of duty to the motherland give moral and national the nature of Skaryna's worldview, make him a herald of Renaissance ideals in East Slavic society.

Briefly, his ideas can be summarized as follows:

patriotism;

calls on people to faithfully serve their Motherland;

state - an organization of the population, which occupies a certain territory and is subject to the same authority;

the goal of the state is to achieve the common good, a better standard of living;

the relationship between the rich and the "wretched" must be built on the basis of "brotherly love";

society should be built on the principles of peace and harmony;

the law must be usable, useful to the population, conform to customs, time and place;

was a supporter of the concept of natural law;

did not recognize the harassment of the clergy on the leadership of lawmaking and judicial practice;

adhered to the idea of the supremacy of the people in lawmaking;

was a supporter of peace among peoples ("eternal peace").

Bibliography

1. Aprimene A.Yu. Language of the Apostle Francysk Skaryna 1525: Author. cand. diss. - Minsk., 1977.

2. Belarusian educator Francysk Skaryna and the beginning of printing in Belarus and Lithuania. - M., 1979.

3. Bulyko A.N. West Slavic vocabulary in the editions of Francysk Skaryna. // Belarusian educator Francis Skorina and the beginning of book printing in Belarus and Lithuania. - M., 1979.

4. Golenchenko G.Ya. The time of birth and death of F. Skorina // Francysk Skorina and his time: Encycl. directory. - M., 1990.

5. Grinblat M.Ya. Belarusians. Essays on origin and ethnic history. - Minsk, 1968.

6. From the history of philosophical and socio-political thought of Belarus. - Minsk, 1962.

7. Mylnikov A.S. Francis Skorina and Prague // Belarusian educator Francisk Skorina and the beginning of book printing in Belarus and Lithuania. - M., 1979.

8. Nemirovsky E.L. Francysk Skaryna: Life and work of the Belarusian educator. - Minsk, 1990.

9. Francysk Skaryna and his time: Encikl. directory. - M., 1990.

10. Yaskevich E.A. Works of Francysk Skaryna: Structure, exegesis, imagery: Abstract of the thesis. cand. diss. - Minsk, 1994

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Introduction

Sources and historiography

Conclusion

Introduction

In the history of Belarusian culture it is difficult to find a more prominent figure, a more significant public figure than Francysk Skaryna. His name is of great importance for the national spiritual culture. Francysk Skaryna is one of the people who created this culture.

Trying to evaluate his activities, Skorina characterized it as serving "the people of the Commonwealth of the Russian language." In his time, this concept included three peoples - Russian, Ukrainian and Belarusian, therefore Skaryna is a figure not only of Belarusian, but of the entire East Slavic spiritual culture. The scope of his activities is very extensive. The founder of the East Slavic book printing and printing business in Belarus, Lithuania. Skaryna translated the Bible into a language close to Belarusian and understandable to ordinary people - Church Slavonic in the Belarusian edition. He is also the author of commentaries (pradmou and paslyaslowyau) to the Bible. The founder of the popular genres of Belarusian literature at 16-17: foreword", afterword", akathist . Skaryna knew well preface tradition in Western European literature, introduced this genre into wide circulation, gave it a philosophical and educational, moral and aesthetic, scientific and deductive content. In the work of F. Skaryna, along with the theological, a realistic, educational trend is presented. The significance of what he did lies in the 23 books of the Bible he printed. Skorina considered the Bible as the result of centuries of human spiritual experience, a source of wisdom, science, theoretical and practical philosophy. Francysk Skaryna was an outstanding East Slavic humanist thinker of the Renaissance. Skaryna's views testify to him as an educator, patriot, and humanist. Skaryna is the founder of the understanding of patriotism: as love and respect for one's homeland. From a patriotic position, the following words of his are perceived: Better from birth, the beasts walking in the desert know their own pits; birds flying through the air know their nests; the fish swimming in the sea and in the rivers can smell their own vira; bees and the like to baron their hives, so are people, where they were born and nourished, according to Bose, to that place they have a great affection. "The universal human values and ideals that the great humanist preached remain relevant for humanity to this day Comprehension of Skorin's heritage, equally identified spiritual potential of the people.The versatile progressive activity of Francysk Skorina, absorbed the best human and cultural Slovenian achievements, laid down a whole era in the development of Belarusian and all East Slavic cultures. and other peoples of Europe, had a significant impact on the formation of the national consciousness of the Slavic peoples.

It was Skaryna who made a breakthrough into a new socio-political consciousness among Belarusians and, having risen above the medieval "caste" thinking, laid the foundation for the democratization of East Slavic national cultures. The rich Skorin traditions were widely continued and developed by printers, writers, scientists, cultural figures of Eastern and Western Europe. The name of Francysk Skaryna, which progressive humanity holds sacred, has become a symbol of universal culture. the forewords and afterwords in F. Skaryna's Bible, where he reveals the meaning of biblical traditions, are imbued with concern for the rational ordering of society, the upbringing of a person, and the establishment of a worthy life. This paper will consider the ethical, religious views of Skaryna, his ideas about the ideals of the state and the personality of the ruler. Also, this work presents how F. Skorina correlated the stories described in the Bible with their philosophical meaning, conveyed his opinion to the reader through prefaces, afterwords to the Bible.

Sources and historiography

The study of cultural and educational activities and the creative heritage of F. Skorina has been carried out for two centuries. There is an extensive literature about Skaryna, created by several generations of domestic and foreign scientists. Soviet researchers made a particularly great contribution to scoring.

Skorinovedenie as a scientific discipline began to take shape in the last quarter of the 18th century. Earlier, in the 16-18 centuries. the Belarusian educator and his publications were mentioned in the works of Western European authors on various issues. Until the middle of the 19th century. Skaryna's publications were mainly dealt with by bibliophiles-collectors, linguists, bibliologists and other enthusiasts, such as P.A. Alekseev 1727-1801), I.G. Buckleister (d. 1788), I. Dobrovsky (1753-1829), B. S. Sopikov (1765-1818), P.I. Koeppen (1793-1864), K.F. Kalaidovich (1792-1832), P.M. Stroev (1796-1876), Ya.D. Hoffman (1701-1766), Sat. Linde (1771-1847) and others. A truly scientific monographic study of the life and work of Francysk Skaryna began in the second half of the 19th century. ! /3here we should mention the names of the Russian bibliologist A.E. Viktorov and bibliographer I.P. Karataev researchers of Skorinin's publications. The turning point in the history of Skorina studies was the monograph of the professor of Kyiv sovereignty XIII, Skaryna's translations, printed editions and language" (., 1888), in which the author for the first time examined the activities of the great Belarusian educator against the background, as he wrote, "of the moral, religious and intellectual life of the South -Western Russia".

The work of P.V. Vladimirov - the pinnacle of pre-revolutionary scoring. It achieved success but, at the same time, did not overcome the national-religious restrictions characteristic of bourgeois historiography.

skaryna belarusian history fatherland

These shortcomings were largely overcome by Soviet historiography. The first serious attempts to comprehensively study the era of Skaryna belong to scientists of the 20s. On the occasion of the 400th anniversary of the publication of the first printed book in Vilna, a jubilee collection of Skorin's "Chatyrokhsotletstse belaruskaga druk 1525-1925" was prepared and published in Minsk in 1926. A number of his articles are devoted to the study of the heritage of Skaryna, as well as to the characteristics of those countries and cities of the Renaissance, where the Belarusian educator happened to live and work. The first solid work about Skaryn and his era, written in Belarusian and published in his homeland, has arrived. The high scientific level, the richness of the factual material used, the novelty of the approaches and the value of the conclusions, the successful combination of a specific fact and theoretical generalization made it a milestone in scoring studies. Under the collection worked such Belarusian historians as V. Pertsev, M. Lyubavsky, V. Picheta and others. In the Skorinov collection, Belarusian literature of the 16th century. and creativity of Skaryna are researched, scientifically evaluated and presented from the Belarusian national positions and in the pan-European context as original and inimitable phenomena, as products of a highly developed national Renaissance of the European level. In fact, in this work, for the first time, questions about Belarusian humanism and the Belarusian Renaissance are posed in a deep, scientific way 16bJ

Anniversary Skorinovsky collection of 1926. under favorable conditions, could have initiated a whole stage in the history of scoring, but a quarter of a century of Stalinist tyranny, which disrupted the normal course of socio-political and cultural development in our country, the impossibility of an objective scientific study of national history and culture, buried the loftiest plans and plans of scientists for a long time 20 -s. Only the selfless work of such scientists as V. Picheta ("Belarus and Lithuania 15-1bvv.M., 1961") and A. Frolovsky abroad of the USSR did not allow in the 30-40s. complete interruption of scoring as a science. At " "" The real restoration of scoring began in the second half of the 50s. 20th century His first result was the monograph by M. Alesyutovich "Skaryn, Iago Dzeinast and Sveta-gazer". Significantly intensified research on scoring in connection with the preparations for the 450th anniversary of the Belarusian press (1967), as a result of which a number of valuable publications appeared. The most important among them were Skaryna's new collection "450 Years of Belarusian Books" Mn., 1968 and the edition of Skaryna's prefaces and afterwords, prepared by A. Kolparpr. An important contribution to scoring studies was made by 3 fundamental_ publications that were published in Moscow: a bibliography on Scoriniana compiled by E. Nemirovsky, a collection of materials from the next Fedorovsky readings, specially dedicated to our pioneer printer, and a monograph by S. Podokshin. which was used in this thesis. In the work of S. Podokshin, the worldview of Francysk Skaryna is considered against a broad background of socio-economic, political and cultural life of the GDL in the 16th-17th centuries. The author shows Skaryna's close connection with the development of social thought and philosophy in Central and Western Europe. This monograph is of great interest for our course work.

In the 70-80s. several works on the Belarusian Renaissance are published (I. Golenishchev-Kutuzov, V. Konon, etc.), which in one way or another touch on the subject of Skorina's worldview (The last large-scale undertakings in the field of Skorina studies are was noted in 1986 - * 1990. During this period, a large number of books dedicated to the great educator and his era are published. Many of them are used in this course work. Lobyntseva, A. K. Kovko, E. L. Nemirovsky. as well as a collection and his epoch", "Francisk Skaryna - Belarusian humanist, educator, first printer" will contain the preface and afterword of Skarynin's publications. All these works are of great interest and very valuable for our historical research.

The book of the candidate of historical sciences A. Kovko G41 is dedicated to Francysk Skaryna and the influence of his creative example on the national and cultural revival of the Belarusian people in the 19th - early 19th century. 20th century In the works of Doctor of Historical Sciences E.L. Nemirovsky, the life and work of Skaryna are considered against a broad socio-political and socio-economic background, however, special attention is paid to the literary and bibliological analysis of the publications of the Belarusian enlightener. Of great interest is the collection "Skaryn and Iago_epoch" in the work on which such scientists as V.A. Chemeritsky, V.I. Meleshko, Z.Yu. Kopyssky and others. This work is the first attempt at a comprehensive study of the Skorina era based on the latest achievements of Soviet Slavic studies. Based on rich factual material, it highlights the complex process of the formation of the Belarusian nationality, the most important features of the Belarusian language, literature, art, socio-political and philosophical thought of Belarus at the turn of the Middle Ages and the Renaissance. Also very interesting for our work is the collection of Francisk Skorina - a Belarusian humanist, educator, first printer "edited by M.B. Botvinnik. The calendar is a kind of anthology of statements about the educator, excerpts from his prefaces and other materials. These are the sources of this course work dedicated to worldview of Francysk Skaryna.

Formation of the worldview of Francysk Skaryna

Francysk Skaryna was born around 1490 in Polotsk, into the family of a Belarusian merchant. The exact date of birth is not known and there are different opinions on this issue among biographers. Francysk's father, Luka Skaryna, traded in leathers and furs. Polotsk of the time of Skaryna was a large trade and craft center of the Grand Duchy of Lithuania, numbering about 13 thousand inhabitants. Skorina received his initial education, apparently, at a local church school, or, according to E.L. Nemirovsky, at the Catholic Cathedral School in Vilna, where he could study Latin. It is also possible that Skaryna could have studied Latin at the Catholic Church of St. Francis and St. Bernard, which was opened in Polotsk in 1498. In 1504, Skaryna came to Krakow and entered the university at the faculty of "liberal arts".

Krakow University, modeled on Prague, had four faculties: "liberal arts", theology, law and medicine. The "Faculty of Liberal Arts" was rightfully called the school of Aristotle. Education here was two-stage, or two-year. The first year the physical, biological and logical writings of Aristotle were studied. Successful completion of the first year of study entitles the student to apply for a bachelor's degree in "liberal arts". In the second year, Aristotle's "metaphysics" was studied, as well as his ethical and socio-political treatises, after which, under favorable circumstances, a master's degree was awarded. In the second half of the 15th century, textbooks on philosophy appeared at the university, compiled by Krakow professors Paul from Vorczyn (c. 1380 - c. 1430), Jan from Glogow (c. 1445-1507), Jan from Stobnitz (c. 1470-1519). With the names of the Krakow professors named, attempts are made to synthesize Aristotelianism with the latest ideological currents, in particular with humanism. Under the influence of the concept of Renaissance humanism, a new view of philosophy is gradually being established, which is beginning to be seen not so much as theoretical knowledge, but as practical wisdom that provides answers to life's questions facing a person.

In 1506, Skaryna graduated from the University of Krakow with a bachelor's degree. From 1507 to 1511 there is no definite information about Skaryna. It is believed that around 1508 Francysk Skaryna temporarily served as a secretary to the Danish king. Apparently, he traveled around Europe, replenished and expanded his knowledge in the field of philosophy and medicine.

In 1512, he came to Padua already with a Ph.D., and also with the intention of obtaining a doctorate in medicine. The University of Padua was at the end of the 15th century the European center of Avveroism. There were fierce discussions between the orthodox Catholic interpreters of the philosophy of Aristotle and his interpreters in the spirit of Averoism. The University of Padua was also famous as a school of humanist scholars. At a meeting of the medical board of the university in the church of St. Urban, a decision was made to admit the poor, but capable and educated Rusyn Francysk Skaryna to the exam for the degree of doctor of medical sciences. F. Skorina defended his scientific theses for two days in disputes with outstanding scientists, and on November 9, 1512, he was unanimously recognized as worthy of the high title of medical scientist.

Apparently, even during the years of study, Skaryna had a plan to "get the Commonwealth people" by publishing books in their native language. From Padua, Skorina most likely returned to his homeland without any delay and tried to interest the wealthy Belarusian citizens of Vilna, and in particular Bogdan Onky, with his plans. Having received financial support from the latter, Skorina comes to the Zemstvo Prague. In Prague, for several years he was engaged in humanistic "studios" on the text of Holy Scripture, organizing a printing house, and preparing for the publication of the Bible. What is the reason for the choice of Prague as the cradle of East Slavic book printing. Researchers, trying to answer this question, note a number of circumstances. First of all, Prague was one of the centers of developed book printing. A related cultural national environment had a great influence on the choice of Skaryna. Further, Prague was the guardian of the traditions of the Czech national liberation movement of the 15th century, which at one time met with a warm response in the public circles of the Grand Duchy of Lithuania. When working on the text of the "Russian Bible" Skaryna served as a model for the "Czech Bible", published in 1506 in Venice. At the same time, as researchers believe, Skorina carefully studied and used biblical books in Church Slavonic, Hebrew, Latin and Greek.

On August 1, 1517, the first-born of Skaryna, the Psalter, rises into the light. During 1517-1519, the Belarusian first printer published 22 more books of the Old Testament. The books were published in the following order: the Psalter, the book of Job, the Parables of Solomon, the book of the Wisdom of Jesus, the son of Sirakov - 1517, the book of Ecclesiastes or the preacher, the Song of Songs of Solomon, the book of the wisdom of Solomon, the four books of Kings, the book of Jesus Cavin 1518, the book of Judith, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, the book of Ruth, the book of the prophet Daniel, the book of Esther, the lamentations of Jeremiah, the book of the judges of Israel - 1519. The published books were united by the common title "The Bible of Ruska, laid out by Dr. Francis Skorina from the glorious city of Polotsk, to honor God and the people of the Commonwealth for good learning."

Skaryna wrote 25 prefaces and 24 afterwords for the published biblical books of the Old Testament, the books were richly illustrated with highly artistic engravings, ornamented with a large number of headpieces, endings, capital letters, title pages, which made them the most unique monuments of Russian art. And at the end in the "Russian Bible" was also placed a magnificent engraved portrait of Skaryna himself. All this is evidence of the unconventional free Renaissance-humanistic attitude of the Belarusian first printer and thinker to the Holy Scriptures.

Around 1520, Skaryna left Prague and returned to her homeland. He settles in Vilna and arranges a printing house in the house of the "oldest steward" Yakub Babich, where he "exhibited" the "Small travel book" (1522) and "Apostle" (1525). These are the first books printed on the territory of the former USSR. The "Small Road Book" was a popular religious work and was intended for lay people - artisans, merchants, etc. It was small in size and convenient for everyday use. The composition of the "Small Road Book" included "Psalter", "Book of Hours", "Akathists", "Canons", "Six Days", "Saints" and "Paschalia". However, the "Small Road Book" is not only a "prayer book in pocket". It also contained certain scientific and practical information, which makes it possible to more comprehensively and deeply evaluate the astronomical views of the Belarusian humanist.

Skaryna wrote 22 prefaces and 17 afterwords to the "Apostle". The Vilna editions of Skaryna are also well illustrated, provided with engravings, vignettes, headpieces, and initials.

"Apostle" was the last book published by Skaryna. Along with a number of reliable facts, there are hypotheses about his further life and work. Hypotheses include the assumptions of some researchers about Skaryna's stay in Wittenberg in 1525 and about his meeting with Luther, as well as the version about Skaryna's trip in the late 20s and early 30s of the 16th century to Moscow and an attempt to establish typography in Russian. Some documentary evidence indicates that in the mid-20s of the 16th century, Skaryna was an associate of the Vilna bishop, who, apparently, already at that time used his services as a doctor. Documents also say that in the late 20's - early 30's. Skaryna had to face a number of everyday troubles. In addition, in March 1530, Vilna suffered a great disaster: as a result of a fire, two-thirds of the city burned down and, according to some researchers, this was the reason for the termination of Skaryna's book publishing activities.

It was further documented that in May 1530 Skorina was in Konigsberg at the residence of the Russian Duke Albrecht, an energetic follower of the Lutheran Reformation. The specific purpose of Skaryna's stay in Koenigsberg is not entirely clear, but he was accepted here as "a man of outstanding and great knowledge", "incomparable talent and commendable learning" . Family, and possibly other circumstances forced Skaryna to return to Vilna soon. He becomes the secretary of the Vilna bishop, while simultaneously performing the duties of a family doctor.

In the mid-30s of the 16th century, Skaryna left her homeland, now forever. Most likely, the departure of the first printer was due to the fact that his cultural and educational activities and his ideas did not receive wide public support. The place where Skaryna spent the rest of his life was Prague, dear to his heart. He worked here in the royal botanical garden. Skaryna died around 1551.

Such is the life path of Skaryna, during which the worldview of the great Belarusian thinker was formed. However, it is possible to more clearly comprehend the factors influencing the formation of Skaryna's worldview only in the context of the era in which the thinker lived and worked, as a result of an analysis of the socio-economic, political and cultural prerequisites for his activities.

The formation of Skaryna as an outstanding figure of the East Slavic culture of the Renaissance took place in Renaissance Europe. This time was unusual - the time of the revolutionary transition from one socio-economic formation to another. This revolution was not swift, stretched out for centuries, but it was a revolution. And first of all, a revolution in production. At that time, production technology reached a relatively high level, especially in textile, mining, and metallurgy. 1440 is the year of the discovery of book printing.

New forms of production began to emerge in cities - places of concentration of handicraft industry and trade. The townspeople largely freed themselves from feudal ties, sought the right to self-government, a number of trade privileges, which contributed to the emergence in their midst of a new attitude to life, the existing system, and religion. This was also facilitated by the deepening of the social division of labor. As in no previous era, at the end of the 15th - the first half of the 16th century, merchant activity intensified. The mobility of the merchants contributed not only to the development of commodity-money relations, the expansion of domestic and foreign markets, but also to the development of a new worldview, a new ideology. No wonder the Polotsk merchants, which had markets in Russia, Ukraine, Poland, Germany, Riga, which actively participated in the political life of Polotsk, gave a great figure to the first Belarusian book publisher, humanist, scientist - Francysk Skaryna.

The main principle of the economic policy of the European powers in the 15-16 centuries. becomes mercantilism, the essence of which was reduced to the greatest possible accumulation of valuable metals in the country and the state treasury. Everyone aspired to wealth and luxury. Representatives of the young bourgeoisie, who achieved wealth on their own, and not "by right of birth", were deeply alien to church asceticism, the isolation of earthly joys in the name of "otherworldly eternal happiness." The industrial and commercial bourgeoisie was interested not only in religious quests, but also in the development of the exact sciences and natural sciences. These needs led to the emergence of a large army of service intelligentsia. The separation from the medieval production sphere, the change in the social structure of society gave rise to a new worldview, and therefore contributed to the formation of a new culture - the culture of the Renaissance, which gave the world a creative intelligentsia. Literature reached an unprecedented flowering. Architecture, painting. A new direction appeared in philosophy - Renaissance humanism. For humanists, the center of the universe was not a man - "God's servant", but a man-creator who possessed comprehensive knowledge in various branches of science and art, a man who was beautiful morally and physically. Thus, church asceticism was opposed to a human personality, which achieved success in the life of its very mind, firmness of spirit, activity, real activity.

The ideological offensive of the new class - the bourgeoisie against the feudal order, illuminated by the Catholic Church. It took the form of a reform movement, which in different countries received a different form. The ideologists of the Reformation rejected the church as a major landowner, advocating the secularization of church and monastery lands, did not recognize lush Catholic cults, and did not accept indulgences. The reform movement found a response in almost all the then European countries.

However, it would be a clear exaggeration to see only the influence of the Renaissance in the work of Francysk Skaryna. Of decisive importance in the formation of his views were those features of the social, political and spiritual life that had developed in his homeland - the Grand Duchy of Lithuania, of which Skorinin's native Polotsk and the entire Belarusian region were then part. And in each of the named spheres of life of this state at the end of the 15th - the middle of the 16th century, although echoes of the Renaissance made themselves felt, norms and principles still played a leading role. At this time in the Grand Duchy of Lithuania, such important phenomena of feudal society as the strengthening of the economic and social positions of the upper classes of the ruling class come out expressively; the growth of commodity-money relations, which covered not only the cities, but also the feudal principality; consolidation of the feudal class and the urban estate; the formation of the Belarusian nationality, the development of its material and spiritual culture. This entire period was characterized by the intensification of feudal-serf relations, class and inter-estate contradictions between feudal society and the state, and the growing anti-feudal struggle of the peasant masses and the urban lower classes.

The end of the 15th - the first half of the 16th century is the time of further development and enrichment of Belarusian culture and especially Belarusian literature. Religion and the church in the era of feudalism played a significant role in the political and spiritual life of the state, in the spread of literacy, writing, the development of socio-political thought, architecture, painting, music, and literature. The Grand Duchy of Lithuania differed from other feudal states of Europe in the 15th - the first half of the 16th century by the coexistence of two Christian churches - Roman Catholic and Orthodox. Moreover, these churches coexisted relatively peacefully, according to some researchers, refuting the opinion rooted in the historical literature about constant Catholic aggression and oppression of the Orthodox Belarusian population.

Undoubtedly, the influence of Belarusian culture on the internal life of the Grand Duchy of Lithuania, starting from the 14th century. The Belarusian language became the official language of the state. The Belarusian language was spoken by both Orthodox and Catholics, princes of Lithuanian origin. Francysk Skaryna also published his works in the Belarusian language, and his contribution to the development of the Belarusian literary language is as significant as his role in the formation of domestic philosophical and socio-political thought. In the 15-16 centuries. Belarusian literature developed, which was closely connected with the Old Russian traditions.

The activities and worldview of Francysk Skaryna were undoubtedly ideologically connected with the renovationist religious, moral and socio-cultural trends of the late 15th - early 16th century - reformism, national liberation and anti-feudal struggle, etc.

Under these conditions, the worldview of Francysk Skaryna was formed, which was significantly influenced by the development of Belarusian, East Slavic and West European science and culture in the 15-16 centuries.

Philosophical-ethical and socio-political views

Skaryna was a spokesman for the spiritual needs of the progressive-minded citizens of Belarus, in whose worldview, under the influence of economic, socio-political and cultural shifts, there has been some departure from the orthodox feudal-church ideas of his time. At the same time, a number of Skorinin's ideals and values are of a universal nature. The originality of Skaryna's philosophical and ethical views manifested itself in the synthesis of medieval Christian, ancient and Renaissance humanistic ideas. They were significantly influenced by the ancient Russian folk-ethical and aesthetic, as well as literary and philosophical tradition. Biblical-Christian ethics is modernized and adapted by Skorina in accordance with the ideological needs of the Renaissance, the current socio-political and national-cultural tasks of the Belarusian, Ukrainian and Russian peoples. In the center of his attention was the problem of man and society. Skorina considered and resolved the issues of the meaning of life, the spiritual world, the dignity of a person, the origin of moral ideas, spiritual and moral freedom, the common and individual good, civic activity, etc. . He made an attempt to revise the orthodox Christian interpretation of the problem of human existence, according to which the earthly life of a person is only a preparation for the life beyond. He affirmed the inherent value of human life, rehabilitated earthly existence, but did not deny faith in the afterlife. The ethics of Skaryna orients a person mainly towards a real, socially useful earthly life, service to the “pospolit’s property”, constant intellectual and moral improvement, “having learned wisdom anyhow”, people “live well in the world”. Skorina considered the problems of the meaning of life and the highest good in the prefaces to the books "Proverbs of Solomon", "Jesus Sirakhov", "Ecclesiastes", etc. In the preface to the book "Proverbs of Solomon" Skorina argued that the main purpose of a person is to improve earthly life, the object of - the problem "how to imati be right and live in this world". Skaryna was sympathetic to the real, earthly sea of people, at the same time opposing it with a moral ideal, which he uses as a humanistically modernized Christian-ethical concept of life. For Skaryna, the highest good - earthly good - is an intellectually rich, morally perfect and socially useful life on earth, first of all, serving people, and then God or serving God through serving people, the common good. Skaryna focuses on the spiritual world of a person, his values, ideals, vocation. “Let the man of God be perfect,” he postulates, “and prepared for every good work,” as the holy Apostle Paul writes. And for this sake, the holy letters are filled with the essence of our teaching, correction, spiritual and bodily, various customs.

Skaryna's ethical concept is based on the idea of the need and possibility of continuous improvement of human nature, on which the perfection of human life depends. He affirmed the ideal of a thinking, intellectually aspiring person. He interpreted intellectual and moral virtues as an acquisition, the result of an active creative, cognitive and socio-practical activity of a person. nor wealth", but "wisdom and understanding". Skaryna's ideal was a man who combined biblical and philosophical wisdom, "full of the Holy Spirit and philosophy." “Wisdom,” he writes, “supposedly power in a precious stone, and like gold in the earth, and a kernel in a nut. Whoever knows [her], this know mercy and will get a blessing from the Lord, and all good things will come to him with her Praise and honor are her countless motions - she is the mother of all good speeches and a teacher of every good skill.

Turning to the inner world of a person, caring about his intellectual moral virtues, Skaryna asserted one of the Renaissance-humanistic principles, according to which the true dignity and nobility of a person is not in origin, nobility, social status and not in religious zeal, but in such qualities as intelligence , moral character, abilities, thanks to which he brings real benefits to society. The Belarusian thinker seeks to find out the origin of human moral ideas. According to Skaryna, the concepts of morality have a dual basis: individual reason and divine revelation. Moreover, the natural moral law has priority: "before all laws or written rights, the law is born, it is given to all people from the Lord God to eat." The basic postulate of "born", ie. The natural moral law, deduced by the thinker from the mind, is formulated by the following gospel saying: "Repair to others everything that you yourself like from others, and do not repair that to others, which you yourself did not have from others." On this moral principle, Skorina believes, all "written" moral laws, including biblical ones, are based. Skaryna, therefore, seeks to find some universal, rational moral principle, acceptable to all people, regardless of social status and religious affiliation, on the basis of which social life could be regulated. .

The written source of moral norms, according to Skaryna, is mainly the Bible. From the religious and ethical teachings of Skaryna, it follows that a person through the Bible carries out a direct and intimate dialogue with God; he independently, without church mediation, can understand the moral and ethical meaning of "divine revelation" and achieve moral perfection. The initial provisions of morality in the view of Skaryna act as a command of moral duty and conscience. Skaryna substantiated the idea of a person's personal responsibility for his actions. The religious and moral position of Skaryna can be qualified as a manifestation of Renaissance individualism, which affirmed the morality of internal thoughts as opposed to the official church morality of afterlife retribution. Skaryna seeks to reveal in religion not its external, dogmatically ritual side, to comprehend its inner essence, mainly philosophical and ethical, to comprehend some of the fundamental universal moral values accumulated by Christianity.

Skaryna poses and solves one of the most important philosophical and ethical problems - the ratio of the individual and the common good. The thinker considers man as a social being, and his ethics is characterized by the assertion of the primacy of the common good over the individual. In the preface to the Book of Esther, Skaryna formulates the concept of public duty as follows: "Not only was he born into the world, but more to the service of God and the good of the Commonwealth." Skaryna also considered his own activities, first of all, as serving the common good ("good Commonwealth"), as the fulfillment of his duty to the people, "brothers of Russia" and the motherland. This idea is emphasized by him in almost every preface and afterword. From Skaryna's ethical teaching, it indirectly followed that people, first of all, should be united by the idea of the common good.

The most characteristic feature of Skaryna's ethical and humanistic worldview is patriotism. Skaryna was the founder of the national-patriotic tradition in the history of Belarusian culture and social thought. The patriotic beginning in Skaryna's worldview is the result of concretization of the idea of the "common good". It develops in line with the traditions of ancient Russian culture.

Justifying his activity with the interests of the “pospolite of the Commonwealth,” the Belarusian humanist constantly specifies its focus: “Sick for that reason, like the merciful God from that language let me into the world.” Skorina expressed his patriotism, love for his homeland in the following wonderful words: and people, where they were born and nourished, according to the Bose, have a great caress to that place ". The ethics of Skaryna, thus, brought up a citizen and patriot in a person, formed in him the qualities necessary for active social and practical activities for the benefit of his people.

Skaryna does not absolutize the "common good" to the detriment of the "individual good", but tries to harmoniously solve the problem of the relationship between these two moral and ethical virtues. In order to be useful to society, to contribute to its improvement, improvement, preservation of value, a person must constantly develop his spirituality, cultivate in himself the moral qualities necessary for social life. According to Christian ethics, Skaryna considers love to be the most important moral virtue of a person. “Every Christian,” writes the thinker, “let him observe the most love for everyone, if he eats perfect over all other talents, without it, nothing eats hastily.” The affirmation of an active, socially useful worldly life as an ideal was an expression of the self-consciousness of the trade and craft strata of the urban population, and was one of the moments of the emerging early bourgeois ideology of the Renaissance.

Francysk Skaryna stood at the origins of the Russian Renaissance-humanistic socio-political thought. He tried to define some ideal political and legal forms, borrowed mainly from the history of the ancient world. Bible. The political ideal of Skaryna is enlightened, humane and strong monarchical power. Skorina also assessed social relations with the evangelical-Christian abstract-humanistic principles of philanthropy and justice. Human society is based on peace and harmony, "from it all good things come to every city and every assembly, bad weather destroys the largest kingdoms." Skaryna propagated the ideas of early Christian philanthropy, urged people to treat each other "helping each other with all love." He was aware of the difference between the real social reality of his era and the ideal.

As a social ideal, Skorina asserted the early Christian principle "equal freedom for all, having a common name for all." Skaryna's social ideal testifies to the influence of radical reformist ideas on his worldview. It is characterized by social democracy. The thinker was guided by "simple people, commonwealth."

So, the outstanding merit of F. Skaryna is in posing the problem of man and society in the socio-philosophical thought of Belarus of the Renaissance and in an attempt to solve this problem in the spirit of Renaissance humanism. At the same time, it should be noted the abstract nature of Skorinin's interpretation of this problem and the insufficiently clear connection of his teaching with concrete historical reality. aesthetic outlook.

Skaryna attached great importance to aesthetic education and, in general, to the spiritual improvement of people by means of art. This is evidenced by his panegyric "Psalms" - a book that of all parts of the Bible is closer to art - poetry and music. According to the thinker, it is ambiguous in its content and functional purpose. Songs and poems of her "all sorts of infirmities, spiritual and bodily, heal, illuminate the soul and meanings, pacify anger and rage, mend peace and tranquility, drive away confusion and sadness, give feeling in prayers, lead people to sit down, strengthen the shop and mercy"; they are "quiet fuss and robots, the protector of the maddah and the joy of the old, fun and song, pious prayer for wives, every good ear of science for small children, growth in science for grown-ups, fashionable affirmation for men"; adorns the psalm and holy" and "to soften the cruel heart", it "together amuse the body with singing and teach the soul". This contains the thinker's guess about the semantic ambiguity and multifunctionality of art, in contrast to the semantic unambiguity of scientific logical judgments. Skorina is convinced of the comprehensive educational impact of poetry and music and the corresponding richness of aesthetic experience. He considered the "Psalter" as a work of art, so his assessment can be rightfully transferred to artistic creativity in general. Skaryna tries to overcome the Christian medieval teaching about beauty as a category predominantly divine. He seeks to discover the beautiful mainly in the person himself, interpreting beauty as a harmony of moral-intellectual and civic virtues Skaryna is characterized by the aestheticization of human cognitive activity.

Skaryna's beauty is identical with kind philanthropy, justice, public good, citizenship and patriotism. On the basis of the merger of the ethical, socio-political and aesthetic, Skaryna solves the problem of the ideal. The thinker seeks to create an ideal image of a person, a citizen, a statesman, a military leader, to form an idea of the ideal law, state and social system. He uses the creative principle of the Renaissance artists, who put actual socio-political and aesthetic content into biblical images and allegories, and solved new artistic and aesthetic tasks with their help.

Beautiful in Skaryna are not only the human spirit, mind, virtues, but also to some extent the physical nature of a person, his health and, in general, the beauty of the material world. Arguing, for example, about earthly, real human life, the thinker is quite tolerant of the desire of a person to take care of "health, beauty and strength of the body." Although “bodily beauty” does not play such a big role for Skaryna as spiritual beauty, nevertheless, emphasizing this moment indicates a certain departure from medieval asceticism and the influence of hedonistic ethics and aesthetics of the Renaissance on it. State-legal views.

New legal ideas about state (people's) sovereignty and the unity of law for the entire state and all people who preached Skaryna,are clearly reflected in his writings and were taken into account to a certain extent in the texts of the Statute of the Grand Duchy of Lithuania in 1529. Skaryna adhered to the idea of the supremacy of the people in the state and law-making. He believed that "the rights of the zemstvo, hedgehog single every people with theirthe elders praised the essence nearby, as if they saw life more blindly" (2, p. 137-138]. The thought expressed by Skaryna about the primacy of the people, national sovereignty is clearly visible in his words that "to the right of any assembly of people and any city, if by faith, by the union of kindness and good fortune, good things are multiplied. "Only a state or a city in which citizens live in harmony and take care of common interests, according to Skaryna, will flourish.

Proclaiming new ideas about legislation, it is necessary for the law to be “respectable, just, possible, necessary, prosperous next to birth, a servant of the customs of the earth, an hour and a place suitable, obviously having no closeness in itself, not for the belongings of a single person, but written for the Commonwealth good ". This record contains a whole set of legal principles based on the theory of natural law. The law must be enforceable, useful to the people, and appropriate to the customs, the time, and the place.

Zemstvo law Skaryna divided into: Commonwealth, which includes the norms of civil and family law "like a husband and wife, honorable service, sawing children, close-living convergence of speech, a slanderous obsession, rejection of violence by force, equal freedom for all, common property for all"; international, which Skaryna called "pagan, from many ubo languages it is praised"; state and criminal (royal); "ritserskoe or military, hedgehog observed in the war"; urban, maritime and commercial (merchant) law.

This division of law greatly contributed to the development of not only legal theory, but also codification practice. A similar classification was applied in the preparation of the Statute of 1529.

Skaryna also spoke on one of the most important issues of criminal law - the purpose of punishment. In his opinion, the purpose of criminal punishment is the elimination of the criminal: "And the essence of law, or the law, was imposed for evil people, anyhow fearing execution, they pacified their courage and had no other ushkoditi, and anyhow a good boundary and evil could live in the chambers ".

An analysis of the main state-legal ideas of Skaryna allows us to conclude that he has progressive humanistic views and a significant contribution made to legal science, especially to the theory of state and law. A comparison of Skaryna's legal ideas and the content of the Statute of 1529 allows us to conclude that some of his ideas are practically implemented in legislation, which, in turn, suggests his possible participation in the development of the Statute of 1529.

Conclusion

Summing upthe results of this work, we will try to briefly identify the main traitsand orientation of F. Skaryna's outlook.

Skaryna - an outstanding East Slavic thinker-humanist of the era . He mastered the ancient Russian philosophical and ethical tradition, forwhich is characterized by a view of nature and society through the ideal of the morally beautiful, and attempted to synthesize this vision with Western European philosophical culture and social thought. He was the founder of the Renaissance-humanistic direction in the domestic philosophical and socio-political thought, the national tradition in the history of Belarusian culture.

Skaryna, as a humanist thinker of the Renaissance, addresses the problems of man and society and tries to give them a solution that differs from the Christian one. The ethical moment dominates in the worldview of the Belarusian humanist. The main question for F. Skaryna is: how to live a person, what moral and ethical values and ideals should he profess so that his private and public life does not conflict with his conscience? With his work, Skorina reflected a rather mature level of development of national culture at the beginning of the 16th century.

Skaryna, a scientist and educator, was not only a son of his time, but, above all, a son of his native land. He took the Renaissance innovations carefully, heading towards enlightenment. He was reasonable and restrained, remembering that his work and plans are carried out in line with the patriarchal-Christian tradition, which firmly dominated the homeland. Skaryna's worldview carried the idea of the moral improvement of society and man, characteristic of humanists. He was the first in the history of social Belarusian thought to take upon himself the burden of connecting the consciousness of his countrymen with the universal treasury of moral values, which included biblical Christian legends and ancient myths, philosophical teachings, codes of laws and customs. F. Skorina was a supporter and representative of the realistic and educational trend in the spiritual life, science and art of the Renaissance, which tried to combine feelings and reason into one whole - wisdom. Living for a long time in a foreign land, Skaryna absorbed the advanced achievements of Western European thought, while maintaining his patriotic feelings; and strengthened the connection with the spiritual values of the people. As a humanist scientist, he highly valued the creative forces of nature itself, and attributed patriotic feelings to the natural and universal innate properties of all living things.

F. Skorina was both an original thinker and a talented writer, a prolific publicist and diligent translator, an inventive artist and a business first printer. The richness of F. Skorina's personality puts him on a par with such outstanding people of the Renaissance as Leonardo da Vinci, Raphael, Erasmus of Rotterdam and others, and the culture in which he worked is on a par with culture.

Introduction

Sources and historiography

Conclusion

Introduction

Sources and historiography

skaryna belarusian history fatherland

Based on the relevance of this problem, the author of the course work set himself the following tasks and goals: based on the study of historical sources and literature on this topic, consider the problem of the worldview of Francysk Skaryna, explore his main ideas and beliefs, show the formation and development of the views of the Belarusian humanist on a wide social economic, socio-political and cultural background of the then Europe and Belarus.

Formation of the worldview of Francysk Skaryna

Skaryna wrote 22 prefaces and 17 afterwords to the "Apostle". The Vilna editions of Skaryna are also well illustrated, provided with engravings, vignettes, headpieces, and initials.

The issue of confessional affiliation of Francysk Skaryna has been discussed by scientists since the 18th century. Some tend to consider him a Catholic. There is also a point of view about the Protestant nature of the religion and the activities of Francysk Skaryna. Summing up the discussion on the cultural activities and religious and ideological orientation of Skaryna, Candidate of Historical Sciences S.A. Podokshin writes that, in all likelihood, Skorina did not strictly associate himself with any particular denomination, although he was guided by the Orthodox reader.

Philosophical-ethical and socio-political views

Skaryna's views on the classification of law are of interest. He believed that law should be divided according to the source into natural and written. According to Skaryna, natural law is inherent in every person equally, and everyone is or is endowed from birth, regardless of class and estate. He divided written law into divine, ecclesiastical and zemstvo. Zemstvo law was subdivided depending on social relations, regulated by certain norms. In the preface to the book "Second Law" Skaryna wrote: "The law born in that we observe most painfully: then fix to everyone else what you yourself love to eat from everyone else, and don't fix it to others, which you yourself don't want to have from others. This law is born it is written in the heart of one single person. And before all laws or written rights, the law born to all people from the Lord God is given to eat ". In itself, the fact of preferring the natural law of the Bible to canon law testifies to the humanistic views of Skaryna and his free-thinking. During the period of feudalism, the theory of natural law was an ideological weapon directed against class inequality and the oppression of ordinary people.

This division of law greatly contributed to the development of not only legal theory, but also codification practice. A similar classification was applied in the preparation of the Statute of 1529.

Conclusion

Summing upthe results of this work, we will try to briefly identify the main traitsand orientation of F. Skaryna's outlook.

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before 1490 - c. 1541) - Belarusian, educator, whose name is associated with the beginning of book printing in Belarus and Lithuania, the formation of Belarusian, lit. language and writing. Socio-political. and philosophy. S.'s views were humanistic. orientation. He was a supporter of broad education of the people, social. equality, religious tolerance.

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SKORINA Francis (Frantishak)

Belarusian first printer, thinker-humanist of the Renaissance. Born in Polotsk, studied here, then in Krakow and Padua high fur boots. Bachelor of Philosophy, Doctor of Medicine, also had a Doctor of Science degree. In Prague, he created the first Belarusian printing house. He translated, commented on, and in 1517-1519 published 23 books of the Bible. Around 1521 he created a new printing house in Vilna, where he published the Little Travel Book (c. 1522), and in 1525 he published The Apostle. Around 1535 he left for Prague. He considered the Bible as the result of the centuries-old experience of mankind and a means of familiarizing people with knowledge. An analysis of S.'s views suggests that he proceeded from the possibility of a direct and intimate dialogue between man and God through the Bible. S.'s worldview is a synthesis of Christian, ancient and humanistic ideas of the Renaissance, and is distinguished by religious tolerance. In the center of his attention are human problems (the meaning of life, spirituality, goodness, etc.). S.'s ethics focuses on socially significant earthly life, moral and intellectual improvement, and service to the good. Service to God is manifested through service to people. One of the main human virtues was the desire for intellectual and creative self-identification, which is possible with the synthesis of biblical and philosophical wisdom. Humanistically rethought the gospel concept of "love of neighbor." He understood love as a principle of relationships between people, a universal law of private and public life. Love, according to C, is justified by faith. S. sought to find a universal (independent of confessional and social affiliation) rational moral principle that allows you to regulate public life. One of his leitmotifs - the ratio of individual and common good ("common good"), gave priority to the latter, since a person is required to learn to "live together" and disinterestedly serve "the commonwealth's belongings." In the same vein, he considered his own activities. The second leitmotif is patriotism. S. is the founder of the national-patriotic tradition in the history of Belarusian culture and socio-philosophical thought. S.'s political ideal is secular, humane, and powerful monarchical power. In his opinion, the ruler must be pious, wise, educated, virtuous, considerate and fair in relation to his subjects. The principle of his government is following the laws. Society is based on the peace and agreement of people, which implies following the principles of justice. The latter is achieved when people follow the categorical imperative given by God: "do to others everything that you yourself like to eat from others, and do not repair to others what you yourself do not want to have from others."

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