Pavel Florensky--certainly the greatest Russian theologian of the last century--is now recognized as one of Russia's greatest polymaths. Known as the Russian Leonardo da Vinci, he became a Russian Orthodox priest in 1911, while remaining deeply involved with the cultural, artistic, and scientific developments of his time. Arrested briefly by the Soviets in 1928, he returned to his scholarly activities until 1933, when he was sentenced to ten years of corrective labor in Siberia. There he continued his scientific work and ministered to his fellow prisoners until his death four years later. This volume is the first English translation of his rich and fascinating defense of Russian Orthodox theology.

Originally published in 1914, the book is a series of twelve letters to a "brother" or "friend," who may be understood symbolically as Christ. Central to Florensky's work is an exploration of the various meanings of Christian love, which is viewed as a combination of "philia" (friendship) and "agape" (universal love). Florensky is perhaps the first modern writer to explore the so-called "same-sex unions," which, for him, are not sexual in nature. He describes the ancient Christian rites of the "adelphopoiesis" (brother-making), joining male friends in chaste bonds of love. In addition, Florensky is one of the first thinkers in the twentieth century to develop the idea of the Divine Sophia, who has become one of the central concerns of feminist theologians.

In The Destiny of Man, Nikolai Berdyaev sketches the plan of a new ethics. This new ethics will be knowledge not only of good and evil, but also of the tragedy which is constantly present in moral experience and complicates all of man's moral judgments. It will emphasize the crucial importance of the personality and of human freedom. The new ethics will interpret moral life as a creative activity; it will be an ethics of free creativeness, an ethics that combines freedom, compassion, and creativeness.

The founder of modern Russian philosophy, Vladimir Solovyov (1853-1900) is widely considered its greatest practitioner. Together with Dostoevsky and Tolstoy, he is one of the towering intellectual figures in late-nineteenth-century Russia, and his diverse writings influenced much of the non-Marxist tradition of twentieth-century Russian thought. Philosopher, journalist, poet, and playwright, Solovyov was also a mystic who claimed to have had three visions of Divine Sophia.

This personification of wisdom with golden hair and a radiant aura echoes both the eternal feminine and the world soul. Rooted in Christian and Jewish mysticism, Eastern Orthodox iconography, Greek philosophy, and European romanticism, the Sophiology that suffuses Solovyov's philosophical and artistic works is both intellectually sophisticated and profoundly inspiring. Judith Deutsch Kornblatt brings together key texts from Solovyov's writings about Sophia: poetry, fiction, drama, and philosophy, all extensively annotated and some available in English for the first time (with assistance from the translators Boris Jakim and Laury Magnus).

In the comprehensive introductory essay that encompasses the book's first half, Kornblatt establishes the historical, philosophical, religious, and literary context of Solovyov's Sophiology, emphasizing its connection to contemporaneous religious and philosophical thought as well as other social and cultural trends in Europe and the United States for example, Solovyov's reactions to his changing world ran parallel to and sometimes intersected with those of Darwin, Nietzsche, and William James. Sophiology is once again finding enthusiasts both in Russia and among seekers around the world.

The definitive introduction to Solovyov's wisdom and its profound impact on Russian thought and culture, Divine Sophia makes Solovyov's mystical visions and literary "re-visions" of Sophia accessible to scholars and lay readers alike. Solovyov's wisdom writings captivated several generations of poets and philosophers during the pre- and postrevolutionary periods in Russia and abroad. In particular, his Sophiology had a profound influence on such major figures of Russia's Silver Age as Alexander Blok, Andrei Belyi, Pavel Florensky, and Sergei Bulgakov."

ALEXANDER BLOK (1880-1921) is the greatest Russian poet after Pushkin and perhaps the greatest poet of the 20th century in any language. This volume consists of translations of three collections of Blok's verse: Ante Lucem (1898-1900), Verses about the Beautiful Lady (1901-1902), and Crossroads (1902-1904). These poems describe Blok's visions of Sophia, the Beautiful Lady, who appeared to him at the end of the nineteenth century and the beginning of the twentieth. Sophia is the mysterious feminine principle behind all creation; Blok calls her the Mysterious Maiden, the Empress of the Universe, the Eternal Bride, and he sees her in the blue sky and the sky full of stars as well as in the dawns and sunsets of Russia. He identifies the Beautiful Lady with a real girl, Liubov Dmitrievna Mendeleeva, whom he courts ardently in the woods and meadows of the countryside outside of Moscow as well as in the misty maritime setting of Petersburg.

Master translation of a neglected Russian classic into English Long before Solzhenitsyn's Gulag Archipelago came Dostoevsky's Notes from the House of the Dead, a compelling account of the horrific conditions in Siberian labor camps. First published in 1861, this novel, based on Dostoevsky's own experience as a political prisoner, is a forerunner of his famous novels Crime and Punishment and The Brothers Karamazov. The characters and situations that Dostoevsky encountered in prison were so violent and extraordinary that they changed his psyche profoundly. Through that experience, he later said, he was resurrected into a new spiritual condition -- one in which he would create some of the greatest novels ever written. Including an illuminating introduction by James Scanlan on Dostoevsky's prison years, this totally new translation by Boris Jakim captures Dostoevsky's semi-autobiographical narrative -- at times coarse, at times intensely emotional, at times philosophical -- in rich American English.

In Orthodox theology both the icon and the name of God transmit divine energies, theophanies, or revelations that imprint God's image within us. In Icons and the Name of God renowned Orthodox theologian Sergius Bulgakov explains the theology behind the Orthodox veneration of icons and the glorification of the name of God. In the process Bulgakov covers two major controversies -- the iconoclastic controversy (sixth to eighth centuries) and the "Name of God" controversy (early twentieth century) -- and explains his belief that an icon stops being merely a religious painting and becomes sacred when it is named. This translation of two essays "The Icon and Its Veneration" and "The Name of God" -- available in English for the first time -- makes Bulgakov's rich thinking on these key theological concepts available to a wider audience than ever before.

In this book, Berdyaev tells us that the creative development of the spirit and the free exercise of man's powers can be conceived only as the free cooperation of man with the work of God. Creative spiritual development represents a new principle which signifies an offering of human freedom to God, an offering which God expects from us. The life of the spirit is a creative and dynamic process. Spiritual development is possible only because there is freedom. Spiritual development is not movement on the plane of the external world, but the bringing to birth of forces which lie hidden in the inner depths of existence. To quote Berdyaev, "the spiritual world is like a torrent of fire in free creative dynamism." The Russian philosopher Nikolai Berdyaev (1874-1948) was one of the greatest religious thinkers of the twentieth century. His philosophy goes beyond mere thinking, mere rational conceptualization, and tries to attain authentic life itself: the profound layers of existence that are in contact with God's world. Berdyaev directed all of his efforts, philosophical as well as in his personal and public life, at replacing the kingdom of this world with the kingdom of God. According to him, we can all attempt to do this by tapping the divine creative powers which constitute our true nature. Our mission is to be collaborators with God in His continuing creation of the world. This is what Berdyaev said about himself: "Man, personality, freedom, creativeness, the eschatological-messianic resolution of the dualism of two worlds - these are my basic themes."

In this work, Berdyaev tells us that man's "I," his consciousness, is thrust up against a world of impersonal objects (the "objectified" world) and thus finds itself in a condition of alienation and isolation. In five ontological and epistemological meditations Berdyaev clarifies this condition of "objectification" and suggests ways it can be overcome, based on his "personalistic," "existential" philosophy. He shows how this philosophy can serve to counteract objectification and human isolation. Emphasis throughout is placed on modes of human communion and solitude in society. The Russian philosopher Nikolai Berdyaev (1874-1948) was one of the greatest religious thinkers of the twentieth century. His philosophy goes beyond mere thinking, mere rational conceptualization, and tries to attain authentic life itself: the profound layers of existence that are in contact with God's world. Berdyaev directed all of his efforts, philosophical as well as in his personal and public life, at replacing the kingdom of this world with the kingdom of God. According to him, we can all attempt to do this by tapping the divine creative powers which constitute our true nature. Our mission is to be collaborators with God in His continuing creation of the world. This is what Berdyaev said about himself: "Man, personality, freedom, creativeness, the eschatological-messianic resolution of the dualism of two worlds - these are my basic themes."

Nikolai Berdyaev describes this book as "a philosophical autobiography or a history of spirit and self-knowledge." This book is not only autobiographical; it is also a work of critical self-inquiry: Berdyaev subjects his ideas and his life to philosophical scrutiny, in order to discover his "own image and ultimate destiny." In passing, he elucidates the most important elements of his personalistic philosophy: freedom, creativeness, and divine-humanity. By plumbing the depths of his soul, Berdyaev felt that he could help formulate and resolve certain crucial problems concerning human destiny and contribute to the understanding of our era. The Russian philosopher Nikolai Berdyaev (1874-1948) was one of the greatest religious thinkers of the twentieth century. His philosophy goes beyond mere thinking, mere rational conceptualization, and tries to attain authentic life itself: the profound layers of existence that are in contact with God's world. Berdyaev directed all of his efforts, philosophical as well as in his personal and public life, at replacing the kingdom of this world with the kingdom of God. According to him, we can all attempt to do this by tapping the divine creative powers which constitute our true nature. Our mission is to be collaborators with God in His continuing creation of the world. This is what Berdyaev said about himself: "Man, personality, freedom, creativeness, the eschatological-messianic resolution of the dualism of two worlds - these are my basic themes."

A bold new translation of a literary classic One of the most profound and most unsettling works of modern literature, Notes from Underground (first published in 1864) remains a cultural and literary watershed. In these pages Dostoevsky unflinchingly examines the dark, mysterious depths of the human heart. The Underground Man so chillingly depicted here has become an archetypal figure -- loathsome and prophetic -- in contemporary culture. This vivid new rendering by Boris Jakim is more faithful to Dostoevsky's original Russian than any previous translation; it maintains the coarse, vivid language underscoring the "visceral experimentalism" that made both the book and its protagonist groundbreaking and iconic.

This book is the philosophical fruit of Nikolai Berdyaev's first-hand experience of, and reflections on, the crisis of European civilization in the aftermath of the Great War and the Russian Revolution. Berdyaev tells us that the modern age, with its failed Humanism, is being replaced by a new epoch: "the new middle ages," an epoch of darkness, an epoch of the universal night of history. Berdyaev asserts that this night is a good thing: in this darkness, which is a return to the mysterious life of the spirit, the destruction inflicted by the previous period of "light" will be healed: "Night is not less wonderful than day; it is equally the work of God; it is lit by the splendor of the stars and it reveals to us things that the day does not know. Night is closer than day to the mystery of all beginning" (pp. 70-71, present volume).

In this book, Nikolai Berdyaev examines the struggle against slavery in its diverse forms. When he speaks of slavery and freedom, although he also uses these terms in a political sense, the underlying meaning is metaphysical: for Berdyaev, political slavery and freedom are rooted in our metaphysical slavery and freedom. The philosophy of this book is deliberately personal; it is a philosophy of personalism. As a philosopher, Berdyaev not only wished to gain knowledge of the world, but also to change the world: he always denied that the things which the world presents to us are a stable and final reality; this also goes for the relation between slavery and freedom. For Berdyaev the spiritual liberation of man is tied to the realization of personality; it is the attainment of wholeness. The Russian philosopher Nikolai Berdyaev (1874-1948) was one of the greatest religious thinkers of the twentieth century. His philosophy goes beyond mere thinking, mere rational conceptualization, and tries to attain authentic life itself: the profound layers of existence that are in contact with God's world. Berdyaev directed all of his efforts, philosophical as well as in his personal and public life, at replacing the kingdom of this world with the kingdom of God. According to him, we can all attempt to do this by tapping the divine creative powers which constitute our true nature. Our mission is to be collaborators with God in His continuing creation of the world. This is what Berdyaev said about himself: "Man, personality, freedom, creativeness, the eschatological-messianic resolution of the dualism of two worlds - these are my basic themes."