Софиология - стр. 39
Consequently, man′s body, the social corpus, and the corpus of the world have ideal-real character representing each a "mystical corpus."[145] There are three items determining love′s highest form: androgyny, spiritualised human corporeality, and Godmanhood. The erotic pathos of love always seeks after corporeality (sviataia telesnost′). Yet, dignified corporeality, beautiful and eternalised by Spirit corporeality does not sprout by itself, but needs spiritual deeds by the Godman. Solov’ëv commiserates with Plato to philosophically have been on a limb with "empty hands," for his understanding of eroticism failed acknowledge this point. [146]
In the Justification of the Good, 1894–1899, is just one, yet meaningful reference to the cited above argument: as he regrets, Christianity has merely endorsed "cherubic" existence beyond marriage. Christianity has, as Solov’ëv regrets, merely deified marriage as an institution, worthy of man′s multiplication (cf. Lucas 34–36, First Corinthean, 7). However, there is a third, the "highest," namely "God′s way" to look at spiritualised carnal love. In this context, he hints at the two writings just discussed, namely Plato′s Life Drama and The Meaning of Love.[147] After a sharp critique by Russian Orthodoxy,[148] he seemingly had decided not to broach the ideal content of corporeal love. In the Justification of the Good this form of love holds the place of negative, offending senses: "shame (styd)" epitomises the difference between human and the animals′ being. Even in the case of humanity′s multiplication, "shame" plays a role; many pages are concerned with this problem.[149] Solov’ëv situates the feelings of "shame (styd)," "pity (zhalost′)," and "reverence (blagogoveniie)" (respectively matching the moral principles of "asceticism," "altruism" or "solidarity," and "piety"), at one and the same axiomatic level. These three attributes conform to the conscience′s requirements. They constitute the three-unitarian foundation of "moral perfection."[150]
Yet, in his encyclopaedic entry on Liubov′, 1896 – composed while Solov′ev was working on the Justification of the Good – he again specified carnal love to simultaneously manifest the "strongest form of individual self-affirmation" [corresponding to ascending love] and of "self-negation" [corresponding to descending love]. As such an ambiguous event, carnal love is the "highest symbol" [vysshijsimvol] of "the ideal relationship between personal and social principles."[151] Though spiritualised carnal love does not serve humanity′s but the individual′s perfection, it nevertheless represents one of cornerstones of ideal society′s development. For Solov′ev society".is the supplemented or expanded individual, while the individual is the condensed or concentrated society."[152] As may be concluded, only perfected individuals – individuals experienced in spiritualising syzygy in order to experience holy androgynous being – may form ideal society, Already in Filosofskie nachala tsel′nogo znaniia, 1877, he had introduced a tripartite scheme of society: 1.) the "material society