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Війна за Галичину й Волинь: чому українці програли полякам? // 10 запитань історику

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Чому Григорій Сковорода — найзагадковіша людина в історії

Чому Григорій Сковорода — найзагадковіша людина в історії

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Павло Скоропадський: еволюція «не надто переконаного українця» // Історія без міфів

Павло Скоропадський: еволюція «не надто переконаного українця» // Історія без міфів

Channel: Історія Без Міфів

історія без міфів

владлен мараєв

історія україни

Григорій Сковорода

григорій сковорода біографія

сковорода

григорій сковорода про свободу

григорій сковорода риси характеру

григорій сковорода життя

григорій сковорода і сучасність

григорій сковорода вислови

григорій сковорода мандрівний філософ

григорій сковорода ідеї

григорій сковорода відомі твори

григорій сковорода філософські погляди

україна

філософ

Культуртригер

Елла Євтушенко

00:00:00

greetings, dear viewers, my name is Ella

00:00:02

Yevtushenko and I am the co-host of the Triger culture channel,

00:00:06

as well as a poet, translator and

00:00:08

philologist. Today we

00:00:10

will talk about the Ukrainian philosopher

00:00:13

Hryhoriy Savych pan.

00:00:27

this is the

00:00:30

Poltava region, the family had little

00:00:32

land, that is, not a wealthy Cossack,

00:00:35

Sava Skovoroda, the

00:00:37

boy from childhood showed a desire for

00:00:40

knowledge, art and science, and therefore he was

00:00:43

sent to study in a church school until the

00:00:46

end of the four grades of

00:00:49

primary education, and his father sent

00:00:52

him to the Kyiv Academy Hryhoriy

00:00:55

Skovoroda studied there from the 34th year and

00:00:58

will study until the 53rd, but with interruptions.

00:01:02

So, at first he studied continuously

00:01:05

until 1741, after which he was

00:01:10

perhaps not very voluntarily taken to the

00:01:13

court chapel in St. Petersburg. The fact is that

00:01:17

then this court chapel was

00:01:19

recruited mainly from the Ukrainians

00:01:21

who graduated from the Gluhiv Music School.

00:01:24

Well, and also from the Kyiv Academy, since

00:01:27

Hryhoriy Skovoroda was a talented

00:01:28

singer and a musician in general, he was

00:01:32

taken there because in 1941 there was a

00:01:37

coup and this Elizaveta Petrivna sat on the throne,

00:01:41

and she loved singing and

00:01:46

dancing, and that's why for her Coronation she

00:01:50

orders to recruit a chapel and stage a

00:01:54

luxurious opera. So Hryhoriy Skovoroda

00:01:58

lives and performs in St. Petersburg and Moscow.

00:02:01

He performs operas there, which are performed at

00:02:04

the court,

00:02:05

various music by his contemporary

00:02:08

composers, and usually

00:02:10

takes part in church services, and he

00:02:13

is part of the

00:02:15

small core of this chapel, which Elizaveta

00:02:19

constantly carries with her for daily

00:02:21

services. So, in 1744, Skovoroda, as

00:02:26

part of this residence and chapel, together with the

00:02:29

empress and her postman, arrived in

00:02:31

Kyiv, where he stayed, knocked out with the chapel and

00:02:35

studied for a year again at the Kyiv

00:02:38

Academy, after which in 1745,

00:02:42

Prime Minister Major Fedor Vishnevsky took

00:02:45

him with him for border to Hungary as

00:02:48

part of the Tokay commission, what kind of

00:02:51

Tokay commission is this? It was a

00:02:54

group of people under the leadership of this

00:02:57

Fyodor Vishnevsky, who was engaged in

00:03:00

importing wines from Tokay to the royal court,

00:03:05

importing and also organizing

00:03:07

production.

00:03:16

15 years before that, in the Kozeletsk

00:03:21

district, he met a very loud and

00:03:24

handsome young man named Oleksiy the

00:03:26

Brain alone brought him to the court

00:03:28

chapel. Where Oleksiy the Brain eventually became a

00:03:32

favorite of the future empress, helped

00:03:35

her win the throne in a coup,

00:03:37

accordingly,

00:03:39

Fedor Vishnevsky could be said to be the

00:03:42

suitor of the empress, he was allowed to

00:03:44

recruit whom he wanted to go to Tusia,

00:03:47

and he takes Grigory pan with him as

00:03:52

the head of the chapel for the Orthodox Church,

00:03:56

which he wants to establish there in a lathe for the

00:03:58

workers of his vineyards, and also

00:04:01

as a translator, because Grigory Skovoroda

00:04:04

knew German in particular and was just an

00:04:08

educated, pleasant interlocutor, there are

00:04:11

very few testimonies about that trip,

00:04:14

but

00:04:15

there are data that Hryhoriy Skovoroda did not just

00:04:19

sit there and sing, but

00:04:21

traveled to various

00:04:24

European cities, Budapest, Vienna,

00:04:27

Bratislava, and maybe even Halle,

00:04:31

and maybe even Italian cities

00:04:34

such as Rome and Florence, and he

00:04:36

studied there, communicated with local people, with

00:04:39

local elites, with the local

00:04:41

intelligentsia and recruited mind, but

00:04:44

in 1749 Fyodor Vishnevskyi dies,

00:04:48

and the next year Skovoroda's

00:04:51

five-year contract expires and Skovoroda

00:04:54

returns to Kyiv, but he does

00:04:58

not continue his studies yet and is invited by the

00:05:01

Pereyaslav bishop to teach as a

00:05:04

poet at the local collegium, but

00:05:08

Skovoroda has just acquired

00:05:11

new interesting subjects from abroad wars and, in principle, even then he

00:05:15

was quite free-spirited and wayward, and he does

00:05:18

not want to teach according to the established

00:05:21

dogmatic programs, he writes his

00:05:23

course of lectures on poetics, which absolutely does not

00:05:26

coincide with the Bishop's views, therefore the

00:05:29

Priaslav bishop expels him from

00:05:32

that collegium. Therefore, in 1751,

00:05:35

Skovoroda returns to Kyiv and again

00:05:39

continues to study at the Kyiv Academy

00:05:41

and study theology there, but two

00:05:45

years later he drops out again without completing the

00:05:47

full course. He will

00:05:50

not return to the Kyiv Academy again, and that is why

00:05:53

even in his old age he liked to

00:05:55

sign himself as a student of Skovorod because

00:05:57

he did not completed his studies,

00:06:00

what was the subsequent life of the philosopher in the

00:06:05

year 753. Metropolitan of Kyiv

00:06:09

sends the frying pan as a teacher to the

00:06:13

landowner Stefan Tomara, who lives in the village of

00:06:16

Kovrai, now it is the Cherkasy region. I

00:06:20

send the frying pan as one of the

00:06:22

best students of Stefan Tomara - this is how

00:06:25

contemporaries said then, the local king is

00:06:28

very much a person very a noble

00:06:31

fellow landowner from Bunchuk who owned

00:06:35

thousands of serfs and dozens of villages and

00:06:38

farms and actively increased his

00:06:40

possessions, because it was during that period that

00:06:45

Ukrainians were actively enslaved by commoners,

00:06:47

and he had a young son, Vasyl, who,

00:06:51

again, according to the memories of contemporaries, was very

00:06:54

spoiled by his mother, and the mother there was from the family of

00:06:58

Kochubey and the apostles, and he invites the

00:07:01

frying pan to teach this little son

00:07:03

Vasyl.

00:07:05

Vasyl Skovoroda finds a common language, but

00:07:07

with his father everything is even

00:07:09

more difficult, because Stephantomari was a

00:07:11

very

00:07:12

proud and ambitious person and he treated the frying pan as a

00:07:16

naked man and, one might say, without a native

00:07:19

husband, treated him with great

00:07:23

contempt. Skovoroda

00:07:25

suffered quite a lot from this, but he could not break the

00:07:27

contract that he had signed, and therefore, did it

00:07:30

happen that helped him or did Skovoroda

00:07:32

specially set him up like that? Once

00:07:34

he said in Little Vasyl that he

00:07:36

thinks like a pig's head. They told his mother about it, his

00:07:39

mother made a scandal, pressed

00:07:42

Stefan and Stefan Tumaru kicks the

00:07:46

frying pan out of his house. The frying pan travels a bit.

00:07:49

We go to Moscow to visit a friend.

00:07:52

We live in a monastery, but his love for Ukraine

00:07:55

draws him back to his native land. He

00:07:58

arrives in Pereyaslav again and now Stefan

00:08:01

Tumaru has completely changed. He

00:08:03

realized what he lost and

00:08:05

changes his attitude and persuades with

00:08:09

the help of his friends, he persuades the pan to

00:08:11

come to him again and teach

00:08:14

his son, and Skovoroda finally

00:08:17

agrees and stays there until

00:08:21

17509, then Vasyl grows up, he

00:08:25

becomes 11-12 years old and

00:08:27

it is time for him to study further at the

00:08:31

academy, the pan

00:08:34

continues his pedagogical work for some time he

00:08:36

teaches at the Kharkiv Collegium, but

00:08:40

in order to stay there,

00:08:43

he needs to take monastic orders,

00:08:47

because he was the only secular person in the

00:08:49

entire collegium, and Skovoroda

00:08:51

refused to do so. During his lifetime, he was

00:08:53

offered several times to join

00:08:56

one or another monastery, even the

00:08:57

Kyiv-Pechersk Lavra however, Skovoroda is

00:08:59

quite angry and rejects the offer

00:09:02

because he believes that the nature of his life is

00:09:05

too secure

00:09:08

and satisfied, too

00:09:11

comfortable, which does not suit him.

00:09:13

So, in the end,

00:09:17

he still remains in Kharkiv at the

00:09:20

Kharkiv Collegium from 1762 to

00:09:24

1764, and that's when it happens a very important

00:09:28

meeting in his life, he meets

00:09:30

Mykhailo Kovalynskyi, who will be his student

00:09:34

but also a very close friend with whom he

00:09:37

will be connected by very tender feelings, very

00:09:39

close Friendship until death itself, and it was

00:09:43

Mykhailo Kovalynskyi who, after Skovoroda's death,

00:09:46

will write his first biography written from

00:09:49

his own memories from

00:09:51

Skovoroda's stories, however,

00:09:54

Skovoroda's teaching did not work out. In 1763, the

00:09:58

power in the bishopric of Belgorod and in the

00:10:02

Kharkiv Collegium changes and

00:10:06

serious persecutions begin. The thing is that

00:10:08

at that time the

00:10:11

trials from Russia were already going on quite strongly and the

00:10:15

dogmatic pressure on the

00:10:18

priests and on teachers, and Skovoroda,

00:10:23

in turn, taught in a very

00:10:26

unorthodox way and had his own

00:10:29

original views on theology and

00:10:31

science in general. This did not suit the

00:10:35

local bishop and the officials

00:10:39

who played along with the

00:10:41

central Russian tsarist authorities, and

00:10:45

some of them also had a personal taste

00:10:48

in the pan. and since school Lava, therefore,

00:10:52

the atmosphere for Skovoroda in Kharkiv

00:10:54

is such that he can no longer

00:10:57

tolerate this harassment, in the end he is

00:11:00

expelled from there, then there will be another

00:11:03

short episode 6 also had a 69th year of

00:11:06

teaching catechism in Kharkiv, but

00:11:10

still these attempts end in failure

00:11:12

And after that Skovoroda no longer

00:11:16

returns to teaching, instead

00:11:18

he travels for the rest of his life, lives with

00:11:22

his landowner friends,

00:11:25

writes a lot

00:11:27

and finally dies in 1794 in the village of

00:11:33

Ivanivka in the Kharkiv region.

00:11:44

not so with the frying pan myth,

00:11:48

as Yuriy Shevelov wrote, when we study

00:11:51

the frying pan, we have to take off the romantic

00:11:54

populist glasses from our eyes about the frying pan,

00:11:57

this myth of such a

00:12:00

folk wandering philosopher began to appear

00:12:03

immediately after his death and literally in a

00:12:06

few decades of romantics

00:12:08

who were looking for such a national basis for themselves

00:12:12

they created such a myth because

00:12:15

Skovoroda was

00:12:17

such a great lover of simple ice

00:12:21

and He was known everywhere that he traveled

00:12:24

a lot on foot, that he led a fairly simple

00:12:27

life, was a vegetarian,

00:12:30

but the evidence that he was a testimony to the

00:12:35

fact that he was a

00:12:36

truly popular teacher, that he

00:12:40

communicated a lot with the peasants

00:12:43

Skovorod did not write for the peasants in

00:12:47

his concept, and his works were

00:12:51

very difficult even for his educated

00:12:54

contemporaries, not to mention the peasants, and the

00:12:56

language in which he wrote them was completely

00:12:58

far from the vernacular, although we will talk more about the speeches of

00:13:03

Skovorod when he he traveled He

00:13:06

did not live in peasant houses, he stayed

00:13:09

with his landowner friends, although not always

00:13:12

in the main palace, but somewhere with some people

00:13:16

in the apiary in various huts, but

00:13:21

rather because he liked solitude,

00:13:25

this myth was spread even more during the Soviet

00:13:27

period, when Skovoroda was cast The

00:13:30

great son of the people, who

00:13:34

despised the rich and

00:13:36

was always with the people, which of course

00:13:42

is not entirely true,

00:13:45

in particular,

00:13:47

we find in some letters to

00:13:49

Kovalyn's request to

00:13:51

Skovoroda to send him Parmesan cheese

00:13:54

Skovoroda was

00:13:56

looking for educated society, and educated

00:14:00

society at that time could

00:14:02

only be found among wealthy people or priests

00:14:06

Another myth that probably Ukrainians don't

00:14:10

need to understand, but we obviously need to

00:14:13

debunk for our neighbors, is that

00:14:16

Skovoroda was a Russian philosopher. This is

00:14:20

absolutely not true, and even during his

00:14:25

lifetime, this question did not even arise. Everyone

00:14:28

perfectly understood that he was a

00:14:30

Ukrainian philosopher, but at the end of

00:14:34

the 19- At the beginning of the 20th century,

00:14:37

Russians began to study him, in particular

00:14:42

Ern Efimenko and others, then they call

00:14:45

him the first Russian philosopher and continue

00:14:49

to study him purely in this vein,

00:14:52

however, this myth is quite easy to debunk, for

00:14:55

example, by looking at at least those

00:14:59

who Skovoroda quotes in his works there is not a

00:15:02

single quote from any Russian

00:15:05

thinker because they did not exist then,

00:15:08

and when we look, for example, at

00:15:13

such fictions as if Skovoroda

00:15:15

borrowed a system of poetry from

00:15:17

Lomonosov.

00:15:26

these are just fables. I'm not talking about the fact that

00:15:28

Skovoroda was purely domestic, he didn't like Russia,

00:15:32

he didn't like it there, and he always

00:15:34

wanted to return to Ukraine, where he

00:15:36

eventually lived almost all the time. Moreover,

00:15:39

Skovoroda as a thinker was formed precisely

00:15:41

in Ukraine, at the Kyiv Academy, where

00:15:44

creativity resides precisely in the vein of the

00:15:47

Ukrainian baroque,

00:15:49

why do Russians want to appropriate

00:15:51

the frying pan, the

00:15:53

answer to this question is very simple, it is

00:15:56

very important for Russians to appropriate

00:15:58

the frying pan as a representative of the baroque, because there

00:16:04

was simply no baroque and similar thinkers in Russia at that time. The thing is that

00:16:07

when in the 17th century, Russia, Muscovy, then is

00:16:10

still beginning to colonize Ukrainian

00:16:13

lands, these colonies are culturally

00:16:16

much more developed than the center of

00:16:20

Moscow, since the 1630s, an academy has been operating in Kyiv

00:16:25

that educates students according to

00:16:28

Western standards, according to Western

00:16:30

programs, students and teachers of the

00:16:33

Kyiv Academy go to study in

00:16:36

Europe and communicate with European

00:16:38

thinkers, respectively, in the second in the middle of the

00:16:41

17th century,

00:16:43

it was the Ukrainians who began to bring this

00:16:46

European culture to Muscovite, where

00:16:49

similar educational institutions and similar

00:16:51

institutions simply did not exist,

00:16:53

for example, such thinkers as Feofan

00:16:56

Prokupovych and Lazer Baranovych. They

00:17:00

establish cultural ties and also in

00:17:04

many ways create the concept of the

00:17:06

Russian Empire. writes

00:17:10

Vira Ageeva in his book Behind the Scenes of the

00:17:12

Empire, but already in the 18th century

00:17:15

Muscovites began to tighten the screws in the

00:17:19

cultural, spiritual and educational

00:17:22

life of

00:17:23

Ukraine at that time,

00:17:25

in particular, unifying educational programs,

00:17:30

suppressing the development of the Ukrainian

00:17:34

Old Ukrainian literary language,

00:17:36

replacing it with Russian, even issuing

00:17:40

decrees that

00:17:42

Church Slavonic texts to be read with

00:17:44

Russian phonetics instead of Ukrainian,

00:17:47

for example 5 Which in Ukraine was read as it is and

00:17:50

should be read as it is in Russian,

00:17:55

respectively, when Russians

00:17:59

look at Ukrainian culture in the 19th century, it

00:18:02

already seems to them that Ukraine used to be a

00:18:06

wild field and then the

00:18:08

Russian Empire came and cited beauty and

00:18:12

culture here, although everything was completely the opposite,

00:18:16

so whether the Russians deliberately ignored

00:18:20

Skovoroda's Ukrainian context or they

00:18:22

simply did not know it, it is difficult for me to say,

00:18:26

but we cannot ignore the

00:18:28

fact that all of Skovoroda's work

00:18:31

is in the river of Ukrainian baroque

00:18:34

Ukrainian philosophy of theology and

00:18:37

literature of the

00:18:39

17th and 18th centuries, and therefore there are no conditions that

00:18:44

Skovoroda cannot be a Russian philosopher.

00:18:47

What influenced the formation of

00:18:49

Grigory Skovoroda's worldview, first of all,

00:18:52

we should look at what was actually

00:18:55

studied at that time in universities such as the

00:18:59

Kyiv Academy, the

00:19:00

first four years of study

00:19:04

mainly concerned the study of the Latin language, what is

00:19:08

next? In the senior years, all

00:19:10

teaching was conducted.

00:19:11

Then, after 4 years of Latin, students

00:19:15

studied a year of poetics and then a year of rhetoric,

00:19:20

also when Skovoroda began to study

00:19:24

poetics. At the

00:19:25

Kyiv Academy, such an

00:19:28

outstanding scientist as Simion Todorsky,

00:19:31

who was an outstanding Orientalist, and thanks to

00:19:35

him, Skovoroda also began to teach studies the

00:19:37

ancient Greek language, Hebrew,

00:19:39

German, Yaku-Todor actually studied while

00:19:42

studying in Germany, and

00:19:45

elements of the Syriac Arabic language, after

00:19:50

rhetoric, took two philosophy classes, and the

00:19:54

oldest course was 4 years of

00:19:57

theology, of which Skovoroda finished

00:20:00

only two, if we look at who

00:20:04

Skovoroda cites, then we will see a very large

00:20:07

spectrum of

00:20:09

thinkers and scientists,

00:20:11

of course the first source for Skovoroda

00:20:14

is the Bible, he calls the Bible his

00:20:17

wife from the union with whom

00:20:19

all his works were born, he adores

00:20:23

the Bible, reads it all the time and

00:20:27

quotes a lot, of course, there

00:20:30

were probably some

00:20:33

Protestant tendencies in this, which He gathered

00:20:35

in his travels abroad because it was

00:20:38

the Protestants who encouraged him to independently read

00:20:41

and reinterpret the Bible,

00:20:45

as well as Christian literature,

00:20:50

patristics, and the Holy Fathers of the Church,

00:20:53

the lives of the saints. Skovoroda combines them with

00:20:56

ancient thinkers, in particular. He often

00:20:59

quotes Plato,

00:21:01

Plutarch, translates Plutarch.

00:21:05

He also admires Epicurus.

00:21:08

Ovid, Horace,

00:21:12

Virgil, he also translates them,

00:21:15

Cicero also, of course, he also studies

00:21:21

contemporary texts, well, Latin

00:21:25

poetry in particular. He greatly respected Erasmus of

00:21:28

Rotterdam, and there is also evidence that

00:21:32

he also read modern literature.

00:21:45

thinkers and

00:21:49

writers of the Baroque era, such as Lazer

00:21:53

Baranovych, Gerasim Smotrytskyi,

00:21:57

Dmytro Tuptalo, Ivan Vyshenskyi, and also, for

00:22:02

example, such a baroque Ukrainian

00:22:04

poet as Ivan Velychkovskyi, from whom

00:22:06

Skovoroda probably acquired a

00:22:08

variety of poetic

00:22:10

experimentation.

00:22:20

he

00:22:23

dreams a dream, which he later writes down and

00:22:26

which has a very great influence on

00:22:29

Skovoroda's worldview. He

00:22:32

first dreams of luxurious royal chambers, banquets,

00:22:36

carnivals of

00:22:38

debauchery and drunkenness, then he dreams of the

00:22:40

same thing, but in poor houses and

00:22:44

taverns, and it all ends with a

00:22:47

divine service during which priests

00:22:50

from eat human flesh

00:22:53

Skovoroda as a visionary and thinker of the

00:22:57

Baroque era, for which the very important concept of

00:23:00

sleep and vision remains heavily

00:23:03

influenced by this dream, and after that a

00:23:05

certain turn appears in his

00:23:07

work Skovoroda comes to what

00:23:11

we would now call asceticism, but this is not

00:23:14

quite it

00:23:16

it is rather such a desire for purity and a

00:23:21

desire for moderation in everything

00:23:23

Skovoroda derives as the antithesis of the Holy

00:23:27

Trinity, he derives the concept of the Bohemian

00:23:29

Trinity, the world is the flesh and the devil understood

00:23:33

it is a sin, the flesh is

00:23:36

all that is carnal, and the world is also a

00:23:41

very interesting concept in Skovoroda, which

00:23:43

means

00:23:45

debauchery, passion, the desire for bodily

00:23:50

pleasure and it is in this light that

00:23:53

his famous epitaph The world

00:23:55

caught me and the world did not catch

00:23:58

Skovoroda calls Skovoroda the most despicable and

00:24:01

alluring [ __ ], but it should be understood

00:24:05

that Skovoroda never promoted

00:24:07

absolute hermitage, seclusion,

00:24:10

on the contrary, he said that a person cannot

00:24:13

be alone for long and needs

00:24:15

communication And not at all communicate

00:24:18

with no one. This is madness. He also taught that everything

00:24:20

should be measured and

00:24:23

not necessary. For example, you should overeat, but you should not

00:24:26

starve yourself.

00:24:37

beyond measure, one

00:24:40

should seek happiness in simple things

00:24:43

and also tame one's passions, but

00:24:48

not completely renounce them, in particular,

00:24:50

Skovoroda writes about it as

00:24:52

follows

00:25:00

bliss is there

00:25:03

Taming passions and not their

00:25:05

absence,

00:25:07

moreover, Skovoroda does not promote

00:25:10

strictness, some kind of

00:25:13

hypocritical rejection of fun and

00:25:17

pleasant moments, on the contrary, Skovoroda

00:25:20

loves music very much He loves poems with which he

00:25:23

disperses his boredom and anger and he says

00:25:28

that you need to find fun and joy in

00:25:31

this in life, however, you need to look for it in

00:25:34

yourself and in God, and precisely in order to be

00:25:37

joyful and happy in life, Skovoroda

00:25:40

advocates looking into oneself. The fact is

00:25:44

that for Grigory Skovoroda, there are

00:25:47

two intura, visible and invisible, that is, there is an

00:25:50

external person, the external world, everything that is

00:25:52

physical, everything what can be seen and felt

00:25:55

to the touch, and there is an inner person and the

00:25:59

inner essence of things, what he calls the

00:26:02

heart. So when we talk about

00:26:04

Skovoroda's cordocentrism, this is

00:26:07

exactly what is meant, that is, for him, the heart is the

00:26:09

soul, it is the Divine Spark that is hidden in

00:26:13

everything and when Skovoroda teaches us to know

00:26:18

ourselves, so he teaches us to look into

00:26:21

this true essence of ourselves, to reject everything

00:26:25

external and unnecessary, and this is the key to

00:26:28

his asceticism, by the way, he does

00:26:30

not advocate the physical rejection of all things, he

00:26:33

advocates the spiritual destruction of things, that is,

00:26:36

not giving them of great importance and

00:26:38

instead looking into this spark of God which

00:26:42

is in everything And even more so in a person

00:26:47

and also when he teaches to know yourself

00:26:50

and know yourself is the cornerstone of

00:26:53

Skovoroda's philosophy when he teaches

00:26:55

to know yourself he also talks about

00:26:57

kinship and related work, i.e.

00:27:00

the purpose of Skovoroda believes that

00:27:03

each of us has our own destiny

00:27:05

and if we know it and do

00:27:10

in life what we are destined for and

00:27:13

what we were born for, then first of all we ourselves

00:27:16

will be happy. This is a very modern opinion, which is

00:27:19

aimed at by many career guidance tests,

00:27:22

and on the other hand and the whole society will

00:27:25

function well, and

00:27:29

another well-known

00:27:32

concept of Skovoroda is connected with this concept,

00:27:35

an image that we all have seen but do not know about it,

00:27:39

which can be found on a 500

00:27:42

hryvnia bill, it is unequal equality for all.

00:27:50

that fills different

00:27:52

vessels according to their capacity above the fountain,

00:27:54

the inscription is not equal to everyone, equality

00:27:57

flows from different tubes into

00:27:59

different vessels standing around the Fountain, the smaller

00:28:01

vessel has less, but it is

00:28:04

equally bigger, that it is the same full, that is, how

00:28:07

should it be understood, all people speak differently,

00:28:10

Pan all people have different inclinations,

00:28:14

different abilities, different destinies in the end and

00:28:18

different preferences, but they are equal in the

00:28:20

sense that they are equally filled with God's

00:28:22

grace. on the

00:28:36

other hand, if you look at it differently,

00:28:38

this is a very modern opinion. After all, we are all different,

00:28:41

we all have different needs and different

00:28:43

opportunities. But we all now agree

00:28:47

that all people must have equal rights.

00:28:50

I think that this concept of Skovoroda can also be understood in

00:28:53

this way

00:28:55

it is very modern, and this is his

00:28:57

polemic with enlightened

00:29:00

universalism, which believed that all people

00:29:03

are born as Tabula Rasa and a clean

00:29:05

slate And that all people can be brought up

00:29:08

as it is necessary

00:29:10

and in the end this leads to the pre-

00:29:15

totalitarianisms of the 20th century with their

00:29:17

equalizer, and here we must remember to understand the

00:29:21

concept of the pan is not equal to all

00:29:23

equality, which is the literary heritage of the

00:29:27

traveling philosopher,

00:29:29

it should be understood that the literary heritage of

00:29:32

Skovoroda is inseparable from his philosophy,

00:29:35

because his philosophical views are expressed

00:29:38

in his poems, fables, dialogues and

00:29:42

treatises, which are all

00:29:45

literary works at the same time. And

00:29:48

for example, Yuriy Shevelovu generally

00:29:50

emphasizes that all of Skovoroda's works,

00:29:53

regardless of the genre, are a kind of poetry

00:29:56

in their form, but Skovoroda begins

00:30:00

with classical poems, writes them in Latin

00:30:05

and also in a

00:30:07

more modern literary language,

00:30:10

we will talk about the language separately, these are

00:30:13

very diverse poems in terms of genre, he also writes

00:30:16

them and dedicates them to his students and friends

00:30:21

in particular, he sends them to Mykhailo Kovalynsky

00:30:23

in letters, and as he writes poems, he

00:30:26

saves time and dispels boredom, also

00:30:30

Skovoroda writes songs

00:30:32

and himself writes music to them, writes fables, there

00:30:36

are two cycles of Pandonny fables,

00:30:39

of which the second one is very well-known, where

00:30:43

the plot is short, that is, the plot

00:30:46

is very long morality, which he calls strength,

00:30:49

but later, after Skovoroda

00:30:52

abandons throwing away somewhere from the end of the 60s,

00:30:56

the beginning of the 70s, Skovoroda almost

00:30:59

stops writing poetry and instead

00:31:01

works on dialogues, dialogue is generally a

00:31:06

genre known since antiquity, it is a

00:31:09

philosophical genre that allows to present a

00:31:11

certain concept in the form of a conversation, i.e. in

00:31:18

search of truth. As you know, Plato

00:31:21

wrote dialogues

00:31:23

and Skovoroda also writes very different

00:31:26

dialogues. He starts, for example, with

00:31:29

dialogues in which the protagonists are

00:31:32

himself and his friends, in general, in all his

00:31:34

dialogues there is such an alter ego, he his

00:31:36

he calls Grigoriy or friend or Warsaw

00:31:40

or worth from the hybrid son, that is, Savych,

00:31:44

and in such

00:31:47

early dialogues that

00:31:49

ordinary Slobojan landowners conduct among themselves in some

00:31:54

city in Kharkiv Oblast or

00:31:57

Sumy Oblast, it is often possible to recognize

00:31:59

real persons there, and in such a dialogue

00:32:03

there is more than some colloquial

00:32:05

element and always in them this alterego

00:32:08

Skovoroda acts as such a

00:32:10

dominant interlocutor teacher

00:32:13

who explains his concepts later

00:32:16

Skovoroda moves on to more complex

00:32:17

abstract dialogues there

00:32:20

these conversations can be led by archangels and devils

00:32:24

these dialogues have a much larger

00:32:28

Church Slavonic component they are even more

00:32:30

difficult to understand in the

00:32:33

end Skovoroda there are more such

00:32:36

ironic dialogues that are humorous and there,

00:32:40

by the way, we see a lot of the

00:32:42

Ukrainian vernacular, or rather its

00:32:45

elements, it is

00:32:46

also worth mentioning that Skovoroda wrote

00:32:50

several prose treatises and

00:32:52

his course of lectures on poetics has been preserved, and when we

00:32:56

talk about

00:32:58

Skovoroda's literary heritage, it is also important to remember that

00:33:01

about his style, and his style was very

00:33:04

diverse, he was a conscious stylist

00:33:07

who played with different registers,

00:33:09

mixed high and low,

00:33:12

he could write, for example, stylizations,

00:33:15

folk songs like Oh, you are a

00:33:17

yellow-sided bird, or vice versa,

00:33:22

resort to archaisms, Church

00:33:25

Slavonic, changes, and he also loved

00:33:29

language he played a lot with words in the game, and

00:33:32

even in one of Dia's friends, he

00:33:35

tells his alter ego through the mouth of his opponent

00:33:37

that you are not a teacher. But a teacher, that is, he

00:33:41

weaves a web of words, and in this there is a very

00:33:45

large influence, of course,

00:33:47

baroque, where the concept of the game is generally important. In

00:33:53

what language did Hryhoriy Skovoroda write

00:33:57

during his life, the three main

00:34:00

languages he used, which he mixed with

00:34:03

pans, were Ukrainian. That is, his

00:34:07

native language, which, by the way, he loved very much and

00:34:10

knew very well, and which he always

00:34:12

communicated orally in his life.

00:34:22

most of the landowners of Slobojan communicated at that time,

00:34:25

because

00:34:28

Slobojan was more Russified

00:34:31

than, for example, other territories of

00:34:33

Right-Bank and Left-Bank Ukraine, and it

00:34:37

is also Church Slavonic, which

00:34:40

Skovoroda undoubtedly read a lot, which

00:34:43

was the language of the Bible, in particular the translation of

00:34:48

1751, which Skovoroda used and that is why the

00:34:52

vast majority of his works were

00:34:55

written a mixture of these three languages, in general,

00:35:00

Skovoroda knew Latin perfectly and

00:35:03

also wrote in Latin, but the fact that he generally

00:35:07

departs from writing in Latin and writes in

00:35:10

that linguistic mixture, moreover, with a

00:35:14

powerful conversational element, Yuri

00:35:17

Shevelyov called a linguistic experiment and a

00:35:21

linguistic revolution,

00:35:23

Skovoroda consciously mixes all these languages and in

00:35:28

different works, he does in different

00:35:30

proportions, for example, in those dialogues which are

00:35:33

more abstract, which are led by archangels, a

00:35:35

very strong, powerful element of the

00:35:37

Church Slavonic language in

00:35:39

humorous or poetic texts,

00:35:41

on the contrary, more of a colloquial Ukrainian

00:35:43

element.

00:35:50

after all, it was in Russian,

00:35:53

because

00:35:54

Skovoroda wrote works not for the common

00:35:58

people, but for educated people, for his

00:36:00

friends, landlords, his students, who were already

00:36:03

communicating in Russian at that time, however,

00:36:05

Leonid Shkalov emphasizes that

00:36:09

this language of the

00:36:11

works of the Pannadynists. If you compare it

00:36:13

with the language of the Kharkiv writers of that time,

00:36:15

it

00:36:18

it contained much more of a Ukrainian component, and

00:36:20

in general the language at that time, even of these

00:36:22

dispossessed landowners, was very

00:36:24

different from the language spoken in

00:36:26

Moscow and St. Petersburg,

00:36:29

it contained many more Ukrainianisms,

00:36:33

and Skovoroda also has a powerful Plast,

00:36:37

for example, he has a vocative djebatok,

00:36:39

from some Rim it is clear that he read

00:36:44

exactly in the Ukrainian manner, for example, how

00:36:47

he reads, and he also has a lot of

00:36:49

Ukrainian words and idioms,

00:36:51

for example, in the well-known poem De libertate,

00:36:53

he writes about when I am stupid, don’t be

00:36:56

stupid, don’t be stupid, definitely

00:36:58

Ukrainian idioms, it is

00:37:01

also worth adding that when we talk

00:37:04

about the language of Skovoroda's works is very difficult to

00:37:07

separate from the quotations from the Bible, which he

00:37:11

cites very abundantly in the Church Slavonic

00:37:14

language; moreover, he quotes the Bible differently than it is

00:37:17

quoted now, and he used quotation marks and

00:37:20

leaving references.

00:37:28

quotes, it should be understood that his

00:37:31

readers at that time knew

00:37:34

the Bible very well and that we now have to

00:37:38

turn to commentators to understand

00:37:40

what these quotes are about. At that time, people grasped it

00:37:42

much faster, and here is this growth of

00:37:47

biblical quotes, moreover, distorted,

00:37:50

which Dmytro Chyzhevsky called biblical

00:37:52

sand greatly complicates the study of the

00:37:56

context of Skovoroda's works. Well, it is also worth

00:38:00

adding that Skovoroda again spoke many other

00:38:02

languages and very often in his works he

00:38:05

accumulated, for example, synonyms in various

00:38:08

different languages, he writes about a crane and writes a

00:38:10

crane in Hebrew and in Greek. Yes,

00:38:12

but you are not like that, but in Ukraine he is called

00:38:15

like this And in Polish he usually cites

00:38:19

many quotes from

00:38:22

ancient Greek originals, etc. What place did

00:38:26

Skovorod occupy in the intellectual life of that time? The

00:38:30

attitude of contemporaries to the frying pan was

00:38:32

very ambiguous and sometimes diametrically

00:38:35

opposed. On the one hand, he had

00:38:37

many students and friends who loved him and

00:38:41

considered him a very wise man to

00:38:43

whom he dedicated his works, even

00:38:47

during his lifetime Skovoroda was quite a

00:38:51

famous figure,

00:38:54

legends and tales began to be written about him during his lifetime,

00:38:56

on the other hand, it is worth

00:39:00

understanding that Skovoroda is a

00:39:02

very ambiguous figure in the sense that

00:39:06

he never stuck to any boundaries and

00:39:11

was very free-spirited and always said everything

00:39:14

to the person what he thought about a person, for example,

00:39:16

I have school report cards where he writes that some

00:39:19

student at TUP is stupid or just

00:39:22

stupid or, for example, he could sharply

00:39:27

tell a person everything he thinks about her,

00:39:30

Svetlana is a hypocrite, greedy and so on

00:39:32

or or stupid, that's why Skovoroda had a

00:39:35

lot of haters who also spoiled

00:39:39

his life and didn't let him work,

00:39:42

ultimately ruined his teaching

00:39:45

career, that's

00:39:48

why the attitude towards the staff was

00:39:51

ambiguous as a philosopher and influenced the

00:39:54

further development of culture in Ukraine and

00:39:57

beyond, as I already said said Hryhoriy

00:40:00

Skovoroda very quickly became a popular

00:40:03

figure even among the common people, and

00:40:05

legends began to be made about him already in the

00:40:09

60s of the 19th century. Kostomarov wrote

00:40:12

about him so

00:40:13

little that people

00:40:16

like Skovoroda could be shown that they would be so remembered and

00:40:18

respected by the people his portraits are hung in the vast expanses of the

00:40:20

Voronezh region of Vodostroghirsk as far as Kyiv

00:40:23

on many houses,

00:40:25

every literate Ukrainian

00:40:27

knows his name by sign,

00:40:29

many, even among illiterate people,

00:40:31

write anecdotes about his wandering life,

00:40:33

in some places the

00:40:35

descendants of their parents and grandfathers know about the

00:40:37

places where he visited where he liked to stay

00:40:39

Skovoroda's affection for some of his

00:40:41

contemporaries proud grandchildren traveling

00:40:44

singers learned his songs in the church in the

00:40:47

bazaar it is not uncommon to see How the pressure of the people The

00:40:49

circle of these rhapsodes from the slime of emotion

00:40:52

listens to every city

00:40:54

morals and rights That is, we see that

00:40:56

Skovoroda very quickly became popular and

00:41:00

precisely that the elevation first takes place

00:41:03

in the era of Ukrainian romanticism, which was

00:41:05

looking for a national foundation for itself, and

00:41:09

on the other hand,

00:41:11

Skovorod is in principle at the center of the

00:41:14

Ukrainian cultural tradition in the

00:41:17

sense that he was the last representative of the

00:41:19

baroque, and one can say that before the romantic

00:41:23

and his philosophical concepts of the

00:41:26

bifurcation of the world, this cordocentrism is his

00:41:30

in him the searches were absolutely very

00:41:32

relevant for the romantics,

00:41:35

later we see that

00:41:38

modern writers such as Franko are also beginning to study the frying pan, they are

00:41:43

attracted to it by his stylistic

00:41:48

searches, his poetic experiments,

00:41:50

although, for example, the insensitive left-wing critic

00:41:54

criticized him for this, but the

00:41:57

real boom in the frying pan can be

00:41:59

said so takes place in the 20s of the 20th

00:42:02

century, when the

00:42:04

Frying Pan becomes a real symbol of our

00:42:06

culture. As we know,

00:42:09

literary generations love to

00:42:11

reject their predecessors, parents, and

00:42:14

on the contrary, glorify their grandfathers, so in the 20s of the

00:42:17

20th century,

00:42:19

Ukrainian writers rejected the

00:42:23

narodniks-romantics and, on the contrary,

00:42:24

raised the pan and in the 20s,

00:42:27

since the literary process in Ukraine

00:42:28

was very diverse,

00:42:30

everyone saw their own perspective, some

00:42:34

neoclassicists admired his Latin

00:42:36

poetry and translated it, some

00:42:38

admired Europeanness, some

00:42:40

erudition, some spiritual searches, some

00:42:42

poetic experiments, but since then

00:42:46

Skovoroda really entered and established himself in the

00:42:49

Ukrainian canon. Well and it is not worth

00:42:53

saying how important he was for

00:42:55

many writers of the 1960s and

00:42:58

for modern writers, of course it is also

00:43:01

worth adding that Skovoroda influenced the

00:43:04

Russian tradition of literary philosophy,

00:43:07

in particular,

00:43:12

Dostoevsky or Chadayev are called his followers, speaking of

00:43:16

his influence on Tolstoy and on the subsequent

00:43:19

tradition, and there

00:43:22

is also evidence about the fact that Skovoroda

00:43:25

influenced Serbian literature in particular.

00:43:28

But I think that the

00:43:31

Western European reader has yet to

00:43:34

discover the frying pan. By the way, when

00:43:37

Pope John Paul came to Ukraine, he

00:43:41

just quoted Skovoroda's Latin poetry

00:43:45

and showed great respect for this

00:43:49

writer.

00:43:55

monuments in Ukraine, in particular, in 1922, a

00:44:00

monument was erected to him in Lokhvytsi,

00:44:03

near the place where he was born; it was destroyed

00:44:05

during the Second World

00:44:07

War;

00:44:08

later, in the 70s, a monument of

00:44:11

Kavaleridze's work appeared in Kyiv near the

00:44:14

Kyiv-Mohyla Academy By the way, at that time the

00:44:17

censors did not allow a book to be placed in the frying pan's

00:44:20

hands, because it flowed into the Bible, but

00:44:24

already in 1992, a proper monument was erected in Kharkiv,

00:44:26

and to this day we

00:44:30

study the frying pan and

00:44:33

read it. I highly advise everyone, it is not

00:44:38

easy, but it is worth reading and worth

00:44:43

more to know about this very important figure

00:44:46

for our culture, dear viewers,

00:44:48

subscribe to the culture-trigger channel,

00:44:51

watch Ukrainian-language YouTube and Appreciate

00:44:56

Ukrainian, thank you for your attention and

00:44:58

goodbye

00:44:59

[music]

00:45:16

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🔥 Наш мерч 👉 https://www.instagram.com/p/CYjpgYboVe5 або https://t.me/HWM_merch Ставай нашим спонсором https://www.youtube.com/channel/UCXx3yVx9paWJ-BLZVqQ8CRQ/join Підтримай нас на Патреоні 💰 https://www.patreon.com/historyUA Наша monoБанка 💳 https://send.monobank.ua/jar/7zKQtPtPhQ ПриватБанк 💳 5168 7574 1861 1598 PayPal 💳 [email protected] ФБ 👉 https://www.facebook.com/Historywithoutmyths Instagram 👉 https://www.instagram.com/historywithoutmyths Співпраця 👉 [email protected] 3 грудня 2022-го минає рівно 300 років від народження Григорія Сковороди – найвидатнішого українського філософа. Якими були основні перипетії його життєвого шляху, що не так зі сковородинським міфом і чому росіяни хочуть присвоїти собі українського мислителя – розповідає поетка, перекладачка і філологиня Елла Євтушенко, співведуча каналу @kulturtrigger “Історія Без Міфів” – це популярний канал про минуле України та світу без прикрас і фальсифікацій. Експертами наших програм є фахові історики (доктори й кандидати історичних наук, професори, доценти, співробітники наукових інститутів та історичних музеїв), кожен із яких є спеціалістом із конкретної проблематики. Тематика випусків охоплює всі періоди та висвітлює широкий спектр питань: політична, військова, економічна історія, історія міжнародних відносин, історія культури, мистецтв і спорту, біографії видатних особистостей. Мета нашого проєкту – спростування антинаукових міфів, фейків і стереотипів про Україну та українців, поширення суспільного інтересу до історії, гордості за славетне минуле, перемоги й досягнення українського народу, сприяння консолідації українського суспільства, формування позитивного іміджу України й українців. Щотижня на каналі виходять 2 нових відео: в середу "Історія без міфів" о 14.00 та в суботу "10 запитань історику" о 12.00.

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