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Наталии Алексеевны Нарочницкой

Н. Нарочницкая член Комиссии, при Президенте Российской Федерации по противодействию попыткам фальсификации истории в ущерб интересам России.

Наталия Алексеевна Нарочницкая – известный ученый, общественно-политический деятель, православный идеолог, доктор исторических наук

Европейский институт демократии и сотрудничества (Париж) возглавляет Наталия Алексеевна Нарочницкая

Фонд исторической перспективы (ФИП) был создан в 2004 году Наталией Алексеевной Нарочницкой и группой ее соратников.

Информационно-аналитический портал, посвященный деятельности российского ученого, общественного деятеля Наталии Алексеевны Нарочницкой

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– something he ruined everything with: laissez passer, laissez faire and later on: everything is allowed that is not prohibited. This key for interpretation enabled to separate the concept of crime from sin (Cavour’s la loi est athйe), to transform the Christian concept of freedom from the pardonable weakness to sin, from the natural human right for doubt, represented in Faust – into the right to declare identical beauty and ugliness, truth and lie, goody and sin thus seducing the man to the nihilism and cynicism of Mephisto, declaring good and evil identical…

And it is clear that such freedom lost every impetus for creative culture. The impetus was given to it by the limits of good and evil. Borderless freedom loses its distinction and is unidentifiable. Freedom without absolute parameters of good and evil comes to the entropy and total creative impotence. That is a manifestation in culture of the long established philosophical and theological truth: evil has no creative potency, it is not substantial, the definition of its pseudo-existence is negation and corruption of good.

The Western man many times protested instinctively against the de-sacrating and de-Christening of his nature, against Entgцttung as Friedrich Schiller put it. That produced several outbursts of romanticism in the European culture. While the real Cyrano de Bergerac had contributed to the materialistic decadence, was it not the swan song that Edmond Rostand’s Cyrano cried to the petit-bourgeois world of Zola, reminding it of the never-ending quest of the human soul for an ideal… But the beauty of the world – the Creation cannot reflect in the human mind that rejected The Creator – such arrogant mind produces the «Black Square» of Malevich – this «Manifest of the Communist party» of the liberal aesthetics…

All that induces to the conclusion: it was the first millennium of Christianity, named by today’s liberals as «Dark Age», that has developed and raised the human spirit to the highs. Everything the Christian world as a whole and the West as its distinctive part have enriched the world with – devotion to truth, love of unknown substance, honour, duty, family, nation, statehood and culture we owe not to the Prometheus daring.

It was the blood and sweat of St. Francis of Assisi and the tears of St. Augustine that disciplined and raised the West European spirit to the heights able to produce its great culture. «The Prometheus Individual» corrupted that spirit by pride, and after Renaissance he comes to obvious Decadence… in the one world of universal human values. It as not without reason and great spiritual and rational effort and experience that the aged J.W.Goethe at the end of his life came to the conclusion that «the one and only true and deepest dilemma of the universal and human history lied in the conflict between faith and non-believing» (SIEGMUND 1976).

Part of a modern liberal’s credo both in the West and in the East is to declare that no value is precious enough and worth sacrifying human life for… It is underminig of the whole foundation of Christian culture. Inspired by the Cross Sacrifice of Our Saviour, Christians both in the West and East perceived as heroes those who gave their lives for faith, patria, duty, honour, love – metaphysical values proving the supremacy of soul over flesh…

A positivist contemplator would be sceptical about the fact, that such a world was predicted. The idea of «one world’’ is infringing upon the God-conceived diverse world, where the path to Truth is built by its own, and not by a foreign spiritual experience, is destroying all civilisations – these human experiences of «nations who received the Gifts of the Holy Spirit and embodied them in their own creative acts of history» as one Russian brilliant emigre Orthodox thinker wrote (ILYIN 1992, 279-282.).

The result is: a disastrous mixture of cultures, nations, and states on an atheistic foundation – state of solution – is it the true «solve-coagula» finally coming to the real job after exercise with chemicals? According to Revelation it is exactly from that chaos that the prince of darkness will rise. The credo of the XXI c. liberal is to stay or rise above all «relative values and pieces of truth» – that is the comfortably furnished non-alignment with the ultimate fight between good and evil. It is nothing but the lukewarmth identified in the Revelation as one of the features of the kingdom of the beast: «I know your deeds, that you are neither cold nor hot; I would that you were cold or hot. So, because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.» (REV. 3.15-16)

When Europe surrenders to the Atlantic presbyter’s call for a universal post-Christian civilisation, it commits an act of betrayal to its own great Christian past and its own once great Christian culture. It is not on the liberal field that Europe as a phenomenon of culture and universal history has a chance. The liberalism with its good intentions paved the way to the «Untergang des Abendlandes».

The announced End of History (FUKUYAMA 1989) is really pending for the West, not only for Communism. This human dark anti-annunciation unconsciously revealed the immanent emptiness of liberalism lacking an inherent impetus for continuation in the universal history besides the rivalry with its debillic cousin – the communism. Also in this field, the replacement of la Saint-Empire by the Pax Americana was an eschatological inevitability – it suited better the usurer and his earthly success.

The universal sense of life for Russia and for Europe can be found only through the Christian re-perception of the universal history – the ultimate fight of alternatives

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