Philosophers Pavel Florensky and Sergei Bulgakov, a painting by Mikhail Nesterov (1917). Florensky is the left man.

Pavel Alexandrovich Florensky (also P.A. Florenskiĭ, Florenskii, Florenskij, Russian: Па́вел Алекса́ндрович Флоре́нский) (January 21 [O.S. January 9] 1882 - December 1937) was a Russian Orthodox theologian, priest, philosopher, mathematician, physicist, electrical engineer, inventor and Neomartyr.^[1]

Biography[link]

Early life[link]

Pavel Aleksandrovich Florensky was born on January 21, 1882, into the family of a railroad engineer, (Aleksandr Florensky) in the town of Yevlakh in western Azerbaijan. His father came from a family of Russian Orthodox priests while his mother Olga (Salomia) Saparova (Saparyan, Sapharashvili) was of the Tbilisi Armenian nobility.^[2][3][4] His maternal grandmother Sofia Paatova (Paatashvili) was from Sighnaghi, Georgia.^[5] Florensky "always searched for the roots of his Armenian family" and noted that they're coming from Karabakh.^[6]

After graduating from Tbilisi gymnasium in 1899, Florensky entered the department of mathematics of Moscow State University and simultaneously studied philosophy. During this period the young Florensky, who had no religious upbringing, began taking an interest in studies beyond "the limitations of physical knowledge..." ^[7] In 1904 he graduated from Moscow State University and declined a teaching position at the University: instead, he proceeded to study theology at the Ecclesiastical Academy in Sergiyev Posad. During his theological study, he first came into contact with who would become his spiritual father and mentor, Elder Isidore on a visit to Gethsemane Hermitage. Together with fellow students Ern, Svenitsky and Brikhnichev he founded a society, the Christian Struggle Union (Союз Христиaнской Борьбы), with the revolutionary aim of rebuilding Russian society according to the principles of Vladimir Solovyov. Subsequently he was arrested for membership in this society in 1906: however, he later lost his interest in the Radical Christianity movement.

Intellectual interests[link]

During his studies at the Ecclesiastical Academy, Florensky's interests included philosophy, religion, art and folklore. He became a prominent member of the Russian Symbolism movement, started his friendship with Andrei Bely and published works in the magazines New Way (Новый Путь) and Libra (Весы). He also started his main philosophical work, The Pillar and Ground of the Truth: an Essay in Orthodox Theodicy in Twelve Letters. The complete book was published only in 1924 but most of it was finished at the time of his graduation from the academy in 1908.

According to Princeton University Press: "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). 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."^[8]

After graduating from the academy, he taught philosophy there and lived at Troitse-Sergiyeva Lavra until 1919. In 1911 he was ordained into the priesthood. In 1914 he wrote his dissertation, About Spiritual Truth. He published works on philosophy, theology, art theory, mathematics and electrodynamics. Between 1911 and 1917 he was the chief editor of the most authoritative Orthodox theological publication of that time, Bogoslovskiy Vestnik. He was also a spiritual teacher of the controversial Russian writer Vasily Rozanov, urging him to reconcile with the Orthodox Church.

Period of Communist rule in Russia[link]

After the October Revolution he formulated his position as: "I am of a Philosophical and scientific world outlook developed by me, which contradicts the vulgar interpretation of communism... but that does not prevent me to honestly work for the state service." After the closing down, by the Bolsheviks, of the Troitse-Sergiyeva Lavra (1918) and the Sergievo-Posad Church (1921), where he was the priest, he moved to Moscow to work on the State Plan for Electrification of Russia (ГОЭЛРО) under the recommendation of Leon Trotsky who strongly believed in Florensky's ability to help the government to electrify rural Russia. According to contemporaries, Florensky in his priest's cassock, working alongside other leaders of a Government department, was a remarkable sight.

In 1924, he published a large monograph on dielectrics, and his The Pillar and Ground of the Truth: an Essay in Orthodox Theodicy in Twelve Letters. He worked simultaneously as the Scientific Secretary of the Historical Commission on Troitse-Sergiyeva Lavra and published his works on ancient Russian art. He was rumoured to be the main organizer of the plot to save the relics of St. Sergii Radonezhsky whose destruction had been ordered by the government.

In the second half of the 1920s, he mostly worked on physics and electrodynamics, eventually publishing his paper Imaginary numbers in Geometry («Мнимости в геометрии. Расширение области двухмерных образов геометрии») devoted to the geometrical interpretation of Albert Einstein's theory of relativity. Among other things, he proclaimed that the geometry of imaginary numbers predicted by the theory of relativity for a body moving faster than light is the geometry of the Kingdom of God. For mentioning the Kingdom of God in that work, he was accused for agitation by Soviet authorities.

1928-1937: Exile, imprisonment, death[link]

In 1928, Florensky was exiled to Nizhny Novgorod. After the intercession of Ekaterina Peshkova (wife of Maxim Gorky), Florensky was allowed to return to Moscow. In 1933 he was arrested again and sentenced to ten years in the Labor Camps by the infamous Article 58 of Joseph Stalin's criminal code (clauses ten and eleven: "agitation against the Soviet system" and "publishing agitation materials against the Soviet system"). The published agitation materials were the monograph about the theory of relativity.

He served at the Baikal Amur Mainline camp, until 1934 when he was moved to Solovki, there he conducted research into producing iodine and agar out of the local seaweed. In 1937 he was transferred to Saint Petersburg (then known as Leningrad) where he was sentenced by an extrajudicial NKVD troika to execution. According to a legend he was sentenced for the refusal to disclose the location of the head of St. Sergii Radonezhsky that the communists wanted to destroy. The Saint's head was indeed saved and in 1946, the Troitse-Sergiyeva Lavra was opened again. The relics of St. Sergii became fashionable once more. The Saint's relics were returned to Lavra by Pavel Golubtsov, later known as archbishop Sergiy.

Official Soviet information stated that Florensky died December 8, 1943 somewhere in Siberia, but a study of the NKVD archives after the dissolution of the Soviet Union have shown that information to be false. Florensky was shot immediately after the NKVD troika session in December 1937. Most probably he was executed at the Rzhevsky Artillery Range, near Toksovo, which is located about twenty kilometers northeast of Saint Petersburg and was buried in a secret grave in Koirangakangas near Toksovo together with 30,000 others who were executed by NKVD at the same time.^[9]

See also[link]

References[link]

External links[link]

Biography[link]

• (Russian) Site devoted to Florensky
• (Russian) - Biography
• (Russian) - Church biography
• (Italian) - Biography, by Abate Herman and Padre Damascene

Works[link]

• (English) The Pavel Florensky School of Theology and Ministry
• (Italian) DISF: P.A. Florenskij - Voice by N. Valentini
• (Italian) Paper about some Florenskij's book
• (Italian) Florenskij in Italy - Article by A. Maccioni
• (Greek) Page devoted to Florenskij

• Florensky, Pavel (2004). The Pillar and Ground of the Truth: An Essay in Orthodox Theodicy in Twelve Letters. Princeton, New Jersey: Princeton University Press. ISBN 978-0-691-11767-6. http://books.google.com/books?vid=ISBN0691032432. 
• Florensky, Pavel (1999-02-13). Salt of the Earth (The Acquisition of the Holy Spirit in Russia Series, Vol. 2). Saint Herman Press. ISBN 0-938635-72-7. 
• Florensky, Pavel (1996). Iconostasis. Crestwood, New York: St. Vladimir's Seminary Press. ISBN 0-88141-117-5. 
• Florensky, Pavel (2006-08-15). Beyond Vision: Essays on the Perception of Art. London: Reaktion Books. ISBN 978-1-86189-307-9. 
• Florensky, Pavel. "Onomatodoxy as a Philosophical Premise (excerpts)". A. F. Losev page. http://vt.fermentas.lt/philo/people/PF/onomatodoxy.html. Retrieved 2007-09-04. 
• "Pavel Florensky on Brotherhood Rite" (translated from Russian by Fr. German Ciuba). Gay.ru. Russian National GLBT Center. Archived from the original on 2007-05-18. http://web.archive.org/web/20070518061327/http://www.gay.ru/english/life/religion/florensk.htm. Retrieved 2007-09-04. 
• Titova, Irina (2002-10-01). "'Russian da Vinci' May Be Among Remains". St. Petersburg Times: pp. 73. Archived from the original on 2007-09-28. http://web.archive.org/web/20070928003532/http://archive.sptimes.ru/index.php?action_id=100&story_id=8228. Retrieved 2007-09-04. 
• "Pavel Florensky's House - Sergiev Posad". Golden Ring of Russia. 2007-02-14. http://mega.km.ru/goldenring/gr_ring.asp?lang=eng&ContextString=101415. Retrieved 2007-09-04. 
• Leach, Joseph H. J. (Fall 2006). "Parallel Visions - A consideration of the work of Pavel Florensky and Pierre Teilhard de Chardin". Theandros 4 (1). http://www.theandros.com/parallelvis.html. Retrieved 2007-09-04. 
• Rhodes, Michael C. (Spring 2005). "Logical Proof of Antinomy: A Trinitarian Interpretation of the Law of Identity". Theandros 2 (3). http://www.theandros.com/lawofident.html. Retrieved 2007-09-04. 
• Berdyaev, Nikolai (February 1917). "Khomyakov and Fr. Florensky" (reprint, translation from Russian). Journal Russkaya Mysl (257). http://www.berdyaev.com/berdiaev/berd_lib/1917_257.html. Retrieved 2007-09-04. 
• Steineger IV, Joseph E. (Spring/Summer 2006). "Cult, Rite, and the Tragic: Appropriating Nietzsche's Dionysian with Florenskii's Titanic". Theandros 3 (3). http://www.theandros.com/cultrite.html. Retrieved 2007-09-04. 
• Bird, Robert. "The Geology of Memory: Pavel Florensky’s Hermeneutic Theology". equestrial.ru. http://equestrial.ru/index.php?option=com_content&task=view&id=7&Itemid=2. Retrieved 2007-09-04. 
• Seiling, Jonathan (September 2005). "Kant's Third Antinomy and Spinoza's Substance in the Sophiology of Florenskii and Bulgakov" (RTF document). Florensky Conference. Archived from the original on 2009-10-26. http://www.webcitation.org/query?url=http://www.geocities.com/sbulgakovsociety/seiling_florensk_conf_final.rtf&date=2009-10-26+02:09:49. Retrieved 2007-09-04. 
• Reardon, Patrick Henry (1998-09-01). "Truth Is Not Known Unless It Is Loved: How Pavel Florensky restored what Ockham stole" (fee required). Books & Culture. Christianity Today. http://www.ctlibrary.com/bc/1998/sepoct/8b5044.html. Retrieved 2007-09-04. 
• Dvoretskaya, Ekaterina. "Personal approach to Symbolic reality". crvp.org. Council for Research and Values in Philosophy. http://www.crvp.org/seminar/05-seminar/Ekaterina.htm. Retrieved 2007-09-04. 

• (Italian) Florenskij, Pavel A. at the Open Directory Project

Maria Yudina

Maria (Mariya) Veniaminovna Yudina (Russian: Мари́я Вениами́новна Ю́дина, Mariya Veniaminovna Yudina; September 9 [O.S. August 28], 1899 – November 19, 1970) was an influential Soviet pianist.

Yudina was born to a Jewish family in Nevel, Russia. She studied at the Petrograd Conservatory under Anna Yesipova and Leonid Vladimirovich Nikolayev. She also briefly studied privately with Felix Blumenfeld. Her classmates included Dmitri Shostakovich and Vladimir Sofronitsky. Though primarily known for her interpretations of Bach and Beethoven, she was a keen champion of contemporary composers including works of her good friend Shostakovich. Yudina was also a highly regarded champion of J. S. Bach's music. Some have claimed that Yudina's way of playing Bach foreshadows the style of Glenn Gould.

Yudina was one of the few Soviet artists who openly opposed the Communist regime, resulting in her being banned from teaching or performing on stage on several occasions. She can also be considered one of the great Christian thinkers of Russia in the twentieth century (among her friends was the philosopher Pavel Florensky).

After her graduation from the Petrograd Conservatory, Yudina was invited to teach there, which she did until 1930, when she was thrown out of the institution because of her religious convictions and vocal criticism of the Soviet leadership. After being unemployed and homeless for a couple of years, Yudina was invited to teach the graduate piano course at the Tbilisi State Conservatory (1932–1933). In 1936, upon Heinrich Neuhaus's suggestion, Maria Yudina joined the piano faculty of the Moscow Conservatory, where she taught until 1951. In 1944-1960, Yudina taught chamber ensemble and vocal class at the Gnessins Institute (now Gnessin Russian Academy of Music). In 1960, Maria Yudina was thrown out of the Gnessins Institute because of her religious attitudes and her advocation of modern Western music. She continued to perform in public, but her recitals were forbidden to be recorded. After an incident during one of her recitals in Leningrad, when she read Boris Pasternak's poetry from the stage as encore, Yudina was banned from performing for five years. In 1966, when the ban was lifted, Maria Yudina gave a cycle of lectures on Romanticism at the Moscow Conservatory.

Yudina has the distinction of being Joseph Stalin's favorite pianist. One night, Stalin heard a performance of Mozart's Piano Concerto No. 23 on the radio performed by Yudina and asked for a copy. It was a live broadcast so officials woke up Yudina, drove her to a recording studio where a small orchestra had quickly been assembled, and made her record the concerto in the middle of the night, a single copy was pressed from the matrix and then presented to Stalin (the matrix has survived and the recording has been available on CD). It is said that he broke out in tears after hearing only the first notes of Yudina's playing. Despite the recognition from Stalin the pianist remained an uncompromising critic of the Stalinist regime with unprecedented impunity. She was awarded the Stalin Prize and donated its monetary portion to the Orthodox Church for "perpetual prayers for Stalin's sins". She died in Moscow in 1970.

Yudina's playing was marked by great virtuosity, spirituality, strength and intellectual rigor. However, her playing was also very individual in style and tone. Sviatoslav Richter said of her playing:

"She was immensely talented and a keen advocate of the music of her own time: she played Stravinsky, whom she adored, Hindemith, Krenek and Bartok at a time when these composers were not only unknown in the Soviet Union but effectively banned. And when she played Romantic music, it was impressive – except that she didn't play what was written. Liszt's Weinen und Klagen was phenomenal, but Schubert's B flat major Sonata, while arresting as an interpretation, was the exact opposite of what it should have been, and I remember a performance of the Second Chopin Nocturne that was so heroic that it no longer sounded like a piano but a trumpet. It was no longer Schubert or Chopin, but Yudina."^[1]

The art of Yudina represents a whole epoch in the Russian cultural history. Unlike other fellow musicians, Yudina always tried to go beyond her personal comfort zone, making friends and collaborating with famous writers, artists and architects.

Among her friends were Boris Pasternak (who did the first reading of his novel Doctor Zhivago at Yudina's apartment as early as February 1947), Osip Mandelstam, Mikhail Bakhtin, Pierre Suvchinsky, Dmitri Shostakovich, Pierre Boulez, Karlheinz Stockhausen and many others.

Thanks to efforts of Yudina's friends in Russia, particularly Anatoly Kuznetsov, Yudina's letters and writings were published in the late 90s-early 00s. There were several attempts to complete the set of Yudina's recordings. Most of her recordings released on LPs in Russia are hard to obtain.

In literature[link]

Yudina has been slanderously portrayed as a cynical and promiscuous deviant in an autobiographical novel by the Russian philosopher Aleksei Losev, whose advances she refused^[2].

References[link]

1. ^ Monsaingeon, B. (2001). Sviatoslav Richter. Notebooks and Conversations. Faber & Faber Ltd. Pages 48-52
2. ^ Alexei Losev, "Woman as Thinker" («Женщина-мыслитель»)

Nikolai Berdyaev

Born	March 18, 1874 Kiev
Died	March 24, 1948(1948-03-24) (aged 74) Clamart
Era	20th century philosophy
Region	Russian philosophy
School	Christian existentialism
Main interests	Creativity, morality, freedom
Influenced by Kant, Boehme, Dostoyevsky
Influenced Davor Džalto, Aldous Huxley

Nikolai Berdyaev.

Nikolai Alexandrovich Berdyaev (Russian: Никола́й Алекса́ндрович Бердя́ев) (March 18 [O.S. March 6] 1874 – March 24, 1948) was a Russian religious and political philosopher.

Biography[link]

Berdyaev was born in Kiev into an aristocratic military family. He spent a solitary childhood at home, where his father's library allowed him to read widely. He read Hegel, Schopenhauer, and Kant when only fourteen years old and excelled at languages.

Berdyaev decided on an intellectual career and entered the Kiev University in 1894. This was a time of revolutionary fervor among the students and the intelligentsia. Berdyaev became a Marxist and in 1898 was arrested in a student demonstration and expelled from the University. Later his involvement in illegal activities led to three years of internal exile in central Russia—a mild sentence compared to that faced by many other revolutionaries.

In 1904 Berdyaev married Lydia Trusheff and the couple moved to Saint Petersburg, the Russian capital and center of intellectual and revolutionary activity. Berdyaev participated fully in intellectual and spiritual debate, eventually departing from radical Marxism to focus his attention on philosophy and spirituality. Berdyaev and Trusheff remained deeply committed to each other until the latter's death in 1945.

A fiery 1913 article criticising the Holy Synod of the Russian Orthodox Church caused him to be charged with the crime of blasphemy, the punishment for which was exile to Siberia for life. The World War and the Bolshevik Revolution prevented the matter coming to trial.

However, after the Russian Revolution of 1917, Berdyaev fell out with the Bolshevik regime, because of its authoritarianism and the domination of the state over the freedom of the individual. Nonetheless, he was permitted for the time being to continue to lecture and write.

His disaffection culminated in 1919 Berdyaev with the foundation of his own private academy, the "Free Academy of Spiritual Culture". This was primarily a forum for him to lecture on the hot topics of the day, trying to present them from a Christian point of view. Berdyaev also presented his opinions in public lectures, and every Tuesday he hosted a meeting at his home. However, Christianity was illegal at the time, since the official policy of the Communist party required atheism.^[1]

In 1920 Berdiaev was made professor of philosophy at the University of Moscow, although he had no academic qualifications. In the same year, he was accused of participating in a conspiracy against the government; he was arrested and jailed. It seems that the feared head of the Tcheka, Felix Dzerzhinsky, came in person to interrogate him, and that he (Berdyaev) gave the man a solid dressing-down on the problems with Bolshevism. Berdyaev's prior record of revolutionary activity seems to have saved him from prolonged detention, as his friend Lev Kamenev was present at the interrogation.^[1]

Aleksandr Solzhenitsyn, in his book The Gulag Archipelago, recounts the incident as follows:

[Berdyaev] was arrested twice; he was taken in 1922 for a midnight interrogation with Dzerjinsky; Kamenev was also there. [...] But Berdyaev did not humiliate himself, he did not beg, he firmly professed the moral and religious principles by virtue of which he did not adhere to the party in power; and not only did they judge that there was no point in putting him on trial, but he was freed. Now there is a man who had a "point of view"!^[2]

Berdyaev was eventually expelled from Russia in September 1922. He was among a carefully selected group of some 160 prominent writers, scholars, and intellectuals whose ideas the Bolshevik government found objectionable, who were sent into exile on the so-called "philosophers' ship". Overall, they were supporters neither of the Czarist regime nor of the Bolsheviks, preferring less autocratic forms of government. They included those who argued for personal liberty, spiritual development, Christian ethics, and a pathway informed by reason and guided by faith.

At first Berdyaev and other émigrés went to Berlin, where Berdyaev founded an academy of philosophy and religion. But economic and political conditions in Weimar Germany caused him and his wife to move to Paris in 1923. He transferred his academy there, and taught, lectured, and wrote, working for an exchange of ideas with the French intellectual community.

During the German occupation of France, Berdyaev continued to write books that were published after the war—some of them after his death. In the years that he spent in France, Berdyaev wrote fifteen books, including most of his most important works. He died at his writing desk in his home in Clamart, near Paris, in March 1948.

Philosophy[link]

Berdyaev's philosophy has been characterized as Christian existentialist. He was preoccupied with creativity and in particular with freedom from anything that inhibited creativity, whence his opposition to a "collectivized and mechanized society".

According to Marko Markovic,

He was an ardent man, rebellious to all authority, an independent and "negative" spirit. He could assert himself only in negation and could not hear any assertion without immediately negating it, to such an extent that he would even be able to contradict himself and to attack people who shared his own prior opinions.

^[1]

He was a practising member of the Russian Orthodox Church, but was often critical of the institutional church. He was a Christian universalist,^[3][4] and he believed that Orthodox Christianity was the true vehicle for that teaching.

The greater part of Eastern teachers of the Church, from Clement of Alexandria to Maximus the Confessor, were supporters of Apokatastasis, of universal salvation and resurrection. ... Orthodox thought has never been suppressed by the idea of Divine justice and it never forgot the idea of Divine love. Chiefly — it did not define man from the point of view of Divine justice but from the idea of transfiguration and Deification of man and cosmos.^[5]

Works[link]

The first date is of the Russian edition, the second date is of the first English edition

• The Meaning of the Creative Act (1916) 1955
• Dostoevsky (1923) 1934
• The Meaning of History (1923) 1936
• The End of Our Time [aka The New Middle Ages] (1924) 1933
• Leontiev (1926) 1940
• Freedom and the Spirit (1927-8) 1935
• The Russian Revolution (1931)(anthology)
• The Destiny of Man 1931 (1937)
• Christianity and Class War 1931 (1933)
• The Fate of Man in the Modern World (1934) 1935
• Solitude and Society (1934) 1938
• The Bourgeois Mind 1934 (anthology)
• The Origin of Russian Communism (1937) 1955
• Christianity and Anti-semitism (1938) 1952
• Slavery and Freedom (1939)
• The Russian Idea (1946) 1947
• Spirit and Reality (1946) 1957
• The Beginning and the End(1947) 1952
• Towards a New Epoch" (1949) (anthology)
• Dream and Reality: An Essay in Autobiography (1949) 1950
• The Realm of Spirit and the Realm of Caesar (1949) 1952
• The Divine and the Human (1949) 1952
• Truth and Revelation (n.p.) 1953

Sources:

• '"Bibliographie des Oeuvres de Nicolas Berdiaev" établie par Tamara Klépinine' published by the Institut d'études Slaves, Paris 1978
• Berdyaev Bibliography on www.cherbucto.net

See also[link]

• Vekhi
• Christian existentialism
• Fyodor Dostoevsky
• Nikolai Lossky
• sobornost
• Russian philosophy
• Intermediate Region
• Philosophers' ship

References[link]

Works cited[link]

• N. Berdyaev. Dream and reality: An essay in autobiography. Bles, London, 1950.
• M. A. Vallon. An apostle of freedom: Life and teachings of Nicolas Berdyaev. Philosophical Library, New York, 1960.
• Lesley Chamberlain. Lenin's Private War: The Voyage of the Philosophy Steamer and the Exile of the Intelligentsia. St. Martin’s Press, New York, 2007.
• Marko Marković, La Philosophie de l'inégalité et les idées politiques de Nicolas Berdiaev (Paris: Nouvelles Editions Latines, 1978).

External links[link]

Wikiquote has a collection of quotations related to: Nikolai Berdyaev

• Berdyaev Online Library and Index
• Philosopher of Freedom
• ISFP Gallery of Russian Thinkers: Nikolay Berdyaev

Remo Bodei (born in Cagliari, 3 August 1938) is an Italian philosopher. He is Professor of the history of philosophy at the UCLA University, Los Angeles California, and also teaches at the University of Pisa and Scuola Normale Superiore di Pisa.

His initial interests were in classical German philosophy, and the Weimar Classicism period (1770–1830). He has subsequently written over 200 papers on utopian thinkers of the eighteenth and nineteenth centuries, and contemporary political thought.

Works[link]

His books include the following:

• Sistema ed epoca in Hegel (Bologna, 1975)
• Hegel e Weber. Egemonia e legittimazione (Bari, 1977) (with F. Cassano)
• Multiversum. Tempo e storia in Ernst Bloch (Napoli 1979), 1983 (new edition) *Scomposizioni. Forme dell'individuo moderno (Turin, 1987)
• Hoederlin: la filosofia y lo tragico (Madrid, 1990)
• Ordo amoris. Conflitti terreni e felicità celeste (Bologna 1991)
• Geometria delle passioni. Paura, speranza e felicità: filosofia e uso politico (Milano, 1991)
• Le forme del bello (Bologna, 1995)
• Le prix de la liberté (Paris, 1995)
• Se la storia ha un senso (Bergamo, 1997)
• La filosofia nel Novecento (Roma, 1997)

External links[link]

• Interview with Remo Bodei, Barcelona Metropolis, 2008.
• (Italian) [1]