ON THE QUESTION OF THE HISTORICAL GROUNDING OF CAUCASIAN PHILOSOPHY

Abstract

The present study aims to offer a systematic analysis of the possibility of his torically grounding Caucasian philosophy by defining and establishing its conceptual framework, methodology, contexts, and historical preconditions. To this end, we propose the definition of Caucasian philosophy as a philosophically meaningful topos, shaped by historical and cultural conditions. The study explores the formation and development of philosophical ideas in the Caucasus, identifies the specific features of national philosophical models in the region, outlines their commonalities and differences, and in the process, reactivates forgotten philosophical ideas and tendencies.
Beyond its theoretical dimension, the question of the historical grounding of Caucasian philosophy holds multiple layers of relevance: (1) It resonates with the current global crisis of identity and the ongoing search for new forms of self understanding. It relates to intellectual self-determination and the clarification of national, cultural, and philosophical identity. A philosophical reflection on his torical roots can support the region’s intellectual self-assertion and deepen its self awareness.
(2) The political context of Caucasian philosophy is also crucial. It intersects with forms of thought, practices of power, vital cultural narratives, ideas of state hood, colonial and postcolonial discourses, and regional dynamics. Constructing the concept of Caucasian philosophy historically allows us to highlight the impact of philosophy on socio-political transformations. Contemporary discourse on these issues is of essential importance for peaceful coexistence in the region and opens up
new avenues for future research.
The foundation of Caucasian philosophy is linked to both theoretical and in stitutional developments in the contemporary humanities. The paper stresses that the “birth” and systematic development of the concept of Caucasian philosophy is
rooted in Georgia and the Georgian philosophical tradition. It is here that the idea gains historical and theoretical legitimacy and is formulated as a working hypoth esis of Caucasian philosophy (T. Iremadze). The systematic analysis of Georgian
medieval and early modern philosophy laid the groundwork for this idea and has been advanced by the research team of the Archive of the Caucasian Philosophy and Theology at the New Georgian University (Prof. W.R. Jeck, Prof. L. Zakaradze,
and others). This is also essential for preserving and developing the intellectual traditions and institutional memory of the Caucasus.
The idea of Caucasian philosophy enters contemporary scholarly discourse through interdisciplinary dialogue, where history, theology, ethnology, and philosophy intersect to create new research horizons. The philosophical thought of the peoples of the Caucasus emerged under the influence of late antique and Byzantine philosophical doctrines, as well as Christian and Islamic traditions. Over time, it developed into an independent philosophical tradition through the reception and transformation of various philosophical currents.
At this stage of research, the historical grounding of Caucasian philosophy is primarily tied to the rich traditions of philosophical thought in Armenia and Georgia. Caucasian philosophy, in analyzing the origins of philosophical reflection in the region, identifies common foundations of thought, systematizes shared authors and issues, and reveals common platforms of philosophical discourse, as well as distinctive methods and themes. As such, Caucasian philosophy emergesas a form of intercultural philosophy - an intellectual space formed by the coexistence and synthesis of diverse cultural and philosophical traditions. This space is primarily rooted in Christian philosophical thinking and interpretative practices embedded in the language and consciousness of the region. The dialogue between distinct intellectual traditions developed into a hermeneutic practice that shaped uniquely Caucasian forms of thought. Thus, Caucasian philosophy stands as a successful model of both Christian and intercultural philosophy.
The historical preconditions for Caucasian philosophy are most clearly expressed in the dialogue between Georgian and Armenian philosophy during the medieval and early modern periods. During this time, common authors, thematic concerns, and systematic philosophical problems characteristic of the region began to emerge. Examples of such authors include Pythagoras, Plato, Aristotle, and the Neoplatonic tradition—particularly Proclus, Christian Neoplatonism (Pseudo-Dionysius the Areopagite), Alexandrian Neoplatonism (Ammonius Hermiae, David the Invincible, and others), as well as Theodore Abu-Qurrah, Ioane Petritsi, and Anton Bagrationi.
Georgian-Armenian philosophical relations in the medieval and early modern periods provide the most solid foundation for the legitimacy of the concept of Caucasian philosophy. The historical roots of Caucasian philosophy are documented in Christian philosophical collaborations during the Middle Ages. This is clearly reflected in: (1) translations and commentaries from Georgian into Armenian during that period (e.g., the translation and interpretation of Proclus’ Elements of Theology by Petritsi and its dynamics within Armenian Neoplatonism); (2) the scholarly and translational cooperation in early modern Georgian and Armenian philosophy, which fostered intellectual exchange and ecclesiastical educational reforms. Anton Bagrationi’s translational and seminary efforts aimed not only at revitalizing the intellectual culture of the Georgian Church but also at deepening intercultural dialogue. In this context, the School of Anton I became a systematic platform for philosophical and theological texts between Georgia and Armenia.
Anton consciously broke with the dogmatic boundaries of the intellectual climate of his time, developing a methodological and historical philosophical strategy that underlined the originality of his philosophical-theological system. His theoretical contributions positioned him as a central figure in the discourse of Caucasian philosophy and marked the beginning of a new perspective in the philosophical historiography of the region. Figures such as Petritsi, Albert the Great, Thomas Aquinas, Leibniz, and Christian Wolff—interpreted within a shared Caucasian in tellectual space—provided fertile ground for original interpretations and the creative development of an independent philosophical tradition.
The article also outlines the future research potential of Caucasian philosophy. Studies in this field will facilitate the integration of local philosophical traditions into the broader narrative of global philosophical thought. Furthermore, they will lay a solid foundation for the further development of schools, disciplines, and subfields within contemporary Caucasian philosophy. Continued research on the reception and transformation of Caucasian philosophical traditions in European thought will also play a critical role in this process.