Introduction. Thorough exploring of Byzantine aesthetics of the asceticism should be connected with exploring of its important categories Mimesis (imitation) represents one of the most remarkable concepts, which scientists find in ascetic and aesthetical discourse. Purpose. The aim of this article is to make a general survey of Byzantine ascetic and aesthetical theory of human mimetic (imitative) activity. Methods. Using the scientific methods of generalization, systematization, hermeneutical analysis of cultural traditions, the author tries to point out the peculiarities of Orthodox ascetic and aesthetical doctrine of imitation. Results. Having analysed the corresponding statements of famous Byzantine ascetics, the author points out that doctrine of mimesis exists in two dimensions (aspects) of aesthetics of the asceticism – 1) in the dimension of theological interpretation of arts and 2) in the aesthetical and ethical dimension, which is connected with understanding of the human being beauty. On the one hand, the theologians of Byzantium develop the mimetic conception of arts, on the other, – they preach the necessity of mystical mimesis – the imitation of God, of God and Man Jesus Christ and of saints. Originality. Pointing out some remarkable features of mentioned preaching, the author underlines the reality of strong aesthetical character of Christian East ascetic doctrine. Conclusion. Category of mimesis should be regarded as an important concept of Byzantine aesthetics of the asceticism. First of all, Christian ascetics, like philosophers of ancient world, consider arts as imitation of different objects of reality. Moreover, according to Orthodox theologians, ascetic way as the highest art represents the imitation of God. Due to this mystical mimesis a person renews true and natural beauty of his or her inner world and fulfils purpose of his or her existence.


Byzantine aesthetics of the asceticism; mimesis; arts; asceticism; imitation of God


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