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Fyodor Ivanovich Tyutchev
1803-1873
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Fyodor Ivanovich Tyutchev
Alexandrovsky S. F. Portrait of the poet F. I. Tyutchev.
1876.
From the collection of the Tretyakov Gallery.
Reproduction from the website www.agniart.ru
Fyodor Ivanovich Tyutchev.
A remarkable poet and philosopher was Fyodor Ivanovich Tyutchev (1803-1873).
He was born in the family estate of Ovstug in the Orel province.
He graduated in 1821 from the Faculty of Words of Moscow University, began serving in the Ministry of Foreign Affairs and spent more than two decades abroad, on diplomatic work in Germany and Italy.
He began writing poetry in his youth, and the first success came in 1836, when A. S. Pushkin approved a number of his poems and published them in the magazine Sovremennik.
The first collection of Tyutchev's poems was published in 1854.
The poet himself did not attach much importance to his work, although many critics and the best Russian writers spoke about him with delight.
He remains an unsurpassed master of high lyrics, able to reveal the hidden essence of nature in a few words and accurate images, the depth of feelings and thoughts of a person who unsuccessfully strives to comprehend the mystery of being.
An imperturbable system in everything, a complete harmony in nature — Only in our illusory freedom Do we realize the Discord with it...
And who among us, children and adults, did not remember his charming lines:
I love a thunderstorm in early May…
Of course, Tyutchev with good reason should be attributed to the greatest geniuses, if Pushkin, Lermontov, Dostoevsky were not his contemporaries.
Balandin R. K.
One hundred great geniuses / R. K. Balandin.
- Moscow: Veche, 2012.
F. I. Tyutchev.
Unknown artist.
1805-1806
The poet
Fyodor Ivanovich Tyutchev (1803-1873), poet.
He was born on November 23 (December 5, n.s.) in the Ovstug estate of the Orel province in an old fashioned middle class family.
My childhood years were spent in Ovstug, my youth years were connected with Moscow.
The home education was supervised by a young poet, translator S. Raich, who introduced the student to the works of Russian and world poets and encouraged his first poetic experiments.
At the age of 12, Tyutchev was already successfully translating Horace.
In 1819, he entered the verbal department of Moscow University and immediately took a lively part in its literary life.
After graduating from the university in 1821 with the degree of Candidate of Verbal sciences, at the beginning of 1822 he entered the service of the State Board of Foreign Affairs.
A few months later, he was appointed an official at the Russian diplomatic mission in Munich.
Since that time, his connection with Russian literary life has been interrupted for a long time.
Tyutchev will spend twenty two years in a foreign country, twenty of them in Munich.
Here he will get married, here he will meet the philosopher Schelling and make friends with G. Heine, becoming the first translator of his poems into Russian.
In 1829-1830, Tyutchev's poems were published in the magazine of Raich "Galatea", which testified to the maturity of his poetic talent ("Summer Evening", "Vision", "Insomnia", "Dreams"), but did not bring fame to the author.
Ovstug is the Tyutchev family estate, where the poet was born on November 23, 1803.
Tyutchev's poetry first received real recognition in 1836, when his 16 poems appeared in Pushkin's Sovremennik.
In 1837, he was appointed first secretary of the Russian mission in Turin, where he experienced his first serious loss: his wife died.
In 1839, he entered into a new marriage.
Tyutchev's official misconduct (unauthorized departure to Switzerland for a wedding with E. Dernberg) puts an end to his diplomatic service.
He resigns and settles in Munich, where he spends another five years without having any official position.
He is persistently looking for ways to return to the service.
In 1844, he moved with his family to Russia, and six months later he was re enlisted in the Ministry of Foreign Affairs.
In 1843-1850, he published political articles "Russia and Germany", "Russia and the Revolution", "The Papacy and the Roman Question", concluding that a clash between Russia and the West is inevitable and the final triumph of "Russia of the Future", which he sees as an "All Slavic" empire.
In 1848-1849, caught up in the events of political life, he wrote such beautiful poems as" Reluctantly and timidly..."
," When in the circle of murderous worries..."," Russian woman", etc., but did not seek to publish them.
The beginning of Tyutchev's poetic fame and the impetus for his active work was Nekrasov's article "Russian minor Poets" in the magazine "Sovremennik", which spoke about the talent of this poet, not noticed by criticism, and the publication of 24 poems by Tyutchev.
A real recognition came to the poet.
In 1854, the first collection of poems was published, in the same year a series of poems about love dedicated to Elena Denisyeva was published.
"Lawless" in the eyes of the world, the relationship of an elderly poet with a woman of the same age as his daughter lasted for fourteen years and was very dramatic (Tyutchev was married).
In 1858, he was appointed chairman of the Committee of Foreign Censorship, more than once acting as an advocate for persecuted publications.
Since 1864, Tyutchev has suffered one loss after another: Denisyev dies of consumption, a year later their two children, his mother.
In the works of Tyutchev from 1860 to 1870, political poems and small ones predominate - "in case" ("When the forces are senile...", 1866, "To the Slavs", 1867, etc.).
The last years of his life are also overshadowed by heavy losses: his eldest son, brother, and daughter Maria are dying.
The poet's life is fading.
On July 15 (27 n. s.), 1873, Tyutchev died in Tsarskoye Selo.
The materials of the book: Russian writers and poets are used.
A short biographical dictionary.
Moscow, 2000.
Anna, Daria, Ekaterina Tyutchev, the daughters of the poet.
A. Salome.
one thousand eight hundred forty three
Poet and thinker
Fyodor Ivanovich TYUTCHEV (1803-1873) was a Russian poet and thinker.
In the socio political articles "Russia and the Revolution", "The Papacy and the Roman Question", in the treatise "Russia and the West", which remained unfinished, T. shared Slavophil ideas about the defining role of Orthodoxy in Russian culture and was a supporter of "the formation of a great Orthodox empire" as a result of "the union of two churches — eastern and Western".
In the philosophical worldview of the poet, they wrote Vl.
Solovyov, N. Berdyaev, A. Blok, A. Bely, Dm.
Merezhkovsky.
The inconsistency of the poet's journalistic and poetic texts was the basis for completely opposite assessments of his work, which saw both "the presence of a new historical era" (N. Berdyaev), and "nihilism and the bottomless horror of being" (Dm.Merezhkovsky), and "the embodiment of chaos in the forms of ancient Greece" (A. Bely).
Having an excellent knowledge of contemporary German and French philosophy (T. was closely acquainted with Schelling, met with Heine, listened to Guizot's lectures in Paris), T. felt the inconsistency of the academic theory dealing with the abstract universal, the inner world of man.
For the poet, the philosophical categories of being and non being, space and time, chaos and cosmos, finite and infinite were included in his everyday life sense of self and were experienced as a household reality.
Therefore, the "sharpest mind of the epoch" (I. Aksakov) beats in the space of oppositions of life and death, memory and
oblivion, conscious and spontaneous, love and hatred, which are the" unpunished " life of the soul.
"Happy is our age —" wrote T., " to whom the victory /was given not by blood, but by the mind - / Happy is he who could find the point of Archimedes /in himself."
T. distinguishes two independent worlds, spheres of life: the world of nature, living its own life, and the world of the conscious individual "I"; these worlds are similar in their internal dynamism, rushing out beyond the limits of the prescribed.
The desire for harmony and unity of being in T.'s work required overcoming dualism, breaking these spheres.
The poetic intuition of T. unites the space time of nature with the rhythm of the creativity of his own "I", which, being super modern and super natural, defeats nature in the traditions of Romanticism.
As a result, the whole nature becomes a process of self contemplation of the poet's intellect, admiring his own "I", dissolved in the elements of nature.
This is how the aesthetic pantheism of his landscape lyrics arises.
"Not what you think, nature, / Not a cast, not a soulless face — / There is a soul in it, there is freedom in it, / There is love in it, there is a language in it..."
But T. the thinker is critical of the image of nature born by T. the poet.
His relations with the world are more complex, not so harmonious.
The unity of the spiritual and natural, the sensuous and the supersensible, the audible and the inaudible, the finite and the infinite is only a poetic image expressing one of the facets of the human worldview, symbolizing one of the states of his consciousness.
Returning to reality, a person is confronted with the intractability, incomprehensibility of nature and the incomprehensibility of the spiritual world of man himself; aesthetic pantheism comes into conflict with the desire to defend its uniqueness.
Is it not because the poet's "soul does not sing like the sea and the thinking reed murmurs"?
Even thought itself as an object of reflection has an incomprehensible depth for us: "How can the heart express itself?
/ How can another person understand you?
/ Will he understand how you live?
/ A thought uttered is a lie; Blowing up, you will revolt the keys, - / Feed on them — and be silent."
The victory of scientific thought over space and time causes the poet "a certain sense of pride": he admires the railway, thanks to which you are transported from one city to another, "almost without parting with the first".
But our success is incommensurable with the power and incomprehensibility of nature, which absorbs and destroys you, with body and soul.
This is how the idea of the "double being" of nature and man appears.
T. is no stranger to Kantian dualism, but he realizes this dualism through the prism of a mind that does not know, but feels, experiences, which "repeats in a language understandable to the heart about incomprehensible torment".
Nature, towering above man, is two faced and incomprehensible, but human consciousness, trying to understand itself, is even more incomprehensible.
From the point of view of T., man is being in the form of becoming, realizing himself.
But what is behind this desire?
The poet often talks about the chaos that "stirs" in the depths of his soul ("What are you blowing about, the night wind").
The repetition of this motif in his lyrics pushes us to the idea that the chaos of desires, aspirations of the soul, which is realized as internal anxiety, attraction, excitement, that is, as pure potentiality, is the primary essence of a person's direct self existence.
The essence of this "ancient native chaos" as the deep basis of the human being becomes the main subject of Dostoevsky's creativity.
The crushing dynamic force of "internal chaos" will become one of the central themes of various trends in philosophical anthropology of the XX century.
T. did not find an answer to the question of what is the inner world of a "thinking reed" — a person.
The poet's creativity is the intimate experience of a person whose inner world is suspended between the" golden cloth cover "of culture and the" nameless abyss, the oblivion of chaos" of his own soul.
His thought is constantly beating "on the threshold of a kind of double being" ("Oh, my prophetic soul"), In contrast to the modern European philosophy of the poet, which defends the idea of the rational essence of man, i.e., with his creativity and life, he testifies that man is a being not attached to any of the poles of being, he is always "between".
Kirilenko G. G., Shevtsov E. V.
A concise philosophical dictionary.
M. 2010, pp.
384-386.
One of the most prominent representatives of philosophical lyrics
Fyodor Ivanovich Tyutchev (23.11 (5.12). 1803, Ovstug village, Orel province, now Bryansk region 15 (27).07 1873, Tsarskoye Selo, now Pushkin) is a poet, one of the most prominent representatives of philosophical lyrics, in his socio - political views is close to the Slavophiles.
A well born nobleman, he graduated from the Department of Literature of Moscow University (1821).
Then he became a diplomat, served in the Russian mission in Munich and Turin.
As a" Russian native of Europe " (I. S. Aksakov), Tyutchev was connected with her both in spirit and kinship (both of his wives came from German aristocratic surnames).
He was closely acquainted with the German philosophers Schelling and Baader, met with Heine, was interested in the works of Boehme, Goethe, Helderlin, specially went to Paris, where he attended lectures by Guizot, Cousin, Willemin, Tyutchev's political articles were written and published in French: "Letter to Mr. Gustav Kolb, editor of the Allgemeine Zeigung (1844);
"Russia and the Revolution" (1849);
"The Papacy and the Roman Question" (1850), published in the poet's homeland only in 1873 and 1886.
Tyutchev's sensitivity to the latest achievements of European intelligence was combined with an exceptional sensitivity to the fate of Russia.
After his resignation from the diplomatic service and Tyutchev's return from Europe (1844), his Slavophile sympathies intensified.
It is possible that the ideological changes occurred in Tyutchev at first under the influence of Schelling, who expected a great future from Russia and Russian thought, although Tyutchev did not agree with his idea of reconciling philosophy with Christianity, believing that the true Revelation was already given in the Holy Scriptures.
Turning his eyes to Russia, Tyutchev first of all sought to show that Russia is not opposed to the Christian West, but is its "legitimate sister", however, living "its own organic, original life".
In his political articles, Tyutchev revealed and explained the phenomenon of Russophobia, analyzed the cause of anti Russian sentiments that have spread in Western Europe.
He saw it as an effort to oust Russia from Europe, if not by force of arms, then by force of contempt.
Tyutchev matured the idea of the treatise "Russia and the West", which remained unfinished (see the materials for it in the book: Literary Heritage. M., 1988. Vol. 96, book 1).
The direction of this work is historiosophical, and the method of presentation is relatively historical, emphasizing the comparison of the historical experience of Russia, Germany, France, Italy and Austria.
Western fears about Russia, Tyutchev shows, also stem from ignorance, since Western scientists and philosophers"missed a whole half of the European world in their historical views."
The influence of the Slavophiles on Tyutchev was undeniable.
Having been chairman of the Foreign Censorship Committee since 1858, he strongly supported the newspapers " Day "and" Moscow", published by I. S. Aksakov, who was married to his eldest daughter.
Like the Slavophiles, Tyutchev recognized the determining role of religion in the spiritual structure of each nation and Orthodoxy as the main distinguishing feature of the identity of Russian culture.
He shared pan Slavic views and wrote a poem in an album to the Czech educator V. Ganka, which began with the words: "Do we live forever in separation?
Is it not time for us to wake up... " (1841).
Repeatedly in his journalism and poems, Tyutchev expounded the utopia of "the return of Constantinople", "the formation of a great Orthodox empire" and "the union of two churches - eastern and western".
The latter idea was actively developed later by V. S. Solovyov in his teaching about the "universal theocracy".
At the same time, in his treatise "Russia and the West", Tyutchev spoke out against "literary pan Slavists", and especially against the revolutionary pan Slavism of M. A. Bakunin.
"The tribal question is only a secondary one, or rather, it is not a principle."
In this case, Tyutchev is talking about spiritual straightening, the revival of the Slavic world, the preservation of cultural traditions not only of the Slavs, but also of Hungary and the whole of Eastern Europe.
The geopolitical aspects of pan Slavism for the late Tyutchev recede into the background and hopes for a "conciliatory beginning" are put forward, which, according to Tyutchev, is destined to win "over all tribal discord".
They are embodied in the spiritual traditions of Orthodoxy, which could become an antidote to unbelief and nihilism, which are increasingly spreading in society: "Not the flesh, but the spirit has been corrupted in our days, and man is desperately longing..."
("Our century", 1851).
A peculiar symbol of Tyutchev's poetry are his well known lines: "You canot understand Russia with your mind, / You canot measure it with a common yard: / She has a special life - / You can only believe in Russia" These lines were not an expression of some blind patriotism.
Tyutchev sometimes sharply criticized the order in Russia, and condemned the highest authorities.
He responded to the death of Nicholas I with the words: "You did not serve God and not Russia..." and further: "Everything was a lie in you, all the ghosts are empty..."
Russia for all of Tyutchev's work is something primary, primordial, which cannot be "measured and understood", but can be expressed, grasped only intuitively.
This is how the religious and moral perception of Russia is reflected in his poems "Oleg's shield", " These poor villages.."
, "Will you be behind the fog for a long time", "Passing through Kovno", etc.
T.'s philosophical lyrics influenced the noetic) Vl.
Solovyov and Russian symbolism, Bulgakov's journalism.
The Tyutchev image of the" inexhaustible water cannon " of thought was used by S. N. Trubetskoy in his definition of the subject of philosophy.
His rejection of revolutionism and nihilism, party bitterness, elevated to the principle of human relations, was in tune with the ideas of Dostoevsky.
As a thinker, Tyutchev was a kind of mediator between Russia and Europe, and it is no coincidence that his views became known in Germany and France earlier than at home.
As a poet, he became famous thanks to Pushkin, who placed a selection of his poems in Sovremennik (1836).
However, he was really recognized only in the late XIX early XX century, when he was considered one of the outstanding exponents of the Russian idea.
M. A. Maslin
Russian philosophy.
Encyclopedia.
Second edition, revised and supplemented.
Under the general editorship of M. A. Maslin.
Comp.
P. P. Apryshko, A. P. Polyakov – - M., 2014, pp.
655-656.
Works: Complete collection of Op.
St. Petersburg, 1913; Op.
: In 2 volumes (Poems and letters).
M " 1984; Full collection of op.
: In 6 volumes , 2002-2005;
Russia and the West.
M.
(2007.
References: Aksakov I. S. Biography of Fyodor Ivanovich Tyutchev.
M., 1886; Chulkiv G. Chronicle of the life and work of F. I. Tyutchev.
M.; L., 1933; Ligarev K. V.
The life and work of Tyutchev.
M., 1962; F. I. Tyutchev.
Literary heritage.
Vol. 97. In 2 books.
M " 1988-1989.
Kozhinov V. V. Tyutchev.
2nd ed. M " 1994; F. I. Tyutchev: pro et contra.
Spb..
2005; Tarasov B. N. Fyodor Tyutchev on the purpose of man and the meaning of history / / Tyutchev F. I.
Russia and the West.
Moscow, 2007; He is.
"The Mystery of Man" and the Mystery of History: The Unread Chaadaev.
Unidentified Tyutchev Unheard Dostoevsky.
St. Petersburg., 2012.
Read more:
F. I. Tyutchev - P. A. Vyazemsky, [Petersburg].
Friday.
[March 1848].
Fyodor Tyutchev.
Now you donot have time for poetry...
Fyodor Tyutchev.
Thoughts about Russia.
Vladimir DEKHANOV.
A great poet and a great patriot.
Vsevolod SAKHAROV.
The riddles of Fyodor Tyutchev.
Natalia DANILOVA - Under the sign of eternity.
Valentina KOROSTELEVA.
"There is more than one memory ..." (Children's novel newspaper No. 4, 2009)
Russian literary anecdote of the XVIII early XIX centuries .
F. I. Tyutchev.
﻿
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