Sergij BULGAKOV, The Tragedy of Philosophy (Philosophy & Dogma), trans. Stephen Churchyard,  Brooklyn, NY: Angelico Press, 2020. ISBN: 978-1-62138-558-5. Reviewed by Walter N. SISTO, D’Youville University, Buffalo, NY 14201             

Stephen Churchyard deserves commendation for his remarkable English translation of Sergius Bulgakov's renowned work, The Tragedy of Philosophy (Philosophy and Dogma). This thought-provoking text delves into the realm of philosophy, particularly focusing on German Idealism and its eminent proponents: Kant, Hegel, and Fichte. Churchyard's translation offers English-speaking readers of Bulgakov's works an accessible rendition of this significant piece, which played a crucial role in the evolution of Bulgakov's ideas.

While Bulgakov is primarily recognized for his contributions to theological sophiology and his subsequent engagement with orthodox theology and Russian Sophiology, it is important to acknowledge his background as an economist and religious philosopher. Similar to many prominent Russian intellectuals during the Silver Age (late 19th to early 20th century), Bulgakov exhibited a profound fascination with German culture and philosophical discourse. Nonetheless, The Tragedy of Philosophy serves as Bulgakov's conclusive and resolute renouncement of this influential German influence.
Readers will encounter a plethora of profound concepts, such as Bulgakov's contemplations on the Trinity, Filioque, and the nature of humanity, human, and consciousness seamlessly woven throughout the fabric of this text. In this sense, the book represents a pivotal milestone in the development of these ideas, which Bulgakov would later explore more comprehensively in his subsequent theological works (e.g., The Comforter).

However, The Tragedy of Philosophy poses a formidable challenge to readers, particularly those who may not possess a strong command of German idealism. Fortunately, the inclusion of John Milbank's foreword and Churchyard's introduction proves immensely beneficial in both contextualizing Bulgakov's work and providing a perceptive overview of the arguments expounded within the book. Bulgakov's primary thesis centers on the triune nature of reality, which finds expression in the very structure of language itself. (xlii) The components of a proposition, namely the subject, predicate, and copula, exemplify this triunity. Bulgakov asserts that there exist "three inseparable and distinct aspects of substance and substantial relation—(1) the hypostasis, or subject; (2) the determination or nature, or predicate; and (3) being or reality, or the copula." (23)

The predicament plaguing modern philosophy, according to Bulgakov, lies in its susceptibility to heresy by succumbing to one of three errors: an exaggerated emphasis on the subject (as seen in idealist systems that originate from the grammatical "I"), an undue fixation on the predicate (manifested in panlogistic systems that commence from the predicate), or an exclusive focus on the copula (characteristic of realist systems that commence from impersonal being).
For example, Kant's philosophy can be seen as embodying the heresy of idealism. In his work, Kant overemphasizes the role of the subject, the "I," and forcefully disintegrates the living unity of substance, disregarding the inseparability of subject and object, noumenon and phenomena (Bulgakov, 40). Consequently, his approach leads to a form of solipsism that abstracts "pure" consciousness and "pure" logic, neglecting the essential givenness of reality. (41) Kant's advocacy of abstract subjectivism, loosely tethered to reality and human consciousness, undermines the vibrant unity of subject and object, as characterized by Bulgakov. (40) Although Kant acknowledges the existence of the "I" or what Bulgakov refers to as "hypostaticity," he fails to provide a comprehensive explanation of its nature or its relationship to the surrounding world. (164)

An evaluation of Bulgakov's incisive analysis of Kant and other German Idealists warrants a dedicated review. It is crucial to note, however, that Bulgakov's writing can occasionally become intricate and assume familiarity with German idealism, potentially complicating the reader's understanding. Nevertheless, Bulgakov undertakes a meticulous examination of the German idealist movements, dedicating three excurses to Kant, Hegel, and Fichte. Through these discussions, he skillfully constructs his argument, highlighting both the merits and errors of these philosophers in relation to the triadic nature of reality.

In the second part of Bulgakov's book, titled "Philosophy of Triadicity," Bulgakov presents readers with his original and profound insights into the triune nature of the human spirit. (92) Bulgakov asserts that if God, as a Trinity, possesses an indivisible being, then the human spirit, although not a Trinity itself, exhibits a triunity in its form and derives its intellect from the divine Prototype. The resemblance between humanity and the Blessed Trinity becomes apparent in human judgments, where each judgment consists of a subject, a predicate, and a copula. (93) The triune nature of the human spirit extends beyond self-determination and encompasses a shared common nature among human beings. (123) Bulgakov consistently emphasizes that we cannot separate the "I" from nature, predicate, or copula, leading to a paradoxical situation in which the multi-hypostatic nature of the human spirit cannot be comprehended “from out of itself.” The German idealists' attempt to achieve this understanding resulted in peculiar abstractions that fail to represent the reality of the human spirit. (126) Instead, the human spirit can only be understood in relation to the Divine hypostasis. (126) The dogma of the Trinity, according to Bulgakov, serves as a means to shed light on the complexities of human consciousness, determination, and nature, offering a resolution for the contradictions and dilemmas faced by reason. (132) Human self-awareness necessitates the transcendence of the "I" into the realm of the "Thou," and it is within the relationship of the "I-Thou" that the collective identity of the "we" emerges. The multi-hypostatic nature essential to human self-knowledge and judgment parallels the triunity found in the Blessed Trinity. This correspondence should come as no surprise, considering that humanity was created in the image and likeness of God, who is the Blessed Trinity. (132)

These concepts and insights presented by Bulgakov will be expounded upon in his major trilogy. Nonetheless, it is essential to highlight the significance of this text as a valuable addition to the Bulgakov collection available to English-speaking readers. Stephen Churchyard's masterful translation of this work offers readers a captivating exploration of the nature of philosophy, Christian anthropology, and the Trinity. By making this text accessible, Churchyard has enriched the scholarly discourse surrounding Bulgakov's ideas.