俄罗斯文艺

别尔嘉耶夫于1923年在布拉格出版了《陀思妥耶夫斯基的世界观》，对陀思妥耶夫斯基的世界观做出了系统的评述。这部著作是陀思妥耶夫斯基最好的研究文献之一。但是在这部著作中仍然存在诸多主观理解，例如别尔嘉耶夫认为神人与人神是两个外在对立的概念。但是通过对陀思妥耶夫斯基的文本的考察，我们发现在其世界观中，神人与人神并不是两个外在对立的概念，而是两个内在矛盾的概念。神人与人神并不是两种处于外在对立之中的势力，而是在每一个人的内心深处都蕴含着神人与人神的因素，每一个人都在一定的场合下是神人，又在另外的一些场合下是人神。索洛维约夫创造性地改造了陀思妥耶夫斯基关于神人与人神的观念。索洛维约夫认为神人就是耶稣基督，但是人神并不是反基督，而是神人耶稣基督地上事业的继承人，或者称之为神人类。神人耶稣基督仅仅是第一个神人合一的个体，在他之后出现了一大批这样神人合一的个体，他们就是人神，但是因为他们继承的是神人耶稣基督的意志，所以他们又是神人类。

As early as 1923, Berdyev published Dostoevsky's Worldview in Prague,in which he systematically outlined the author's worldview and is considered one of Dostoevsky's best studies. But in this book, many misunderstandings of Dostoevsky can be found, such as Berdyev's view that God-man and Man-God are superficially opposite concepts. However, if we conduct a more detailed study of Dostoevsky's works, we can see that in his worldview, the concepts of God-man and Man-God are not superficially opposite, but rather two internal contradictions. God-man and Man-God are not two external opposing forces, but in every person's heart, there are signs of God-man and Man-God, and in diferent situations, he reveals diferent aspects. In one case, he is Godman, and in another case, he is Man-God. Soloviev creatively changed Dostoevsky's ideas about God-man and Man-God. According to Soloviev, God-man is Jesus Christ,but Man-God is not an Antichrist. He is the successor of the secular affairs of Godman Jesus Christ, or even a member of God-mankind. God-man Jesus Christ was the first representative of the unity of God and man. After him, many people with the unity of God and man were Man-God, but they inherited the ideas of God-man Jesus Christ,so they were God-mankind. Due to Berdyev's inability to fully understand the entire essence of the author's thoughts on God-man and Man-God, he also found it difficult to understand Soloviev's ideas on God-mankind.