Ivan Ilyin: Singing Heart. Life and creative path AND

Ivan Alexandrovich ILYINborn on March 28 (old style), 1883, into a noble family of attorney at law of the District of the Moscow Court of Justice, provincial secretary Alexander Ivanovich Ilyin and his wife Ekaterina Yulievna Schweikert. Ilyins lived at the corner of Ruzheyny Lane and Plyushchikha. The parents of the future philosopher were educated, religious people and sought to give their son a good upbringing.

Ivan studied first for five years at the 5th Moscow gymnasium, and then for three years at the 1st Moscow gymnasium, among whose pupils were Tikhonravov, Vl. Soloviev, Milyukov. According to the recollections of a classmate, Ilyin was “light blond, almost red-haired, lean and long-legged; he studied well ... but, apart from a loud voice and a wide, easy gesture, he at that time did not seem to be remarkable in anything. Even his comrades did not imagine that philosophy could and did become his specialty. ”2 In 1901. he graduated from high school with a gold medal, receiving an excellent classical education, in particular knowledge of several languages: Church Slavonic, Latin and Greek, French and German. On July 15, 1901, Ilyin submitted a petition to the rector of Moscow University to enroll him in the Faculty of Law, this opportunity was given to him by a brilliant certificate. At the university, he received fundamental training in law, which he studied under the guidance of the outstanding legal philosopher P.I. Novgorodtseva 3.

Here he developed a deep interest in philosophy. This is evidenced by his candidate's works about the ideal state of Plato and about Kant's doctrine of the "thing-in-itself" in the theory of knowledge, as well as six works that he submitted in the period 1906-1909 - "On the Science of Science" by Fichte, Senior edition of 1794 g. "," Schelling's doctrine of the Absolute "," The idea of \u200b\u200bthe concrete and abstract in Hegel's theory of knowledge "," The idea of \u200b\u200bthe general will in Jean-Jacques Rousseau "," Metaphysical foundations of Aristotle's doctrine of Doulos Fysei "4," The problem of method in modern jurisprudence ".

Upon graduation, Ilyin was awarded a first degree diploma, and in September 1906, at a meeting of the Faculty of Law at the suggestion of Prince. E.N. Trubetskoy, he was left at the university to prepare for a professorship5.

In the same year, Ilyin married Natalia Nikolaevna Vokach, who was spiritually close to him (she studied philosophy, art history, history) and shared with him all the hardships of his life.

In 1909, Ilyin passed the exams for a master's degree in public law and, after trial lectures, was approved as a privat-docent in the Department of the Encyclopedia of Law and the History of Philosophy of Law at Moscow University. In 1910 he became a member of the Moscow Psychological Society; in "Questions of Philosophy and Psychology" came out the one hundred and first scientific work "The concept of law and power."

At the end of the year, together with his wife, Ilyin leaves on a scientific trip and spends two years in Germany, Italy and France. He works at the universities of Heidelberg, Freiburg, Göttingen, Paris, gives lectures at the seminars of G. Rickert, G. Simmel, D. Nelson, E, Husserl (in communication with whom Ilyin comprehended the phenomenological method); at the University of Berlin is preparing a dissertation on Hegel's philosophy. While working on the Dissertation, Ilyin went far beyond the usual requirements for such texts. “I don’t want to approach it,” he wrote, “as an academic test and overshadow its scientific and creative character. I would like it to be a Leistung, not a blurry master's compilation. I dream to publish it later in German; for I know well that just like my last work on Fichte, no one will need it in Russia. And in Germany, maybe someone will do it.

My main aspiration is to curb in my work the formal-methodological approach that disintegrates and diffuses everything in the analysis, which is easy and peculiar to me, and to do what is more difficult and more important: to give a synthetically constructive dissection ”7.

Upon returning to Moscow, Ilyin continues to work at the university. His philosophical works began to appear: “The Idea of \u200b\u200bPersonality in the Teachings of Stirner. "Experience in the history of individualism" (1911), "The crisis of the idea of \u200b\u200bthe subject in the science of Fichte the Elder. The experience of systematic analysis "(1912)," Schleiermacher and his "Speeches about religion" (1912), "On courtesy. Socio-psychological experience "(1912)," On the revival of Hegelerianism "(1912)," Philosophy of Fichte as a religion of conscience "(1914)," The main moral contradiction of war "(1914)," The spiritual meaning of war "(1915), "Philosophy as Spiritual Doing" (1915), "Foundations of Jurisprudence. General Doctrine of Law and State ”(1915). Six large articles on Hegel's philosophy were also published, which were later included in the famous two-volume monograph, published in 1918 and became his dissertation ("Hegel's Philosophy as the Doctrine of the Concreteness of God and Man"), which he brilliantly defended, receiving two degrees: master and doctor of state sciences.

The February revolution of 1917 posed a serious problem to Ilyin, collapsed political system his homeland; he is a legal scholar; what is his attitude to everything that happens? Ilyin defines it in five small but important pamphlets published between the two revolutions of the seventeenth year in the publication "Narodnoe Pravo".

They formulated his views on the foundations of the rule of law, on the way to overcome the revolution as a temporary social disorder in the pursuit of a new, just social order. “Every order of life,” he writes, “has certain shortcomings, and, as a general rule, the elimination of these shortcomings is achieved by abolishing unsatisfactory legal norms and establishing other, better ones. Each legal system must certainly open up this opportunity for people: to improve laws according to the law, i.e. improve the legal order without violating the legal order. A legal system that closes this opportunity for everyone or for wide circles of the people, depriving them of access to legislation, is preparing itself an inevitable revolution8.

After october revolution Ilyin lectures at the Faculty of Law of Moscow University and in other higher educational institutions in Moscow. He actively opposes official policy, defends the principles of academic freedom, which were trampled upon in those years. His position was clearly defined; later he wrote: “Do sick mothers leave the bed? And with a sense of guilt in her illness? Yes, they do, except for a doctor and medicine. But, (leaving for the medicine and the doctor, they leave someone at her bedside. And so we stayed at this headboard. We believed that everyone who does not go to the whites and who does not face direct execution should remain in place " nine.

In this tragic situation, IA Ilyin continues to work: he writes "The Teaching on Legal Awareness" 10, becomes the chairman of the Moscow Psychological Society (he was elected in 1921 to replace the deceased L.M. Lopatin), and continues public speaking. The last of them took place in the spring of 1922 at a general meeting. Moscow Legal Society, where the main tasks of jurisprudence in Russia were discussed in the light of the 1917 revolution, the civil war that followed and the victory of the Bolsheviks. Ilyin believed that the tasks of Russian jurisprudence could be correctly formulated by those who, from beginning to end, observing this historical process on the spot - those who saw “the old, with all its ailments and in all its state power, and the immense trial of war, and the decline of the instinct of national self-preservation, and the fury of agrarian and property redistribution, and the despotism of the internationalists, and the three-year civil war, and the psychosis of greed, and the lack of will of laziness, and the economic devastation of communism, and the destruction of the national school, and terror, and hunger, and cannibalism, and death … Of course, the experience we have received is not just a legal and political experience: it is deeper - to the level of moral and religious; it is broader - to the extent of economic, historical and spiritual in general11.

Six times the Bolsheviks arrested Ilyin, twice he was tried (on November 30, 1918 at the Presidium of the Collegium of the Department for Combating Counter-Revolution and on December 28, 1918 at the Moscow Revolutionary Tribunal12), and both times he was acquitted for insufficient charges and amnestied. The last time he was arrested on September 4, 1922, he was accused of "from the moment of the October coup to the present, not only did not reconcile with the existing Workers 'and Peasants' government in Russia, but for one moment did not stop his anti-Soviet activities" 13.

On September 26, Ilyin and his wife, together with a large group of scientists, philosophers and writers exiled abroad, sailed from Petrograd to Stettin, to Germany.

A new stage in Ilyin's life began in Berlin, which lasted 16 years. Together with other Russian émigrés, he joined in the work of organizing the Religious and Philosophical Academy, the Philosophical Society and the journal attached to it. In January 1923, at the opening of the Russian Scientific Institute in Berlin, Ilyin made a speech, later published as a separate brochure ("The Problem of Modern Legal Awareness"). He became a professor at this institute, read courses in the encyclopedia of law, history of ethical doctrines, introduction to philosophy and aesthetics in Russian and German. In 1923-1924. he was dean of the law faculty of this institute, in 1924 he was elected a corresponding member of the Slavic Institute at the University of London.

His lectures on Russian writers, on Russian culture, on the foundations of legal consciousness, on the revival of Russia, on religion and the church, on the Soviet regime, etc., with whom he was in 1926-1938, are varied. performing about 200 times in Germany, Latvia, Switzerland, Belgium, Czech Republic, Yugoslavia and Austria. But the central place in Ilyin's life was occupied by closely related politics and philosophical creativity. He was a member of the editorial office of the Parisian newspaper Vozrozhdenie, edited by P.B. Struve, and published extensively in Russian Invalid, New Time, New Way, Russia and Slavs, Russia and other emigre publications. In 1927-1930. Ilyin was the editor-publisher of the Russian Bell magazine (9 issues were published). He took part in the work of the Russian Foreign Congress in the spring of 1926, maintained close ties with the Russian General Military Union (ROVS), taking part in the Saint Julien Congress, organized in 1930 by the Russian Section of the International League of Struggle against the III International. Despite the fact that Ilyin was one of the ideologists of the White movement and was actively involved in political life, in his political philosophy he was based on the principles of outside and supranationalism, in particular, he was never a member of any political party or organization.

Since 1925, his major philosophical works began to appear abroad: “The religious meaning of philosophy. Three speeches "(1925)," On resistance to evil by force "(1925) (which caused a wide response to the noisy polemic both in the West and I in Russia)," The path of spiritual renewal. (1935), “Fundamentals of Art. On the Perfect in Art "(1937). He is completing the book On Darkness and Enlightenment. Book of art criticism. Bunin - Remizov-Shmelev ”, but did not find a publisher for it (it was published only in 1959). His famous brochures were published: "The Motherland and We" (1926), "The Poison of Bolshevism" (1931), "On Russia. Three speeches "(1934)," Creative idea of \u200b\u200bour future "(1937)," Foundations of Christian culture "(1937)," Foundations of the struggle for national Russia "(1938)," The crisis of godlessness "(1951), etc.

Ilyin very early was able to recognize the true face of Nazism. In 1934 (six months after Hitler came to power) Ilyin was removed from the Institute for refusing to teach in accordance with the party program of the National Socialists. In 1938 the Gestapo seized all of his published works and forbade him to speak in public. Having lost his source of existence, Ivan Alexandrovich decided to leave Germany and move to Switzerland. And although a ban was imposed on his departure, several happy accidents (in which he saw God's providence) helped him to obtain visas for himself and his wife, and in July 1938, the Ilyins left for Zurich. In Switzerland, they settled in the Zurich suburb of Zollikon, where, with the help of friends and acquaintances, in particular, S.V. Rachmaninov, Ilyin tried for the third time to improve his life.

In Switzerland, Ilyin was banned from political activity, so he had to not sign 215 issues of correspondence reading bulletins, only for like-minded people, which he had been writing for the ROVS for six years. After his death, these political articles were published in the two-volume Our Tasks (1956). At the end of his life, Ivan Alexandrovich managed to finish and publish a work on which he worked for more than 33 years - “Axioms religious experience”(1953), two volumes of research on religious anthology with extensive literary additions.

His numerous works are published on german... Among them it should be noted “a triptych of philosophical and artistic prose - works connected by a single inner content and intention: 1.“ Ich schaue ins Leben. Ein Buch der Besinnung ”(I peer into life. A book of thoughts). 2. “Das verschollene Herz. Ein Buch stiller Betrachtungen "(Slowing heart. The book of quiet contemplation) (1943), 3." Blick in die Ferne. Ein Buch der Einsichten und der Hoffnungen ”(Looking into the distance. A book of reflections and hopes) (1945). “These three books,” wrote his student R.M. Zile, “are a completely unique literary creation: these are, as it were, collections of philosophical sketches, or artistic meditations, or enlightening and in-depth observations on a wide variety of topics, but imbued with one single creative act of writing - "SEE IN ALL AND SHOW THE RAY OF GOD" 14.

Ilyin gave different names to the Russian versions of these books: 1. “The Fires of Life. Book of Consolations ", 2." Singing Heart. The Book of Quiet Contemplation ”and 3.“ On the Coming Russian Culture ”. He completely finished the second book, worked on the third, but did not find publishers during his lifetime - “The Singing Heart” was published by his wife only in 1958.

Ilyin also tried to finish the book "On the Monarchy", prepared for publication "The Path to Evidence", put other works in order, but after frequent and prolonged illnesses on December 21, 1954, he died before he could finish his plans. Natalia Nikolaevna, who survived him by eight years, and later the researcher of his work N.P. Poltoratskiy15 did a lot for the publication of new and reprint of old works of the remarkable Russian philosopher.

Ivan Alexandrovich was buried in Zollikon near Zurich. On the plate standing on the grave of Ilyin and his wife (she died on March 30, 1963), the epitaph is carved:

So viel gelitten

In liebe geschauet

Manches verschuldet

Und wenig verstanden

Danke Dir, ewige Gute!

The life of a philosopher was thorny, but bright. “His philosophical path was difficult. His life path is probably even more difficult. And it seems to me that to her faithful companion Natalia Nikolaevna Ilyina the bitter question: "How long will it take to toil?" he could answer like a frantic Avvakum: “until his death, mother!” 16 Ilyin endured the blows of fate steadfastly and selflessly, preserving his love for Russia and faith in her revival.

Yu. T. Lisitsa

NOTES.

1. On the maternal side of IA Ilyin - of German blood; his grandfather, Julius Schweikert (von Stadion, Wittenberg), was a collegiate advisor. Ilyin chose the name of his grandfather as a pseudonym for some of his works in German.

2. Vishnyak M. Tribute to the Past. New York. 1954, p. 40.

3. After his death, IA Ilyin wrote full of gratitude lines about his teacher. See: In memory of P.I. Novgorodtseva. - "Russian thought". Prague-Berlin, 1923/24, Book. IX-XP. 369-374. About the spirit that reigned in the school of P.I. Novgorodtsev, he recalled: “He took care of each individually, obtaining scholarships, lessons, developing topics, generously putting his signature on library cards. Composition was given after composition; the building of spiritual individuality was slowly growing ”(Ibid. p. 373).

4. The doctrine of Aristotle about "slavery from nature" (Aristotle, Politics, I).

5. See TsGIA of Moscow, f. 418, op. 463, d, 36, l. 119.

6. Evgenia Gertsyk, a relative of Natalia, recalls. “Our cousin was not close to us, but - smart and silent - she shared her husband's sympathies all her life, a little ironic to his fervor. He was in awe of her wise calm. The young couple lived on the pennies earned by translation: neither he nor she wanted to sacrifice the time that they devoted entirely to philosophy. They bound themselves with an iron asceticism - everything is strictly calculated, up to how many two cents a month can be spent on a cab; concerts, the theater was banned, and Ilyin was passionately fond of music and the Art Theater ”(Gertsyk E. Memoirs. Paris, 1973, pp. 153-154). Together they translated the work of G. Simmel "On Social Differentiation" (Moscow, 1908), as well as Elstzbacher's book "Anarchism" and two treatises by Rousseau, which could not be published. Ilyin dedicated his main works to his wife.

7. Letter to L.Ya. Gurevich from 13 August. 1911 - TsGALI, f. 131, op. 1, storage unit 131, l. 2-4. Leistung - strictly, thoroughly performed work (it).

8. See: Order or disorder? Publishing house "Narodnoe pravo", ser. “Tasks of the moment., No. 3. M., 1917. S. 4-5.

11. The main tasks of jurisprudence in Russia.- "Russian thought". Book. VIII - II, Prague, Dec. 1992.S. 162-188.

12. See: Central archive of the KGB of the USSR, file No. 1315. Archive R-22082, fol. 7; case No. 193. archive N-191, fol. 314-320.

13. Central archive of the KGB of the USSR, file No. 15778, archive N-1554, fol. fifteen

15. Poltoratsky Nikolay Petrovich (1921-1990), professor at the University of Pittsburgh (USA), the last manager of the legacy of IA Ilyin. He wrote about Ilyin in the monographs: "Russian religious and philosophical thought of the XX century" (1975), "Russia revolution" (1988), "Ivan Alexandrovich Ilyin. Life, work, worldview ”(1989).

16. Everything is felt

Suffering so much

Seen in love

Much taken to the soul

Little comprehended

Thank You, eternal Kindness!

(Translated from German by A.V. Mikhailov).

17. Redlich. R. In memory of IA Ilyin. - "Sowing". Munich, 1955. No.

P L A N.

Introduction.

1. Life and creative path of I.А. Ilyin.

2. On acceptance by the heart as a form of true religiosity (based on the work of IA Ilyin "Axioms of religious experience").

Conclusion.

Footnotes and notes.

List of references.

INTRODUCTION

Since ancient times, human life has been closely intertwined with religious beliefs, resulting in the accumulation of a special religious experience. This experience requires a reverent attention and careful creative attitude from a person: the believer must take care of his faith, his spiritual system and the conformity of his experience to God.

A religious person needs to spiritualize, purify, strengthen, deepen and form his spiritual experience, otherwise the power of natural needs, the pressure of everyday circumstances, calculations, interests and compromises will weaken, distort and degenerate this precious experience and imperceptibly, from generation to generation, will lead him to weakness and decomposition. This is exactly what is happening with modern mankind: he still has dogmas, teachings and rituals, but his religious experience loses its life, authenticity and sincerity, the power of its fire and light; and this weakness deprives him of his ideological and vitality and makes him confused in the struggle against the rebellious and militant atheism. Modern mankind is rich in "Orthodox", "Catholics" and "Protestants", Christianity is alien and incomprehensible to them. And those people who call themselves Christians are Christians only by name, they are deprived of religious experience and do not even realize its essence. And this peculiar irreligiousness of religiously related people worries us less and less. And this testifies to the depth of the spiritual religious crisis we are experiencing. And in order to get out of this crisis, it is necessary to return first to the mental gaze, and then as a whole soul to the living captives of the existing religiosity and to experience, to the best of his strength, their experiences with them, in order to then compare it with the meager experience of our days and draw appropriate conclusions. They believed differently because they loved differently, contemplated differently, saw differently, prayed differently, invested differently by will, thought differently and did not build their lives that way. Their belief was, first of all, integral: it wholeheartedly embraced their being, and integrally determined their actions. And the integrity of faith is an axiom of true religious experience.

I believe that this problem is relevant today, because the life of a person who has lost faith loses all meaning. And now attempts are being made to solve this problem. Such philosophers as I. Smirnov, V. Yu. Vereshchagin, N. P. Poltoratsky in their works refer to the legacy of Ivan Aleksandrovich Ilyin, trying to revive his ideas, views and beliefs. But despite all this, the degree of development of this problem is extremely low. This issue is little covered in the works of modern philosophers, but about the author, i.e., I. A. Ilyin, about a person who is, in fact, the last defender of the purity of Orthodoxy, who defended the people's right to an original national consciousness. Today they simply forget.

Therefore, the main goal of my work is to philosophically discuss the problem of Orthodoxy of religion, as one of the main features of the Russian national character, identified by I.A. Ilyin. The tasks that I set for myself:

1. Life and career of I. A. Ilyin

Ivan Aleksandrovich Ilyin, an outstanding Russian philosopher, jurist, literary critic, Orthodox thinker, was born on March 28, 1883 into a hereditary noble family. Ilyin's father - Alexander Ivanovich, provincial secretary, attorney at law of the Moscow judicial chamber; grandfather - Ivan Ivanovich colonel, served as the head of the Kremlin palace. Ilyin's mother is Ekaterina Yulievna, nee Shveikerog. The maternal grandfather, Julius Schweiker, was a collegiate advisor. Such are the Russian and German branches of the Ilyin clan.

From childhood, the formation of the personality of the researcher and thinker was influenced by the moral environment and spiritual atmosphere that reigned in his family. Subsequently, in the difficult moments of his life, Ilyin often turned, as if seeking advice, to the memory of his deeply revered grandfather and always received the required spiritual support. From childhood they were laid in the child's mind, maturing over the years into conviction and life position, ideas about the foundations of spirituality. The understanding grew that mastering freedom is a purely personal matter, the result of the liberation of one's own soul and movement towards love. Gradually, a strong consciousness was formed that spirituality is the key to true happiness.

Ilyin was born in Moscow, grew up in this city, from his youth absorbed its wondrous natural, historical and religious aromas. He deeply perceived the unexplored and untold influences national history, religious treasures of the ancient Russian capital. He remained forever a Muscovite, a Russian man, whose fate is inherent in Moscow.

Ivan Alexandrovich studied easily and successfully. In 1901, after graduating from the famous First Moscow Gymnasium with a gold medal, he entered the university at the Faculty of Law. During this period, Ilyin was interested in philosophical and state issues. He tries to understand the philosophy of Kant, in his views on the mysterious, and therefore especially attractive “thing in itself”. In 1906 Ivan Alexandrovich graduated from higher education educational institution Russia with the receipt of a candidate's degree and remains at the Department of the Encyclopedia of Law and the History of Philosophy of Law to prepare for a professorship. For three years he wrote 6 works: “On the Teaching of Fichte the Elder”, published in 1794; Schelling's Teaching about the Absolute; “Ideas of the Concrete and Abstract in Hegel's Theory of Knowledge”; Jean Jacques Rousseau's Ideas of the Common Will; “Metaphysical foundations of Aristotle's teaching about Doulos Fydei”; "The problem of the method in modern jurisprudence."

In 1909, I.A.Ilyin passed his master's exams, gave two test lectures - and only after that he was approved as a privat - docent of the Faculty of Law. From this year his teaching activity begins. Then Ilyin spends two years on a scientific trip abroad. Basically, it was held at the famous universities in Germany - in Heidelberg, Freiburg, Berlin. He also visited Paris, the citadel of the French enlightenment Sorbonne. Returning to his homeland in 1912, Ivan Alexandrovich immersed himself in active pedagogical activity and did not leave it until his exile in 1922.

The year 1918 is significant for Ilyin by the public defense of his master's thesis "Hegel's Philosophy as a Doctrine of the Concreteness of God and Man", as a result of which the applicant was unanimously Academic Council both degrees were awarded at once - master and doctor of state sciences. Ilyin's scientific and social authority grew and became more and more confident. But his scientific work, communication with students came out of the general process of breaking down and reorganizing society in the conditions of the accomplished revolution; the authorities did not need such a jurist. They were not satisfied not only with the scientific views of a philosopher and a lawyer - his ideological views and political position were unacceptable. Ivan Aleksandrovich Ilyin was a convinced and active opponent of the Bolsheviks, and this served as the basis for repeated repressive measures against the scientist. In four and a half years, he was taken into custody six times. The last arrest was a sentence under Article 58 of the RSFSR Criminal Code to be shot, but at the last moment the death penalty was replaced by lifelong expulsion from the Fatherland.

So, in October 1922, Ilyin ended up in Germany. The first half of his life in exile began. Ivan Aleksandrovich became one of the founders of the Russian Scientific Institute in Berlin (1923), where he worked as a professor until June 1934, and from 1923 to 1924 he served as the dean of the law faculty there. In 1924 he was elected a Corresponding Member of the Slavic Institute at the University of London. At the same time, I. A. Ilyin delivered numerous public lectures throughout Europe - France, Belgium, Czechoslovakia, Austria, Yugoslavia, Latvia, Estonia and other countries.

The circle of scientific and cognitive interests was expanding. Trying to comprehend what is happening with his native Russia, Ilyin seeks the truth not only in the study of real historical processes, subjecting economic, state systems past, but no less persistently seeks to penetrate into the nature of philosophy, economics, the origins and mechanisms of morality. The scientist proceeded from the fact that "the crisis that led Russia to enslavement, humiliation, martyrdom to extinction" was basically not just "political and not only economic, but spiritual."

During these years, I. A. Ilyin wrote his best works devoted to a wide range of issues from the field of philosophy, law, history, literature. However, in Germany, history took its toll. The Nazis came to power. Ilyin was expelled from the Russian Institute, forbidden to him any public appearances, did not allow the publication of his articles and books, and confiscated his printed works. In addition to spiritual violence, the Nazis resorted to other inquisitorial means: the scientist's family is actually doomed to death by starvation. The persecution is intensifying, denunciations are forcing an atmosphere of malice and suspicion. The likelihood of arrests loomed again, a prison or a concentration camp became a real threat.

In the summer of 1938, with the help of friends, I.A.Ilyin left Germany and went to Switzerland, where he spent the last sixteen years, giving public lectures and working on the realization of his scientific ideas. I.A.Ilyin died in the suburb of Zurich - Tsolikon on December 21, 1954 at the age of 71.

These are the boring lines of the biography of the great philosopher, patriot, who devoted his whole life to one single love - Russia, its revival. “Now I am 65 years old, - wrote IA Ilyin, - I am summing up and writing book after book. I published some of them in German, but in order to translate what was written in Russian. Now I write only in Russian. I write and put it off - one book after another and give them to my friends and like-minded people to read. Emigration is not interested in these searches, and I have no Russian publishers. And my only consolation is this: if Russia needs my books, then the Lord will save them from destruction; and if neither God nor Russia needs them, then neither do I need them. For I live only for Russia ”.

Ilyin Leonid Andreevich - Director of the State Scientific Center - Institute of Biophysics, Academician and Vice-President of the USSR Academy of Medical Sciences, Moscow.

Born on March 15, 1928 in the city of Kharkov, Ukrainian SSR (now Ukraine) in the family of Andrey Vasilievich (1893-1968) and Valentina Vasilievna (1903-1944) Ilinykh.

Graduated from the 1st Leningradsky medical institute with honors in 1953. He served in the Navy. Was the head of the medical service battleship, then created the first one on Black Sea Fleet radiological laboratory. After demobilization, he worked in Leningrad (now St. Petersburg) as a senior researcher in the biomedical department of the Research Institute Navy THE USSR.

In 1961 he was elected on a competitive basis as the head of the radiation protection laboratory of the Leningrad Research Institute of Radiation Hygiene of the USSR Ministry of Health, in 1962 he was appointed Deputy Director for scientific work this institute. From 1968 to the present, director and scientific director of the State Scientific Center - Institute of Biophysics, which in 1977 was awarded the Order of Lenin for the successes achieved in the development of medical science, health care and personnel training.

The main scientific research Ilyin are devoted to the most important areas of radiation medicine: research and creation of drugs and means of protecting the body from the effects of gamma-neutron radiation, the incorporation of radionuclides in the body and contact radioactive contamination of the skin, wounds and burns; development of medical and hygienic problems of protecting professionals and the public during the creation and development of new nuclear technologies and in the event of radiation accidents; regulation of permissible levels of human exposure; radiobiology of low-intensity radiation and prediction of stochastic consequences of radioactive exposure of people.

In 1974 he was elected a corresponding member, and in 1978 - a full member (academician) of the USSR Academy of Medical Sciences (since 1991 - RAMS).

Thanks to the work of Ilyin, his students and staff, highly effective drugs for the prevention and treatment of acute radiation injuries have been created, tested and introduced into domestic practice. For example, the radioprotector indralin as a means of preventing gamma-neutron irradiation is adopted in the nuclear industry and power engineering, in the nuclear fleet and in other specialized organizations. The drug deoxinate is recommended as one of the effective means of treating acute radiation injuries. As a result of Ilyin's research, to combat the incorporation of various radionuclides in the body, preparations have been developed and produced algisorb, ferrocin, stable iodine preparations and a group of complexones. Known to practitioners, the drug "Zashchita" is one of the most effective means for decontamination of the skin from the fission products of uranium and plutonium.

The name of Ilyin is associated with the development and implementation into the practice of the nuclear industry and power engineering of special portable first-aid kits for professionals and first-aid kits for the population with appropriate anti-radiation drugs for use in case of radiation accidents. Based on his ideas and with his direct participation, medico-biological means and special systems for protecting personnel from one of the types of nuclear weapons, for this he was awarded the Lenin Prize in 1985. He took part several times, including as a scientific supervisor, in testing the developed drugs in field conditions. Veteran of special risk units.

From 1980 to 1984 he was a member of the Presidium, and from 1984 to 1990 - vice president of the USSR Academy of Medical Sciences. For two terms (1993-2000) he was elected a member of the Main Committee of the International Commission on Radiation Protection (ICRP). Since 1972 he is a representative of the USSR, then - Russian Federation at the UN Scientific Committee on the Effects of Atomic Radiation (UNSCEAR).

Under the leadership and with the direct participation of Ilyin, domestic regulations for emergency exposure of people were developed and for the first time in world practice (1971) - guidelines for the protection of the population in the event of an accident at nuclear reactors. These developments and their further modification (1983) became fundamental in justifying measures to protect people during and after the accident at the Chernobyl nuclear power plant in April 1986. From the first days and during the most difficult period of this disaster, he worked in the focus of defeat, was one of the scientific leaders biomedical and hygienic work to mitigate the consequences of the accident, made fundamental decisions on the strategy and tactics of protecting people.

Ilyin is the first scientist in the world who developed and substantiated the forecast of the radiological consequences of this catastrophe, which was subsequently confirmed by leading foreign and domestic experts. Ilyin's theoretical works are devoted to one of the most pressing problems of radiation medicine and hygiene - the assessment of the real risks of human exposure and, on this basis, the regulation of the levels of low-intensity chronic exposure. He developed the concept of a “practical threshold” in radiation epidemiology and hygienic regulation.

By the decree of the Presidium of the Supreme Soviet of the USSR of March 14, 1988 for great services in the development of medical science, training of scientific personnel and in connection with the sixtieth anniversary of the birth of a full member of the Academy of Medical Sciences of the USSR Ilyin Leonid Andreevichawarded the title Hero of Socialist Labor with the Order of Lenin and the Hammer and Sickle gold medal.

Author and co-author of 15 monographs, textbooks, manuals and more than 300 scientific publications. Among them are such fundamental monographs as "Fundamentals of protection of the body from the effects of radioactive substances" (1977), "Radioactive iodine in the problem of radiation safety" (1972), "Major radiation accidents: consequences and protective measures" (2001). Ilyin's monograph "Nuclear War: Medical and Biological Consequences" (1982, 1984), co-authored with EI Chazov and A.K. Guskova, was published in two editions and translated into five languages. This book played an important role in world policy of preventing nuclear catastrophe as one of the first scientific substantiations and estimates of the consequences of thermal nuclear war, testifying to the impossibility of achieving victory in such a war. EI Chazov, L.A. Ilyin and A.M. Kuzin, together with three American scientists B. Laun, G. Miller and E. Chevian in December 1980 in Geneva (Switzerland) created the international movement "Doctors for the prevention of nuclear war ". In 1985 this movement was awarded Nobel Prize Peace.

Ilyin's scientific and journalistic book "The Realities and Myths of Chernobyl" was published in two editions in Russia (1994, 1996), published on english language (1995) and published in Japan (1998). In this monograph, the author for the first time, on the basis of his own research and work experience in Chernobyl, presented an objective picture of the medico-biological and psychosocial consequences of the disaster. Ilyin's textbook "Radiation Hygiene" (co-authored with V.F. Kirillov and I.P. Korenkov) has become a reference book for doctors and students, and according to the conclusion of well-known physicists working in the atomic field, this textbook can be successfully used for teaching in technical universities for training specialists in the field of radioecology, dosimetry and protection.

Lives and works in Moscow.

He was awarded 2 Orders of Lenin (09/03/1981, 03/14/1988), the Order of the Red Banner of Labor (07/20/1971), medals.

Laureate of the Lenin Prize (1985), the USSR State Prize (1977), the State Prize of the Russian Federation (2000), the Prize of the Government of the Russian Federation (2001), the N.I. Pirogov.

City planner.

Biography

Was born in the Tambov province.

In 1890, following family tradition, he entered the Alexander Cadet Corps in St. Petersburg.

In 1903, to continue his studies, he entered the Higher Art School of the Imperial Academy of Arts (workshop of L. N. Benois). He began work in the architectural studio of V.A.Kosyakov, then worked independently. In 1907 he became a member of the Commission for the Study and Description of Old Petersburg under the Society of Architects and Artists.

In 1903 he began to write and publish articles in specialized architecture journals.

In March 1908 he created a project for the reconstruction of the Panteleimonovsky Bridge across the river. Fontanka. Since that time, L.A. Ilyin's work has been based on the principle of an ensemble approach to construction in the city center.

In 1912-1913. designed and built his own house, starting from the model of the Empire style Russian estate, on Pesochnaya embankment.

From December 1918 to 1928, he was the director of the City Museum, located in the Anichkov Palace. Chairman of the Council of the Society "Old Petersburg" (created in 1921), on whose initiative in 1923 in Petrograd the Museum of the moribund cult was created, which ensured the acceptance of valuables from the churches closed in the city.

In 1925 he became the chief architect of the city, until 1938 he directed the development of the General Plan for the city's development. At the end of 1930, he was sentenced to 2 years in prison in the case of a train and tram collision on Mezhdunarodny Avenue. In 1938, he was suspended from work, defamed in the press and at party meetings.

In 1929-1937. lived and worked mainly in Baku.

After the start of the war. in July-November 1941 he stayed in the besieged city, worked on the book "Walks in Leningrad". He died during the blockade of Leningrad. On December 11, he died in the street during the bombing of Leningrad by German aircraft. Buried at Literatorskie mostki Volkov cemetery in Leningrad.

His wife is an artist, architect, art critic Polina Vladimirovna Kovalskaya (1892 - February 6, 1940).

Leningrad

• Hospital of Peter the Great (1907-1916; together with A. I. Klein and A. V. Rosenberg)
• Propylaea of \u200b\u200bSmolny (1922-1923; competition);
• Arrow of Yelagin Island (implemented);
• House of Soviets (1936; competition);
• The city-wide center of Leningrad is the square near the House of Soviets (1939-1940; co-author; competition).
• Residential building at 79 Moskovsky Prospect

Other cities. Projects and buildings

• Stalinabad - layout (1931-1938; head; co-authors: Baranov N.V., Gaikovich V.A.)
• Yaroslavl - layout (1935-1938; supervisor; co-authors: Baranov N.V., Gaikovich V.A.; completed partially)
• Baku - layout (1936-1938; head; co-authors: Baranov N.V., Gaikovich V.A.)
• House of Specialists in Baku (1935)
• Upland Park in Baku (1936; completed)
• Monument to V.I.Lenin in Petrozavodsk (sculptor Manizer M.G.)
• Monument to S.M. Kirov in Baku
• Monument to S.M.Kirov in Petrozavodsk (sculptor Manizer M.G.)
• The building of the Military School of Emperor Alexander II in Peterhof (1914). For 2014 is one of the buildings

L. A. Ilyin's articles in print

• USSR architecture
• Leningrad architecture

Archival sources

• State Museum of the History of Leningrad (GMIL, now GMISPb). The manuscript of V.A.Gaykovich

Sources

• L. A. Ilyin... Walks in Leningrad. St. Petersburg: State Museum of the History of St. Petersburg. 2012.
• Yearbook of the Leningrad Branch of the Union of Soviet Architects. Issue 1-2 (XV-XVI). - Leningrad, 1940 .-- S. 108-113, 191.
• Busyreva E.P., Chekanova O.A. Lev Ilyin // Architects of St. Petersburg. XX century. - SPb .: Lenizdat, 2000 .-- S. 192-217.
• Leningrad House of Soviets. Architectural competitions of the 1930s. SPb .: GMISPb. 2006 year
• E. P. Busyreva Lev Ilyin. - SPb .: GMISPb. - 2008.

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An excerpt characterizing Ilyin, Lev Alexandrovich

- As a sign of obedience, I ask you to undress. - Pierre took off his tailcoat, waistcoat and left boot as directed by the rhetorician. The Mason opened the shirt on his left chest and, bending down, lifted his pant leg on his left leg above the knee. Pierre hastily wanted to take off his right boot and roll up his trousers in order to save a stranger from this labor, but the Mason told him that this was not necessary - and gave him a shoe on his left foot. With a childish smile of bashfulness, doubt and mockery at himself, which appeared against his will on his face, Pierre stood with his arms down and legs apart in front of his brother the rhetorician, waiting for his new orders.
“And finally, as a sign of sincerity, I ask you to reveal to me your main addiction,” he said.
- My addiction! I had so many of them, ”Pierre said.
“That attachment that more than any other made you waver on the path of virtue,” said the Mason.
Pierre paused, looking for it.
"Wine? Overeating? Idleness? Laziness? Hotness? Malice? Women?" He went over his vices, mentally weighing them and not knowing who to give the advantage.
“Women,” Pierre said in a low, barely audible voice. The Mason did not move or speak for long after this answer. Finally he moved over to Pierre, took the handkerchief that was on the table and again blindfolded him.
- For the last time I tell you: turn all your attention to yourself, put chains on your feelings and seek bliss not in your passions, but in your heart. The source of bliss is not outside, but inside us ...
Pierre already felt this refreshing source of bliss within himself, which now filled his soul with joy and tenderness.

Soon after that, it was not the former rhetorician who came to the dark temple for Pierre, but the guarantor Villarsky, whom he recognized by his voice. To new questions about the firmness of his intentions, Pierre replied: "Yes, yes, I agree," and with a radiant childish smile, with an open, fat chest, unevenly and timidly striding with one barefoot and one shod foot, he went forward with Villarsky attached to his naked chest with a sword. From the room he was led along the corridors, turning back and forth, and finally led to the door of the box. Villarski coughed, they answered him with Masonic knocks of hammers, the door opened in front of them. Whose bass voice (Pierre's eyes were still blindfolded) asked him questions about who he was, where, when he was born? and so on. Then they again led him somewhere, without untie his eyes, and while walking he was told allegories about the labors of his journey, about sacred friendship, about the eternal Builder of the world, about the courage with which he must endure labors and dangers ... During this trip, Pierre noticed that he was called now seeking, now suffering, now demanding, and at the same time they knocked differently with hammers and swords. While being led to some subject, he noticed that there was confusion and confusion between his leaders. He heard how the surrounding people argued among themselves in a whisper, and how one insisted that he be led over some kind of carpet. After that they took him right hand, put it on something, and with the left one ordered him to put a compass to his left breast, and made him, repeating the words that the other read, read the oath of fidelity to the laws of the order. Then they put out the candles, lit alcohol, as Pierre heard from the smell, and said that he would see a small light. The bandage was removed from him, and Pierre, as in a dream, saw, in the weak light of the spirit fire, several people who, in the same aprons as the rhetorician, stood opposite him and held swords pointed at his chest. Between them stood a man in a white bloody shirt. Seeing this, Pierre moved his chest forward onto the swords, wanting them to sink into him. But the swords drew back from him and immediately put the bandage on him again. “Now you saw a small light,” a voice told him. Then they lit candles again, said that he needed to see the full light, and again they took off the bandage and more than ten voices suddenly said: sic transit gloria mundi. [thus worldly glory passes.]
Pierre gradually began to come to himself and look around the room where he was and the people in it. Around a long table covered in black sat about twelve people, all wearing the same robes as those he had seen before. Pierre knew some of them from Petersburg society. An unfamiliar young man sat in the chair, wearing a special cross around his neck. On the right hand sat an Italian abbot whom Pierre had seen two years ago at Anna Pavlovna's. There was also a very important dignitary and a Swiss tutor who had previously lived with the Kuragins. Everyone was solemnly silent, listening to the words of the chairman, who was holding a hammer in his hand. A burning star was embedded in the wall; on one side of the table there was a small carpet with various images, on the other there was something like an altar with the Gospel and a skull. Around the table were 7 large, church-like candlesticks. Two of the brothers brought Pierre to the altar, put his feet in a rectangular position and ordered him to lie down, saying that he was throwing himself to the gates of the temple.
“He must get a shovel first,” said one of the brothers in a whisper.
- AND! fullness please, said another.
Pierre, with confused, myopic eyes, disobeying, looked around him, and suddenly doubt came over him. "Where I am? What am I doing? Are they laughing at me? Wouldn't I be ashamed to remember this? " But this doubt lasted only one moment. Pierre looked back at the serious faces of the people around him, remembered everything that he had already gone through, and realized that it was impossible to stop halfway. He was horrified at his doubt and, trying to evoke the old feeling of emotion in himself, threw himself at the gates of the temple. And indeed a feeling of tenderness, even stronger than before, came over him. When he lay for some time, they told him to get up and put on him the same white leather apron as the others, gave him a shovel and three pairs of gloves, and then the great master turned to him. He told him to try not to stain the whiteness of this apron, representing strength and purity; then, about the unexplained shovel, he said that he should work with it to cleanse his heart from vices and condescendingly smooth over the heart of his neighbor with it. Then about the first men's gloves he said that he could not know their meaning, but he had to keep them, about other men's gloves he said that he should wear them in meetings and finally about the third women's gloves he said: “Dear brother, and these women's gloves are for you the essence is defined. Give them to the woman you will read the most. By this, freely believe in the integrity of your heart, the one whom you choose for yourself to be a worthy stone. " And after a pause for a while, he added: "But observe, my dear brother, lest these unclean hands adorn the gloves." While the great master was pronouncing these last words, Pierre thought that the chairman was embarrassed. Pierre was even more embarrassed, blushed to tears, like children blush, began to look around uneasily, and there was an awkward silence.

May 20, 2005 at 16.00 in the Engineering House Peter and Paul Fortress opens an exhibition dedicated to the work of Lev Aleksandrovich Ilyin - a famous architect, architectural historian, creator and director of the City Museum (which existed in 1918-1928 and became one of the predecessors State Museum history of St. Petersburg). The contribution of L.A. Ilyin to the preservation of the richest heritage of Petersburg culture, to the study and formation of the unique historical and architectural environment of the city on the Neva is invaluable. The anniversary exhibition presents about 50 works of the architect from the funds of the State Museum of the History of St. Petersburg: architectural graphics of 1907-1936. and drawings from 1902-1925 and 1941-1942.

The exhibition is timed to the birthday of St. Petersburg and International Day museums.

L.A. Ilyin was born in the village of Podosklyay, Tambov province. In 1890 he entered the St. Petersburg Alexander Cadet Corps. In 1897-1902. studied at the Institute of Civil Engineers, and in 1903-1904. - In the workshop of L.N.Benois at the Academy of Arts. From 1904 to 1917 he served as an architect of the Ksenin Institute. In 1918-1928. headed the Museum of the City, the collection of which included the collections of the Museum of old Petersburg, a number of municipal museums and exhibitions, as well as nationalized values \u200b\u200band works of art. The City Museum was a major scientific and educational center of Petrograd-Leningrad in the 1920s, whose employees were engaged in the study of urban culture in general, including the study and preservation of the cultural and historical heritage of St. Petersburg.

L.A. Ilyin began his independent creative activity back in student years... According to his projects, a number of residential and public buildings were built in St. Petersburg, and four bridges were reconstructed. Architectural design projects for Mikhailovsky, Panteleymonovsky and Vvedensky bridges are exhibited at the exhibition. Also presented is the project of the first significant building of the architect - the hospital of Peter the Great on Okhta (1907-1916, together with A.I. Klein and A.V. Rosenberg). The construction of the Okhta hospital town, made in the style of the Petrine Baroque, was carried out in the 1914-1920s.

L.A. Ilyin has repeatedly taken part in architectural competitions. The exposition demonstrates competitive projects of the Palace of Workers at the Narva Gate (1919), the front entrance to Smolny (1923), the House of Soviets in Leningrad (1936, together with V.M. Ivanov, A.I. Lapirov). None of them have been implemented.

Ilyin is one of the founders of the theory and practice of Soviet urban planning. Already in 1911-1917. he completed the planning of the town of the Lysvensky plant in the Urals, the projects of the Ladoga water pipeline settlement and the Liran resort on the Black Sea coast of the Caucasus.

In 1923, on the initiative of Ilyin at the Museum of the City in Petrograd, a Commission for the Planning of the City on the Neva was organized. In those years, the City Museum carried out not only a large research, exposition and exhibition work, but was also the only organization that exercised control over the planning and creation of a new urban space in Petrograd-Leningrad. From 1925 to 1938 Ilyin, holding the position of the chief architect of Leningrad, supervised the development of the General Plan for the city's development. Together with P.N. Tvardovsky, he completed the project for the development of the International (Moskovsky) Avenue, which was to become the main thoroughfare of Leningrad (the project was partially implemented in 1935-1941). In 1924-1926. according to the architect's projects, the reconstruction of the area adjacent to Stachek Avenue was carried out, the architectural design of the arrow of Elagin Island and the park on Birzhevaya Square was created, and in 1927-1932. - the redevelopment of Bolshoy Prospect of Vasilyevsky Island was completed (together with V.V.Danilov and R.F.Katzer). An interesting project of Robespierre's two-tier unloading embankment (1924-1925). Many of the urban planning projects created by Ilyin in the 1920s-1930s are presented at the exhibition.

Lev Alexandrovich became one of the founders State Institute urban design (1929), author long-term plans buildings in Baku, Yaroslavl and other cities of the USSR. Since 1940 he headed the Institute of Urban Planning of the Academy of Architecture of the USSR, since 1941 he was a corresponding member of the Academy of Architecture of the USSR. During the Great Patriotic War, he supervised the measurement architectural monuments Leningrad. He worked on the manuscript of the historical and artistic essay "Walks in Leningrad", dedicated to the classical architecture of the city on the Neva; created a series of illustrations for the future book: city landscapes and historical compositions made from nature. Several sheets of this graphic series, which became the last creative work masters presented at the exhibition. Among them are drawings "Peter I on the Bank of the Neva", "Meeting of 1836", "Alexander I and the Fortress", "Chernyshev Most", "Winter Canal", "Sink at the House of 12", etc.

On December 11, 1942, L.A. Ilyin died during an artillery attack on Nevsky Prospekt and was buried at the Volkovo cemetery.