User talk:LoveMonkey

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September 2013[edit]

Stop icon
You have been blocked indefinitely from editing for displaying an unacceptable battleground attitude, making personal attacks and editing with a long-term tendentious POV agenda. If you think there are good reasons why you should be unblocked, you may appeal this block by adding the following text below this notice: {{unblock|reason=Your reason here ~~~~}}. However, you should read the guide to appealing blocks first.  Fut.Perf. 14:41, 20 September 2013 (UTC)

Your e-mail[edit]

Hi. Just a short note to acknowledge that I got your e-mail. I'll have to look into the issue; I'll get back to you soon, hopefully within the next 24 hours. — Richwales (no relation to Jimbo) 20:49, 4 October 2013 (UTC)

You must be sending out e-mail to many people. If you wish to be unblocked, you must request it here.--Bbb23 (talk) 22:05, 1 November 2013 (UTC)

Unblock request[edit]

File:Orologio rosso or File:Orologio verde DOT SVG (red clock or green clock icon, from Wikimedia Commons)
This user's unblock request has been reviewed by an administrator, who accepted the request.

LoveMonkey (block logactive blocksglobal blocksautoblockscontribs deleted contribscreation log change block settingsunblockfilter log)


Request reason:

I hope to continue to add additional contributions to philosophy articles. I will not engage in battleground attitude, personal attacks, long-term tendentious editing. I am willing to accept content and subject blocks as a condition that my block be lifted.

Accept reason:

Editor has accepted the following restriction: an indefinite topic ban from anything related to East/West (Orthodox/Catholic) theological and historical disputes, with the ability to appeal this no sooner than 6 months after it's implemented the panda ₯’ 00:23, 25 April 2014 (UTC)

LoveMonkey, you and I have been exchanging mail about a possible unblock. An unblock could only be done with consensus. The question of whether you are prepared to contribute content to certain articles is relevant and could help create support for your case. Are you OK with me quoting from the mail you sent? Thanks, EdJohnston (talk) 15:44, 20 March 2014 (UTC)
Yes I am ok with it. LoveMonkey 15:46, 20 March 2014 (UTC)
See a comment by FP at User talk:Future Perfect at Sunrise/Archive 29#User:LoveMonkey requesting unblock. EdJohnston (talk) 16:11, 20 March 2014 (UTC)
I really don't care to fight anymore. I really did not care to begin with. I tried with valid sources to post the other side of it which contained perspectives that POV editors did not like. However or but that is all a distraction as my original intent for joining Wikipedia got lost in all of that. My original contributions were to philosophy and the history of philosophy and to Greek and Byzantine as well as Slavic philosophy. I created all of my contributing articles here for Wikipedia based on that. Allot of the original goals I had planned on (mostly adding sourcing to those articles and subjects) got discarded. As I got pulled into this other nonsense with other POV editors. The reason I am asking to be unblocked to go back to those articles and attempt to complete that set of tasks. The articles are no within the subject (at least directly) of Eastern Orthodox theology. So there should be no apparent conflict. If the issue of me crossing over into subjects that appear to be in that realm well then point it out and I will stop. I have shown compliance and I will continue to. LoveMonkey 16:33, 20 March 2014 (UTC)
So, you would be willing to accept an indefinite topic ban from anything related to East/West (Orthodox/Catholic) theological and historical disputes, with the ability to appeal this no sooner than 6 months after it's implemented? DP 17:16, 11 April 2014 (UTC)
Absolutely. LoveMonkey 18:08, 11 April 2014 (UTC)

Some of the things I wanted to contribute[edit]

Articles I was working on contributing before getting pulled into the theological debates on Wiki.

George Kline (the Alfred North Whitehead scholar) he is mentioned in the Metaphysical Society of America here on Wiki and I would like to link an article from there to start a BIO on him. Here are some links about him and how he has contributed to the Eurasia debate.[1], [2], [3], [4], [5], [6]

Kline is a scholar on the subject of Russian philosophy and religion and since my conflict here has been on where Eastern Orthodoxy conflicts with Roman Catholicism there is no such content in these works of any great amount and I can avoid all that while adding this important and rare information here at Wiki as it should all be common knowledge but has no free source to become common knowledge before now. This information is in light of Eurasianism. Which considering what is happening in Crimea right now is a subject I will need to avoid.

List of Russian philosophers whose names I have added to Wikipedia but was unable to go back and create articles on them.

Pamfil Danilovich Yurkevich

Victor Dimitriyevich Kudryyavtsev-Platonov Archybishop Nikanor (1828-91)

Dmitri Vassilyevich Boldyrev

Sergey Alexandrovich Levitsky

Vladimir Alexandrovich Kozhevnikov


Article subjects (very difficult and very hard compress without creating possible misconceptions)
Mystical Realism
Intuitvist Personalism
Intuitvist Realism (Russian)
LoveMonkey 22:45, 22 March 2014 (UTC)

Pamfil Danilovich Yurkevich[edit]

Hello LoveMonkey. Welcome back! If you will be writing more about Yurkevich, you may be aware that he has good coverage in Google Books. For instance, see this link to A History of Russian Philosophy: From the Tenth Through the Twentieth Centuries, by Valerian Yuvakin. There's also an article about him in the Russian Wikipedia at this link. For the benefit of those who know the language here is a Russian Google search. At any rate there should be no problem showing notability. Thanks, EdJohnston (talk) 14:12, 25 April 2014 (UTC)

Well thank you! I am intouch off line with some sources and am wating for them to respond. I need to finish some of these things as I have made promises to do in the past and again I got off track. LoveMonkey 14:58, 25 April 2014 (UTC)
Regarding the use of the patronymic in the title, it happens in the Russian Wikipedia but it is not usually done here. For example see Category:19th-century Russian writers. The style rule is this one (from WP:MIDDLES):

Patronymics are widely used in Russia where English speakers would use a surname, and thus should generally be included in the first line of the article, but are not usually used in the title of the English Wikipedia article.

Thanks, EdJohnston (talk) 17:23, 25 April 2014 (UTC)
Can you help me then do a redirect with only his first and last name? LoveMonkey 17:42, 25 April 2014 (UTC)
I moved the article to Pamfil Yurkevich, while leaving a redirect from the original name. EdJohnston (talk) 17:51, 25 April 2014 (UTC)
Thanks it is much appreciated. LoveMonkey 17:58, 25 April 2014 (UTC)

Disambiguation link notification for April 26[edit]

Hi. Thank you for your recent edits. Wikipedia appreciates your help. We noticed though that when you edited Pamfil Yurkevich, you added a link pointing to the disambiguation page Vladimir Soloviev (check to confirm | fix with Dab solver). Such links are almost always unintended, since a disambiguation page is merely a list of "Did you mean..." article titles. Read the FAQ • Join us at the DPL WikiProject.

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George Kline[edit]

Here is a general outline using the Russkaia filosofiia. Entsiklopediia.
Material from a Russian encyclopedia. Collapsed to save space. EdJohnston (talk) 17:00, 5 May 2014 (UTC)
The following discussion has been closed. Please do not modify it.

George Kline – philosopher, translator (esp. of Russian philosophy and poetry), and prominent American specialist in Russian and Soviet philosophy, author of more than 300 publications, including two monographs, six edited or co-edited anthologies, more than 165 published articles, book chapters, and encyclopedia entries, plus 75 reviews; in addition he is the author of more than 55 translations. The majority of his works are in English; however translations of some of them have appeared in Russian, German, French, Spanish, Portuguese, Polish, Serbo-Croatian, Korean and Japanese. He is particularly noted for his authoritative studies on Spinoza, Hegel, and Whitehead. He was President of the Hegel Society of America (1984-86), and President of the Metaphysical Society of America (1985-86). He has also made notable contributions to the study of Marx and the Marxist tradition. Born 3 March 1921 in Galesburg, Illinois; U.S. citizen. He attended Boston University for three years (1938-41), but his education was interrupted by service in the U.S. Army Air Corps during WW II, for which he was awarded the Distinguished Flying Cross. After the war he completed his undergraduate education with honors at Columbia College (1947), followed by graduate degrees at Columbia University (M.A. 1948; Ph.D. 1950). He taught philosophy at Columbia University 1950-52 and 1953-59; Visiting Assistant Professor at University of Chicago, 1952-53. He moved to Bryn Mawr College (Bryn Mawr, Pennsylvania) in 1959, initially teaching in both the philosophy and the Russian departments; appointed full professor of philosophy in 1961; Milton C. Nahm Professor of Philosophy from 1981 until his retirement in 1991. Katharine E. McBride Professor of Philosophy, Clemson University, South Carolina (1992-93). He also taught one-semester courses at Rutgers University, Johns Hopkins University, University of Pennsylvania, Haverford College and Swarthmore College. Beginning in 1952, at University of Chicago, Kline first taught his famous course on “Russian Ethical and Social Theory”; it was subsequently taught at Columbia University through the 1950’s, at Bryn Mawr College from 1960, and at a number of other institutions over the years. He also taught, more or less continuously, courses on the history of Russian philosophy, Russian and Soviet Marxism, and a number of courses on Russian literature. The entire field of Russian philosophy as an object of study in America has been shaped to a remarkable degree by the efforts of Kline himself over the course of a long career, beginning with his first publications in 1949 (“Dostoevsky’s Grand Inquisitor and the Soviet Regime,” Occidental (NY), no. 2; and “A Note on Soviet Logic,” Journal of Philosophy, v. 46, p. 228). The textual precision, historical learning, and depth of insight found in Kline’s own numerous studies of Russian and Soviet philosophy over several decades have served as a model of serious scholarship on these topics for many other researchers. He is also responsible for making available in English some of the most important reference works in the field, including the English translation of Zenkovsky’s History of Russian Philosophy, and (with others) Russian Philosophy, a 3-vol. anthology of original translations of Russian philosophical texts, continuously in print from 1965 to the present. Kline has also supplied a large number of entries on Russian philosophers for a variety of philosophical encyclopedias over many years. He has written approximately 75 reviews of other scholars’ works on Russian and Soviet philosophy as well as of new Soviet philosophical works. For example during the 1950’s Kline reviewed approximately thirty recent Soviet publications in the fields of formal logic, philosophy of logic, and philosophy of mathematics, principally for the Journal of Symbolic Logic, as the field of formal logic was opening up in the U.S.S.R. He has also published several authoritative bibliographies of works in Russian, and also in other languages, concerning the history of Russian thought and culture, as well as a bibliography of Brodsky’s published writings. Finally, Kline’s skills as an editor are legendary; he has contributed his services to a great many publishing ventures connected with Russian and Soviet philosophy, including the Sovietica series of monographs and the journal Studies in Soviet Thought, in addition to the volumes mentioned above. On a personal level he has most generously assisted in the editing of other scholars’ drafts of works in philosophy, intellectual history, literature and literary criticism, and has been a constant source of encouragement and support for younger scholars. In all of these ways Kline has placed his own irreplaceable mark upon the entire field. In 1949-50 Kline was in Paris as a Fulbright Scholar, just as V. V. Zenkovsky’s История русской философии (2 vols., 1948 and 1950) was being published there. While in Paris Kline met Zenkovsky and volunteered to translate the History into English, completing it after returning to the U.S. During this process Zenkovsky introduced revisions and corrections for incorporation into the English translation, so that Kline’s translation became the authoritative version of the text. (V. V. Zenkovsky, A History of Russian Philosophy, Trans. George L. Kline (2 vols.), London: Routledge & Kegan Paul, 1953; republished in 2003) This work became the standard history of Russian philosophy for the next half-century, a crucial reference source for all scholars of Russian philosophy. In addition to Kline’s translation of Zenkovsky, another exceptionally important resource for English-speaking students of Russian philosophy has been the comprehensive three-volume collection of original translations of Russian philosophers from the 18th century (Skovoroda) up through early Soviet Marxism (Russian Philosophy, Ed. James M. Edie, James P. Scanlan and Mary-Barbara Zeldin with the Collaboration of George L. Kline, New York: Quadrangle Press, 1965; revised paperback ed. in 1969; reprinted by the University of Tennessee Press in 1976, 1984). The appearance of these three volumes in the 1960’s made it feasible for the first time for instructors in the U.S. and U.K. to teach university courses based upon a representative sampling of the entire history of Russian philosophy, with excellent translations and scholarly introductions for each general section and each philosopher. Kline contributed ten translations to these three volumes, revised a number of others, and advised the editors on which selections should be included. They commented that “Without his help and inspiration the publication of this historical anthology of Russian philosophy could have been neither successfully planned nor achieved.” Kline’s own many studies of Russian and Soviet philosophy can be distributed into five main categories:, (I) religious thought in Russia and the Soviet Union, (II) Russian and Soviet ethical thought, (III) studies of individual Russian philosophers, (IV) Marx, the Marxist tradition and Marxism-Leninism, and (V) arguments for ethical individualism (though all four of these topics can sometimes be found interwoven in the same work). (I) The first category is well represented by Religious and Anti-Religious Thought in Russia (Chicago: University of Chicago Pr., 1968), based upon the six Weil Institute Lectures that Kline delivered in Cincinnati in 1964, examining a panorama of attitudes toward religion by ten Russian thinkers, treated in five pairs: Bakunin and Tolstoy (two versions of anarchism, anti-religious and religious), Leontyev and Rozanov (religious neo-conservativisms), Shestov and Berdyaev (religious existentialisms), Gorky and Lunacharsky (pseudo-religious “God-Building”), Lenin and Plekhanov (militant vs. moderate atheism). Against the background of this extreme range of attitudes toward religion by various Russian thinkers, Kline concluded by examining three dominant attitudes toward religion in the then contemporary Soviet Union. They were (1) the collectivist atheism of Marxist-Leninist ideology, which appeared to function as a kind of secular pseudo-religion for some of its most devout believers, an inversion of normal religious belief; (2) a “scientific-technological Prometheanism,” somewhat analogous to Gorky’s and Luncharsky’s religion of “God-building,” which apparently inspired substantial numbers of the population, especially among the scientific and engineering elite; and (3) a genuinely religious sense of life which was emerging among some poets, writers and artists outside of the church, inspired by earlier writers such as Tsvetayeva, Pasternak and Akhmatova. Kline has published a number of important articles on aspects of religious belief in Russia, including “Religious Ferment Among Soviet Intellectuals,” in Religion and the Soviet State: A Dilemma of Power ed. M. Hayward and W. C. Fletcher (New York: Praeger, 1969), and especially “Spor o religioznoi filosofii: L. Shestov protiv Vl. Solov’eva,” Russkaia reigiozno-filosofskaia mysl; XX veka, ed. N. P. Poltoratzky (Pittsburgh: University of Pittsburgh, 1975) and “Russian Religious Thought” in Nineteenth Century Religious Thought in the West, ed. Ninian Smart, et al. (Cambridge: Cambridge UP, 1985). (II) Russian and Soviet ethical theory have not only been at the center of much of Kline’s teaching, but also of many of his publications. In “Changing Attitudes Toward the Individual” (in The Transformation of Russian Society:Aspects of Social Change since 1861, C. E. Black, Ed. (Cambridge: Harvard UP, 1960), Kline examined the entire range of Russian ethical/social thought from 1861, pursuing the question of the degree to which the freedom, worth and dignity of the human individual figured as crucial values in that tradition, and found that the weight of nineteenth-century Russian thought was clearly on the side of ethical individualism. Prior to the revolution, only “the collectivist tendencies of Tolstoy, Solov’ev, and such Marxists as Bogdanov and Bazarov” seem to stand out as exceptions. Kline was one of the first Western scholars to direct special attention to the episode of “Nietzschean Marxism” found especially in the works of Volsky and Lunacharsky, as well as Bogdanov and Bazarov in the period 1903-12. Three of his studies are especially relevant: “‘Nietzschean Marxism’ in Russia,” (in Demythologizing Marxism, Frederick J. Adelmann, S.J., Ed. (Boston and The Hague: Nijhoff, 1969), and “The Nietzschean Marxism of Stanislav Volsky” in Western Philosophical Systems in Russian Literature, ed. Anthony Mlikotin (Los Angeles: University of Southern California Press, 1979). Kline’s attention to “Nietzschean Marxism” has inspired work by a number of other researchers on this same theme: see Kline’s “Foreword” in Nietzsche in Russia, ed. Bernice G. Rosenthal (Princeton: Princeton UP, 1986). Ethics and morality in the Soviet period have also been a continuing interest: “Current Soviet Morality” in Encyclopedia of Morals, ed. Vergilius Ferm (New York: Philosophical Library, 1956), “Economic Crime and Punishment,” Survey, no. 57 (1965), “Soviet Ethical Theory,” in Encyclopedia of Ethics, ed. Lawrence C. Becker (New York: Garland; London: St. James Press, 1992), and “The Soviet Recourse to the Death Penalty for Crimes Against Socialist Property (1961-1986),” Sofia Philosophical Review, vol. 3, 2009. (III) Kline’s publications on individual Russian philosophers include fifteen entries in the first edition of The Encyclopedia of Philosophy, ed. Paul Edwards (1967), ten entries in the second edition, ed. Donald M. Borchert (2005), two entries in the Routledge Encyclopedia of Philosophy, ed Edward Craig (1998), plus individual entries in several others. Kline has published several studies on Gustav Shpet: “Meditations of a Russian Neo-Husserlian: Gustav Shpet’s ‘The Skeptic and his Soul’” in Phenomenology and Skepticism: Essays in Honor of James M. Edie, ed. Brice R. Wachterhauser (Evanston, Ill.: Northwestern UP, 1996); “Gustav Shpet as Interpreter of Hegel,” in Archiwum Historii Filozofii i myśli społecznej, T. 44, 1999; “Shpet as Translator of Hegel’s Phänomenologie des Geistes,” in Gustav Shpet’s Contribution to Philosophy and Cultural Theory, ed. Galin Tikhanov (W. Lafayette, Ind.: Purdue University Press, 2009). See also “The Hegelian Roots of S. L. Frank’s Ethics and Social Philosophy,” The Owl of Minerva, Vol. 25 (1994). (IV) Kline has published studies of Marx, the Marxist tradition and Soviet Marxism-Leninism throughout his career. One of his most important articles on Marx is “The Myth of Marx’s Materialism” in Philosophical Sovietology: The Pursuit of a Science, ed. Helmut Dahm, Thomas J. Blakeley and George L. Kline (Dordrecht and Boston: Reidel, 1988). There he denies that Marx ever promoted a materialist ontology in the normal philosophical sense, whereas most of his followers from Engels through Plekhanov and Lenin, plus all the Marxist-Leninists, have claimed that he did so. He identifies seven distinct senses of the adjective “materiell” as used by Marx, no one of which actually justifies the claim that Marx was committed to a materialist ontology. “Leszek Kolakowski and the Revision of Marxism” plus a “Bibliography of the Principal Writings of Leszek Kolakowski,” published in European Philosophy Today, ed. George L. Kline (Chicago: Quadrangle Books, 1965) played a significant role in introducing the work of Kolakowski to American intellectuals. See also “Beyond Revisionism: Leszek Kolakowski’s Recent Philosophical Development” and “Selective [Kolakowski] Bibliography,” Triquarterly 22: A Kolakowski Reader (1971). In a similar vein, see “Georg Lukács in Retrospect: Impressions of the Man and his Ideas,” Problems of Communism, vol. 21, No. 6 (1972), “Lukács’s Use and Abuse of Hegel and Marx,” in Lukács and His World: A Reassessment, ed. Ernest Joos (Frankfurt and New York: Peter Lang, 1987), and “Class Consciousness and the World-Historical Future” in Georg Lukács: Theory, Culture and Politics, ed. Judith Marcus and Zoltan Tarr (New Brunswick, NJ: Transaction Publishers, 1989). In 1952 Kline published Spinoza in Soviet Philosophy (London: Routledge & Kegan Paul; New York: Humanities Press), a study of the revival of Spinoza scholarship in the Soviet Union during the1920’s and 30’s, including the emergence of conflicting Marxist schools of Spinoza interpretation. This work included translations by Kline of seven major articles on Spinoza published from 1923-1932, with a lengthy introduction. Other studies of Soviet Marxism-Leninism by Kline include “The Poverty of Marxism-Leninism,” Problems of Communism, Vol. 19, No. 6 (1970) and “La Philosophie en Union Soviétique autour de 1930” in Histoire de la littérature russe, ed. Efim Etkind et al. (Paris: Payard, 1990). (V) Throughout his career, in an important series of essays stretching from 1953 to 2000, Kline has argued for the necessity of a genuine ethical individualism, an individualism of principles (and not of mere ideals, such as might be attributed to Marx or Nietzsche or Lenin). A genuine ethical individualism recognizes the intrinsic value of existing human beings, the primacy of their claims to self-realization and the enjoyment of value in the present, and rejects as illegitimate any attempt to treat them merely instrumentally, to sacrifice their lives in the name of some as-yet-unrealized future value or future state of society. The background for this argument is contained in “Humanities and Cosmologies: The Background of Certain Humane Values,” Western Humanities Review, Vol. 7 (1953); “Was Marx an Ethical Humanist?” in Studies in Soviet Thought, Vol. 9 (1969); and “The Use and Abuse of Hegel by Nietzsche and Marx,” [Presidential Address to the Hegel Society of America] in Hegel and His Critics, ed. William Desmond (Albany, NY: SUNY Press, 1989). In “‘Present’, ‘Past’, and ‘Future’ as Categoreal Terms, and the ‘Fallacy of the Actual Future’,” Review of Metaphysics, Vol. 40 (1986) Kline argued that past, present and future are genuine categoreal terms pace attempts by some physical theorists to claim that time is not a fundamental property of the real, that past and future are ontologically asymmetrical, that time-reversal is not possible, and, consequently, that the present is ontologically prior. It follows that any attempt to justify treating presently living individuals as mere instruments for the realization of some alleged future good must involve the fallacy of the “actual future,” i.e., the attempt to claim that the actuality of some (supposedly valuable) future state is sufficient to justify the actual sacrifice now of presently living individuals. But such a claim is always necessarily false; the future is a realm of possibilities, and never of actualities. More recently (in “Gustav Shpet as Interpreter of Hegel” [see above]), Kline pointed out that a strikingly similar argument was made by Shpet in his Filosofskoe mirovozrenie Gertsena (1921). Commenting on Herzen, Shpet agreed that those committed to a revolutionary quest for a future ideal “become cruel dreamers, strangers to the large and small joys of the present day, prepared...to sacrifice their own lives and the lives of others.” Herzen, like Hegel, had a sense of the historical present as an end-in-itself (Selbstzweck). Shpet concluded that “for Herzen the individual person is not a ‘future’ ghostly person, but a person of the present day, alive and in the flesh, a real person, not a future one.” Kline is also widely known as one of the most important early champions of Joseph Brodsky, translations of whose poetry Kline began to publish as early as 1965, several years before Brodsky was expelled from the Soviet Union. Kline is an exceptionally highly regarded translator of Russian poetry; in addition to the poetry of Brodsky he has also translated poems by Pasternak, Tsvetayeva and Voznesensky. However it is his long association with Brodsky, and his very numerous translations of Brodsky’s poetry, for which he is particularly known. Kline first met Brodsky in Leningrad in August, 1967, and formed a close association as translator and friend. Between 1965 and 1989 Kline published translations of poems by Brodsky on more than thirty separate occasions in a variety of publishing venues, and played a leading role in the publication of both Ostanovka v pustyne (New York: izd. Chekhova, 1970) and Joseph Brodsky: Selected Poems, Trans. George L. Kline (New York: Harper & Row, 1973). Ostanovka v pustyne was the first Russian-language edition of his poetry for which Brodsky was able to make the main editorial choices, thanks to Kline’s connection with him, but Kline’s name did not appear on the original edition, in order to protect Brodsky, who was still in Leningrad. Selected Poems was the first volume of translations to appear after Brodsky came to the U.S. (and the first one for which Brodsky was able to participate directly in the editing process). Kline translated all the poems for this volume and wrote the “Introduction” for it. Brodsky gradually began taking a more active role in assisting with translations of his poetry by others; as early as 1980 he began publishing some of his own translations into English. In recognition of the long personal and professional bond between them, Brodsky invited Kline to attend the ceremony in Stockholm in 1987 when he was awarded the Nobel Prize for literature. In addition to his personal association with Brodsky, Kline has also had personal connections with Lukacs, Kolakowski, Marcuse and Losev. Both Brodsky and Kolakowski attended and made presentations for Kline’s retirement ceremony at Bryn Mawr in 1991. In 1999 Kline received the award of the American Association for the Advancement of Slavic Studies for “Distinguished Contributions to Slavic Studies.” In addition to citing his remarkable scholarly career as a philosopher, translator, editor and teacher, the citation went on “to call particular attention to his extraordinary impact on his fellow scholars, many of whom have been his students. They recall his erudite, generous, and detailed comments on their papers and books, and the depth and wisdom he brought to his scholarship. Countless younger scholars consider themselves indebted to him for his judgment, encouragement, and guidance. We all stand in his debt, therefore, for helping us to appreciate the richness and depth of Russian philosophy and literature and for his long dedication to nurturing our field.”

George L. Kline

HIGHER EDUCATION

Boston University 1938-1941 (no degree)

Columbia College, NY 1946-1947 A.B. (with honors) 1947

Columbia University M.A. 1948

Columbia University Ph.D. 1950

Audited several philosophy courses in Paris at the Sorbonne (1949-1950 and 1954-1955), and at the Collège de France (1954-1955; one was taught by Maurice Merleau-Ponty) (no degree)

TEACHING EXPERIENCE

Columbia University, Instructor in Philosophy (1950-1952)

University of Chicago, Visiting Assistant Professor of Philosophy (1952-1953)

Columbia University, Assistant Professor of Philosophy (1953-1959)

Bryn Mawr College, Visiting Lecturer in Philosophy and Russian (1959-1960); Associate Professor of Philosophy and Russian (1960-1966); Professor of Philosophy (1966-1981); Milton C. Nahm Professor of Philosophy (1981-1991); Milton C. Nahm Professor Emeritus of Philosophy (1991- ); Katharine E. McBride Professor of Philosophy (1992-1993)

Clemson University, SC, Adjunct Research Professor of the History of Ideas (2005- ).

I also taught one-semester courses as a visiting professor at Douglass College (Rutgers University), Johns Hopkins University, the University of Pennsylvania, Haverford College, and Swarthmore College (twice).

PUBLICATIONS

(1) BOOKS

Author:

Spinoza in Soviet Philosophy, London: Routledge and Kegan Paul; New York: Humanities Press, 1952; reprint: Westport, CT: Hyperion Press, 1981. (Partial German translation, by Brigitte Scheer, in Texte zur Geschichte des Spinozismus [ed. Norbert Altwicker], Darmstadt: Wissenschaftliche Buchgesellschaft, 1971)

Religious and Anti-Religious Thought in Russia (The Weil Lectures), Chicago: University of Chicago Press, 1968. Nominated for the Ralph Waldo Emerson award given by the Phi Beta Kappa Society.

Editor:

Soviet Education (foreword by George S. Counts), London: Routledge and Keagan Paul; New York: Columbia University Press, 1957. (Portuguese translation by J. G. Moraes Filho, Sao Paulo, Brazil, 1959.)

Editor and introducer:

Alfred North Whitehead: Essays on His Philosophy (A Spectrum Book), Englewood Cliffs, NJ: Prentice-Hall, 1963. Corrected reprint, with new preface: Lanham, MD: University Press of America, 1989.

Editor and contributor of a chapter and a translation from the Spanish:

European Philosophy Today (preface by Max H. Fisch), Chicago: Quadrangle Books, 1965.

Co-editor, (unidentified) author of the Preface, and contributor of several translations from the Russian:

Russian Philosophy (co-edited with James M. Edie, James P. Scanlan, and Mary-Barbara Zeldin), three volumes, Chicago: Quadrangle Books, 1965; revised paperback edition, 1969; reprint Knoxville: University of Tennessee Press, 1976, 1984. (Korean translation by Choung Hae-chang, Seoul: KoreaOne, 1992.)

Co-editor:

Iosif Brodskii: Ostanovka v pustyne (Joseph Brodsky: A Halt in the Desert) (coedited with Max Hayward, although, to protect Brodsky, I was not named), New York: Izdatel’stvo imeni Chekhova, 1970. Reprint with corrections: Ann Arbor: Ardis, 1988. Reprint with further corrections and with both editors clearly identified: New York: Slovo/Word and St. Petersburg: Pushkinskii Fond, 2000.

Co-editor and contributor:

Explorations in Whitehead’s Philosophy (co-edited with Lewis S. Ford), New York: Fordham University Press, 1983.

Philosophical Sovietology: The Pursuit of a Science (co-edited with Helmut Dahm and Thomas J. Blakeley), Dordrecht and Boston: Reidel, 1988.

Translator:

V. V. Zenkovsky, A History of Russian Philosophy, two volumes, London: Routledge and Kegan Paul; New York: Columbia University Press, 1953; reprint: London: Routledge, 2003.

Boris Pasternak, Seven Poems, Santa Barbara, CA: Unicorn Press, 1969; second edition, 1972.

Translator and introducer:

Joseph Brodsky: Selected Poems (foreword by W. H. Auden), London: Penguin Books, 1973 (series “Modern European Poets”); New York: Harper and Row, 1974; Baltimore, MD: Penguin Books, 1974.

(2) MAJOR ARTICLES

“The Existentalist Rediscovery of Hegel and Marx” in Sartre: A Collection of Critical Essays (ed. M. Warnock), Garden City, LI: Anchor Books, 1971, 284-314. Reprinted from the 2nd 1969 edition of Phenomenology and Existentialism (ed. E. N. Lee and M. Mandelbaum), Baltimore: The Johns Hopkins Press.

.

“Absolute and Relative Senses of Liberum and Libertas in Spinoza” in Spinoza nel 350 Anniversario della Nascita (ed. Emilia Giancotti), Naples: Bibliopolis, 1985, 259-280.

“Russian Religious Thought” in Nineteenth Century Religious Thought in the West (ed. Ninian Smart, et al.), Cambridge: Cambridge University Press, 1985, Vol. 2, Ch. 6: 179-229.

“’Present’, ‘Past’, and ‘Future’ as Categoreal Terms, and the ‘Fallacy of the Actual Future’,” Review of Metaphysics, Vol. 40 (1986), 215-35. (My presidential address to the Metaphysical Society of America.)

“The 1987 Nobel Prize in Literature: Joseph Brodsky” in Dictionary of Literary Biography: 1987” (ed. J. M. Brook), Detroit: Gale Research, 1988, 3-13.

“The Myth of Marx’s Materialism” in Philosophical Sovietology: The Pursuit of a Science (ed. Helmut Dahm, Thomas J. Blakeley, and George L. Kline), Dordrecht and Boston: Reidel, 1988, 158-203. Reprinted in Marx (The International Library of Critical Essays in the History of Philosophy) (ed. Scott Meikle), Aldershot, England: Ashgate, 2002, 27-72.

“The Use and Abuse of Hegel by Nietzsche and Marx” in Hegel and His Critics: Philosophy in the Aftermath of Hegel (ed. William Desmond), Albany: State University of New York Press, 1989, 1-34. (My presidential address to the Hegel Society of America.)

“Gustav Shpet as Interpreter of Hegel” in Archiwum Historii Filozofii i Myśli Spolecznej (Warsaw) (ed. Z Ogonowski), Vol. 44 (1999), 181-190.

“The Soviet Recourse to the Death Penalty for Crimes Against Socialist Property (1961-1986),” Sofia Philosophical Review, Vol. 3 (2009), 45-74.

Six articles have appeared in Russian, four in German, two each in French, Japanese, Polish, and Spanish, and one each in Chinese, Italian, and Serbo-Croatian.

.

(3) MAJOR REVIEWS

Review of V. V. Zen’kovskii, Istoriia russkoi filosofii, t. 1 (1948), Journal of Philosophy [hereafter: JP], Vol. 47 (1950), 263-266.

Review of S. A. Ianovskaia, Osnovaniia matematiki i matematicheskaia logika, Journal of Symbolic Logic, Vol. 16 (1951), 46-48.

Review of J. M. Bocheński, Der sowjetrussische dialektische Materialismus (Diamat (1950), JP, Vol. 49 (1952), 123-131.

Review of V. V. Zen’kovskii, Istoriia russkoi filosofii, t. 2 (1950), JP, Vol. 50 (1953), 183-191.

Review of N. A. Berdiaev, Dream and Reality: An Essay in Autobiography (trans. by K. Lampert) (1951), JP, Vol. 50 (1953), 441-446.

Review of José Ferrater Mora, El Hombre en la encrucijada (1952), Ethics, Vol. 64, (1953-1954): 62-63.

Review of Isaiah Berlin, The Hedgehog and the Fox: An Essay on Tolstoy’s View of History (1953), Ethics, Vol. 64 (1954), 313-315.

Review of Rodolfo Mondolfo, Il Materialismo storico in Federico Engels (1952), JP, Vol. 51 (1954), 383-389.

Review of William A. Christian, An Interpretation of Whitehead’s Metaphysics (1959), Ethics, Vol. 70 (1960), 337-340.

Review of Bertram D. Wolfe, An Ideology in Power: Reflections on the Russian Revolution (1969), Studies in Comparative Communism, Vol. 3 (1970), 162-169.

Review of Lucian Boia, La Mythologie scientifique du communisme (1993), The Russian Review, Vol. 56 (1997), 307-308.

HONORS AND AWARDS

Distinguished Flying Cross (1944)

Phi Beta Kappa, New York Delta (1947)

Deutscher Verein Prize, Columbia College (1947)

Weil Lecturer (six lectures), The Frank L. Weil Institute for Studies in Religion and the

Humanities, Cincinnati (1964)

Guggenheim Fellowship, Paris (1978-1979)

Stork Lecturer, The Philadelphia Athenaeum (1988)

Distinguished Career Award, Needham High School (MA) (1995)

Award for Distinguished Contributions to Slavic Studies from the American Association for the

Advancement of Slavic Studies [now: the Association for Slavic, East European, and Eurasian Studies] (1999)

Honorary Member, Zenkovsky Society of Historians of Russian Philosophy, Moscow (2002-)

Russkaia filosofiia Entsiklopediia edited by Mark Andrew Maslin Published : 2007 ISBN-10: 592650466X ISBN-13: 978-5926504665 List of Articles
1. “Dostoevsky’s Grand Inquisitor and the Soviet Regime,” Occidental (New York),, No. 2 (1949): 1-5.

2. “Recent Philosophical Developments at Oxford,” Occidental, No. 9-10 (1949): 1-3.

3. “To the Editors of the Journal of Philosophy,” [A Note on Soviet Logic], Journal of Philosophy, [hereafter JP], Vol. 46 (1949): 228.

4. “The Concept of Justice in Soviet Philosophy,” The Standard (New York), Vol. 39 (1952): 231-236.

5. “Humanities and Cosmologies: The Background of certain Humane Values,” Western Humanities Review, Vol.7 (1953): 95-103.

6. “Russian Philosophy,” Collier’s Encyclopedia, 6th printing, 1953, Vol.17, 222-225

7. “A Philosophical Critique of Soviet Marxism,” Review of Metaphysics[hereafter RM], Vol. 9 (1955): 90-105.

8. “Darwinism and the Russian Orthodox Church” in Continuity and Change in Russian and Soviet Thought (ed. Ernest J. Simmons), Cambridge: Harvard University Press, 1955, 307-328. (This volume was reprinted by Russell and Russell, New York, in 1967.)

9. “Recent Soviet Philosophy,” Annals of the American Academy of Political and Social Science, Vol. 303 (1956): 126-138. (Japanese translation, by Seiji Uyeta, 1956.)

10. “Russian Philosophy” in A Dictionary of Russian Literature (ed. William E. Harkins), New York: Philosophical Library, 1956, 288-300. (Paperback edition, 1959.)

11. “Current Soviet Morality” in Encyclopedia of Morals (ed. Vergilius Ferm), New York: Philosophical Library, 1956, 569-580.

12. “Materialisticheskaia filosofiia i sovremennaia nauka” (“Materialist Philosophy and Contemporary Science”), Mosty [Bridges] (Munich), No. 1 (1958): 273-286.

13. “Education toward Literacy,” Current History, Vol. 35, No. 203 (1958): 17- 21.

14. “Russia Five Years after Stalin, No. 11: Education,” New Leader [hereafter NL], Vol. 41, No. 24 (1958): 6-10.

15. “Fundamentals of Marxist Philosophy: A Critical Analysis,” Survey, No. 30 (1959): 58-62.

16. “Russia’s Lagging School System,” NL , Vol. 42, No 11 (1959): 12-16. (Spanish translation by Raquel Amadeo de Passalacqua, 1960.)

17. “Philosophy and Religion” in American Research on Russia (ed. Harold H. Fisher; Intro. by Philip L. Mosely), Bloomington: Indiana University Press, 1959, 66-76.

18. “Changing Attitudes toward the Individual” in The Transformation of Russian Society: Aspects of Social Change since 1861 (ed. Cyril E. Black), Cambridge: Harvard University Press, 1960, 606-625.

19. “Spinoza East and West: Six Recent Studies in Spinozist Philosophy,” JP, Vol. 58 (1961): 346-355.

20. “Philosophy” in Encyclopedia of Russia and the Soviet Union (ed. Michael T. Florinsky), New York: McGraw Hill, 1961, 422-425.

21. “The Withering Away of the State: Philosophy and Practice” in The Future of Communist Society (ed. Walter Laqueur and Leopold Labedz), New York: Praeger, 1962, 63-71. (Originally in Survey [London], No. 38, 1961.)

22. Bibliography of works in Russian on “History of Thought and Culture” (items 1172-1209) in Basic Russian Publications: A Selected and Annotated Bibliography on Russia and the Soviet Union (ed. Paul L. Horecky), Chicago: University of Chicago Press, 1962, 224-230.

23. “A Discrepancy,” Studies in Soviet Thought [hereafter SST], Vol. 2 (1962): 327-330.

24. “Soviet Culture since Stalin,” Survey, No. 47 (1963): 71-73.

25. “Socialist Legality and Communist Ethics,” Natural Law Forum, Vol. 8 (1963): 21-34.

26. “Theoretische Ethik im russischen Frühmarxismus,” Forschungen zur osteuropäischen Geschichte, Vol. 9 (1963): 269-279. (Japanese translation from the English manuscript by Kichitaro Katsuda, 1962.)

27. “Soviet Philosophers at the Thirteenth International Philosophy Congress,” JP,, Vol. 60 (1963): 738-743.

28. “Cultural Trends” [in the Soviet Union in the decade following Stalin’s death]. Survey No. 47 (April 1963): 71-72.

29. “Some Recent Reinterpretations of Hegel’s Philosophy,” Monist, Vol. 48 (1964): 34-75.

30. “Philosophy, Ideology, and Policy in the Soviet Union,” Review of Politics, Vol. 26 (1964): 174-190.

31. “Whitehead in the Non-English-Speaking World” and “Bibliography of Writings by and about A. N. Whitehead in Languages other than English” in Process and Divinity: The Hartshorne

Festschrift, (ed. William Reese and Eugene Freeman), LaSalle, IL: Open Court, 1964, 235-268 and 593-609.

32. “Marx, the Manifesto, and the Soviet Union Today,” Ohio University Review, Vol. 6 (1964): 63-76.

33. Bibliography of works in languages other then Russian on “History of Thought and Culture” (items 1563-1626) in Russia and the Soviet Union: A Bibliographic Guide to Western-Language Publications (ed, Paul L. Horecky), Chicago: University of Chicago Press, 1964, 324-335.

34. “Philosophic Revisions of Marxism,” Proceedings of the Thirteenth International Congress of Philosophy (Mexico City, 1963), Mexico, D. F.: Universidad Nacional Autónoma de México, 1964, Vol. 9: 397-407.

35. “N. A. Vasil’ev and the Development of Many-Valued Logics” in Contributions to Logic and Methodology in Honor of J. M. Bocheński (ed. Anna-Teresa Tymieniecka and Charles Parsons), Amsterdam: North Holland, 1965, 315-326.

36. “Economic Crime and Punishment,” Survey, No. 57 (1965): 67-72.

37. “Leszek Kołakowski and the Revision of Marxism” and “Bibliography of the Principal Writings of Leszek Kołakowski” in European Philosophy Today (ed. George L. Kline), Chicago: Quadrangle Books, 1965, 113-156 and 157-163. (Reprinted, without footnotes or bibliography, in New Writing of East Europe [ed. George Gömöri and Charles Newman], Chicago: Quadrangle Books, 1968, 82-101.)

38. Fifteen articles on Russian philosophy and philosophers in The Encyclopedia of Philosophy (ed. Paul Edwards), New York: Macmillan and Free Press, 1967, (8 vols.): Bazarov, V. A., 1: 262; Bogdanov, A. A., 1: 331; Chicherin, B. N., 2:86-87; Frank, S.L., 3:219-220; Leontyev, K. N., 4:436-437; Lunacharski, A. V., 5:109; Pisarev, D. I., 6:312; “Russian Philosophy,” 7:258-268; Shestov, Leon, 7:432-433; Skovoroda, G. S., 7:461; Solovyov, V. S., 7:491-493; Volski, Stanislav, 7:261-262.

39. “Some Critical Comments on Marx’s Philosophy” in Marx and the Western World (ed. Nicholas Lobkowicz), Notre Dame, IN: University of Notre Dame Press, 1967, 419-432

.

40. “Philosophy Holdings in Soviet and East European Libraries,” SST, Vol. 7, No. 2 (1967):69-75.:

41. “The Existentialist Rediscovery of Hegel and Marx” in Phenomenology and Existentialism (ed. Edward N. Lee and Maurice Mandelbaum), Baltimore: The Johns Hopkins Press, 1967, 113-138. (Revised paperback ed., 1969.) Reprinted in Sartre: A collection of Critical Essays (ed. Mary Warnock), Anchor Books, 1971, 284-314.

42. “Randall’s Reinterpretation of the Philosophies of Descartes, Spinoza, and Leibniz” in Naturalism and Historical Understanding: Essays on the Philosophy of John Herman Randall, Jr. (ed. John P. Anton), Albany: State University of New York Press, 1967, 83-93.

43. “Was Marx an Ethical Humanist?” in Proceedings of the Fourteenth International Congress of Philosophy (Vienna, 1968), Vienna: Herder, 1968, Vol. 2, 69-73. Revised and expanded, with German abstract, in SST, Vol. 9 (1969): 91-103.

44. “More on the Convergence Theory,” The Humanist, Vol. 29 (1969): 24.

45. “Vico in Pre-Revolutionary Russia” in Giambattista Vico: An International Symposium (ed. Giorgio Tagliacozzo and Hayden V. White), Baltimore: The Johns Hopkins Press, 1969, 203-213.

46. “Philosophy” in Language and Area Studies: East Central and Southeastern Europe – a Survey (ed. Charles Jelavich), Chicago: University of Chicago Press, 1969, 285-300.

47. “The Varieties of Instrumental Nihilism” in New Essays in Phenomenology: Studies in the Philosophy of Experience (ed. James M. Edie), Chicago: Quadrangle Books, 1969, 177-189.

48. “Religious Ferment among Soviet Intellectuals” in Religion and the Soviet State: A Dilemma of Power (ed. Max Hayward and William Fletcher), New York: Praeger, 1969, 57-69.

49. “ ‘Nietzschean Marxism’ in Russia” in Demythologizing Marxism (ed. Frederick J. Adelmann, S. J.), Vol. 2 of Boston College Studies in Philosophy, Boston and The Hague: Nijhoff, 1969, 166-183.

50. “The Past: Agency or Efficacy?” in Proceedings of the Fourteenth International Congress of Philosophy (Vienna, 1968), University of Vienna, Herder Verlag, 1969, Vol. 4, 580-584.

51. “Religious Motifs in Russian Philosophy,” Studies on the Soviet Union [Munich], Vol. 9 (1969): 84-96.

52. “Form, Concrescence, and Concretum: A Neo-Whiteheadian Analysis,” Southern Journal of Philosophy, Vol. 7 (1969-1970): 351-360.

53. “Responsibility, Freedom, and Statistical Determination” in Human Values and Natural Science (ed. Ervin Laszlo and James B. Wilbur), London and New York: Gordon and Breach Science Publishers, 1970, 213-220.

54. “Hegel and the Marxist-Leninist Critique of Religion” and “Reply to Commentators” in Hegel and the Philosophy of Religion (ed. Darrel E. Christensen), The Hague: Nijhoff, 1970, 187-202 and 212-215.

55. “The Dialectic of Action and Passion in Hegel’s Phenomenology of Spirit,” RM, Vol. 23 (1970): 679-689.

56. “The Poverty of Marxism-Leninism,” Problems of Communism, Vol. 19, No. 6 (Nov.-Dec. 1970): 42-45.

57. Contribution to author-reviewers symposium (devoted to George Kateb’s Utopia and its Enemies; the other reviewer was Harry Neumann), Philosophy Forum, Vol. 10, (1971): 323-328.

58. “Religious Themes in Soviet Literature” in Aspects of Religion in the Soviet Union: 1917-1967 (ed. Richard H. Marshall, Jr. with Thomas E. Bird and Andrew Q. Blane), Chicago: University of Chicago Press, 1971, 157-186.

59. “A Bibliography of the Published Writings of Iosif Aleksandrovich Brodsky,” Russian Literature TriQuarterly, No. 1 (1971): 441-445. Reprinted, with Addenda, in Ten Bibliographies of Twentieth Century Russian Literature (ed. Fred Moody), Ann Arbor, MI: Ardis, 1977, 159-175.

60. “Beyond Revisionism: Leszek Kolakowski’s Recent Philosophical Development” and “Selective [Kolakowski] Bibliography,” TriQuarterly 22: A Kolakowski Reader, (1971): 13-47 and 239-250.

61. Comment on Bohdan Bociurkiw “Religious Dissent and the Soviet State” in Papers and Proceeding of the McMaster Conference on Dissent in the Soviet Union (ed. Peter J. Potichnyj), Hamilton, Ont., 1972, 113-119.

62. “Georg Lukács in Retrospect: Impressions of the Man and His Ideas,” Problems of Communism, Vol. 21, No. 6 (Nov.-Dec. 1972): 62-66.

63. “Religion, National Character, and the ‘Rediscovery of Russian Roots’,” Slavic Review, Vol. 32 (1973): 29-40. (Discussion of an article by Jack V. Haney; the other discussant was Thomas E. Bird.)

64. “A Poet’s Map of his Poem” (interview with Joseph Brodsky), Vogue, Vol. 162, No. 3 (Sept. 1973): 228, 230. (Reprinted in Cynthia Haven, ed., Joseph Brodsky’s Conversations, 2002, 36-39.)

65. “Translating Brodsky,” Bryn Mawr Now, Spring 1974: 1.

66. “Hegel and Solovyov” in Hegel and the History of Philosophy (ed. Keith W. Algozin, Joseph J. O’Malley, and Frederick G. Weiss), The Hague: Nijhoff, 1974, 159-170.

67. “Philosophical Puns” in Philosophy and the Civilizing Arts: Essays Presented to Herbert W. Schneider on his Eightieth Birthday (ed. John P. Anton and Craig Walton), Athens, OH: Ohio University Press, 1974, 213-235.

68. “Was Marx von Hegel hätte lernen können … und sollen” [“What Marx Could … and Should have Learned from Hegel”] in Stuttgarter Hegel-Tage 1970 (Hegel-Studien, Beiheft 11) (ed. Hans-Georg Gadamer), Bonn: Bouvier Verlag, 1974, 497-502.

69. “Recent Uncensored Soviet Philosophical Writings” [on works of Volpin, Chalidze, and Pomerants] in Dissent in the USSR: Politics, Ideology, and People (ed. Rudolf L. Tökés), Baltimore: Johns Hopkins University Press, 1975, 158-190.

70. “Spor o religioznoi filosofii: L. Shestov protiv Vl. Solov’eva [“A Dispute about Religious Philosophy: Shestov versus Solovyov’ ”] in Russkaia religiozno-filosofskaia mysl’ XX veka [Russian Religious and Philosophic Thought in the Twentieth Century] (ed. N. P. Poltoratsky), Pittsburgh: University of Pittsburgh, Department of Slavic Languages and Literatures, 1975, 37-53.

71. “Working with Brodsky,” Paintbrush, Vol. 4, No. 7-8 (1977): 25-26.

72. “On the Infinity of Spinoza’s Attributes” in Speculum Spinozanum, 1677-1977 (ed. Siegfried Hessing; pref. by Huston Smith), London: Routledge and Kegan Paul, 1977, 333-352.

73. “Three Dimensions of ‘Peaceful Coexistence’” in Varieties of Christian-Marxist Dialogue (ed. Paul Mojzes), Philadelphia: Ecumenical Press, 1978, 201-206. (Originally in Journal of Ecumenical Studies, Vol. 15 [1978]XXX)

74. “Iosif Aleksandrovich Brodskii (Joseph Brodsky)” (with Richard D. Sylvester) in Modern Encyclopedia of Russian and Soviet Literature (ed. Harry Weber), Vol. 3 (1979), 129-137.

75. “The ‘Nietzschean Marxism’ of Stanislav Volsky” in Western Philosophical Systems in Russian Literature: A Collection of Critical Studies (ed. Anthony M. Mlikotin), Los Angeles: University of Southern California Press, 1979, 177-195.

76. “Life as Ontological Category: A Whiteheadian Note on Hegel” in Art and Logic in Hegel’s Philosophy (ed. Kenneth L. Schmitz and Warren E. Steinkraus), New York: Humanities Press, 1980, 158-162.

77. “Comment--Ethnicity, Orthodoxy, and the Return to the Russian Past” in Ethnic Russia in the USSR: The Dilemma of Dominance (ed. Edward Allworth), New York: Pergamon Press, 1980, 137-141.

78. Articles on Joseph Brodsky, Lev Shestov, and Vladimir Solovyov in Columbia Dictionary of Modern European Literature (ed. William B. Edgerton), New York: Columbia University Press, 1980, 121-122, 738, 757.

79. “The Myth of Marx’s Materialism” (abstract), JP, Vol. 77 (1980): 655

80. “Mary Barbara Zeldin (1922-1981),” SST, Vol. 23 (1982): 91-93,.

81. Introductory note and explanatory footnotes to “W. H. Auden, ‘On Chaadaev’,” Russian Review, Vol. 42 (1983): 409-416.

82. “Revising Brodsky” in Modern Poetry in Translation: 1983 (ed. Daniel Weissbort) London: Carcanet, (1983): 159-168.

83. “The Question of Materialism in Vico and Marx” in Vico and Marx: Affinities and Contrasts (ed. Giorgio Tagliacozzo), Atlantic Highlands, NJ: Humanities Press, 1983, 114-125.

84. “Los males del totalitarismo comunista yacen en el pensamiento del propio Marx”, Nuesto Tiempo [Pamplona, Spain], Vol. 58. (1983): 47. (Response to an international inquiry on the occasion of the centennial of Marx’s death)

85. “Form, Concrescence, and Concretum” in Explorations in Whitehead’s Philosophy (ed. Lewis S. Ford and George L. Kline), New York: Fordham University Press, 1983, 104-146. (This is a greatly expanded and substantially revised version of No. 51 above).

86. “The Myth of Marx’s Materialism,’ Annals of Scholarship, Vol. 3, No. 2 (1984): 1-38.

87. “Joseph Brodsky” in Contemporary Foreign Language Writers (ed. James Vinson and Daniel Kirkpatrick), New York: St. Martin’s Press, 1984, 53-54.

88. “Absolute and Relative Senses of Liberum and Libertas in Spinoza” in Spinoza nel 350 Anniversario della Nascita: Atti del Congresso Internazionale (Urbino 1982) (ed. Emilia Giancotti), Naples: Bibliopolis, 1985, 259-280.

89. Articles on Pyotr Y. Chaadaev and Nikolai O. Lossky in Handbook of Russian Literature (ed. Victor Terras), New Haven: Yale University Press, 1985, 76-77 and 256-66.

90. “Russian Religious Thought” in Nineteenth Century Religious Thought in the West (ed. Ninian Smart, et al.), Cambridge: Cambridge University Press, 1985, Vol. 2, Ch. 6: 179-229.

91. “Les Interprétations russes de Spinoza (1796-1862) et leurs sources allemandes,” Les Cahiers de Fontenay, No. 36-38 (1985): 361-377. (Translated by Jacqueline Lagrée.)

92. “Concept and Concrescence: An Essay in Hegelian-Whiteheadian Ontology” in Hegel and Whitehead: Contemporary Perspectives on Systematic Philosophy (ed. George R. Lucas, Jr.), Albany: State University of New York Press, 1986, 133-151.

93. “‘Present’, ‘Past’, and ‘Future’ as Categorical Terms, and the ‘Fallacy of the Actual Future’,” Review of Metaphysics, Vol. 40(1986): 215-235.

94. “Foreword” in Nietzsche in Russia (ed. Bernice G. Rosenthal), Princeton, NJ: Princeton University Press, 1986, xi-xvi.

95. “Lukács’s Use and Abuse of Hegel and Marx” in Lukács and His World: A Reassessment (ed. Ernest Joós), Frankfurt and New York: Peter Lang, 1987, 1-25.

96. “The 1987 Nobel Price in Literature: Joseph Brodsky” in Dictionary of Literature Biography Yearbook: 1987 (ed. J. M. Brook), Detroit: Gale Research Co., 1988, 3-13.

97. “The Myth of Marx’s Materialism” in Philosophical Sovietology: The Pursuit of a Science (ed. Helmut Dahm, Thomas J. Blakeley, and George L. Kline), Dordrecht and Boston: Reidel, 1988, 158-203. (This is an expanded and revised version of No. 84 above.)

98. “George L. Kline: Writings on Russian and Soviet Philosophy” in ibid., 204-13.

99. “George L. Kline: Writings on Marx, Engels, and Non-Russian Marxism” in ibid,, 214-17.

100. “Russische und westeuropäische Denker über Tradition, Gegenwart und Zukunft” (trans. Edda Werfel) in Europa und die Folgen: Castelgandolfo-Gespräche 1987 (ed. Krzysztof Michalski), Stuttgart: Klett-Cotta, 1988, 146-64.

101. “Class Consciousness and the World-Historical Future: Some Critical Comments on Lukács’s ‘Will to the Future’” in Georg Lukács: Theory, Culture, and Politics (ed. Judth Marcus and Zoltán Tarr), New Brunswick, NJ: Transaction Publishers, 1989, 15-26. (An earlier version of this paper appeared in Hungary and European Civilization [ed. György Ránki], Budapest: Akadémiai Kiadó, 1989, 449-465. Both of these versions are variations on No. 93 above.)

102. “Revising Brodsky” in Translating Poetry (ed. Daniel Weissbort), London Macmillan,1989, 95-106. (Corrected and revised reprint of No. 80 above.)

103. “The Use and Abuse of Hegel by Nietzsche and Marx” in Hegel and His Critics: Philosophy in the Aftermath of Hegel (ed. William Desmond), Albany: State University of New York Press, 1989, 1-34.

104. “Reuniting the Eastern and Western Churches: Vladimir Soloviev’s Ecumenical Project (1881-1896) and its Contemporary Critics,” Transactions of the Association of Russian-American Scholars in the U.S.A. (Zapiski russkoi akademicheskoi gruppy v SSHA), Vol. 21 (1988): 209-25.

105. “Variations on the Theme of Exile” in Brodsky’s Poetics and Aesthetics (ed. Lev Loseff and Valentina Polukhina), London: Macmillan, 1990, 56-88.

106. “Pierre Macherey’s Hegel ou Spinoza” in Spinoza: Issues and Directions (ed. Edwin Curley and Pierre-François Moreau), Leiden: E. J. Brill, 1990, 373-80.

107. “La Philosophie en Union Soviétique autour de 1930” in Histoire de la littérature russe: Le XX siècle, Gels et dégels (ed. Efim Etkind, Georges Nivat, Ilya Serman, and Vittorio Strada), Paris: Payard, 1990, 256-66. (French translation by Marc Weinstein.)

108. “Begriff und Konkreszenz: über einige Gemeinsamkeiten in den Ontologien Hegels und Whiteheads” in Whitehead und der deutsche Idealismus (ed. George R. Lucas, Jr., and Antoon Braeckman), Bern-Frankfurt-New York-Paris: Peter Lang, 1990, 145-61. (An abridged German version of No. 90 above.)

109. “Present, Past, and Future in the Writings of Alexander Herzen,” Synthesis Philosophica

[Zagreb], Vol. 5 (1990): 183-93. (Abstracts in English, French, and German.)

110. “Sadašnost, prošlost I budućnost u spisima Aleksandra Herzena,” Filozofska istraživanja [Zagreb], Vol. 10 (1990): 715-24. (Serbo-Croatian translation by Anto Knežević of No. 106 above. Abstract in English.)

111. Rosyjscy i zachodnoeuropejscy myśliciele o tradycji, nowoczesności i przyszlości” in Europa i co z tego wynika (ed. Krysztof Michalski), Warsaw: Res Publica, 1990, 159-74. (Polish translation by Jerzy Szacki of No. 98 above.)

112. “Pojednanie Kościoła wschodniego i zachodniego: Plan ekumeniczny Władimira Sołowjowa (1881-1896) i współcześni mu krytycy,” Przegląd powszechny [Warsaw], Vol. 109, No. 3 (1992): 370-91. (Polish translation by Ewa Okuljar of No. 102 above: English text and Russian and French quotations.)

113. “Soviet Ethical Theory” in Encyclopedia of Ethics (ed. Lawrence C. Becker), New York: Garland; London: St. James Press, 1992, 1195-1199.

114. “The Defense of Terrorism: Trotsky and his Major Critics” in The Trotsky Reappraisal (ed. Terry Brotherstone and Paul Dukes), Edinburgh: Edinburgh University Press, 1992, 156-65.

115. “Jose Maria Ferrater Mora (1912-1991),” Man and World, Vol. 25 (1992): 1-2.

116. “The Systematic Ambiguity of Some Key Whiteheadian Terms” in Metaphysics as Foundation: Essays in Honor of Ivor Leclerc (ed. Paul A. Bogaard and Gordon Treash), Albany: State University of New York Press, 1993, 150-63.

117. “Changing Russian Assessments of Spinoza and their German Sources (1796-1862)” in Philosophical Imagination and Cultural Memory: Appropriating Historical Traditions (ed. Patricia Cook), Durham: Duke University Press, 1993, 176-194. An earlier version of this paper, in French translation by Jacqueline Lagrée, appeared in 1985. See No. 89 above.

118. “The Potential Contribution of Classical Russian Philosophy to the Building of a Humane Society in Russia” in XIX World Congress of Philosophy (Moscow 22-28 August 1993): Lectures, Moscow, 1993: 34-50.

119. “Joseph Brodsky” in Contemporary World Writers (ed. Tracy Chevalier), London: St. James Press, 1993, 75-77.

120. Articles on Nicholas Berdyaev and “Russian Thinkers on the Historical Present and Future” in Encyclopedia of Time (ed. Samuel L. Macey), New York: Garland 1994, 53-54 and 537-39.

121. “Nikolai P. Poltoratzky (1921-1990),” SST Vol XX (XXXX): X-x

122. “Seven by Ten: An Examination of Seven Pairs of Translations from Akhmatova by Ten English and American Translators,” Slavic and East European Journal, Vol. 38 (1994): 47-68.

123. “The Hegelian Roots of S. L. Frank’s Ethics and Social Philosophy,” The Owl of Minerva, Vol. 25 (1994): 195-08.

124. “Skovoroda’s Metaphysics” in Hryhorij Savyč Skovoroda: An Anthology of Critical Articles (ed. Thomas E. Bird and Richard H. Marshall, Jr.), Edmonton and Toronto: Canadian Institute of Ukrainian Studies Press, 1994, 223-37.

125. Articles on Michael Bakunin, Nicolas Berdyaev, Alexander Herzen, Russian Nihilism, Russian Philosophy, and Vladimir Solovyov in Cambridge Dictionary of Philosophy (ed. Robert Audi), Cambridge: Cambridge University Press, 1995, 62-63, 70-71, 324-25, 702-04, and 751-52.

126. “Vospominaniia o A. F. Loseve” (“Reminiscences of A. F. Losev”), Nachala [Moscow], No. 2-4 (1994): 63-73.

127. “La Posible contribución de la filosofía clásica rusa a la construcción de una sociedad humanista,” Diálogo filosófico [Madrid], No. 31 (1995), 77-90 (Spanish translation, by María del Carmen Dolby Múgica and Luz-Marina Pérez Horna, with the assistance of Leopoldo Montoya, of a revised and expanded version of No. 113 above.)

128. Article on Stanislav Volsky in Biographical Dictionary of Twentieth-Century Philosophers (ed. Stuart Brown, et al.), London and New York: Routledge, 1996, 814.

129. “George L. Kline on A. F. Losev,” Khristos voskrese! A Newsletter for Russion Orthodox Philosophy, Vol. 3, No.2 (April 5, 1996), 3-4. (A partial English version of No. 121 above).

130. “Meditations of a Russian Neo-Husserlian: Gustav Shpet’s ‘The Skeptic and His Soul’” in Phenomenology and Skepticism: Essays in Honor of James M. Edie (ed. Brice R. Wachterhauser), Evanston: Northwestern University Press, 1996, 144-63; 249-54.

131. “The Religious Roots of S. L. Frank’s Ethics and Social Philosophy” in Russian Religious Thought (ed. Judith Deutsch Kornblatt and Richard F. Gustafson), Madison: University of Wisconsin Press, 1996, 213-33.

132. “Gegel’ i Solov’ev,” Voprosy filosofii, [Moscow] No. 10 (1996): 84-95. (Russian translation by Olga D. Volkogonova, edited by Nelly V. Motroshilova, of a slightly revised version of No. 64 above.)

133. “A History of Brodsky’s Ostanovka v pustyne and his Selected Poems,” Modern Poetry In Translation, No. 10 (1996): 8-19.

134. Article on Konstantin Leont’ev in Encyclopedia of the Essay (ed. Tracy Chevalier), London: Fitzroy Dearborn, 1997, 471-73.

135. “Skovoroda: In but Not of the Eighteenth Century. A Commentary,” Journal of Ukrainian Studies [Toronto], Vol. 22, No. 1-2 (1997): 117-23.

136. Articles on Konstantin Leont’ev and Aleksei Losev in Routledge Encyclopedia of Philosophy (ed. Edward Craig), London: Routledge, 1998, Vol. 5, 567-70 and 828-33.

137. “Istoriia dvukh knig” (“A History of Two Books”) in Iosif Brodskii: Trudy i dni (Joseph Brodsky: Works and Days) (ed. Lev Loseff and Petr Vail), Moscow: Izdatel’stvo Nezavisimaia gazeta, 1998, 215-228. (Russian Translation by Lev Loseff of No. 128 above.)

138. “Petr Yakovlevich Chaadaev” in Dictionary of Literary Biography, Vol. 198, The Age of Pushkin and Gogol: Prose (ed. Christine A. Rydel), Detroit: Gale Research, 1998, 101-09.

139. “Gustav Shpet as Interpreter of Hegel” in Archiwum Historii Filozofii i Myśli Społecznej (Warsaw) (special issue dedicated to Andrzej Walicki, ed. Z. Ogonowski), Vol. 44 (1999): 181-90.

140. Articles on Michael Bakunin, Nicolas Berdyaev, Alexander Herzen, Russian Nihilism, Russian Philosophy, and Vladimir Solovyov in Cambridge Dictionary of Philosophy, (ed. Robert Audi), Cambridge: Cambridge University Press, 1999: 71, 81, 378-79, 805-06 and 862.

141. “Soviet Ethical Theory” in Encyclopedia of Ethics (ed. Lawrence C. Becker and Charlotte B. Becker), New York and London: Routledge, 2nd ed. 2001, cols.. 1631-1637. (This is a revised and updated version of No. 109 above. It contains two new sections: “Post-Soviet Developments,” col. 1635, and “Post-Soviet Sources,” cols. 1636-1637.)

142. “Karta stikhotvoreniia poeta” in Iosif Brodskii: Bol’shaia kniga interv’iu (ed. Valentina Polukhina), Moscow: Zakharov, 2nd ed., revised and expanded, 2000, 13-16. (Russian text of No. 62 above.)

143. Reminiscences of A. F. Losev,” Russian Studies in Philosophy, Vol. 40 No. 3 (2001-2002): 74-82. (English text of No. 121 above, with additional annotation. A partial English text had appeared as “George L. Kline on A. F. Losev”; see No. 125 above.)

144. “A Poet’s Map of His Poem: An Interview with George L. Kline” in Joseph Brodsky’s Conversations (ed. Cynthia L. Haven), Jackson: University of Mississippi Press, 2002: 36-39. (Reprint of No. 63 above.)

145. “W. E. Hocking on Marx, Russian Marxism, and the Soviet Union” in A William Ernest Hocking Reader (ed. John Lachs and D. Micah Hester), Nashville: Vanderbilt University Press, 2004: 349-66.

146. “Five Paradoxes in Losev’s Life and Work,” Russian Studies in Philosophy, Vol. 44, No. 1 (2005): 13-32.

147. “Brodsky’s Presepio in the Context of His Other Nativity Poems,” Symposion: A Journal of Russian Thought, Vols. 7-12 (2002-2007): 67-80.

148. “Taras D. Zakydalsky (1941-2007), Russian Studies in Philosophy, Vol. XX (2008): XX-XX

149. “Foreword” in Evgenia Cherkasova, Dostoevsky and Kant: Dialogues on Ethics, Amsterdam and New York: Rodopi, 2009, xi-xii.

150. “The Soviet Recourse to the Death Penalty for Crimes against Socialist Property (1961-1986),” Sofia Philosophical Review, Vol. 3, No. 1 (2009): 45-74.

151. “Shpet as Translator of Hegel’s Phänomenologie des Geistes” in Gustav Shpet’s Contribution to Philosophy and Cultural Theory, (ed. Galin Tihanov), W. Lafayette, IN: Purdue University Press, 2009, 134-150.

152. The Rise and Fall of Soviet ‘Orthographic Atheism’,” Symposion: A Journal of Russian Thought, Vol. 14 (2009): 1-18.

153. “Skepticism and Faith in Shestov’s Early Critique of Rationalism,” Studies in East European Thought, Vol. 63, No. 1 (2011): 15-29.

154. “Discussions with Bocheński concerning Soviet Marxism-Leninism, 1952-1986,” Studies in East European Thought, Vol. 64, No. 3-4 (2012): 301-12.

155. “A Russian Orthodox Source of Soviet Scientific-Technological Prometheanism,” Sofia Philosophical Review, Vol. 7, No. 1 (2013): 27-50.

156. “Piat’ paradoksov v zhizni i tvorchestve Loseva” forthcoming in A. F. Losev i gumanitarnye nauki dvadtsatogo veka (ed. E. Takho-Godi and V. Marchenkov), Moscow: Nauka, 2014. (Russian translation by A. Vashestov, edited by V. Marchenkov, of No. 142 above.)
George L. Kline: Selected Shorter Translations

1. “Pushkin” by Mikhail Zoshchenko, Columbia Review, Vol. 27, No. 3 (1947): 19-20.

2. Leo Tolstoy, “A History of Yesterday”, Russian Review, Vol. 8 (1949), 142-60. Reprinted in Leo Tolstoy: Short Stories (ed. Ernest J. Simmons), New York: Modern Library, 1964, 1-22. Reprinted, with revisions and abridgments, in Columbia University Forum, Vol. 2, No. 3, (1959), 32-38. The 1959 revision is reprinted in The Portable Tolstoy (ed. John Bayley), New York: Viking, 1978, pp. 35-47. The Full text is reprinted, with additional revisions, in Tolstoy’s Short Fiction (ed. Michael R. Katz), New York: W. W. Norton, 1991: 279-94.

3. A. N. Kolmogorov, “Solution of a problem in Probability Theory Connected with the Problem of the Mechanism of Stratification,” No. 53 in a series published by the American Mathematical Society, New York, 1951 (without identification of translator).

4. From the German manuscript: E. Latzel, “The Concept of ‘Ultimate Situation’ in Jaspers’ Philosophy” in The Philosophy of Karl Jaspers (Library of Living Philosophers, ed. P. A. Schilpp), New York: Tudor, 1957: 177-208.

5. From the Spanish manuscript: José Ferrater Mora, “The Philosophy of Xavier Zubiri” in European Philosophy Today (ed. George L. Kline), Chicago: Quadrangle Books, 1965: 15-24.

6. “New Poems by Joseph Brodsky [Elegy for John Donne, A Christmas Ballad, “That evening sprawling by an open fire,” Solitude and Sadly and Tenderly] (with introductory note), TriQuarterly 3 (Spring 1965), 85-96. Also includesAndrei Voznesensky’s Oza, 97-117.

7. “ ‘Elegy for John Donne’ by Joseph Brodsky” (with introductory essay), Russian Review, Vol. 24 (1965): 341-53.

8. Translations of Russian philosophic texts in Russian Philosophy (ed. James M. Edie, James P. Scalan, Mary-Barabara Zeldin, and George L. Kline), (3vols.), Chicago: Quadrangle Books, 1965; revised paperback edition, 1969, reprinted, University of Tennessee Press, 1976, 1984: Gregory Skovoroda, “Socrates in Russia,” A Conversation among Five Travelers Concerning Life’s True Happiness,” and “The Life of Gregory Skovoroda by M. I. Kovalinsky,” 1:17-57; Alexander Radishchev, “On Man, his Mortality and Immortality”(with Frank Y. Gladney), 1:77-100; Constantine Leontyev, “The Average European as an Ideal and Instrument of Universal Destruction” (with William Shafer), 2:271-80; Nicholas Fyodorov, “The Question of Brotherhood…” (with Ashleigh E.

Moorhouse), 3:16-54; Vladimir Solovyov, “Lectures on Godmanhood,” 3:62-84; Leon Shestov, “In Memory of a Great Philosopher: Edmund Husserl,” 3:248-76 (originally in Philosophy and Phenomenological Research, Vol. 22 [1962], 449-71. This translation was reprinted in Lev Shestov, Speculation and Revelation [translated by Bernard Martin] Athens: Ohio University press, 1982, 267-93, and translated into Polish by Halina Krahelska as “Egzystencjalizm jako krytyka fenomenologii” [“Existentialism as a Critique of Phenomenology”] in Filozofia egzystencjalna [“Existintial Philosophy”] [ed. L. Kolakowski and K. Pomian], Warsaw: PWN, 1965: 212-44); Alexander Bogdanov, “Matter as Thing-in Itself,” 3:393-04; Lyubov Akselrod (Ortodoks), “Review of Lenin’s Materialism and Empiriocriticism” (with John Liesveld, Jr.), 3:457-63.

9. “Three Poems by Brodsky” [The Pushkin Monument, Pilgrims, To Gleb Gorbovski,] Russian Review, Vol. 25. (1966): 131-34.

10. “Two Poems by Boris Pasternak” in the Columbia University Forum Anthology (ed. Peter Spackman and Lee Ambrose), New York: Atheneum, 1968: 48-51. (Originally in Columbia University Forum, Vol. 2, 1959.) Reprinted, with revisions, in Boris Pasternak: Seven Poems, 1969, 1972.

11. “Joseph Brodsky’s ‘Verses on the Death of T.S. Eliot’” (with introductory note), Russian Review, Vol. 27 (1968): 195-98.

12. Joseph Brodsky: Six New Poems [To Lycomedes on Scyros, Washerwoman Bridge, Sonnet: How Sad that my Life has not Come to Mean, Versus on The Death T. S. Eliot, The Fountain, A Stopping Place in the Wilderness, (with introductory essay), Unicorn Journal, No. 2 (1968): 20-30.

13. “Joseph Brodsky’s ‘A Winter Evening in Yalta’,” The Observer Review (London), January 11, 1970: 29.

14. Two Poems by Joseph Brodsky [A Prophecy and Two Hours Down by the Reservoir] in Explorations in Freedom: Prose, Narrative, and Poetry from Kultura (ed. Leopold Tyrmand), New York: The Free Press in cooperation with The State University of New York at Albany, 1970, 265-70.

15. “Joseph Brodsky’s “Now that I’ve walled myself off from the world’,” The Third Hour, No. 9 (1970),Page

16. Five Poems by Joseph Brodsky [Almost an Elegy, Enigna for an Angel, Stanzas: (“Let our farewell be silent”), “You’ll flutter, robin redbreast,” The Candlestick], TriQuarterly 18 (Spring 1970): 175-83.

17. “Joseph Brodsky’s ‘Adieu, Mademoiselle Véronique’ “(with introductory note), Russian Review, Vol. 30 (1971): 27-32.

18. Three Poems by Joseph Brodsky, [Verses in April, September First, Sonnet (“Once more we’re living as by Naples Bay”)], Arroy (Bryn Mawr Literary Review), May, 1971: 2-4.

19. “Six Poems by Joseph Brodsky,” [Aeneas and Dido, “I bent to kiss your shoulders and I saw,” “The trees in my window, in my wooden-framed window,” “The fire as you can hear is dying down,” January 1, 1965, and A Letter in a Bottle], Russian Literature TriQuarterly, No. 1 (1971): 76-90.

20. Leszek Kolakowski, “The Epistemological Significance of the Aetiology of Knowledge” (with Helen R. Segall), TriQuarterly 22 (Fall 1971): 221-38.

21. “Five Poems by Marina Tsvetayeva,” Russian Literature TriQuarterly, No. 2 (1972): 217-19. (Reprinted, with revisions, from Arroy, May 1969.)

22. “Joseph Brodsky’s ‘Nature Morte’,” Saturday Review: The Arts, Vol. 55, No. 3 (August 12, 1972): 45.

23. Eight Poems by Joseph Brodsky [A Halt in the Wilderness, To a Certain Poetess, Adieu, Mademoiselle Véronique, New Stanzas to Augusta, Verses on the Death of T.S. Eliot, The Fountain, Post Aetatem Nostram, Nature Morte] (Russian texts on facing pages) in The Living Mirror: Five Young Poets form Leningrad (ed. Suzanne Massie), New York: Doubleday, 1972: 228-99. Also A Chapter About Crosses by Costantine Kuzminsky: 322-24.

24. Eight Poems by Joseph Brodsky [Sonnet (“The month of January has flown past”), “You’re coming home again. What does that mean?”, “In villages God does not live only,” Spring Season of Muddy Roads, “Exhaustion now is a more frequent guest,” Evening, “Refusing to catalogue all of one’s woes,” Einem alten Architekten in Rom] (with introductory note), Antaeus, No. 6 (1972): 99-113.

25. Three Poems by Joseph Brodsky [Two Hours in an Empty Tank, September the First, “ Quilt-jacketed, a tree-surgeon”], New Leader, Vol. 55, No. 24 (Dec. 11, 1972): 3-4.

26. “Joseph Brodsky’s ‘The tenant finds his new house wholly strange’,” The Nation, Vol. 216, No. 1 (Jan. 1, 1973), 28.

27. Three Poems by Joseph Brodsky [“The days glide over me,” “In villages God does not live only,” and, From Gorbunov and Gorchakov, Canto X: “And silence is the future of all days” (with introductory essay), Mademoiselle, Vol. 76, No. 4 (Feb. 1973): 138-39, 188-90.

28. Three Poems by Joseph Brodsky [From The School Anthology: Albert Frolov: Odysseus to Telemachus: and From Gorbunov and Gorchakov, Canto II] (with

introductory essay), New York Review of Books, Vol. 20, No. 5 (April 5, 1973): 10-12.

29. “Joseph Brodsky’s ‘Dido and Aeneas’,” Partisan Review, Vol. 40, No. 2 (1973): 255.

30. “Joseph Brodsky’s ‘Nunc Dimittis’,” Vogue, Vol. 162, No. 3 (Sept. 1973): 286-87.

31. “Joseph Brodsky’s ‘An Autumn evening in the modest square’,” Confrontation, No. 8, (Spring 1974): 20-21.

32. “Joseph Brodsky’s Letters to a Roman Friend, Los Angeles Times, June16, 1974, pt.5: 3.

33. “Joseph Brodsky’s Nature Morte, Post-War Russian Poetry (ed. Daniel Weissbort), London: Penguin Books, 1974, 263-268.

34. “Josephs Brodsky’s The Butterfly, New Yorker, March 15,1976: 35.

35. Three Poems by Joseph Brodsky [Sadly and Tenderly, A Winter Evening In Yalta, and A Prophecy] in The Contemporary World Poets (ed. Donald Junkins), New York: Harcourt Brace Jovanovich, 1976, 268-271.

36. “Joseph Brodsky’s ‘In the Lake District’ and ‘On the Death of Zhukov’,” Kontinent, Garden City, NY: Doubleday Anchor Books, 1976, 119-121. (‘In the Lake District’ is reprinted from Mademoiselle, May 1976; an earlier version appeared in the Bryn Mawr Alumnae Bulletin, Fall 1974.)

37. “Two Poems by Joseph Brodsky” [“That evening, sprawling by an open fire,” Verses on the Death of T. S. Eliot,] in Russian Writing Today (ed. Robin Milner-Gulland and Martin Dewhirst), London: Penguin Books, 1977, 179-183.

38. “Joseph Brodsky’s ‘A second Christmas by the shore’,” Paintbrush, Vol. 4, No. 7-8. (1977): 27.

39. “Four Poems by Valentina Sinkevich” in Valentina Sinkevich, The Coming of Day (bilingual edition), Philadelphia: Crossroads, 1978, 13, 17, 21, 24.

40. “Joseph Brodsky’s ‘Plato Elaborated’,” New Yorker, March 12, 1979: 40-41.

41. Ten Poems by Joseph Brodsky [“The second Christmas by the shore,” Nature Morte, Letters to a Roman Friend, Nunc Dimittis, Odysseus to Telemachus, “An autumn evening in the modest square,” In the Lake District, The Butterfly, On the Death of Zhukov, Plato Elaborated] in A Part of Speech (poems translated by various hands), New Yorker: Farrar, Straus, and Giroux, 1980.

42. “Joseph Brodsky’s ‘Odysseus to Telemachus’” (reprinted from A Part of Speech [New York: Farrar, Straus, and Giroux, 1981], 58) in Poetry: An Introduction (by Ruth Miller and Robert A. Greenberg), New York: St. Martin’s Press, 1981: 372.

43. Joseph Brodsky’s December in Florence (with Maurice English), Shearsman, No. 7 (1982): 19-21.

44. Joseph Brodsky’s Eclogue V: Summer (with the author), New Yorker, August 3, 1987: 22-24.

45. Joseph Brodsky’s Eclogue V: Summer (with the author), in his book To Urania (poems translated by various hands), New York: Farrar, Straus, and Giroux, 1988, 82-89.

46. Joseph Brodsky’s Advice to a Traveller (with the author), Times Literary Supplement (London), May 12-18, 1989, 516. Reprinted in Keath Fraser, Worst Journeys: The Picador Book of Travel, New York: Vintage Books, 1991, 3-6. Retitled “An Admonition,” this was reprinted in Brodsky’s So Forth, New York: Farrar, Straus, and Giroux, 1996, 16-20.

47. Vladimir Solovyov, “Lectures on Godmanhood” in The Portable Nineteenth-Century Russian Reader (ed. George Gibian), Harmondsworh and New York: Penguin Books, 1993, 630-637 (a revised version of pp. 76-84 of the translation included in Russian Philosophy, vol. 3; see No. 8 above).

48. Alexander Radishchev, “On Man, His Mortality and Immortality” (with Frank Y. Gladney) in A History of Russian Philosophy (ed. Valery A. Kuvakin), Buffalo: Prometheus Books, 1994; 1:113-128 (an abridged and slightly revised version of the translation included in Russian Philosophy, vol. 1; see No 8 above). Constantine Leontyev, “The Average European as an Ideal and Instrument of Universal Destruction” (with William Shafer) in ibid., 2:455-462 (an abridged and extensively revised version of the translation included in Russian Philosophy, vol. 2; see No. 8 above).

49. Igor Sidorov, “The Philosophy of Pavel Florenskii and the Future of Russian Culture,” Russian Studies in Philosophy, Vol. 33 (1995): 41-48.

50. A. I. Vvedensky, “The Atheism of Spinoza’s Philosophy” in The Concept of God: Essays on Spinoza by Aleksandr Vvedensky and Vladimir Solovyov (ed. Robert Bird), Carlisle, Pa: Variable Press, 1999, 1-23.

51. “Correspondence of A. F. Losev and George L. Kline (1957-1974),” Russian Studies in Philosophy, Vol. 40, No. 3 (2001-2002), 69-73. This is my translation of the Russian texts published in XB: A Newsletter for Russian Thought, Vol. 7, Nos. 4-6 (November 2000): 6-8.

LoveMonkey

This is good material and perhaps you will be able to summarize the key points. Please note that per WP:SIGN#Internal_links your signature is supposed to contain a link to your user talk page. If you go into Special:Preferences and uncheck the box that customizes your signature it should do this automatically. If you want to start drafting an article and make it possible for others to comment on your work you could start a page at User:LoveMonkey/George Kline or WP:Drafts/George Kline. Then the article will be safe from routine deletion and will only go to main space when you are ready. EdJohnston (talk) 17:09, 5 May 2014 (UTC)
Perfect. That is exactly what I was looking for. LoveMonkey 18:41, 5 May 2014 (UTC)
I see you now have a workable draft article in WP:Drafts/George Kline. In my opinion this is now good enough to be moved to main space. You should consider doing that. It still needs some wikification and some sections need to be pruned of excess detail. People will most likely help you with that, but it's easier to get their attention once it is in mainspace. You can use the 'Move' tab to do that. Consider asking for feedback at WT:PHILO. Thanks, EdJohnston (talk) 17:44, 25 June 2014 (UTC)
Most Excellent indeed. Thank You Mr Johnston. LoveMonkey 17:46, 25 June 2014 (UTC)

Taleb[edit]

Hello. I see that you've undone my revert of the addition of material concerning Taleb's future plans. I did not state that the material is not properly sourced. I stated that it is undue detail about events which haven't yet occurred. It's therefore unencyclopedic, and can be detailed when the work is actually published. At any rate, per BRD I'd like to ask you to respond to my concern on talk rather than undoing my edit without responding to the reason given in my edit summary. Please consider removing the text and engaging on Talk. Thank you. SPECIFICO talk 15:55, 14 August 2014 (UTC)

Welcome back[edit]

Only your recent entries have made me aware that you have returned to WP, at least tentatively. I found the nature of your departure dismaying, especially as it occurred just as I was becoming a neophyte editor. I could see that you have considerable depth of knowledge in many areas I am unfamiliar with, or am growing into gradually. So, I am now hopeful that we will have the opportunity to interact, especially in Orthodox subject areas. I see Orthodoxy from the vantage point of a convert, an American, attending a Greek-jurisdiction parish with a firmly Byzantine foundation, but a community largely of American-born converts, English-speakers. I am delighted at the thought that my contributions here on Orthodoxy might be balanced somewhat by your own evident Russian background. It wouldn't do to have Orthodoxy described here in some monolithic fashion.

So, I say "welcome back" to you warmly, and wish you to know that I would value your insights into my own contributions. If I may be of assistance or support as you proceed through the administrative matters of your returning, please let me know. I too would like to see them expedited to whatever degree is possible. Cheers! Evensteven (talk) 17:34, 15 October 2014 (UTC)

OK. Help me proof Professor Kline's draft WP:Drafts/George Kline. LoveMonkey 17:57, 15 October 2014 (UTC)
Ok. I've copy edited the first nine sections, lightly, for I find little in the language that needs correction - punctuation is more common, a couple of numbered lists. I know nothing of the subject matter, so I can make no comments there. I left behind a couple of WP commentary texts asking or suggesting things. If you find what I have done so far useful, let me know, and I'll give more of it a try. Evensteven (talk) 21:20, 15 October 2014 (UTC)
Good as proofing is really something it is hard to do objectively for the content for me. Thanks LoveMonkey 12:20, 16 October 2014 (UTC)
Ok. I'll continue as I can. I have further ideas on what I can look for also. I'll give you comments when they are ready. It could be a few days, though. Evensteven (talk) 17:31, 16 October 2014 (UTC)
I apologize for the delay, but it is/has been necessary to limit all my WP activities recently, due to real life priorities. Evensteven (talk) 23:59, 23 October 2014 (UTC)
Sorry to hear that. Everything on this request is fine. No worries. LoveMonkey 20:07, 24 October 2014 (UTC)

Disambiguation link notification for October 23[edit]

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Please vote here on whether the State Atheism article should stay.[edit]

This is the important vote that'll determine whether the page is moved or not: https://en.wikipedia.org/wiki/Talk:State_atheism#Straw_poll Mr.strangerX (talk) 22:40, 28 October 2014 (UTC)

Disambiguation link notification for October 30[edit]

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George Kline[edit]

This is an automated message from CorenSearchBot. I have performed a search with the contents of George Kline, and it appears to be very similar to another Wikipedia page: Wikipedia:Drafts/George Kline. It is possible that you have accidentally duplicated contents, or made an error while creating the page— you might want to look at the pages and see if that is the case. If you are intentionally trying to rename an article, please see Help:Moving a page for instructions on how to do this without copying and pasting. If you are trying to move or copy content from one article to a different one, please see Wikipedia:Copying within Wikipedia and be sure you have acknowledged the duplication of material in an edit summary to preserve attribution history.

It is possible that the bot is confused and found similarity where none actually exists. If that is the case, you can remove the tag from the article. CorenSearchBot (talk) 15:06, 8 December 2014 (UTC)

Merry Christmas (Καλά Χριστούγεννα)[edit]

My heartfelt wishes for a blessed, joyful, and festal Christmas season, with all the best for the coming year. Evensteven (talk) 00:48, 24 December 2014 (UTC)

Well on the 7th of January. But Merry Christmas Christ is Born! LoveMonkey 17:00, 29 December 2014 (UTC)
Ah, yes; all in due season. And may the rest of your fast be blessed and joyful also. Evensteven (talk) 18:04, 29 December 2014 (UTC)

Global account[edit]

Hi LoveMonkey! As a Steward I'm involved in the upcoming unification of all accounts organized by the Wikimedia Foundation (see m:Single User Login finalisation announcement). By looking at your account, I realized that you don't have a global account yet. In order to secure your name, I recommend you to create such account on your own by submitting your password on Special:MergeAccount and unifying your local accounts. If you have any problems with doing that or further questions, please don't hesitate to ping me with {{ping|DerHexer}}. Cheers, —DerHexer (Talk) 22:29, 2 January 2015 (UTC)

Template:The Works of Aristotle listed at Redirects for discussion[edit]

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An editor has asked for a discussion to address the redirect Template:'''The Works of Aristotle'''. Since you had some involvement with the Template:The Works of Aristotle redirect, you might want to participate in the redirect discussion if you have not already done so. Steel1943 (talk) 19:56, 4 May 2015 (UTC)

Theosis[edit]

Nice work providing sources for the Theosis article! I've been only marginally active for a while, and have only just seen them. Evensteven (talk) 01:25, 20 May 2015 (UTC)

Thank You. Well I am in a bit of metaxi myself. I am pleased beyond measure that the Professor Klein article was finally done though he died before it got posted. I am trying to work out how to put in words some of the Russian philosophical concepts he covered and I am finding that I have not up to the task. I am very displeased with the work I did on Nikolay Lossky. Trying to cram these concepts into tiny tiny summaries caused them a terrible disservice and completely inadequate representation. As I think about trying to do that to some of the more critical concepts again I find I am just not up to the task. LoveMonkey 13:54, 20 May 2015 (UTC)
Though I don't know enough Greek to identify "metaxi", the context makes it clear enough, and I can certainly empathize. I undergo a similar dissatisfaction quite often when trying to present the Orthodox faith here in an understandable way (and sometimes in other topics). In any broad sense, the task is absolutely hopeless. I think the only constructive way to approach it is to try to remain within the spirit of the topic, and to present what particles of the subject one can, in the hope that it will convey greater interest in the reader to explore further, once s/he gets some sense of that spirit. Given the very notion of an encyclopedia, I don't see how it could do more. It would misrepresent and misstate if it remains spiritless, too dry, but likewise misses the mark if it leaves out anything critical to the subject. Yet it is by design the very opposite of comprehensive. As I say - hopeless - except as introduction, which is certain to be "inadequate". But one more thing an encyclopedic article can do is to be a bit of a guide, pointing the way to related details and connections. I think the wikilinks are a marvelous device we have available here for helping with that. In the mean time, all the best to you in our meta-writing tasks. And be glad we're not trying to do it all ourselves. Even when we are confronted with someone's edit that we feel inclined to revert, that edit may point out a weakness or suggest an alternative we had not yet considered for its replacement, and things can improve. The most difficult thing for anyone to create here is a starting point. Kudos for your efforts! Evensteven (talk) 17:38, 20 May 2015 (UTC)

Consensus at Talk:Primacy of the Bishop of Rome[edit]

You are invited to join the discussion at Talk:Primacy of the Bishop of Rome#Consensus to change from ref to sfn style citations. Thanks. BoBoMisiu (talk) 23:29, 7 June 2015 (UTC)

Signature[edit]

WP:SIGLINK dictates that a signature must have a link to your user page, talk page or contributions list. Please fix yours in accordance to this requirement. Instructions are at WP:DEFAULTSIG#How. —Keφr 19:38, 15 July 2015 (UTC)

ArbCom elections are now open![edit]

Hi,
You appear to be eligible to vote in the current Arbitration Committee election. The Arbitration Committee is the panel of editors responsible for conducting the Wikipedia arbitration process. It has the authority to enact binding solutions for disputes between editors, primarily related to serious behavioural issues that the community has been unable to resolve. This includes the ability to impose site bans, topic bans, editing restrictions, and other measures needed to maintain our editing environment. The arbitration policy describes the Committee's roles and responsibilities in greater detail. If you wish to participate, you are welcome to review the candidates' statements and submit your choices on the voting page. For the Election committee, MediaWiki message delivery (talk) 13:37, 23 November 2015 (UTC)

Nomination for deletion of Template:Slavic Orthodox Christianity[edit]

Ambox warning blue.svgTemplate:Slavic Orthodox Christianity has been nominated for deletion. You are invited to comment on the discussion at the template's entry on the Templates for discussion page. Zoupan 18:19, 26 March 2016 (UTC)

Vladimir Solovyov[edit]

Hello,

I notice that we keep going back and forth on the Solovyov religion debate. The comments made are substantiated by the linked articles, one of which is a peer reviewed journal and the other an eminent theologian. If you believe their conclusions to be wrong in light of new evidence please replace the comments with your own and cite the new sources as the most updated information. Otherwise, I ask that you stop reverting the edits or our back and forth is doomed to continue. I notice that you have had some trouble with POV issues before and I'd like to avoid creating a new problem for you. I have also responded on article talkpage.

Be well.

Please respond on the article talkpage. Any further comments here will be deleted. LoveMonkey (talk) 12:59, 2 May 2016 (UTC)

respond[edit]

I'm agree with, many source show that there been persecution act that done by atheist states or leaders to promoted atheism, and the these communist States had atheist policy, You can add the sources in the Talk:League of Militant Atheists. The category been removed from the same user from diffrent articles, so if you interested you can see talk page in Category talk:Anti-religious campaign in the Soviet Union and Cambodian genocide etec. Have a nice day.--Jobas (talk) 16:05, 13 July 2016 (UTC)

ArbCom Elections 2016: Voting now open![edit]

Scale of justice 2.svg Hello, LoveMonkey. Voting in the 2016 Arbitration Committee elections is open from Monday, 00:00, 21 November through Sunday, 23:59, 4 December to all unblocked users who have registered an account before Wednesday, 00:00, 28 October 2016 and have made at least 150 mainspace edits before Sunday, 00:00, 1 November 2016.

The Arbitration Committee is the panel of editors responsible for conducting the Wikipedia arbitration process. It has the authority to impose binding solutions to disputes between editors, primarily for serious conduct disputes the community has been unable to resolve. This includes the authority to impose site bans, topic bans, editing restrictions, and other measures needed to maintain our editing environment. The arbitration policy describes the Committee's roles and responsibilities in greater detail.

If you wish to participate in the 2016 election, please review the candidates' statements and submit your choices on the voting page. MediaWiki message delivery (talk) 22:08, 21 November 2016 (UTC)

Toda[edit]

Toda (meaning thanks in Hebrew) for fixing this (diff). I started a solid discussion about these repeated removals at the following place: https://en.wikipedia.org/wiki/Wikipedia:Administrators%27_noticeboard/Incidents#Continued_POV_Pushing_and_Aggressive_Edit_Warring_by_Xenophrenic Feel free to give your comments (whatever you think). Eliko007 (talk) 20:37, 14 February 2017 (UTC)

Wiki Barnstar[edit]

WikiDefender Barnstar Hires.png The Defender of the Wiki Barnstar
Thank you for your academic integrity, which helps keep Wikipedia a top-notch resource for the global community to use.Jobas (talk) 01:07, 10 February 2017 (UTC)

Reblocked[edit]

Since you have been persistently violating your topic ban (from East-West theological disputes) that was the condition of your unblock in 2014, despite multiple and repeated warnings about this in 2015 and 2016, and since your ban-evading edits have again shown the same signs of aggressive agenda editing as before, I have reinstated your indefinite block. I strongly advise fellow administrators not to lift this block any time soon, as promises from this user evidently cannot be trusted. Fut.Perf. 08:44, 20 June 2017 (UTC)

Unblocked Request[edit]

File:Orologio rosso or File:Orologio verde DOT SVG (red clock or green clock icon, from Wikimedia Commons)
This blocked user's unblock request has been reviewed by an administrator, who declined the request. Other administrators may also review this block, but should not override the decision without good reason (see the blocking policy). Do not remove this unblock review while you are blocked.

LoveMonkey (block logactive blocksglobal blocksautoblockscontribs deleted contribscreation log change block settingsunblockfilter log)


Request reason:

I was working with another editor and I thought we were doing fine. I thought I was allowed to discuss the articles on the respective talkpages and improve the articles. The edits done by the other editor appeared to being doing that very thing. I have been unblocked for 3 years, I have tried to contribute and I thought with articles like George Louis Kline that was what I was doing. This came without a warning. I apologize if I came across harsh but I thought I was improving these articles. I stated why I objected and then worked with the editor. I have thanked him for his contributions and tried to answer their questions. This is very harsh. If I am not to work on these articles on these Russian and Greek philosophers and theologians and the subjects and terms of the articles. I will stop. But I need to maybe have an administrator to ask what I can and can not work on. I apologize I understood that ban to mean in contrast to Roman Catholicism and I have not done anything related to that. My edits and collaboration has been strictly about Eastern Orthodoxy and philosophy in general and to define what Eastern Orthodoxy and Greek Orthodoxy means specifically I have not engaged any Roman Catholic articles or content in said articles at all. I have not edited anything in the Christian Contemplation article about "in contrast" to or between Eastern Orthodoxy or Roman Catholicism and or anything about Roman Catholicism per se. When I reached out to Future Imperfect in the past and he stated that the topic ban was for the filoque for example [7] I accepted his commentary and stopped. I have not added content and or opinions or statements to any of these articles. I have reverted edits and maybe added sources due to sourcing requests. I also apologize to Jonathan the editor if I was offensive and I also apologize to Future Imperfect I have always to tried to comply and follow the rules as best I understand them and I am not here to fight but to share what knowledge I have at no cost to anyone. LoveMonkey (talk) 15:22, 20 June 2017 (UTC)

Decline reason:

There are various reasons why your attempt to argue your way out of this block are unconvincing, some of which are mentioned below. However, here is another one: it is inconceivable that anyone could reasonably think that this edit and this one, both in the article Theological differences between the Catholic Church and the Eastern Orthodox Church, do not fall under the heading of "anything related to East/West (Orthodox/Catholic) theological and historical disputes". Instead of trying to provide reasons why your editing on the topic from which you were banned don't really count as editing on that topic, or that you innocently thought that you were skirting round the edges of your ban and so it didn't count, what you should have done is just accept the ban and keep well away from the topic of the ban. The editor who uses the pseudonym "JamesBWatson" (talk) 22:55, 22 June 2017 (UTC)

If you want to make any further unblock requests, please read the guide to appealing blocks first, then use the {{unblock}} template again. If you make too many unconvincing or disruptive unblock requests, you may be prevented from editing this page until your block has expired.

In hindsight I see this and that I should have appeal the ban 6 months after I was unblocked 3 years ago. I asked how to but got no response. I am grievously sorry for all of this. I truly am. LoveMonkey (talk) 13:31, 23 June 2017 (UTC)
This unblock request is extremely unconvincing. Your attention span about the scope of your restrictions can't really be that short. You first tried to talk your way out of it by claiming (in the thread below) you thought the restriction ran out after 6 months. This is plainly contradicted by the fact that you were violating the restriction already before the end of that period [8], and also by the fact that I explicitly warned you about violating it well after that period, a warning you explicitly acknowledged [9]. I also struggle to imagine how you could possibly be left with the impression that my warning was related only to the filioque (I had pointed you to the exact wording of the ban, which says "anything related to East/West (Orthodox/Catholic) theological and historical disputes") How could that possibly not apply to a debate about whether or not theoria and contemplation mean the same thing and how Eastern churches are rejecting the teachings of Augustine about it [10], or to an article specifically about "Theological differences between the Catholic Church and the Eastern Orthodox Church", or to the question of whether or not a certain Orthodox author converted to Catholicism [11] You started violating the restriction again immediately after that warning, just a few weeks later, ranting on about the "filioque" discussion on some user's talkpage [12]. You again acknowledged the continued validity of the ban in February 2016, when EdJohnston warned you about violating it [13]. In that conversation you claimed you had been told that you could make edits on talk – but I could find no indication at all that anybody actually did tell you that; it seems you made that up. And as an excuse for your ongoing behaviour it is of course quite unsuitable, since you have indeed continued to make article edits too, both before and after that conversation, the lastest one just a few days ago [14][15][16][17][18]. In brief, you have been warned in no uncertain terms at least twice, and you have continued to ignore your restriction left right and center throughout all these years. Incidentally, I don't find your editing outside the area of your ban unproblematic either; your behaviour during the "persecution by atheists" debate at Wikipedia:Categories for discussion/Log/2017 January 19 displays the same pattern of POV-driven agenda editing as your church-related editing. Fut.Perf. 20:32, 20 June 2017 (UTC)
I think I am confusing adding content to not being able to do any comments on the talkpage or reverts to an article at all. I thought I was banned from content contribution. I have not gotten into an edit war in years, Ive not gotten an 3rr and or get reported for edit warring, since Esoglou has been banned? Me being banned was because of a long conflict with that editor that was the context of the ban and the restrictions. I as understand that. I am sorry and again I apologize if the content is controversial then there is going to be some conflict and working out of what can be sourced and adheres to policy and what is outside that. You point out when I would seek out your opinion and or Ed Johnston's and you or he responded as warnings I did not understand them as warnings at all, but help and clarification, as I have not had any warnings on this page about edit warring and or potential blocks due to me engaging in edit warring on my talkpage in years and not since I got unblocked. If I handled the League of Militant atheist article and set of articles wrong again I apologize but no one has said that the sourcing and editing I did was worthy of me being blocked, some of the exchanges were not very professional, I tried to remain focused and civil and also provide sourcing and adhere to policy. I cant think of any engagement when there are very strong sides and that there is an easy co-operation but again with Jonathan I have been doing that and trying to do that (collaborating). As for the Vladimir Solovyov (philosopher) (a certain Orthodox author converted to Catholicism) I let it go once you never responded to the points I made, so I have not removed that he is listed as a convert to Eastern Catholicism from his bio and I was asking because I was unsure even though he is said to have died not a convert and is buried as an Orthodox Christian in an Orthodox cemetery. Again you did not respond so I dropped it. I am sorry, I am not out edit warring here I mean if there is controversy of the information or content I have tried to avoid it like the invite to the Primacy of the Pope on my talkpage here. As for theoria I have not tried to frame the understanding of it as a conflict but rather as something onto itself. Again as something onto itself (perseity). And I have not got into an edit war with Jonathan. I reverted him once because he was editing on the article now and I wanted to see if I could get consensus with him on the article content, when he reverted out my removal and added his back in I did not continue reverting. I understand that maybe I am not the best spoken but I have tried to contribute as much information and articles as I could without getting into conflict I have been on here almost 13 years. I try to watch Bios of people whom hold my interest and create content and adhere to policy. Again I apologize I am sorry that I have upset people I have tried to, many times collaborate with people whom I was in conflict with position wise as the article Neoplatonism and Gnosticism was exactly that and has been for years. I thought some of my edits to Numenious or Plotinus and other philosophers and philosophical concepts were collaborative and I have almost 30 thousand edits. LoveMonkey (talk) 22:04, 20 June 2017 (UTC)
In reflection on what you have said Future Perfect I can totally see how you are saying what you are saying. I have been trying to be more active on Wiki and I tried to collaborate on articles I have knowledge about. I have went about it the wrong way obviously. I am being sincere in that I walked into this thinking I was being bold and following policy. That is wrong. Since no conflicts have been on my talkpage and I have been communicating with you and administrator Ed Johnston I thought I was ok. I admit I enjoy collaborating and that has been, what has kept me here that and exchanging information with people from completely different perspectives. And also having my own understandings challenged. I have almost completely stopped from creating new content and have been mostly looking to collaborate with other editors, instead of new content creation, to focus on improving existing content. I was shocked to log in find myself blocked due to my way of handling this. I have been trying to be both critical (with reasons) and also source and provide what data I have. I am asking for another chance and I apologize and I am open to listening to input on how to interact better with other editors. And I am grateful to Jonathan for taking the time to do the massive amounts of work he is doing to indeed improve the articles we were interacting on. LoveMonkey (talk) 14:41, 21 June 2017 (UTC)

Your question about the ban[edit]

Hello LoveMonkey. Your ban from 2011 can be found in WP:RESTRICT. Just search for 'LoveMonkey'. There is a second one from 25 April 2014 by DangerousPanda that you accepted as an unblock condition. As you know there is a current discussion at User talk:EdJohnston#Original Research at Christian contemplation. Please discuss these issues on your talk; it is not necessary to send me email. Thanks, EdJohnston (talk) 15:36, 20 June 2017 (UTC)

I apologize I will do that for sure. I got it in my head that the 6 months to ask that the restrict be reconsidered meant that the restriction had expired 3 years ago. Also what warnings have I gotten in the past three years until I got Blocked today? LoveMonkey (talk) 15:41, 20 June 2017 (UTC)
All the edits I have been doing in the past 3 or so years, I thought were within these bounds and everything was fine and I was able to do limited editing as long as it related to Eastern Orthodox themes. I got the two agreements confused and no one seems to have complained until I go to log in and find myself banned or blocked today. LoveMonkey (talk) 15:54, 20 June 2017 (UTC)

You've got mail![edit]

Mail-message-new.svg
Hello, LoveMonkey. Please check your email; you've got mail! The subject is Re: Your email.
Message added 20:50, 23 June 2017 (UTC). It may take a few minutes from the time the email is sent for it to show up in your inbox. You can remove this notice at any time by removing the {{You've got mail}} or {{ygm}} template.

There's nothing to clarify, just reaping the consequences. I only suggest that you try to understand the situation. QEDK () 20:50, 23 June 2017 (UTC)

Mail[edit]

You sent me mail, but I don't know that I have any more information than has been provided here. In order to be here, which is a privilege, you need to show you can work with others. That is what I would focus on. Dennis Brown - 20:51, 30 August 2017 (UTC)

  • Comment - LoveMonkey, you also sent me mail but I have never interacted with you before and cannot add anything that has not already been said. If you fail to understand why violating your topic ban resulted in a block, you will most likely stay blocked. Should you decide to make another unblock request, I recommend describing a new area of interest to edit that is far away from your current ban and admitting your mistake. Only then do I see any potential for an admin to consider unblocking you.TheGracefulSlick (talk) 14:52, 1 September 2017 (UTC)
OK Thank you for replying to me request. LoveMonkey (talk) 15:12, 1 September 2017 (UTC)
Hello LoveMonkey. I received another email from you asking about unblock.
  • Here is your restriction from 2014, which you accepted as an unblock condition:
Editor has accepted the following restriction: an indefinite topic ban from anything related to East/West (Orthodox/Catholic) theological and historical disputes, with the ability to appeal this no sooner than 6 months after it's implemented the panda ₯’ 00:23, 25 April 2014 (UTC)
Since you are still able to edit this talk page, nothing prevents you from filing an unblock request here. Even so, the recent experience is not encouraging. You got into a dispute about Christian contemplation which was deemed by User:Future Perfect at Sunrise to be a continuation of the East-West dispute from which you were banned (via an unblock condition) in 2014. You also did some work at The Better Angels of Our Nature but that's a very controversial article and you did some reverts (one, two) while not using the talk page. At this point it is hard to be optimistic that you will edit any differently in the future. EdJohnston (talk) 19:23, 15 November 2017 (UTC)