Browsing by Author "Kherlopian, Kevork"

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    Մեսրոպ Մաշտոցի Ընկերային Իմաստասիրութիւնը
    (1973) Kherlopian, Kevork
    Mesrop Mashdotz, the inventor of the Armenian alphabet and leader of the Armenian cultural movement of the fifth century, made a great contribution to the Armenian intellectual development of the time. His philosophical outlook was fashioned in consonance with the needs and aspirations of the nation for a lasting existence. Never disobedient to the principles of the Christian tenets, he proposed such solutions for some of the nonreligious matters ag would make him one of the foremost progressive leaders of his time. To Mashdotz the supreme value wag virtue, which led to redemption and perfection. To consummate salvation, Mashdotz resorted not only to the religious, but also to the cultural, political and other nonreligious imperatives. The ultimate accomplishment was salvation, which was freedom from evil and sin. With pristine devotion to knowledge, education and culture, Mashdotz rejected all egoism and advocated the principle of rational altruism. The universal principle and the national reality were at once juxtaposed. With an original national ideology, he blazed the trail for the great fifth-century translational work in Armenia.
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    Չարիքի Եզնիկեան Վերլուծութիւնը
    (1971) Kherlopian, Kevork
    The Armenian mind of the fifth century A.D. engrossed itself with the perennial question of evil, analyzing the causes of its propagation and seeking the proper counterchecking means. A distinguished metaphysician the century witnessed, Yeznik of Koghp, presented a special study of evil, in which he exhibited vast erudition and a scientific approach marked by a peculiar militancy leveled against his opponents, especially, Greek philosophers; meanwhile, he never departed from the principles of logic and argumentation. Quite in line with the Socratic tradition, Yeznik considered evil as a derangement of established laws--- divine or human, universal or local. The good is given to men proportionate to his personal endeavor or activity. The institutions of a penal code ensues the category of evil. Punishment is not only retribution, but also an educative means of the removal of evil. In his analysis of evil, Yeznik deals with the matter of theodicy. He is not prepared to accept determinism, as such a position would render inconsequential man’s emancipatory efforts and possible conquest of evil. Yeznik’s conception of the theodicy is coupled with his interpretation of human volitional freedom. Yeznik examines human freedom from different points of view: theological, psychological, moral-philosophical, and legalistic. He believes that evil can be conquered and that man can attain perfection; therefore, he sees in man’s experiential reality discernibel milestones of the realization of such ideals. Yeznik’s metaphysical-sociological interpretation of evil is evidently not confined to moralistic abstraction; it contributes to the development of a redemptive ideology. Such an interpretation or analysis is intended to be compatible with Christian monotheism and man’s struggle for freedom.