Author of quotes: Alexander Kozhev's Seminar

There are few historical facts as difficult to dispute as the interdependence of science, modern technology, the Christian religion, and even theology.
In order to see this, suffice it to note that the incredibly rapid development of modern technology clearly presupposes a theoretical science of a universal character; it admits the possibility of presenting all phenomena, perceived by the armed and naked eye, as visible manifestations of relations which are not really such and which strictly correspond not to reasoning, whatever they may be, but precisely to their expressing mathematical formulas and functions. You can, if you like, call this science mathematical physics. But then it is necessary to clarify that this physics is not limited to the study of any part of the universe or one of its aspects: it can and must cover without any exception all that it observes (that is, everything that is ultimately taken into account).
Hellenic science and pagan theology are manifestations of independent, but complementary, the same phenomenon, a phenomenon that did not have a discursive character, since it belonged to the field of action.

In contrast to Christianity, “classical” pagan theology was supposed to be a theory of transcendence, a vision of the double transcendence of God. In other words, it was not enough for pagans - unlike Christians - to die (under the right conditions) to be face to face with the Divine. Even completely free from his body (which, incidentally, a Christian does not need at all), a pagan will be stopped halfway through his ascension to God, not only by an impenetrable, but, in any case, by an insurmountable barrier, which, if you like, is divine in the supra-worldly or the super-earthly sense: God in relation to the pagan, strictly speaking, is and will forever remain transcendental. Theos in classical paganism exists not only on the other side of the world in which the pagan lives. This Theos also exists hopelessly on the other side of the Otherworldly, which the pagan, after his death, can, on occasion, reach. Leaving the earth, a pagan will never take the path that could lead him to his God.

Marx was wrong not because he was wrong in theory, but precisely because he was right.
What is this mistake and why did he come to what is now widely recognized as false? Not at all because the West did not reach the point of revolution, although the capitalism described by Marx has survived. Marx was wrong, and not because the capitalism he described did not exist at all (as was often and eagerly repeated in the 19th century). Marx was mistaken precisely because, firstly, capitalism in his time was exactly as he described it, and, secondly, because this capitalism itself was able to resolve the economic shortcomings or "contradictions" discovered by Marx and described by him. Moreover, he did it in the direction indicated by Marx himself, not only in a "revolutionary" or "dictatorial", but in a peaceful and democratic way.

The conflict of a philosopher in the face of a tyrant is in no way different from the conflict of an intellectual in the face of action, more precisely, any attempt or necessity of action. According to Hegel, such a conflict is the only true tragedy unfolding in the Christian and bourgeois world: the tragedy of Hamlet and Faust. This conflict is tragic because it is a hopeless conflict, a problem with no possible solution.

Man must be a void, nothing, but not nothing, and something that is in the measure in which it destroys Things.