| Summary: | The article analyzes the historical and conceptual features of the work of Nicephorus Gregoras and applicability of the terms “Renaissance” and “humanism” to it within the Russian Byzantine studies (mostly based on the works of I. P. Medvedev, S. V. Krasikov and K. V. Khvostova) and the religious philosophy (on the example of several works by A. F. Losev and V. V. Bibikhin). It is revealed that most often domestic studies of late Byzantine culture indirectly appeal to the Nicephorus Gregoras’ work: either in the general context of formation of “Byzantine Renaissance”, or in the context of the Palamite disputes. Nevertheless, a number of researchers identify common conceptual features in his work. The author shows that Russian researchers of late-Byzantine culture note rationalism, nominalism, and the idea of Double truth, as well as mystical agnosticism and interest in secular knowledge as the conceptual features in Gregoras’ work. It is also shown that these features give reasons to designate work of Gregoras as belonging to the Byzantine Renaissance and humanism. The author demonstrates that these features also correlate with A. F. Losev’s concept of Renaissance thinking and humanism (as a practical embodiment of the Renaissance), as well as with the philosophical assessments of Gregoras’ work by V. V. Bibikhin. It is revealed that A. F. Losev notes the connection of the widely understood anti-Palamism with the Renaissance thinking (“vozrozhdenstvo” [~ revivalism]), and humanism is the practical implementation of it. V. V. Bibikhin, among other things, also emphasized the importance for the Gregoras’ work (and all anti-Palamism) of the concept of divine simplicity as the antipode of worldly complexity, called to be known by man.
The author has concluded that Russian philosophy and Byzantine studies agree in the conceptual and historical attribution of the Nicephorus Gregoras’ work to the broadly understood humanism.
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