2. MEANING OF CREATIVITY

As is known, the phenomenon of creativity has been extensively explored by the Russian philosopher N.A. Berdyaev in his book "The Meaning of Creativity." He notes that in the Gospel there is not a single word about creativity. If the ways of creativity were justified and indicated in Scripture, then creativity would be obedience, that is, it would not be creativity. The secret of creativity is intimate. “And God expects an anthropological revelation of creativity from a person, concealing his creative path and justifying creativity from a person in the name of God-like freedom” (Berdyaev N.A. Philosophy of Creativity, Culture and Art. M., 1994, p.112).
In the works, man himself reveals the image and likeness of God in himself, reveals the divine power invested in him. According to N.A. Berdyaev, the divine idea of ​​man is so high and beautiful that the creative freedom, free power to open oneself in creativity is laid in man, as the seal of his God-likeness. (Ibid., P. 113).
Creative mystery is hidden to man and revealed by man. Creative impulses accompany the entire history of man. Man is completely free in the revelation of his work. We are facing the inevitability of justifying ourselves with creativity, and not justifying our creativity.
From these positions N.A. Berdyaev criticizes modern science of cognition - gnoseology. In his opinion, critical gnoseology aggravates the crisis of culture and creativity, reveals the antagonism between culture and creativity. Critical gnoseology justifies and justifies all types of creativity of a differentiated culture, but this does not reveal, but closes the creative nature of man. The creative act is removed from the primary being and transferred to the secondary sphere of consciousness ... Creativity is turned to the other side of the dual nature of man and is born from the other side. Creativity in German philosophy is not a revelation of human nature, but a cover for it. (Ibid., P. 127)
ON. Berdyaev believed that creativity is painful and tragic in its essence. The purpose of a creative impulse is to achieve a different life, a different world, an ascent in being. In every creative act there is an absolute profit, a gain. The impartiality of being, the growth that takes place in it, the profit achieved without any loss speaks of the creative and the creative. Creativity in the world is possible only because we create. Man is obliged to enrich the divine life itself. The creative act is inherent only in a person as free and independent power. The creativeness of man is like the creativeness of God, not equal, not identical, but alike. Man is not absolute and therefore cannot possess absolute power. In his work, man is associated with other people and the whole world of beings, but he is not omnipotent. The knowledge of the creative epoch is active, not passive, it presupposes a creative effort and therefore it opens up creativity. Creative impulses of a new person are a symptom of the birth of a new being and new knowledge.
ON. Berdyaev notes that creativity is inseparable from freedom. Only free creates. Creativity is born from freedom. Creativity is inexplicable. Creativity is a mystery. The secret of creativity is the secret of freedom. The mystery of freedom is bottomless and inexplicable mystery of creativity. “The Creator can be demonic, and his demonism can be imprinted on his creation. But the great creation, the creative value and the creative ecstasy that gave rise to it cannot be demonic. I think that in nature Leonardo da Vinci was demonic poison. But in the creative act the demonism of Leonardo burned down, turned into a different being, in a being free from the “world”. In Gioconda, in Bacchus, in John the Baptist, the demonism of Leonard's nature shines through. But are the great creations of Leonard's genius doomed to burn in hellfire? No, in these creations the evil of Leonard's nature has already burned, and its demonism has been transformed into another being, having passed through the creative ecstasy of genius. In Gioconda there is an eternal beauty that will enter the eternal divine life. Creative life is eternal life, not perishable "(ibid., P. 167).
According to Berdyaev, creativity is antagonistic, on the one hand, human perfection, on the other hand, cultural perfection. Only a creative religious era, as the philosopher believes, will emerge from the clutches of personal perfection and the perfection of cultural values ​​...
TEST 2
1. What is N.A. Berdyaev saw the meaning of creativity?
? in creativity a person expresses his neurosis
? in the works of man doubles the world
? in the works of man reveals his image and his likeness
? in creativity a person rests body and soul
2. How long do creative impulses accompany a person?
? all his childhood
? all his maturity
? all his old age
? all his life
3. What N.A. Berdyaev saw the meaning of creative impulse?
? in achieving another life, another world
? in the prime of his youth
? in good fortune
? in pleasure
4. What, according to N.A. Berdyaev, the secret of creativity?
? in secret
? in secret
? in secret of freedom
? in secret of despotism
5. Can, according to Berdyaev, a great creature be demonic?
? can
? can not
? it depends
? always and at all times