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German Ludwig Philipp Albert Schweitzer

German and French Protestant theologian, cultural philosopher, humanist, musician and physician

Albert Schweitzer

short biography

Albert Schweitzer- German theologian, thinker, doctor, musician, Nobel Peace Prize laureate - was a native of Upper Alsace (at that time it was part of Germany), the city of Kaysersberg, where he was born on January 14, 1875 in the family of a pastor. Albert was a very musical child, he played the piano from the age of 5, and at 9 he played the organ in a village church. After studying at the Münster Real School (1884-1885), Schweitzer entered the Mühlhausen Gymnasium, after which he was enrolled in the University of Strasbourg in 1893, where he studied, in particular, theology and music theory at the Faculty of Philosophy.

In the autumn of 1898 he moved to Paris to study philosophy at the Sorbonne. In 1899, after defending his dissertation in Strasbourg, he became a doctor of philosophy, and the following year - a licentiate in theology. In 1901, Schweitzer’s first theological works were published, and in the spring next year he was already a teacher at the Faculty of Theology in Strasbourg. In 1903, he met Elena Breslau, who would become his companion for the rest of his life. In 1906, the main theological work, “The Question of the Historical Jesus,” was published. At the same time, A. Schweitzer continued his activities in the field of music, and in 1911 he became a doctor of musicology.

As a 22-year-old young man, he vowed to himself that after 30 years, his main occupation in life would be direct service to humanity. To get closer to the goal, from 1905 to 1911. studied at the Medical College of the University of Strasbourg, in 1913 received the scientific degree of Doctor of Medicine, and then, together with his wife (his marriage to Breslau took place in 1912), he went to Africa, the province of Gabon, which was a French colony, where in the village of Lambarene for his own money opened a hospital.

During 1918-1924, having returned to Europe, Schweitzer gave organ concerts, worked for several years at the Strasbourg hospital, and gave lectures in a number of European countries. All this made it possible for him to repay the debts accumulated during the First World War and obtain some funds for an African hospital. In 1923, his main philosophical work, the two-volume “Philosophy of Culture,” was published.

Since 1924, Schweitzer's biography has been associated with an almost constant stay in Gabon. In Europe he only made short visits, periodically giving concerts and giving lectures in order to spend them on a new hospital built in 1927. Using the Frankfurt Goethe Prize he received in 1928, he built a house for hospital staff. From the beginning of World War II to 1948, Schweitzer was not in Europe, and in 1949 he paid a visit to the United States. In 1952, he won the Nobel Peace Prize, which he spent on building a leper colony at the hospital.

At the end life path A. Schweitzer actively opposed nuclear weapons testing, advocated disarmament, and made a special “Address to Humanity.” In 1965, on September 4, Albert Schweitzer died in Lambarene. The remains rest next to his wife’s grave under the windows of his office.

Biography from Wikipedia

Albert Schweitzer(German Albert Schweitzer; January 14, 1875, Kaysersberg, Upper Alsace - September 4, 1965, Lambarene) - German and French Protestant theologian, cultural philosopher, humanist, musician and doctor, Nobel Peace Prize laureate (1952).

Schweitzer was born in Kaysersberg (Upper Alsace, which in those years belonged to Germany; now a territory of France), in the family of a poor Lutheran pastor Louis Schweitzer and his wife Adele, née Schillinger, also the daughter of a pastor. On his father's side he was J.-P.'s cousin. Sartre.

In 1884-1885, Albert studied at a real school in Münster, then at a gymnasium in Mühlhausen (1885-1893).

In October 1893, Schweitzer entered the University of Strasbourg, where he studied theology, philosophy and music theory simultaneously.

In 1894-1895 - a soldier in German army, while he continues to attend lectures on philosophy. In the autumn of 1898 - spring of 1899, Albert Schweitzer lived in Paris, listened to lectures at the Sorbonne, wrote a dissertation on Kant, took organ and piano lessons, in the summer of 1899 he continued his academic studies in Berlin and by the end of the year, having defended his dissertation in Strasbourg, received his doctorate philosophy, and in 1900 - also the title of licentiate in theology.

In 1901, Schweitzer's first books on theology were published - “The Problem of the Last Supper, an analysis based on scientific research of the nineteenth century and on historical reports” and “The Mystery of Messianism and the Passion. Sketch of the Life of Jesus", in the spring of 1902 he began teaching at the theological faculty of the University of Strasbourg.

In 1903, at one of his sermons, he met his future wife, Elena Breslau.

In 1905, Schweitzer decided to devote the rest of his life to medicine and became a student at the Faculty of Medicine of the same University of Strasbourg, while continuing his scientific works: in 1906, his theological study on the search for the “historical Jesus” was published entitled “From Reimarus to Wrede” and an essay about German and French organ building, he went on tour to Spain for the first time. In 1908, his expanded and revised German version of Bach was published. He took an active part in the work of the organ section of the Vienna Congress of the International Musical Society.

In 1911, he passed exams at the Faculty of Medicine and published a book about the mysticism of the Apostle Paul.

In 1912 he married Helena Breslau.

In 1913 he completed his dissertation on the topic “Psychiatric Assessment of the Personality of Jesus” and received the degree of Doctor of Medicine.

On March 26, 1913, Albert Schweitzer and his wife, who had completed nursing courses, went to Africa. In the small village of Lambarene (Gabon province of the French colony of French Equatorial Africa, later the Republic of Gabon), he founded a hospital with his own modest funds.

During the First World War, he and his wife, as German subjects, were sent to French camps. In 1918 he was released in exchange for French prisoners of war. On January 14, 1919, on his birthday, 44-year-old Schweitzer became a father - Elena gave birth to a daughter, Rena.

In 1919-1921 he worked at the city hospital in Strasbourg and gave organ concerts in major European cities. In 1920-1924 he lectured in Sweden and other European countries, and became an honorary doctor of the University of Zurich. Tours and lectures allowed Dr. Schweitzer to pay off his war debts and raise some funds for the restoration of the hospital in Lambarene. And in 1923, his main philosophical work was published - “Philosophy of Culture” in 2 volumes.

In February 1924, Schweitzer returned to Africa, starting to build the destroyed hospital. Several doctors and nurses arrived from Europe and worked for free. By 1927, the new hospital was built, and in July Schweitzer returned to Europe, again taking up concert activities and lecturing.

In 1928, Albert Schweitzer was awarded the Frankfurt Goethe Prize, with funds from which a house was built in Günsbach, which became a resting place for the staff of the Lambarene Hospital.

In 1933-1939 he worked in Africa and periodically visited Europe to give lectures, organ concerts, and publish his books. At this time, several European universities awarded him honorary doctorates. After the outbreak of World War II, Schweitzer remained in Lambarenne and was only able to return to Europe in 1948.

In 1949, at the invitation of the University of Chicago, he visited the United States.

In 1953, Schweitzer won the 1952 Nobel Peace Prize, and with the funds received he built a leper village near Lambarene. Corresponding Member of the British Academy (1956).

In April 1957, Schweitzer delivered an “Address to Humanity,” calling on governments to stop testing nuclear weapons. In May 1957, Elena Breslau, the wife and colleague of Albert Schweitzer, dies.

After Schweitzer left for Lambarene forever in 1959, the hospital town became a place of pilgrimage for many people from all over the world. Until his very last days, he continued to receive patients, build a hospital and make appeals against nuclear testing.

Albert Schweitzer died on September 4, 1965 in Lambarenne and was buried under the windows of his office next to his wife’s grave.

The hospital founded by Dr. Schweitzer still exists today, and still accepts and heals all those in need of help.

Schweitzer theologian

Schweitzer was very interested in the search for the historical Jesus - evangelical criticism. Through the description and criticism of these searches he became very famous. A representative of the liberal movement. The understanding of Christianity in his thought seems to be very diverse. Christ for Schweitzer is just a man. He believed that all the actions that Christ performed depended on Christ's subjective belief that the end of the world was near. This eschatological interpretation of the Gospel by Schweitzer is intended to cleanse Christianity from metaphysics: from the belief that Christ is God. In the work “The History of the Study of the Life of Jesus” he examined the basic concepts gospel history. He shows that the image that the apostles build is only a variant of the interpretation of Christianity. A subtle psychologist, Schweitzer showed in his works that the apostles each in their own way layered their ideas about the ideal personality on the personality of Jesus. This work of Schweitzer stopped the movement of the search for the historical Jesus for a long time, because the final line had been drawn for them.

Schweitzer the musician

At the turn of the 19th and 20th centuries, Schweitzer was known as an organist and musicologist. Even during his years of study in Paris, he surprised his teacher Charles Marie Widor with reflections on Bach's chorale preludes from the point of view of the peculiarities of how they reflected those biblical stories, to which the corresponding chorale refers - this approach was completely uncharacteristic for the musicology of that time. In general, Schweitzer was most interested in Bach’s legacy and the reflection of Bach’s religiosity in it. The style of performance of Bach's organ pieces developed by Schweitzer, based on simplicity and asceticism, was summarized by him in the book “Johann Sebastian Bach” (1905, expanded edition 1908); In addition, together with Widor, he prepared a new edition of Bach's complete organ works. In 1906, Schweitzer wrote about the current state of organ performance in Europe, anticipating the subsequent turn from a romantic interpretation of the instrument to its Baroque roots.

Schweitzer the philosopher

According to Schweitzer, the moral content of culture is its core, its supporting structure. Therefore, “ethical progress is essential and undoubted, while material progress is less significant and less undoubted in the development of culture.” The discrepancy in the pace of development of the spiritual and material spheres of culture, according to Schweitzer, is a real contradiction, which is one of the driving forces of its progress. But the nature of the development of culture is negatively affected not only by society’s absolutization of its material side. The predominance of the spiritual sphere in Indian and Chinese cultures for a long time hampered the progress of their material side. Schweitzer advocated for the harmonious development of all aspects, all spheres of culture, with the indispensable primacy of its moral side. That is why the thinker himself called his concept of culture moralistic.

According to Schweitzer, the deepest crisis in which modern Western culture as a whole finds itself and continues to find itself cannot be successfully overcome and humanity will not be able not only to stop decadence, but also to achieve complete spiritual “recovery” (rebirth) until The human “I” will not become aware of itself and will not begin to act everywhere and in everything as “life wanting to live among life.”

Schweitzer the humanist

Living such a sacrificial life, he never reproached anyone. On the contrary, I really felt sorry for people who, due to circumstances, cannot devote their lives to others. And he always encouraged them to take advantage of every opportunity to do good. “There is no person who would not have the opportunity to give himself to people and thereby demonstrate his human essence. Anyone who takes advantage of every opportunity to be human by doing something for those who need help - no matter how humble his activity may be - can save his life.” Schweitzer believed that a person has no right to judge anyone but himself, and the only thing he can preach is his way of life.

Essays

• "Kant's Philosophy of Religion" (1899; dissertation),
• "The Problem of the Last Supper, an Analysis Based on Nineteenth-Century Scientific Research and Historical Accounts" (1901),
• “The Mystery of Messiahship and Passions. Sketch of the Life of Jesus" (1901),
• "The Question of the Historicity of Jesus" (1906),
• "AND. S. Bach - musician and poet" and "Johann Sebastian Bach" (first edition - J.S.Bach, musicien-poète, in French in 1905; second expanded edition - Johann Sebastian Bach, in German in 1908),
• "From Reimarus to Wrede" and "History of the Study of the Life of Jesus" (first edition - Von Reimarus zu Wrede in 1906; second edition - Geschichte der Leben-Jesu-Forschuung in 1913),
• “Psychiatric assessment of the personality of Jesus” (Die psychiatrische Beurteilung Jesu, 1913, dissertation),
• "The Ethics of Compassion." Sermons 15 and 16 (1919)
• “Between Water and Virgin Forest” (Zwischen Wasser und Urwald, 1921),
• “From my childhood and youth” (Aus meiner Kindheit und Jugendzeit, 1924),
• “The Decline and Revival of Culture. Philosophy of culture. Part I." (Verfall und Wiederaufbau der Kultur. Kulturphilosophie. Erster Teil, 1923),
• “Culture and ethics. Philosophy of culture. Part II." (Kultur und Ethik. Kulturphilosophie. Zweiter Teil, 1923),
• “Christianity and the World Religions” (Das Christentum und die Weltreligionen, 1924),
• "Letters from Lambarene" (1925-1927),
• “The Construction Art of German and French Organs” (Deutsche und französische Orgelbaukunst und Orgelkunst, 1927),
• "Attitude of Whites towards the Colored Races" (1928),
• “The Mysticism of the Apostles Paulus” (Die Mystik des Apostels Paulus; 1930),
• "From my life and my thoughts" (Aus meinem Leben und Denken; autobiography; 1931),
• "Religion in Modern Culture" (1934),
• “The worldview of Indian thinkers. Mysticism and Ethics" (Die Weltanschauung der indischen Denker. Mystik und Ethik; 1935),
• “On the State of Our Culture” (1947),
• “Goethe. Four Speeches" (1950),
• "Philosophy and the Animal Welfare Movement" (1950),
• “The idea of ​​the Kingdom of God in the era of transformation of eschatological faith into non-eschatological faith” (1953),
• "The problem of the world is modern world" Nobel speech. (1954),
• "The problem of ethics in the development of human thought." (1954-1955),
• "African Stories" (Afrikanische Geschichten, 1955),
• “Peace or atomic war” (Peace or atomic war, 1958),
• “Tolstoy, Educator of Humanity” (1960),
• "Humanity" (1961, published 1966)
• Reflections on Philosophy

Biography

Schweitzer was born in Kaysersberg (Upper Alsace, which belonged to Germany in those years; now a territory of France), in the family of a poor Protestant pastor Louis Schweitzer and his wife Adele, née Schillinger, also the daughter of a pastor. In -1885, Albert studied at a real school in Münster, then at a gymnasium in Mühlhausen (-).

Schweitzer the philosopher

Schweitzer the humanist

Living such a sacrificial life, he never reproached anyone. On the contrary, I really felt sorry for people who, due to circumstances, cannot devote their lives to others. And he always encouraged them to take advantage of every opportunity to do good. “There is no person who would not have the opportunity to give himself to people and thereby demonstrate his human essence. Anyone who takes advantage of every opportunity to be human by doing something for those who need help - no matter how humble his activity may be - can save his life.” Schweitzer believed that a person has no right to judge anyone but himself, and the only thing he can preach is his way of life.

Essays

	Albert Schweitzer in Wikiquote
	Albert Schweitzer on Wikimedia Commons

• "Kant's Philosophy of Religion" (1899; dissertation),
• "The Problem of the Last Supper, an Analysis Based on Nineteenth-Century Scientific Research and Historical Accounts" (1901),
• “The Mystery of Messiahship and Passions. Sketch of the Life of Jesus" (1901),
• "AND. S. Bach - musician and poet" and "Johann Sebastian Bach" (first edition - J.S.Bach, musicien-poète, in French in 1905; second expanded edition - Johann Sebastian Bach, in German in 1908),
• "From Reimarus to Wrede" and "History of the Study of the Life of Jesus" (first edition - Von Reimarus zu Wrede in 1906; second edition - Geschichte der Leben-Jesu-Forschuung in 1913),
• “Psychiatric assessment of the personality of Jesus” (Die psychiatrische Beurteilung Jesu, 1913, dissertation),
• “Between Water and Virgin Forest” (Zwischen Wasser und Urwald, 1921),
• “From my childhood and youth” (Aus meiner Kindheit und Jugendzeit, 1924),
• “The Decline and Revival of Culture. Philosophy of culture. Part I." (Verfall und Wiederaufbau der Kultur. Kulturphilosophie. Erster Teil, 1923),
• “Culture and ethics. Philosophy of culture. Part II." (Kultur und Ethik. Kulturphilosophie. Zweiter Teil, 1923),
• “Christianity and the World Religions” (Das Christentum und die Weltreligionen, 1924),
• "Letters from Lambarene" (1925-1927),
• “The Construction Art of German and French Organs” (Deutsche und französische Orgelbaukunst und Orgelkunst, 1927),
• "Attitude of Whites towards the Colored Races" (1928),
• “The Mysticism of the Apostles Paulus” (Die Mystik des Apostels Paulus; 1930),
• "From my life and my thoughts" (Aus meinem Leben und Denken; autobiography; 1931),
• “The worldview of Indian thinkers. Mysticism and Ethics" (Die Weltanschauung der indischen Denker. Mystik und Ethik; 1935),
• “On the State of Our Culture” (1947),
• "Philosophy and the Animal Welfare Movement" (1950),
• “The idea of ​​the Kingdom of God in the era of transformation of eschatological faith into non-eschatological faith” (1953),
• "The problem of ethics in the development of human thought." (1954-1955),
• "African Stories" (Afrikanische Geschichten, 1955),
• “Peace or atomic war” (Peace or atomic war, 1958),
• "Humanity" (1961, published 1966)
• Reflections on the philosophy of Lao Tzu. Fragments from various works.

Schweitzer about himself

• From my childhood and youth (fragment)

Literature

• Nosik B. Albert Schweitzer. White Doctor from the Jungle. (2nd ed., 2003; 1st was in the ZhZL series, 1973)
• Goetting G. Meetings with Albert Schweitzer: Trans. with him. - M.: Science, 1967.
• Fryer P. G. Albert Schweitzer. Picture of life.
• Guseinov A. A. Reverence for life. The Gospel of Schweitzer.
• Chernyavsky A. L. The Philosophy and Theology of Albert Schweitzer.
• Gilenson B. Good man from Lambarene.
• Levada Yu. A. Old-fashioned and modern by Albert Schweitzer
• Kharitonov M. S. Albert Schweitzer's Ethics and Indian Thought
• Albert Schweitzer - the great humanist of the 20th century / Comp. V. Ya. Shapiro; Ed. V. A. Karpushin. - M.: Nauka, 1970. - 240 p. - 12,000 copies.(region)
• Petritsky V. A. Light in the jungle. - L.: "Children's Literature", 1972. - 254 p.
• Kalyagin A. N., Blokhina N. N."Reverence for Life" by Dr. Schweitzer (on the 130th anniversary of his birth). // Siberian Medical Journal. - Irkutsk, 2004. - T. 49. No. 8. - P. 92-95.

Links

• Dedication to Albert Schweitzer. Eternity plus humanity Excerpt from the book “The Lonely Friend of the Lonely” by Vladimir Levi.

Categories:

• Personalities in alphabetical order
• Born on January 14
• Born in 1875
• Born in the Haut-Rhin department
• Died on September 4
• Died in 1965
• Deaths in Gabon
• Honorary Knights of the British Order of Merit
• Philosophers in alphabetical order
• Alumni of the University of Strasbourg
• Nobel Peace Prize Laureates
• Philosophers of Germany
• Theologians of Germany
• Academic musicians of Germany
• Organists in Germany
• Philosophers of France
• Theologians of France
• Academic musicians of France
• Organists of France
• Early music performers
• Pacifists
• Doctor writers
• Corresponding Members of the British Academy
• Honorary citizens of Frankfurt am Main
• Knights of the Military and Hospitaller Order of Saint Lazarus of Jerusalem
• Memoirists of France
• Memoirists of Germany

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Albert Schweitzer (1875-1965) was an amazing man. World-famous thinker, philosopher, humanist, musicologist, theologian, organist, doctor, public figure, Nobel Peace Prize laureate. He is one of the few who put his idea into practice philosophical doctrine about mercy and the value of life: in organizing a hospital in Equatorial Africa, where he worked for many years. A. Schweitzer is the author of a 5-volume collected works; he was distinguished by his extraordinary diligence, depth and versatility of knowledge. A specialist in philosophy and religion, a researcher of the work of J. Bach, a musician who has toured many countries with organ concerts, an excellent lecturer, famous at universities in Europe and the USA.

Schweitzer is a genius and prophet who foresaw the danger of an environmental crisis and demanded the ban on atomic weapons. He substantiated the universal humanistic principle of reverence for life, compassion and empathy, mercy and love. At first his calls sounded like eccentricities, but over time they became the basis of the organization social movements in defense of children, disabled people, old people, women; Animal protection societies were formed, and the Red Book of Endangered Plants arose.

In his autobiographical notes he wrote:

I have been granted the happiness of serving mercy, seeing the fruits of my labor, feeling the love and kindness of people, having faithful assistants nearby who recognized my work as their own, having health that allows me to cope with intense work, maintaining constant inner balance and calmness and not losing the energy of the spirit 1 .

Success and well-being, sharp turning points, mastering the unknown, risk and unpredictability of decisions, nobility and compassion, optimism and pessimism, hope are closely intertwined in Schweitzer’s fate.

1 Schweitzer A. Reverence for life. M, 1992. P. 34.

anticipation and fear, rationalism and religiosity, the bitterness of loss and the joy of recognition. In our country, his works have been translated for a long time, although there is still no complete edition of his works. Monograph “I. S. Bach" was published several times. In the 1960-1970s. interest in Schweitzer increased significantly. His letters, articles, and stories are published in various magazines and collections. In 1973, his book “Culture and Ethics” was published.

The popularization of Schweitzer's ideas was facilitated by the culturologist V. A. Petritsky, who was in correspondence with him, the philosopher A. A. Guseinov, the sociologist Yu. A. Levada, the Polish ethicist I. Lazari-Pavlovska, and the German researcher G. Götting. Scientists A. Einstein and A. D. Sakharov, writers R. Rollan, M. Shaginyan, S. Zweig, poet B. Pasternak, musician G. Neuhaus wrote about the life and work of Schweitzer.

In 1992, a collection of his works was published, which included rjanee’s untranslated works “The Decline and Revival of Culture. Philosophy of culture. Part one,” “The Mysticism of the Apostle Paul,” Nobel speech, articles from different years, autobiographical notes. The collection also presents a bibliography of Schweitzer's works, works about him, dates of life and activity. This makes it possible to get to know his cultural heritage, to penetrate into the features of his literary style, to understand the emotional passion of his views and positions.

In one of the photographs in the book, Schweitzer can be seen in his office in Lambarene, Africa. Large, unusually beautiful and a kind person he settled down with his manuscripts on the tiny space of the table, on which not only papers, but even hands did not fit, because the main part under the lamp was calmly, habitually and owner-occupied by two cats, perhaps a mother with a kitten. This photo says a lot about Schweitzer.

In the essay “A Weekday Day in Lambarene,” the scientist conveyed the environment in which he wrote his works:

I am writing these lines sitting at a table in a large reception room, and trying not to pay attention to the noise reigning here. Every minute I am interrupted with various questions. Every now and then you have to jump up and give some instructions. But I’m already used to writing in such conditions. It is important for me to be in the hospital at this time, at my post, in order to see and hear everything that is happening there, and to be responsible for everything 1.

Such a busy rhythm of life was the norm for him.

Schweitzer A. Reverence for life. P. 528.

Main stages of life and activity

Albert Schweitzer lived a long life, interesting life, full of events. He was born on January 14, 1875 in the town of Kaysersberg, in Upper Alsace, into the family of a priest (and teacher) of a small evangelical community. Soon after the birth of their son, the family moved to Günsbach, where his mother, a pastor's daughter, née Schillinger, was from. He writes about this in the article “From my childhood and youth” 1. Already in early childhood he visited church, listened to the organ, sermons, and church singing. He would later call this “visual theology.”

He studied at a rural school and walked three kilometers every day. As a child, he was quiet, timid, withdrawn and dreamy. Already during these years he learned the commandment prohibiting killing and torturing living beings. He treated with compassion, without fear of reproaches of sentimentality, a lame horse, a dog, and fish caught on a hook.

At the gymnasium, Albert became especially fond of reading and was able to read all night long. Another hobby was the bicycle, a novelty in those years. He learned to play the harpsichord and organ quite early, experiencing true pleasure from music.

In 1893, Schweitzer entered the Faculty of Theology and Faculty of Philosophy at the University of Strasbourg. Then he continued his study of philosophy at the Sorbonne, defended his doctoral dissertation “The Philosophy of Religion by Immanuel Kant,” and a dissertation in theology. In the same years, the works “Secrets of Messianism and Suffering” were published. A Sketch of the Life of Jesus" and "The Problem of the Last Supper Based on Nineteenth-Century Research and Historical Reports." At that time, Schweitzer was 25 years old, and he had a long and busy life ahead of him.

Even at the age of 21, as he writes in his autobiography, he outlined such a program - until the age of 30 he considered himself entitled to study theology and music, but after this milestone to devote himself directly to serving people. This plan of life is so unusual that it evokes admiration. But the main feature of Schweitzer’s moral character is that this plan was realized. He dreamed about the deepest

Right there. P. 9.

side of individual and independent activity to which one can devote oneself while remaining free. In 1902, he, a private assistant professor, taught at the University of Strasbourg, read sermons in church, and was interested in playing the organ. As director of the Seminary of St. Thomas in Strasbourg, he wrote the book “I. S. Bach, musician and poet,” works on organ art.

But a milestone in life was approaching, which changed its smooth course. Schweitzer always remembered one seemingly random fact. In the fall of 1904, while sorting out fresh mail, he saw a brochure from the Paris Missionary Society calling for help to people in Gabon, the northern province of Congo in Africa. A doctor was needed for the job. “Having finished reading,” recalls Schweitzer, “I calmly went to work. The care is over" 1 . The decision was made, and its consistent implementation began, but he had to go to Africa not as a missionary preacher, but as a doctor. "He relieves himself of his responsibility for leading the seminary. And becomes a student at the Faculty of Medicine at the University of Strasbourg. It is not difficult to imagine how such a decision was received by Schweitzer's inner circle. And subsequently repeatedly arose versions of the reasons for this turn of fate in his life. The philistine consciousness assumed a search for adventure, a desire to gain fame and fame, to escape unjust oppression, to earn money And other motives that are equally far from the truth. The intention to leave a completely settled life in Europe and rush to unexplored Africa to treat patients with leprosy - few could reconcile with this. And if we also take into account that Schweitzer decided to build a hospital with money earned by his own labor at organ concerts, his behavior did not fit well into the usual ideas. But such was Schweitzer's character. And this is the greatness of his spirit.

"He followed the impulse of his own nature, extremely independent nature of a multi-talented person,” writes his biographer, German researcher P. G. Freier 2 .

The study of medicine lasted until 1911, when the last exams were passed, practice in clinics was completed, and a course in tropical medicine was specially studied. And despite this enormous busyness, he did not give up his studies in philosophy and theology, and continued to give concerts.

1 Schweitzer A. Reverence for life. P. 524.

2 Fryer P. G.Albert Schweitzer. Picture of life. M., 1982. P. 54.

Even then, everyone was surprised by his extraordinary efficiency and hard work. In 1913 he submitted a dissertation on “A Psychiatric Estimation of the Personality of Jesus,” and to all his titles was added the degree of Doctor of Medicine.

In 1912, another important event took place: the marriage of Schweitzer and Elena Breslau, his longtime acquaintance, with whom he was connected by common interests in charitable and musical activities. This charming woman became his faithful assistant in Africa, took a course in tropical medicine and accompanied him in all matters. She died in 1957.

On April 14, 1913, after a short preparation, including the necessary medical equipment and money borrowed from friends and acquaintances, the Schweitzer couple departed for Gabon on the steamer Europe. This trip is described by Schweitzer in the book “Between Water and Virgin Forest” (1921). A total of 14 trips were made, and the stay in Africa was always quite long: 1913-1917, 1924-1925, 1929-1932,1933-1934,1937-1939, 1939-1948, 1949-1952,1954-1955, 1955-1957 , 1957-1959 In 1959, the last, fourteenth trip to Africa took place. I specifically cited these dates because they convincingly indicate the length of Schweitzer’s stay in Gabon.

In Lambarene, he found himself the only doctor within a radius of 300 kilometers, without the necessary hospital building and housing. Started from scratch. Schweitzer was a foreman at a hospital construction site, received patients, took care of their nutrition, managed finances, wrote dozens of letters every day, maintaining relationships with friends and colleagues.

“He replaced an entire institution, and most importantly, he was the living nerve of all life in the hospital town and was constantly on duty every minute,” writes A. A. Guseinov, a researcher of his life and work 1 .

Schweitzer was reliable, he had to treat patients with malaria, leprosy, sleeping sickness, dysentery, pneumonia, cancer, hernia, elephantiasis; to be a surgeon, therapist and pediatrician. And Elena Schweitzer was his tireless assistant in everything. To all the difficulties must be added the rainy seasons, the problems of the language barrier, the habits and religious superstitions that are so widespread.

1 Guseinov A. A. Reverence for Life: The Gospel from Schweitzer // Schweitzer A. Reverence for Life. M., 1992. P. 528.

popular among local residents. V. Petritsky wrote very interestingly about all the complexities of Schweitzer’s fate in the book “Light in the Jungle” (L., 1972) and P. Fryer - “Albert Schweitzer. Picture of Life" (Moscow, 1982).

First World War 1914 brought a lot of troubles to the family. As German subjects, they were interned, taken out of Africa, placed in transit barracks, and then in a prison camp. Schweitzer was worried about the fate of the manuscript "Culture and Ethics", which he left in Africa out of fear that it might be taken away during searches at the border.

He spends the following years in Europe, gives lectures at universities in England, Sweden, Switzerland, Denmark, gives concerts, prepares his work “Culture and Ethics” for publication, pays off debts, still thinks about returning to Africa and in 1924 .carries out his intention. This time he leaves alone, “leaving his wife and daughter in Europe. The hospital and house in Lambarene were almost destroyed, and he had to start all over again. It should be noted that the construction of the new hospital was carried out with his own money and various donations from friends. He paid the colonial authorities huge taxes. No wonder he was nicknamed “the adventurer of mercy”, “the thirteenth apostle of Christ.”

He spent almost 12 years in Lambarene, and these were the terrible years of fascism, the rampant hatred of World War II, the victims of Hiroshima and Nagasaki. Schweitzer is included in the World Peace Movement, his authority has a significant influence on international relations. He was awarded the Nobel Peace Prize for 1952, and he spent almost the entire prize in the amount of 220 thousand marks on building houses for lepers in Africa. By this time, a whole hospital town had arisen in Lambarene, simultaneously accommodating about 600 patients, and various buildings accommodated up to 2 thousand people. Schweitzer considered it wrong to deprive a patient of contact with relatives, so whole families came to the hospital, taking with them pots, dogs, and pets. Can you imagine the picture Everyday life in Lambarene.

Despite his age - and he was already 85 years old - he continued to receive patients, supervised construction, wrote articles, received journalists, his working day lasted at least 12 hours.

Albert Schweitzer died on September 4, 1965 at the age of 90. He is buried in Lambarene, next to the urn in which the ashes of Elena Schweitzer rest, in the shade of a date palm, not far from his home.

Such was the life of this extraordinary man. He was distinguished by high morality and effective humanism, hard work and efficiency, justice and religiosity, a sense of personal responsibility for peace and harmony, love for people and reverence for life.

A. Schweitzer received high authority and public recognition during his lifetime. But it would be wrong to imagine it as “cloudless”, devoid of difficulties. There were quite a few of them over the course of a long life journey. There were accusations of abstract humanism, he was called a hermit, a “quarrelsome old man.” But life refuted all these unworthy fictions, and for his contemporaries and descendants Albert Schweitzer will always be a moral example, the Conscience of the Earth.

Illusions and dramas of the new Middle Ages

Now the time has come to analyze the main provisions of the humanistic concept of cultural studies by A. Schweitzer.

First, let us turn to the work “The Decline and Revival of Culture. Philosophy of culture. Part one". 1 The initial drafts of this book date back to 1900. But it was written in 1914-1917. during his stay in Africa, and published in Europe in 1923. The book consists of 5 chapters: 1) “The fault of philosophy in the decline of culture”; 2) “Circumstances hostile to culture in our economic and spiritual life”; 3) “The basic ethical character of culture”; 4) “The path to the revival of culture”; 5) “Culture and worldview.”

The main question that has long worried humanity: what is culture? It would seem that it should be resolved, but circumstances indicate that we live in conditions of a dangerous mixture of elements of culture and lack of culture.

The goal of culture is to create the most favorable living conditions in the interests of the spiritual and moral improvement of the individual. Man has to assert himself in nature before its elemental forces and in society - before his own kind. Consequently, the essence of culture is twofold: it consists of the dominance of reason over the forces of nature and over human beliefs and thoughts. At first glance, these statements are quite obvious. But the next question is - what should be recognized as the most important? - refutes ordinary opinion. The most essential thing in culture is the dominance of reason over a person’s way of thinking.

1 Schweitzer A. Reverence for life. pp. 44-83.

People live in captivity of illusions that new scientific discoveries or inventions, new economic relations or social institutions will improve culture. In fact, along with advantages, they also carry disadvantages that can stimulate lack of culture.

“The interaction between the material and the spiritual has taken on a fatal character. We have left the high road of cultural development, since it is not in our nature to think about the fate of what we call culture,” writes Schweitzer.

Only at the cost of incredible tension can one move forward in a stream seething with ominous whirlpools. It is important to establish the components of spiritual life, to check the nobility of the ideas on which the culture relies. In the 20th century There is a constantly growing process of self-destruction of culture, sources of culture-creating energy disappear, the creative spirit leaves philosophy, and ethical ideals and values ​​reveal impotence and unpopularity.

Unfree, disunited, limited modern man is at the same time under the threat of becoming inhumane 2.

Constant haste, intensification of communication and work, limited professional specialization, one-sidedness of activity lead to the degradation of human relationships and mutual alienation, indifference to the life and suffering of another person. Participation and empathy are replaced by a disregard for human dignity and the worth of each individual. The absorption of modern man into society also has a negative impact on culture. All spiritual life takes place within the framework of various organizations and social institutions. The individual falls under their power and loses individuality and independence. Political, religious, and economic associations strive for internal cohesion, bringing the technical equipment of their activities to perfection. And at first this is perceived as a good thing, but their “machine” nature is quickly revealed. People lose a sense of personal responsibility, authorship in their actions; they obey instructions, general rules, requirements, opinions. Beliefs in a finished form are assimilated by consciousness, and the ideas of collectivism and conformism acquire such authority that

1 Schweitzer A. Reverence for life. P. 44.

2 Ibid. P. 53.

that pose a danger to culture. Schweitzer calls this state the “new Middle Ages,” when freedom of thought is taken away and a person is guided only by the interests of his corporation.

To revive culture, it is necessary to throw off the self-imposed yoke of spiritual lack of independence. Spiritual poverty is revealed in the renunciation of one’s own opinion, in the suppression of doubts, in the subordination of one’s beliefs to mass interests. This is how modern “cultureless states” arise, where a unified collective opinion prevails, where no one will raise their voices against senseless, cruel and unfair actions, where everyone is guided only by the scale of benefit or convenience. But as a result, people’s souls become damaged, and the demoralization of the individual by society is in full swing.

“Unfree, doomed to disunity, limited, wandering in the wilds of inhumanity, ceding his right to spiritual independence and moral judgment to an organized society, encountering at every step obstacles to the introduction of true ideas about culture - modern man wanders a dull road in a dull time,” - this is the conclusion made by Schweitzer 1.

The terrible truth that must be realized is that with the historical development of society and the progress of economic life, the possibilities for cultural prosperity do not expand, but narrow.

This happens for a number of reasons. One of them is the illusion that scientific and technological progress is the main criterion for improving culture. This simplified concept of culture has gained credibility among scientists and in public opinion. This is achieved by attempting to differentiate between culture and civilization, since civilization is considered to be freed from moral ideas, ideals and principles. In fact they are united general meaning, denoting the evolution of people towards higher organization and higher morality. Neglect of culture causes moral damage to society and the individual. It is necessary to realize that

ethical progress is something significant and undoubted, and material progress is less significant and less undoubted in the development of culture 2.

Right there. P. 55. Ibid. P. 56.

Whatever the achievements of technology, if they are not accompanied by a steady increase in moral relations, they lead the culture to doom and death.

Another illusion lies in excessive hopes for the transformation of institutions of state and public life. Its “victims” believe that democratic reforms will save them from a state of lack of culture, and they expect the flourishing of culture as society undergoes a democratic reorganization. But these hopes are in vain.

Still others are looking for a spirit of renewal in wars, considering them a factor in uniting the nation. But this inhuman idea is vicious and immoral.

What is the way out of the impasse of lack of culture? Schweitzer sees the path to the revival of culture in the establishment of morality.

If the ethical is the constitutive element of culture, then the sunset will turn into a sunrise as soon as the ethical energy awakens again in our way of thinking and in the ideas with which we try to influence reality 1 .

But this call for revival meets a wall of misunderstanding and skepticism. Morality seems too powerless to resist evil and aggression. Many argue that ethical principles Historically, they have “worn out”, turned into “walking phrases”, and have lost the power of their impact on people. All these circumstances undoubtedly complicate the renewal of culture. But nevertheless, as Schweitzer argues, only an ethical movement can lead us out of a state of lack of culture. The complexity of this process lies in the fact that “the ethical principle can only arise in the individual” 2. When society influences the individual more than the individual influences society, when the spiritual and moral inclinations of a person are diminished, the degradation of culture begins. Society becomes demoralized, and it becomes unable to understand and solve the problems that arise before it. As a result, sooner or later a catastrophe occurs. This is the inevitable result of disregard for the individual and his moral positions.

There is no point in pinning hopes on mass experiences, mass states of consciousness. They arise only as reactions to changes in the belief system of an individual, when his individual determination gradually gains authority.

1 Schweitzer A. Reverence for life. P. 66.

2 Ibid. P. 69.

The thinking individual spirit must oppose the prevailing spirit of the time, embodied in the fashionable industry of public opinion, in the thoughtlessness of popular passions and modern organizations. A person has to modern society, which in many ways subjugates him to its power, to gain freedom, to become an independent person capable of defending and implementing moral ideals. It is extremely difficult to fulfill this purpose, because society strives with all its might to suppress individuality, to keep a person in a state of facelessness, conformism, and spiritual enslavement that is beneficial to him.

“It fears the human person, because in it spirit and truth find a voice, to which it would prefer never to give words. But his power is as great as his fear,” writes Schweitzer 1.

The moral principle of reverence for life

The task of reviving the spirit of culture seems to be a utopia, far from being realized. Tempting voices call to renounce high ideals, not to think about anything other than one’s own well-being, not to go against the flow, not to contradict anyone, to seek peace in disappointment. But to agree with this means to abandon culture and contribute to its decline. What solution does Schweitzer propose? The flourishing of culture depends on the strength of the “culture-creative” worldview of the individual. What does the society we live in mean? What do we want to see in him? What do we expect from him? These are the fundamental questions of existence that allow us to judge the spirit of the era. Without a moral worldview, all the efforts of practitioners will be in vain, for they are “spinning rotten yarn.” The internal and external collapse of culture is predetermined by the state of the worldview. When ideas and beliefs slip away, conflicts and contradictions inevitably arise. Instead of a coherent worldview, people are seized by random ideas, prompted by a sense of reality, and this easily leads to adventurism. What requirements must a “culturally creative” worldview meet?

Ch- The first and most general condition is that it must be: thinking. l

1 Ibid. P. 70.

This means faith in the spiritual power of thinking. In it, our knowledge, our will conduct a mysterious dialogue among themselves about the meaning of our existence, about the values ​​of being. The need to think about oneself and one’s surroundings is inherent in every person; it has a strong impact on life and determines actions. A person experiences various influences, but his worldview protects him from thoughtless imitation, maintaining the desire for independence, freedom and responsibility.

^i The second condition is optimism.

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The worldview affirms the world and life as valuable in itself, demanding that we treat existence with the greatest care of which we are capable. Optimism stimulates activities aimed at improving the living conditions of the individual, society, peoples and humanity, promoting spiritual and moral improvement. Life-affirming optimism is a necessary condition for creative fortitude.

** The third requirement is the ethical justification of the worldview..

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Promotion of the main value guidelines that can spiritualize life, when a person, having become internally free, is able to act both in relation to himself and to others on the basis of ethical ideals. Schweitzer will formulate such a universal ethical imperative in his work “Culture and Ethics” and call this principle “reverence for life.” But more on this a little later, because for now it is given in general form.

*»■ The fourth condition of a culturally creative worldview is ■ its effectiveness.

The will to action cannot rely on impulsiveness and adventurism. This approach creates vanity and dangerous unpredictability. No less worrying is caused by inaction, submission to evil, the desire to escape from reality, and detachment from earthly affairs. Even bitter disappointment means purification; it has a more beneficial effect than the lethargy of thoughtlessness.

With the decline of culture, people lose their life guidelines, do not know the meaning of their activities, and fall into a state of pessimism and immorality. Life throws them into a whirlpool of activity, forcing them to serve first one or other goals, sometimes the sublime,

then low. People are likened to rootless and never sober mercenaries, wandering without a worldview in the ever-deepening darkness of life.

“The building settles or even collapses because its optimistic or ethical foundation becomes fragile,” writes Schweitzer 1 .

The way out of the spiritual crisis can be found in the awareness by all people of the harmfulness of the immoral state:

We all need to think about the meaning of life. Struggle together to create a world- and life-affirming worldview, in which our thirst for activity, so necessary and valuable for us, will receive its justification and explanation, its guidelines and tempering, will be deepened and ennobled, and will ultimately gain the ability to put forward and implement those inspired by the spirit of the true humanity the ultimate ideals of culture 2.

The question quite rightly arises about the ideological sources of worldview. Schweitzer refutes hopes for philosophy, which supposedly manages to look behind the scenes of the essence of phenomena and act as a “giver” of a worldview. He declares this opinion a fatal delusion, and it would be tragic to galvanize it again.

In the history of culture, numerous attempts have been made to search for the meaning of human existence. Schweitzer explores the history of philosophy and ethical teachings from antiquity to modern times. Without rejecting these efforts, he shows the futility of trying to unravel the mystery of human destiny. The world process does not reveal that expediency that could subjugate the activity of man and humanity. On one of the small planets of one of the millions of constellations, human beings live for a short period of time. How much longer will they live? It may happen that the Earth itself, like entire cosmic worlds, will perish as a result of some catastrophe in the Universe. We do not know what man means to the Earth. Therefore, it is in vain to look for meaning in explaining its existence.

Our attitude to the world is determined by the most important and universal value recognized by all people: reverence and reverence for life. This truth contains the principle of moral consciousness and human behavior:

1 Schweitzer A. Reverence for life. P. 69.

2 Ibid. P. 79.

My life in itself has its own meaning, which consists in the fact that I live by the highest idea, manifested in my will to live - the idea of ​​reverence for life. Thanks to her, I give significance to my life and to all the manifestations of the will to live around me. I motivate myself to activity and create value 1.

So Schweitzer comes to the formula of a cultural worldview that will forever be associated with his name. He writes about this in the preface to the book “Culture and Ethics” in 1923. At first, this ethical postulate, moral imperative was perceived with skepticism and did not immediately find its supporters. Schweitzer persistently proved the vitality of such a worldview with all his ascetic, charitable and merciful activities, forcing people to believe in the effectiveness of humanism. Nowadays, the principle of reverence for life has become a symbol of the environmental movement, the protection of nature from destruction, and the affirmation of the value of life.

main idea The entire humanistic concept of culture consists in the affirmation of life as the highest value. This obliges a person to proceed from this position in all his thoughts and actions. But reality does not present an idyllic picture. It resembles a cruel drama, full of conflicts and tragedies, when one life asserts itself at the expense of another, destroying and killing everything around for no reason. The creative force also manifests itself as destructive.

How should a person act in such difficult situations? After all, his life repeatedly comes into conflict with others: when he walks along the path, his legs are destroyed by tiny living creatures; in order to save his life, a person has to kill insects that live in the house, destroy bacteria that endanger life, and obtain food from plants and animals. Even a person’s happiness is often built on harm to other people. How can this cruel necessity be justified?

The principle of reverence for life does not eliminate conflicts, but everyone is forced to decide for himself to what extent he must submit to necessity or contribute to the preservation of life. “I must not do anything except what is inevitable, even the most insignificant. A peasant who has mowed a thousand flowers in a meadow to feed his cow should not, for fun, crush a flower growing on the side of the road.

1 Schweitzer A. Reverence for life. pp. 87-89.

roads, since in this case he will commit a crime against life, not justified by any necessity,” states Schweitzer 1.

When experimenting on animals to improve human treatments, we must not reassure ourselves that cruel acts are for noble purposes. We should be concerned about reducing the suffering of these animals, easing their pain, not subjecting them to needless, terrible torture. How often do people not think about this, saving themselves from unnecessary hassle. If animals suffer from ruthless people or from the cruel games of children, then it is all our fault, Schweitzer concludes with pain. We must create in ourselves a state of mind that encourages us to do good towards all living things. No one should lighten their own burden of responsibility by appeasing their conscience, passing by suffering as supposedly inevitable, tacitly agreeing with the evil being done. The attitude towards animals and plants, imbued with the principle of reverence for life, can serve as an indicator of morality and culture.

But a person should show especially high responsibility for the value of life in relation to other people and to himself. There are no ready-made recipes here; everyone must decide for themselves what they can sacrifice from own life, from his property, his rights, happiness, time, peace and what he should keep for himself. This shows the free decision of the individual.

“The ethic of reverence for life is an inexorable creditor, robbing a person of his time and his leisure,” writes Schweitzer 2 .

She whispers disturbing thoughts to a person: everything that is given to you more than others - health, abilities, talent, success, a wonderful childhood, quiet home comfort - cannot be taken for granted. You must repay this, give up the strength of your life for the sake of another life. A person should not follow only selfish aspirations:

Open your eyes and look for where a person or group of people needs a little of your participation, your time, your friendship, your company, your work. Maybe you will do a good service for someone who feels lonely, or angry, or sick, or a loser. Maybe it will be an old man or a child. Or a good deed will be done by volunteers who sacrifice their free time

1 Ibid. C, 223.

2 Ibid. P. 225.

rum or go on some business for others. Who can list all the possibilities for using this “valuable capital” called man? 1

Such participation is needed in all corners of the world. We must not reject this opportunity, not be afraid of disappointment, and not expect rewards. Such is the fate and purpose of man. The ethic of reverence for life does not allow a scientist to live only by science, an artist - only by art, or a busy person - only by work. It requires everyone to give a piece of their life to other people. In what form and to what extent - everyone decides for himself, according to his capabilities and circumstances. One does it unnoticed, without disturbing the normal course of his life; the other is prone to bright, spectacular actions. No one should judge anyone around them: it is important that everyone does good, shows patience, and kindness towards people. This is the humanity of human life and behavior. Renewal of culture is possible only on this basis. In such a matter, neither the principles of expediency, nor the vulgar morality of favorable circumstances, nor the meaningless ideals of power, the nation, nor the political programs proposed by leaders and propaganda can help. All projects, programs, and principles that arise in society must be carefully verified by the ethics of reverence for life. You can only approve what is consistent with humanity:

We are first of all obliged to sacredly protect the interests of human life and happiness. We must once again raise the sacred rights of man. We demand that justice be restored again. The foundation of law is humanity 2 .

In this, Schweitzer sees a person’s civic and moral duty.

The essence of culture is that it contributes in every possible way to the penetration of the principle of reverence for life into the consciousness of individuals and all humanity.

Four ideals form culture: the ideal of man, the ideal of social and political unity; the ideal of religious and spiritual unity; ideal of humanity. Disdain for ideals as unrealizable in life is quite firmly rooted in the consciousness of everyone.

1 Schweitzer A. Reverence for life. P. 225.

2 Ibid. P. 229.

dey. It is believed that a person should direct all his thoughts only to improving his own existence under the pressure of life conditions. In fact, deprived of the ideals of spirituality, he turns into a man-thing. People lack spirituality, which gives them vitality for mutual understanding and trust. However, this is possible if the principle of reverence for life is observed as the main condition of humanity. This is the ideal of humanity. Humanity encourages us to listen to the voice of not only the mind, but also the heart. Kindness must become an effective force in history, ushering in the age of humanity. This is the historical meaning of the humanistic worldview.

Concluding the presentation of Schweitzer’s views on culture, it is necessary to add one more touch to his portrait as a thinker and public figure: to mention his attitude towards Russia. It is quite obvious that the spiritual connection with Russian culture contributed to the strengthening of his faith in the strength and effectiveness of the proclaimed moral principles.

These connections were identified by the philosopher V. A. Petritsky, a researcher of the life and work of Schweitzer. He draws attention to the closeness of the moral positions of Schweitzer and L.N. Tolstoy in justifying the ethics of non-violence. In his Nobel speech, Schweitzer notes the contribution of L. N. Tolstoy to the establishment of ideas of peace.

Schweitzer repeatedly turned to the works of F. M. Dostoevsky, carefully read the novels “The Idiot” and “The Brothers Karamazov,” as evidenced by his notes. He was familiar with the works of the prisoner of the Shlisselburg fortress N. A. Morozov, with his research into the personality of Jesus Christ.

Schweitzer's passion for music did not leave him indifferent to Russian musical culture. His library contained N. A. Rimsky-Korsakov’s work “Manuscripts of My Musical Life.” He had sympathy for the works of M. P. Mussorgsky and A. N. Scriabin. The Schweitzer library and archive contained books by N. Berdyaev, L. Shestov, P. Uspensky, N. Lossky - prominent thinkers of Russia Silver Age. Many of their ideas were shared by Schweitzer. There is a certain similarity between Schweitzer’s mindset when considering the role of man in the Universe with the views of N.K. Roerich. Both philosophers advocate the limitless possibilities of human moral improvement. Schweitzer repeatedly expressed a desire to come to Russia, but there was no opportunity to implement his plans.

Schweitzer's ideas gradually gained worldwide recognition. His books have been translated into many languages; In European, Asian, and African countries, public associations have been created dedicated to the implementation of his ideas.

The ethic of reverence for life became the basis of the environmental movement and was included in high school curricula. The World Association of Friends of Albert Schweitzer operates successfully. Many cultural figures have been awarded international Schweitzer Prizes. The cultural ideas of A. Schweitzer became an integral part of the spiritual life of the 20th century.

Albert Schweitzer has died September 4, 1965

04.09.1965

Albert Schweitzer
Albert Schweitzer

German Theologian

Nobel Laureate

German Protestant theologian. Philosopher of culture. Humanist. Musician. Doctor. Nobel Peace Prize laureate, 1952. He devoted his entire life to serving people and science, never reproached anyone and felt sorry for those who, due to circumstances, cannot devote their lives to others.

Albert Schweitzer was born on January 14, 1875 in Kaysersberg, Germany. He received his education in Münster and Mühlhausen, where he studied from 1884 to 1893. In October 1893, the young man entered the University of Strasbourg, where he simultaneously studied theology, philosophy and music theory.

From 1898 to 1899, Albert lived in Paris, attended lectures at the Sorbonne, wrote a dissertation on Kant, and took organ and piano lessons. By the end of 1899, Schweitzer defended his dissertation in Strasbourg and received the degree of Doctor of Philosophy, and in 1900 also the title of Licentiate of Theology. Another year later, his first books on theology were published: “The Problem of the Last Supper, an analysis based on scientific research of the nineteenth century and on historical reports” and “The Mystery of Messianism and the Passion. Sketch of the Life of Jesus."

Soon, Schweitzer began teaching at the Faculty of Theology of the University of Strasbourg, but already in 1905 he decided to devote the rest of his life to medicine and became a student at the Faculty of Medicine of the same University of Strasbourg, continuing his scientific work.

In addition to scientific work, Albert was also involved in social activities. He took an active part in the work of the organ section of the Vienna Congress of the International Musical Society, and in 1908 his expanded German version of Bach was published. Schweitzer viewed Bach as a religious mystic whose music combined text with the "true poems of nature."

In addition, Albert was the largest expert on organ design and his book on this topic saved many organs from unjustified modernization. In 1911, Schweitzer passed the examinations at the Faculty of Medicine and two years later completed his dissertation on the topic “Psychiatric Evaluation of the Personality of Jesus,” receiving the degree of Doctor of Medicine. Then, on March 26, 1913, together with his wife, who had completed nursing courses, he went to Africa.

In the small village of Lambarene, Albert founded a hospital with his own modest funds. During the First World War, he and his wife, as German subjects, were sent to French camps. In 1918, Schweitzer was released in exchange for French prisoners of war. For the next few years he worked at the city hospital in Strasbourg, performed organ concerts throughout Europe, lectured at many European universities, and became an honorary doctor of the University of Zurich.

In 1923, his main philosophical work was published: “Philosophy of Culture” in two volumes. All this active work helped Schweitzer accumulate the necessary funds to restore the hospital in Lambarene. In February 1924 he returned to Africa, starting to build the destroyed hospital. Several doctors and nurses arrived from Europe and worked for free. By 1927, a new hospital was built, which allowed Schweitzer to return to Europe and once again take up concert activities and lecturing.

Over the next thirty years, Albert lived on two continents: he worked in Africa, and then visited Europe to give lectures, organ concerts and publish his books. At this time, Schweitzer was awarded the Frankfurt Goethe Prize, with funds from which a house in Günsbach was built, which became a resting place for the staff of the Lambarene hospital, and several European universities awarded him honorary doctorates. In 1953 he won the Nobel Peace Prize in 1952 and with the funds received he built a village for lepers near Lambarene.

In the spring of 1957, Schweitzer delivered his “Address to Humanity,” calling on governments to stop testing nuclear weapons. Soon after, two thousand scientists signed a petition to stop atomic testing, and Bertrand Russell and Cannon Collins in England launched a campaign for nuclear disarmament. Schweitzer himself left for Lambarene forever in 1959. This city has become a place of pilgrimage for many people from all over the world.

Albert Schweitzer has died September 4, 1965 in the Gabonese city of Lambarene. The Nobel laureate was buried under the windows of his office next to his wife’s grave. The hospital he founded still exists and operates today.

"From Reimarus to Wrede" and "History of the Study of the Life of Jesus" (first edition - Von Reimarus zu Wrede in 1906; second edition - Geschichte der Leben-Jesu-Forschuung in 1913)
“A Psychiatric Assessment of the Personality of Jesus” (Die psychiatrische Beurteilung Jesu, 1913, dissertation) “The Ethics of Compassion.” Sermons 15 and 16 (1919)
"Between Water and Virgin Forest" (Zwischen Wasser und Urwald, 1921)
“From my childhood and youth” (Aus meiner Kindheit und Jugendzeit, 1924)
“The Decline and Revival of Culture. Philosophy of culture. Part I." (Verfall und Wiederaufbau der Kultur. Kulturphilosophie. Erster Teil, 1923)
“Culture and ethics. Philosophy of culture. Part II." (Kultur und Ethik. Kulturphilosophie. Zweiter Teil, 1923)
“Christianity and the World Religions” (Das Christentum und die Weltreligionen, 1924)
"Letters from Lambarene" (1925-1927)
“The Construction Art of German and French Organs” (Deutsche und französische Orgelbaukunst und Orgelkunst, 1927)
"White Attitudes Towards the Colored Races" (1928)
"The Mysticism of the Apostles Paulus" (Die Mystik des Apostels Paulus; 1930)
"From my life and my thoughts" (Aus meinem Leben und Denken; autobiography; 1931)
"Religion in Modern Culture" (1934)
“The worldview of Indian thinkers. Mysticism and Ethics" (Die Weltanschauung der indischen Denker. Mystik und Ethik; 1935)
"On the State of Our Culture" (1947)

... read more >

Albert Schweitzer (1875-1965) occupies the culture of the 20th century. a special place - it belongs simultaneously to both the intellectual and philosophical tradition and the tradition of social and moral reformation. It seems to take us back to the times of the ancient sages and prophets, when the spiritual foundations of civilizations were laid, when words merged with deeds, knowledge was perceived in its morally binding meaning, a worthy way of life was seen as a continuation of the correct way of thinking. A. Schweitzer's main attention is aimed at criticizing the value foundations of modern European culture. He believed that European culture had lost its meaning and purpose, and had taken a false, disastrous path, and he saw his task as giving it new spiritual and moral perspectives. In this desire to stop the disastrous development of humanity, to return it to its pure religious and moral origins, Schweitzer was rare, but not alone; he was among such people as L.N. Tolstoy, M. Gandhi, M. L. King.

A. Schweitzer developed various theological and philosophical problems. He owns such fundamental works as “From Reimaarus to Wrede. History of research into the life of Jesus” (Von Reimaarus zu Wrede-Geschichte der Leben-Jesu-Forschung. 1906);

“The Mysticism of the Apostles Paulus” (Die Mystik des Apostels Paulus. Tubingen, 1930); "The Worldview of Indian Thinkers. Mysticism and Ethics" (Die Weltanschauung der indischen Denker. Mystik und Ethik, 1935). The thinker saw his main work in a comprehensive substantiation of the New Life Teaching, which he called the ethics of reverence for life. This is the subject of most of A. Schweitzer’s works, the central place among which is occupied by “Philosophy of Culture,” consisting of two parts: “The Decline and Revival of Culture” (Verfall und Wiederaufbau der Kultur. Kulturphilosophie. Erster Teil, 1923); "Culture and Ethics" (Kultur und Ethik. Kulturphilosophie. Zweiter Teil, 1923).

Schweitzer's teaching and biography are inextricably linked. He sought to give his life the dignity of an ethical argument and to embody the ideal of humanity that he theorized.

Albert Schweitzer was born in 1875 as the second child in the family of the priest Ludwig Schweitzer in the small town of Kaiserberg in Upper Alsace. His mother was also the daughter of a priest. Soon after the birth of their son, the family moved to the nearby town of Günsbach, where, as Schweitzer writes, he, along with his three sisters and brother, happily spent his youth. He grew up in modest affluence, in the care of loving, albeit strict, parents. Albert was distinguished by moral sensitivity and willpower.

Albert Schweitzer's life continued to develop quite well. He early discovered a variety of talents, which, combined with the Protestant virtues acquired during his family upbringing - hard work, perseverance and methodicality - predetermined a successful career. He graduated from high school and then from the University of Strasbourg, where he studied theology and philosophy. He continued his studies in philosophy and music in Paris. By the age of 30, Albert Schweitzer was already a recognized theologian, a promising philosopher, organist, organ builder, and musicologist. His book on Bach brought him European fame. He was successful in his service and had a wide circle of friends. On the way to the heights of fame, he decides to change everything at once: Europe - for Africa, professional work - for serving the suffering, the field of a scientist and musician - for a modest share of a doctor, a clear, prosperous future - for an uncertain life prospect, associated with incredible difficulties and unpredictable dangers. Why did he do this? Neither Schweitzer himself nor his researchers were able to answer this question with any convincing.

Let us first consider the factual side of the matter. This is how Schweitzer himself describes the history of this decision, which stretched out over many years: “One sunny summer morning, when - and this was in 1896 - I woke up in Günsbach during the Whitsunday holidays, the thought occurred to me that I dare not to take this happiness for granted, and I must repay it with something. Thinking about this, while still lying in bed, while the birds were singing outside the window, I came to the conclusion that it would be justified to live until I am thirty for the sake of sciences and arts, in order to then devote oneself to direct service to man." Schweitzer then left open the question of what and how exactly he would do after thirty years, trusting the circumstances. The years passed, approaching the designated milestone. And one day, in the fall of 1904, he saw on his desk among the mail a green brochure of the annual report of the Paris Missionary Society. As he put it aside to get to work, his eyes suddenly lingered on the article “What is the mission in the Congo in dire need of?” and began to read. It contained a complaint about the lack of people with medical education for missionary work in Gabon, a northern province of Congo, and a call for help. “Having finished reading,” recalls Schweitzer, “I calmly went to work. The search was over.” However, another year passed before he announced his decision to family and friends (he had previously shared his thoughts with only one unnamed close friend). It was a year of reflection, weighing one’s strengths and capabilities, and a strict rational check of intentions for feasibility. And he came to the conclusion that he was capable of raising the planned task, that for this he had enough health, energy, endurance, common sense, and in case of failure, the resilience to survive the collapse. Now all that remained was to legalize the decision made. On October 13, 1905, while in Paris, he dropped into Mailbox letters, in one of which he abdicated his responsibilities for leading the seminary of St. Thomas in Strasbourg, and in the rest he informed his parents and closest acquaintances that, starting from the winter semester, he was becoming a student at the Faculty of Medicine and intended to go as a doctor to Equatorial Africa after graduation. It is noteworthy that Schweitzer’s three-stage model of decision-making reproduces the scheme of moral choice identified by Aristotle: a) the general value orientation of the will; b) specific intention, consisting in a rational calculation of opposing motives, the choice of means; c) decision.

Schweitzer's decision caused quite a stir among family and friends. Confusion and misunderstanding turned into active opposition. But no emotional assessments or prudent arguments could sway him. After all, the decision made was not the beginning, but the result of almost ten years of deliberation. Schweitzer only became even more confident that one should not impose one’s opinions and assessments on other people, and he vividly felt the immorality of any attempts to invade someone else’s soul. He will repeat it many times in his works and will sacredly observe the commandment throughout his life: “Do not judge others.”

Albert Schweitzer graduated from the Faculty of Medicine, began practicing medicine, defended his dissertation in medicine, and in 1913, together with Elena Breslau, whom he married the year before, he went to Africa, to the town of Lambarene, which has since become famous. There he immediately began his medical practice and began to build a hospital, the funds for which he had collected in advance. Schweitzer remained faithful to his chosen path until the end of his long life. He came to Europe many times, sometimes staying there for several years, among other things and even primarily in order to raise money for his hospital, which over time grew into a small medical town. However, his main business was treating patients in Africa.

As you know, Schweitzer more than once tried to implement his principle of serving people: during his student years, he wanted to take part in the care of street children, and later he was involved in organizing the lives of vagabonds and people who had served prison sentences. However, this activity did not satisfy him, because it made him dependent on philanthropic organizations, which were not always impeccable. And the general atmosphere of charitable activity, which in many cases turns into self-deception of a bad conscience, could not satisfy Schweitzer, who was acutely aware of any falsehood. Working in Africa attracted him precisely because of his independence from official charity. At the same time, at first he intended to go there as a missionary, but was surprised to discover that for the leaders of the Paris Missionary Society, the subtleties of theological convictions were much more important than readiness for Christian service. And then he decides to work only as a doctor in order to minimize his dependence on the Missionary Society.

The specific form of serving a person, chosen by Schweitzer, was, one might say, the most selfless: the doctor does not impose his services on others (otherwise there will always be doubt about the purity of motives), but on the contrary, others in need themselves seek help from him. As a doctor, Schweitzer could put himself at the service of people almost everywhere, including in equatorial Africa, in any circumstances, even in the camp where he was interned during the First World War. Medical practice was almost ideally suited for an individualist who jealously limited his activity to the limits of personal responsibility - here these limits are set by the physical capabilities of the doctor himself.

A. Schweitzer was a very organized person and had an amazing capacity for work. While working at the hospital - both as a doctor, and as a director, and as a builder, and as an economist - he also found time for musical experiments. And he did not stop his scientific studies. Beginning with his first dissertation, “The Philosophy of Religion of I. Kant” (1899) and until the end of his life, he conducted research in the field of philosophy, ethics, and theology.

In the 50s, he became involved in the struggle for peace, or more precisely, for the prohibition of atomic weapons. In 1952 he was awarded the Nobel Peace Prize.

It is usually said about Schweitzer that he abandoned the fate of a prosperous European, a brilliant career as a scientist, teacher, and musician, and devoted himself to treating blacks in the hitherto unknown town of Lambarene. But the fact of the matter is that he did not refuse. He emerged as an outstanding thinker, cultural figure and as a knight of mercy. The most striking thing about it is the combination of both. He resolved the dilemma of civilization and merciful love for man in the most productive way. The solution he proposes can be summed up in the words: civilization in the service of merciful love. Schweitzer, in the experience of his life, connected things that were and are considered incompatible: self-affirmation and self-denial, individual good and moral duties. He devoted the first half of his life to self-affirmation, the second to self-denial, the first to himself, the second to others. He understood the relationship between these two moments as a hierarchy and practiced serving people in a form that allowed him to act as a bearer of the spirit of civilization and even continue (of course, as a side activity) his activities as a philosopher and musician.

Albert Schweitzer died in Lambarenne in 1965. He is buried there. The medical complex in Lambarene continues to function fully thanks to the efforts of friends and followers of the outstanding humanist and thinker of the 20th century.