Ilyin Lev Alexandrovich. Ivan Ilyin: Singing Heart Life and career of I. A. Ilyin

May 20, 2005 at 16.00 in the Engineering House of the Peter and Paul Fortress opens an exhibition dedicated to the work of Lev Alexandrovich Ilyin - a famous architect, architectural historian, creator and director of the Museum of the City (which existed in 1918-1928 and became one of the predecessors of the State Museum of the History of St. Petersburg ). The contribution of L.A. Ilyin to the preservation of the richest heritage of St. Petersburg culture, to the study and formation of the unique historical and architectural environment of the city on the Neva is invaluable. The anniversary exhibition presents about 50 works by the architect from the funds of the State Museum of the History of St. Petersburg: architectural graphics 1907-1936. and drawings 1902-1925 and 1941-1942.

The exhibition is dedicated to the birthday of St. Petersburg and the International Museum Day.

L.A. Ilyin was born in the village of Podosklyai, Tambov province. In 1890 he entered the St. Petersburg Alexander Cadet Corps. In 1897-1902. studied at the Institute of Civil Engineers, and in 1903-1904. - in the workshop of L.N. Benois at the Academy of Arts. From 1904 to 1917, he worked as an architect at the Kseninsky Institute. In 1918-1928. headed the Museum of the City, the collection of which included the collections of the Museum of Old Petersburg, a number of municipal museums and exhibitions, as well as nationalized values ​​and works of art. The Museum of the City was a major scientific and educational center of Petrograd-Leningrad in the 1920s, whose employees were engaged in the study of urban culture in general, including the study and preservation of the cultural and historical heritage of St. Petersburg.

L.A. Ilyin began his independent creative activity in his student years. According to his projects, a number of residential and public buildings were built in St. Petersburg, and four bridges were reconstructed. Architectural design projects for the Mikhailovsky, Panteleimonovsky and Vvedensky bridges are exhibited at the exhibition. Also presented is the project of the first significant construction of the architect - the hospital of Peter the Great on Okhta (1907-1916, together with A.I. Klein and A. V. Rozenberg). The construction of the Okhtinsky hospital town, made in the style of Peter the Great Baroque, was carried out in 1914-1920s.

L.A. Ilyin repeatedly took part in architectural competitions. The exposition demonstrates competitive projects of the Palace of Workers at the Narva Gate (1919), the main entrance to the Smolny (1923), the House of Soviets in Leningrad (1936, together with V.M. Ivanov, A.I. Lapirov). None of them were implemented.

Ilyin is one of the founders of the theory and practice of Soviet urban planning. Already in 1911-1917. he completed the planning of the town of the Lysvensky plant in the Urals, the projects of the village of the Ladoga water pipeline and the resort of Liran on the Black Sea coast of the Caucasus.

In 1923, at the initiative of Ilyin, the Commission for the Planning of the City on the Neva was organized at the Museum of the City in Petrograd. In those years, the Museum of the City carried out not only a large research and exhibition work, but was also the only organization that oversaw the planning and creation of a new urban space of Petrograd-Leningrad. From 1925 to 1938 Ilyin, holding the post of chief architect of Leningrad, led the development of the Master Plan for the development of the city. Together with P.N. Tvardovsky, he completed the construction project of the International (Moskovsky) Avenue, which was to become the main thoroughfare of Leningrad (the project was partially implemented in 1935-1941). In 1924-1926. according to the projects of the architect, the reconstruction of the area adjacent to Stachek Avenue was carried out, the architectural design of the arrow of Elagin Island and the square on Birzhevaya Square was created, and in 1927-1932. - redevelopment of the Bolshoy Prospekt of Vasilyevsky Island was completed (together with V.V. Danilov and R.F. Katzer). The project of a two-tiered unloading embankment by Robespierre (1924-1925) is interesting. Many of the urban planning projects created by Ilyin in the 1920s and 1930s are presented at the exhibition.

Lev Aleksandrovich became one of the founders of the State Institute for Urban Design (1929), the author of long-term building plans for Baku, Yaroslavl and other cities of the USSR. Since 1940, he headed the Institute of Urban Planning of the Academy of Architecture of the USSR, since 1941 he was a corresponding member of the Academy of Architecture of the USSR. During the Great Patriotic War, he supervised the work on measuring the architectural monuments of Leningrad. Worked on the manuscript of the historical and artistic essay "Walks in Leningrad", dedicated to the classical architecture of the city on the Neva; created a series of illustrations for a future book: urban landscapes and historical compositions made from nature. Several sheets of this graphic series, which became the last creative work of the master, are presented at the exhibition. Among them are the drawings "Peter I on the banks of the Neva", "Meeting in 1836", "Alexander I and the Fortress", "Chernyshev Bridge", "Winter Ditch", "Sink at House 12", etc.

On December 11, 1942, L.A. Ilyin died during an artillery shelling on Nevsky Prospekt and was buried at the Volkovo Cemetery.

Urban planner.

Biography

Born in the Tambov province.

In 1890, following the family tradition, he entered the Alexander Cadet Corps in St. Petersburg.

In 1903, to continue his education, he entered the Higher Art School of the Imperial Academy of Arts (workshop of L. N. Benois). He began work in the architectural studio of V. A. Kosyakov, then worked independently. In 1907 he became a member of the Commission for the Study and Description of Old Petersburg at the Society of Architects-Artists.

Since 1903 he began to write and publish articles in specialized journals on architecture.

In March 1908, he created a project for the reconstruction of the Panteleymonovsky bridge across the river. Fontanka. Since that time, the work of L. A. Ilyin has been based on the principle of an ensemble approach to construction in the city center.

In 1912-1913. designed and built his own house, starting from the model of an empire-style Russian estate, on Pesochnaya Embankment.

From December 1918 to 1928 - director of the Museum of the City, located in the Anichkov Palace. Chairman of the Council of the society "Old Petersburg" (created in 1921), on whose initiative in 1923 the Museum of the dying cult was created in Petrograd, which ensured the acceptance of valuables from the churches closed in the city for storage.

In 1925 he became the chief architect of the city, until 1938 he led the development of the General Plan for the development of the city. At the end of 1930, he was sentenced to 2 years in prison in the case of a train and tram collision on International Avenue. In 1938 he was suspended from work, defamed in the press and at party meetings.

In 1929-1937. lived and worked mainly in Baku.

After the start of the war. in July-November 1941 he remained in the besieged city, worked on the book Walks in Leningrad. He died during the Siege of Leningrad. On December 11, he died on the street during the bombing of Leningrad by German aircraft. He was buried at the Literary bridges of the Volkov cemetery in Leningrad.

Wife - artist, architect, art critic Polina Vladimirovna Kovalskaya (1892 - February 6, 1940).

Leningrad

• Hospital of Peter the Great (1907-1916; together with A. I. Klein and A. V. Rosenberg)
• Propylaea of ​​the Smolny (1922-1923; competition);
• Spit of Yelagin Island (implemented);
• House of Soviets (1936; competition);
• The city center of Leningrad is the square near the House of Soviets (1939-1940; co-author; competition).
• Residential house on Moskovsky prospekt, 79

Other cities. Projects and buildings

• Stalinabad - planning (1931-1938; leader; co-authors: Baranov N. V., Gaikovich V. A.)
• Yaroslavl - planning (1935-1938; leader; co-authors: Baranov N.V., Gaikovich V.A.; partially implemented)
• Baku - planning (1936-1938; leader; co-authors: Baranov N. V., Gaikovich V. A.)
• House of Specialists in Baku (1935)
• Upland Park in Baku (1936; completed)
• Monument to V. I. Lenin in Petrozavodsk (sculptor Manizer M. G.)
• Monument to S. M. Kirov in Baku
• Monument to S. M. Kirov in Petrozavodsk (sculptor Manizer M. G.)
• The building of the Military School of Emperor Alexander II in Peterhof (1914). For 2014 is one of the buildings

Articles by L. A. Ilyin in print

• USSR architecture
• Architecture of Leningrad

Archival sources

• State Museum of the History of Leningrad (GMIL, now GMISPb). Manuscript of Gaikovich V.A.

Sources

• L. A. Ilyin. Walks in Leningrad. St. Petersburg: State Museum of the History of St. Petersburg. 2012.
• Yearbook of the Leningrad Branch of the Union of Soviet Architects. Issue 1-2 (XV-XVI). - Leningrad, 1940. - S. 108-113, 191.
• Busyreva E. P., Chekanova O. A. Lev Ilyin // Architects of St. Petersburg. XX century. - St. Petersburg: Lenizdat, 2000. - S. 192-217.
• Leningrad House of Soviets. Architectural competitions of the 1930s. St. Petersburg: GMISPb. 2006
• Busyreva E. P. Lev Ilyin. - St. Petersburg: GMISPb. - 2008.

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Notes

An excerpt characterizing Ilyin, Lev Alexandrovich

- As a token of obedience, I ask you to undress. - Pierre took off his tailcoat, waistcoat and left boot at the direction of the rhetor. Mason opened the shirt on his left chest, and, bending down, lifted his trouser leg on his left leg above the knee. Pierre hurriedly wanted to take off his right boot and roll up his trousers in order to save a stranger from this labor, but the mason told him that this was not necessary - and gave him a shoe on his left foot. With a childish smile of modesty, doubt and mockery of himself, which appeared on his face against his will, Pierre stood with his hands down and legs apart in front of his brother rhetorician, waiting for his new orders.
“And finally, as a sign of candor, I ask you to reveal to me your main passion,” he said.
- My passion! I had so many of them,” said Pierre.
“That addiction which, more than any other, made you waver in the path of virtue,” said the Mason.
Pierre was silent for a while, looking for.
"Wine? Overeating? Idleness? Laziness? Hotness? Malice? Women?" He went over his vices, mentally weighing them and not knowing which one to give priority to.
“Women,” Pierre said in a low, barely audible voice. The Mason did not move or speak for a long time after this answer. Finally, he moved towards Pierre, took the handkerchief lying on the table and again blindfolded him.
- For the last time I tell you: turn all your attention to yourself, put chains on your feelings and seek bliss not in passions, but in your heart. The source of bliss is not outside, but within us...
Pierre already felt this refreshing source of bliss in himself, now filling his soul with joy and tenderness.

Soon after this, it was no longer the former rhetorician who came to the dark temple for Pierre, but the guarantor Villarsky, whom he recognized by his voice. To new questions about the firmness of his intentions, Pierre answered: “Yes, yes, I agree,” and with a beaming childish smile, with an open, fat chest, unevenly and timidly stepping with one bare and one shod foot, he went forward with Villarsky put to his bare chest with a sword. From the room he was led along the corridors, turning back and forth, and finally led to the doors of the box. Villarsky coughed, they answered him with Masonic knocks of hammers, the door opened before them. Someone's bass voice (Pierre's eyes were all blindfolded) asked him questions about who he was, where, when was he born? etc. Then they again led him somewhere, without untying his eyes, and as he walked, allegories spoke to him about the labors of his journey, about sacred friendship, about the eternal Builder of the world, about the courage with which he must endure labors and dangers . During this journey, Pierre noticed that he was called either seeking, then suffering, then demanding, and at the same time they knocked with hammers and swords in different ways. While he was led to some subject, he noticed that there was confusion and confusion between his leaders. He heard how the surrounding people argued among themselves in a whisper and how one insisted that he be led along some kind of carpet. After that, they took his right hand, put it on something, and with his left they ordered him to put the compass to his left chest, and forced him, repeating the words that the other had read, to read the oath of allegiance to the laws of the order. Then they put out the candles, lit alcohol, as Pierre heard it by smell, and said that he would see a small light. The bandage was removed from him, and Pierre, as in a dream, saw, in the faint light of an alcohol fire, several people who, in the same aprons as the rhetorician, stood against him and held swords aimed at his chest. Between them stood a man in a bloody white shirt. Seeing this, Pierre moved his sword forward with his chest, wanting them to pierce him. But the swords moved away from him and he was immediately bandaged again. “Now you have seen a small light,” a voice told him. Then the candles were lit again, they said that he needed to see the full light, and again they took off the bandage and suddenly more than ten voices said: sic transit gloria mundi. [this is how worldly glory passes.]
Pierre gradually began to come to his senses and look around the room where he was and the people in it. Around a long table, covered with black, sat about twelve people, all in the same robes as those whom he had seen before. Some Pierre knew from Petersburg society. An unfamiliar young man was sitting in the chairman's seat, wearing a special cross around his neck. On the right hand sat the Italian abbot, whom Pierre had seen two years ago at Anna Pavlovna's. There was also a very important dignitary and a Swiss tutor who had previously lived with the Kuragins. Everyone was solemnly silent, listening to the words of the chairman, who held a hammer in his hand. A burning star was embedded in the wall; on one side of the table there was a small carpet with various images, on the other side there was something like an altar with a Gospel and a skull. Around the table were 7 large, in the sort of church, candlesticks. Two of the brothers led Pierre to the altar, put his feet in a rectangular position and ordered him to lie down, saying that he was throwing himself at the gates of the temple.
“He must first get a shovel,” one of the brothers said in a whisper.
- BUT! Please, please,” said another.
Pierre, with bewildered, short-sighted eyes, disobeying, looked around him, and suddenly doubt came over him. "Where I am? What am I doing? Are they laughing at me? Wouldn't I be ashamed to remember this?" But this doubt lasted only for a moment. Pierre looked around at the serious faces of the people around him, remembered everything that he had already passed, and realized that it was impossible to stop halfway. He was horrified by his doubt and, trying to evoke in himself the former feeling of compunction, he threw himself at the gates of the temple. And indeed a feeling of compunction, even stronger than before, came over him. When he had lain for some time, they told him to get up and put on him the same white leather apron that the others had on, gave him a shovel and three pairs of gloves, and then the great master turned to him. He told him to be careful not to stain the whiteness of this apron, representing strength and purity; then he said of an unidentified shovel that he should work with it to cleanse his heart of vices and condescendingly smooth over the heart of his neighbor with it. Then about the first men's gloves he said that he could not know their meaning, but he must keep them, about other men's gloves he said that he should wear them in meetings, and finally about the third women's gloves he said: “Dear brother, these women's gloves are for you essence is defined. Give them to the woman you will honor the most. With this gift, assure the purity of your heart to the one you choose for yourself as a worthy stonemason. And after a pause for a while, he added: “But observe, dear brother, that the gloves of these unclean hands do not adorn.” While the great master uttered these last words, it seemed to Pierre that the chairman was embarrassed. Pierre became even more embarrassed, blushed to tears, as children blush, began to look around uneasily, and there was an awkward silence.

Ivan Alexandrovich Ilyin was born on March 28 (Old Style), 1883, in a noble family of a sworn attorney of the District of the Moscow Court of Justice, provincial secretary Alexander Ivanovich Ilyin and his wife Ekaterina Yulyevna Schweikert. The Ilyins lived at the corner of Ruzheiny Lane and Plyushchikha. The parents of the future philosopher were educated, religious people and sought to give their son a good upbringing.

Ivan studied first for five years at the 5th Moscow Gymnasium, and then for three years at the 1st Moscow Gymnasium, among whose pupils were Tikhonravov, Vl. Solovyov, Milyukov. According to the memoirs of a classmate, Ilyin was “light blond, almost red, lean and long-legged; he was an excellent student ... but, apart from his loud voice and wide, unconstrained gestures, he seemed to be nothing remarkable at that time. Even his comrades did not assume that philosophy could and did become his specialty. he graduated from the gymnasium with a gold medal, having received an excellent classical education, in particular knowledge of several languages: Church Slavonic, Latin and Greek, French and German. On July 15, 1901, Ilyin filed a petition with the rector of Moscow University to enroll him in the Faculty of Law, a brilliant certificate gave him such an opportunity. At the university, he received fundamental training in law, which he studied under the guidance of the outstanding legal philosopher P.I. Novgorodtseva3.

Here he developed a deep interest in philosophy. This is evidenced by his candidate essays on the ideal state of Plato and on Kant's doctrine of "things in themselves" in the theory of knowledge, as well as six essays that he submitted in the period 1906-1909 - "On Fichte's "Scientific Teaching", Senior Edition 1794 G.", "Schelling's doctrine of the Absolute", "The idea of ​​concrete and abstract in Hegel's theory of knowledge", "Jean-Jacques Rousseau's idea of ​​the general will", "Metaphysical foundations of Aristotle's doctrine of Doulos Fysei"4, "The problem of method in modern jurisprudence ".

Upon graduation from the university, Ilyin was awarded a diploma of the first degree, and in September 1906, at a meeting of the Faculty of Law, at the suggestion of Prince. E.N. Trubetskoy, he was left at the university to prepare for a professorship5.

In the same year, Ilyin married Natalia Nikolaevna Vokach, who was spiritually close to him (she studied philosophy, art history, history) and shared with him all the hardships of his life.

In 1909, Ilyin passed the exams for a master's degree in state law and, after trial lectures, was approved as a Privatdozent in the Department of the Encyclopedia of Law and the History of the Philosophy of Law at Moscow University. From 1910 he became a member of the Moscow Psychological Society; in "Questions of Philosophy and Psychology" the hundred and first scientific work "The Concepts of Law and Force" was published.

At the end of the year, together with his wife, Ilyin leaves for a scientific mission and spends two years in Germany, Italy and France. He works at the universities of Heidelberg, Freiburg, Göttingen, Paris, gives presentations at the seminars of G. Rickert, G. Simmel, D. Nelson, E. Husserl (in communication with whom Ilyin comprehended the phenomenological method); at the University of Berlin is preparing a dissertation on the philosophy of Hegel. Working on the dissertation, Ilyin went far beyond the usual requirements for such texts. “I don’t want to approach it,” he wrote, “as an academic test and relegate its scientific and creative nature to the background. I would like it to be Leistung, and not a blurry master's compilation. I dream of publishing it later in German; for I know well that, like my last work on Fichte, no one will need it in Russia. And in Germany, maybe someone will fit.

My main striving is to curb in my work the formal-methodological, all-decomposing and pulverizing approach in analysis, which is easy and peculiar to me, and to do what is more difficult and more important: to give a synthetically constructive opening”7.

Upon returning to Moscow, Ilyin continues to work at the university. His philosophical works are beginning to appear: “The idea of ​​personality in the teachings of Stirner. “Experience in the history of individualism” (1911), “The crisis of the idea of ​​the subject in the science of Fichte the Elder. An Experience in Systematic Analysis (1912), Schleiermacher and his Speeches on Religion (1912), On Courtesy. Socio-Psychological Experience" (1912), "On the Revival of Hegelianism" (1912), "Fichte's Philosophy as a Religion of Conscience" (1914), "The Basic Moral Contradiction of War" (1914), "The Spiritual Meaning of War" (1915), “Philosophy as a spiritual activity” (1915), “Fundamentals of jurisprudence. The general doctrine of law and the state” (1915). Six large articles on Hegel's philosophy were also published, which were later included in the famous two-volume monograph published in 1918 and which became his dissertation ("Hegel's philosophy as the doctrine of the concreteness of God and man"), which he brilliantly defended, receiving two degrees: master and doctor of state sciences.

The February Revolution of 1917 posed a serious problem for Ilyin, the state system of his Motherland collapsed; he is a legal scholar; what is his attitude to everything that happens? Ilyin defines it in five small but important pamphlets published between the two revolutions of the seventeenth year in the publication Narodnoye Pravo.

They formulated his views on the foundations of the rule of law, on the way to overcome the revolution as a temporary social disorder in the pursuit of a new, just social order. “Every order of life,” he writes, “has certain shortcomings, and, as a general rule, the elimination of these shortcomings is achieved through the abolition of unsatisfactory legal norms and the establishment of other, better ones. Each legal system must certainly open this opportunity for people: to improve laws according to the law, i.e. improve the legal order without violating the legal order. A legal system that closes this opportunity for all or for wide circles of the people, depriving them of access to legislation, is preparing for itself an inevitable revolution.

After the October Revolution, Ilyin lectured at the Faculty of Law of Moscow University and at other higher educational institutions in Moscow. He actively opposes official policy, defends the principles of academic freedom, which were trampled in those years. His position was clearly defined; later he wrote: “Do people leave the bed of a sick mother? Yes, even with a sense of guilt in her illness? Yes, they leave, except for a doctor and medicine. But, (when leaving for medicine and a doctor, they leave someone at her headboard. And so we stayed at this headboard. We believed that everyone who does not go to the whites and who does not face direct execution should remain in place " 9.

In this tragic situation, I.A. Ilyin continues to work: he writes “The Doctrine of Legal Consciousness”10, becomes chairman of the Moscow Psychological Society (he was elected in 1921 to replace the deceased L.M. Lopatin), and continues public speaking. The last of these took place in the spring of 1922 at a general meeting. Moscow Law Society, where the main tasks of jurisprudence in Russia were discussed in the light of the revolution of 1917, the civil war that followed it and the victory of the Bolsheviks. Ilyin believed that the tasks of Russian jurisprudence could be correctly formulated by those who, from beginning to end, observing this historical process on the spot, those who saw “the old with all its ailments and in all its state power, and the immense test of war, and the decline of the instinct of national self-preservation, and the fury of the agrarian and property redistribution, and the despotism of the internationalists, and the three-year civil war, and the psycho-greed, and the lack of will of laziness, and the economic emptiness of communism, and the destruction of the national school, and terror, and hunger, and cannibalism, and death ... Of course, the experience we have gained is not just a legal and political experience: it is deeper - to the level of moral and religious; it is wider - up to the volume of economic, historical and spiritual in general11.

Six times the Bolsheviks arrested Ilyin, tried him twice (November 30, 1918 at the Presidium of the Collegium of the Department for Combating Counter-Revolution and December 28, 1918 at the Moscow Revolutionary Tribunal12), and both times he was acquitted for insufficient charges and amnestied. The last time he was arrested on September 4, 1922, he was accused of “not only not reconciling with the Workers’ and Peasants’ power existing in Russia, but not for a single moment ceased his anti-Soviet activities”13.

On September 26, Ilyin and his wife, together with a large group of scientists, philosophers and writers sent abroad, sailed from Petrograd to Stettin, in Germany.

In Berlin, a new stage in Ilyin's life began, lasting 16 years. Together with other Russian emigrants, he got involved in organizing the Religious-Philosophical Academy, the Philosophical Society and its journal. In January 1923, at the opening of the Russian Scientific Institute in Berlin, Ilyin delivered a speech later published as a separate pamphlet (“The Problem of Modern Legal Consciousness”). He became a professor at this institute, where he taught courses on the Encyclopedia of Law, the History of Ethical Doctrines, Introduction to Philosophy and Aesthetics in Russian and German. In 1923-1924. he was the dean of the law faculty of this institute, in 1924 he was elected a corresponding member of the Slavic Institute at the University of London.

His lectures on Russian writers, on Russian culture, on the foundations of legal consciousness, on the revival of Russia, on religion and the church, on the Soviet regime, etc. about 200 performances in Germany, Latvia, Switzerland, Belgium, Czech Republic, Yugoslavia and Austria. But the central place in Ilyin's life was occupied by closely related politics and philosophical creativity. He was a member of the editorial board of the Parisian newspaper "Vozrozhdenie", edited by P.B. Struve, actively published in "Russian invalid", "New time", "New way", "Russia and the Slavs", "Russia" and other emigrant publications. In 1927-1930. Ilyin was the editor-publisher of the Russian Bell magazine (9 issues were published). He participated in the work of the Russian Foreign Congress in the spring of 1926, maintained close ties with the Russian General Military Union (ROVS), taking part in the Saint-Julien Congress, organized in 1930 by the Russian Section of the International League of Struggle against the Third International. Despite the fact that Ilyin was one of the ideologists of the White movement and was actively involved in political life, in his political philosophy he was based on the principles of non- and supra-partisanship, in particular, he was never a member of any political party or organization.

Since 1925, his major philosophical works began to appear abroad: “Religious meaning is philosophy. Three speeches” (1925), “On resistance to evil by force” (1925) (which caused a wide response to noisy controversy both in the West and in Russia), “The path of spiritual renewal. (1935), “Fundamentals of Art. On perfection in art” (1937). He is finishing the book On Darkness and Enlightenment. Book of Artistic Criticism. Bunin - Remizov-Shmelev ”, but did not find a publisher for it (it was published only in 1959). His famous pamphlets are published: “The Motherland and Us” (1926), “The Poison of Bolshevism” (1931), “On Russia. Three Speeches (1934), Creative Idea of ​​Our Future (1937), Fundamentals of Christian Culture (1937), Fundamentals of the Struggle for National Russia (1938), Crisis of Godlessness (1951), etc.

Ilyin very early managed to recognize the true face of Nazism. In 1934 (six months after Hitler came to power) Ilyin was removed from the Institute for refusing to teach in accordance with the party program of the National Socialists. In 1938 the Gestapo seized all his published works and banned him from public speaking. Having lost his source of livelihood, Ivan Alexandrovich decided to leave Germany and move to Switzerland. And although a ban was imposed on his departure, several happy accidents (in which he saw the providence of God) helped him obtain visas for himself and his wife, and in July 1938, the Ilyins left for Zurich. In Switzerland, they settled in the Zurich suburb of Zollikon, where, with the help of friends and acquaintances, in particular, S.V. Rachmaninov, Ilyin tried to improve his life for the third time.

In Switzerland, Ilyin was banned from political activity, so 215 issues of correspondence reading bulletins, only for like-minded people, which he had been writing for ROVS for six years, had to be signed. After his death, these political articles were published in the two-volume Our Tasks (1956). At the end of his life, Ivan Alexandrovich managed to complete and publish the work on which he had been working for more than 33 years - "Axioms of Religious Experience" (1953), two volumes of studies on religious anthologies with extensive literary additions.

His numerous works in German are published. Among them, it should be noted “a triptych of philosophical and artistic prose - works connected by a single internal content and plan: 1. “Ich schaue ins Leben. Ein Buch der Besinnung ”(I peer into life. A book of thoughts). 2. Das verschollene Herz. Ein Buch stiller Betrachtungen" (Fading heart. The book of quiet contemplation) (1943), 3. "Blick in die Ferne. Ein Buch der Einsichten und der Hoffnungen" (Look into the distance. A book of thoughts and hopes) (1945). “These three books,” wrote his student R.M. Zile, “represent a completely original literary work: they are, as it were, collections of either philosophical sketches, or artistic meditations, or enlightening-in-depth observations on a wide variety of topics, but imbued with one single creative act of writing - "IN EVERYTHING TO SEE AND SHOW THE GOD'S RAY"14.

Ilyin gave other names to the Russian versions of these books: 1. “Fires of life. The book of consolations”, 2. “Singing heart. The Book of Quiet Contemplations” and 3. “On the Coming Russian Culture”. He completely finished the second book, worked on the third one, but did not find publishers during his lifetime - "The Singing Heart" was published by his wife only in 1958.

Ilyin tried to finish the book “On the Monarchy”, prepared the publication of “The Way to Obviousness”, put other works in order, but after frequent and prolonged illnesses on December 21, 1954, he died before he could finish his plan. Natalia Nikolaevna, who survived him by eight years, and later the researcher of his work N.P. Poltoratsky15 did a lot to publish new and republish old works of the remarkable Russian philosopher.

Ivan Alexandrovich was buried in Zollikon near Zurich. On the slab standing on the grave of Ilyin and his wife (she died on March 30, 1963), an epitaph is carved:

so viel gelitten

In Liebe geschauet

Manches verschuldet

Und wenig verstanden

Danke Dir, Ewige Gute!

The life of the philosopher was thorny, but bright. “His philosophical path was difficult. His life path is probably even more difficult. And it seems to me that faithful to her companion Natalia Nikolaevna Ilyina, to the bitter question: “How much longer to suffer?” he could answer like a frantic Habakkuk: "Until death, mother!"

Yu. T. Lisitsa

NOTES.

1. On the maternal line, I.A. Ilyin - German blood; his grandfather, Julius Schweikert (von Stadion, Wittenberg), was a collegiate adviser. Ilyin chose the name of his grandfather as a pseudonym for some of his works in German.

2. Vishnyak M. Tribute to the Past. New York. 1954. P.40.

3. About his teacher after his death, I.A. Ilyin wrote full lines of gratitude. See: In memory of P.I. Novgorodtseva. - "Russian Thought". Prague-Berlin, 1923/24, Book. IX-HP. C 369-374. About the spirit that reigned in the school of P.I. Novgorodtsev, he recalled: “He took care of everyone individually, getting scholarships, lessons, developing topics, generously putting his signature on library cards. Essay after composition was given; the edifice of spiritual individuality slowly grew” (Ibid., p. 373).

4. Aristotle's doctrine of "bondage by nature" (Aristotle, Politics, I).

5. See TsGIA of Moscow, f. 418, op. 463, d, 36, l. 119.

6. Evgenia Gertsyk, a relative of Natalia, recalls. “The cousin was not close to us, but - smart and silent - she shared her husband's sympathies all her life, a little ironic to his ardor. He was in awe of her wise calmness. The young couple lived on the pennies they earned by translating: neither he nor she wanted to sacrifice the time they devoted entirely to philosophy. They bound themselves with iron austerity - everything is strictly calculated, up to how many two kopecks can be spent per month on a cab driver; concerts, the theater is banned, and Ilyin passionately loved music and the Art Theater ”(Gertsyk E. Memoirs. Paris, 1973. P. 153-154). Together they translated the work of G. Simmel "On Social Differentiation" (Moscow, 1908), as well as Elszbacher's book "Anarchism" and two treatises by Rousseau, which could not be published. Ilyin devoted his main works to his wife.

7. Letter to L.Ya. Gurevich dated 13 August. 1911 - TsGALI, f. 131, op. 1, unit 131, l. 2-4. Leistung - strictly, thoroughly done work (German).

8. See: Order or Disorder? Publishing House "People's Law", ser. “Problems of the moment., No. 3. M., 1917. S. 4-5.

11. The main tasks of jurisprudence in Russia. - "Russian Thought". Book. VIII–II, Prague, Dec. 1992, pp. 162-188.

12. See: Central Archive of the KGB of the USSR, File No. 1315. Archive R-22082, fol. 7; case No. 193. archive H-191, l. 314-320.

13. Central archive of the KGB of the USSR, case No. 15778, archive H-1554, fol. fifteen

15. Poltoratsky Nikolai Petrovich (1921-1990), professor at the University of Pittsburgh (USA), the last manager of the legacy of I.A. Ilyin. He wrote about Ilyin in monographs: “Russian Religious and Philosophical Thought of the 20th Century” (1975), “Russia Revolution” (1988), “Ivan Aleksandrovich Ilyin. Life, works, outlook” (1989).

16. Everything is felt

So much has been gained

Seen in love

A lot is taken to heart

Little has been achieved

Thank You, Eternal Kindness!

(Translated from German by A.V. Mikhailov).

17. Redlich. R. In memory of I.A. Ilyin. - "Sowing". Munich, 1955. No.

I.A. Ilyin was born on March 16 (28), 1883 in Moscow in Baidakov's house in a noble family of the sworn attorney of the Moscow Court of Justice, provincial secretary Alexander Ivanovich Ilyin and Ekaterina Yulyevna Ilyina (nee Schweikert).

The philosopher's father was a native Muscovite: his grandfather, Colonel Ivan Ivanovich Ilyin, served as head of the Kremlin Palace. Alexander Ivanovich also had an older brother, Nikolai, and a younger Sergei, as well as a sister, Lyubov.

By mother, Ivan Alexandrovich was of German blood, and his grandfather, Julius Schweikert, was a collegiate adviser (which corresponded to the 6th rank in the general table of ranks adopted in the Russian Empire, which corresponded to the rank of colonel).

I.A. Ilyin was the third child in the family. In addition to him, the family had two more older brothers: Alexei and Alexander. Little Ivan was baptized on April 22, 1883 in the Church of the Nativity of the Mother of God outside the Smolensk Gates.

His abilities and talent were already revealed while studying at the gymnasium and at the law faculty of Moscow University. In 1910, Ilyin was sent on a scientific trip to Germany and France to continue his education at the universities of Heidelberg, Göttingen, Paris and Berlin, while studying in the seminars of E. Husserl, G. Rickert and G. Simmel, who had an important influence on shaping his views.

After the return of Ivan Alexandrovich from a scientific trip, which took place in 1912, he taught at Moscow University and other higher educational institutions in Moscow. By the same time, his first scientific works devoted to the heritage of Plato and Aristotle, as well as Rousseau, Kant, Fichte, Schelling and Hegel, belong.

Who just did not rank Ilyin in any organizations and parties: starting with the Cadets, the Black Hundreds and ending with Freemasonry. Ilyin himself, in one of the articles for the alleged 10th issue of the Russian Bell magazine, spoke as follows: “Taking this opportunity to declare once and for all: I have never been a Freemason either in Russia or abroad; I have never been and a member of any political party whatsoever. To those who claim the opposite about me (it makes no difference - Russians or foreigners), I publicly propose to classify myself (by choice) - as irresponsible talkers or dishonest people.

Gradually, the circle of Ilyin's creative interests is centered around the work of Hegel. As confirmation of this fact, it can be noted that, starting from 1914-1917, six large articles on Hegel's philosophy were published one after another, which later formed the core of his two-volume study - "Hegel's philosophy as a doctrine of the concreteness of God and man" ( 1918), prepared by him as a master's thesis, but having defended it, he became both a master and a doctor in the field of state sciences.

After the October Revolution, which Ivan Aleksandrovich himself called a "coup", staying in Moscow, he joined the ideological struggle against Soviet power. At this time, he sharply criticizes Bolshevism in lectures given by him in student audiences, as well as in public speeches in various scientific societies, and in a series of pamphlets published in 1918-20s, which was the reason for his numerous and repeated arrests. In September 1922, Ilyin was arrested by the Cheka for the sixth time and sentenced to death, which was commuted to expulsion from Russia.

From 1923 to 1934 the Russian philosopher was dean and professor at the Russian Scientific Institute in Berlin. During these years, he actively participated in the political life of the Russian emigration, adjoining its right (that is, the national-patriotic wing - Approx. S.L.). He became one of the ideologists of the white movement, for several years he published the Russian Bell. A Journal of a Strong-willed Idea. During this period of time, he wrote a number of books on philosophy, politics, religion and culture: "The Religious Meaning of Philosophy", "On Resistance to Evil by Force" (1925), "The Path of Spiritual Renewal" (1935), "Fundamentals of Art. About Perfect in art (1937), etc. However, Ilyin's more active work was interrupted due to the Nazis coming to power in Germany, for already in 1934 he was fired from the Russian Scientific Institute, and two years later he was banned from any public activity. And in 1938 he was forced to emigrate from Germany to Switzerland.

Largely thanks to S.V. Rachmaninoff and many of his other friends, he settled with his wife near Zurich. Fearing the reaction of Germany, the Swiss authorities limited the activities of the Russian philosopher. But gradually his position was strengthened and he was already able to actively engage in creative activities. In addition to a large number of articles and essays published in various publications, in particular, which subsequently compiled the collection "Our Tasks" (published in 2 volumes in 1956), Ivan Aleksandrovich also published three books of philosophical and artistic prose in German, united by a common idea "The Singing Heart. The Book of Quiet Contemplations", as well as the fundamental study "Axioms of Religious Experience" (published in 2 volumes in 1953) and the book "The Path to Evidence" (1957) was being prepared for publication. All this suggests that Ilyin's range of interests was very wide: he was interested in both religious and legal, socio-political, philosophical, as well as ethical, aesthetic, anthropological, literary and poetic problems and areas of knowledge.

Before the revolution, the problems of social philosophy were, as it were, on the periphery of the philosophical interests of the Russian philosopher. However, the dramatic events that took place in the country after the October Revolution dramatically changed his preferences and aspirations. The first significant work in this direction, which in many ways turned Ivan Alexandrovich to social problems, was the work On Resistance to Evil by Force (1925), which posed moral problems in many respects and caused widespread controversy both in Russia and abroad. To numerous questions: "Can a person striving for moral perfection resist evil with strength and sword? Can a person who believes in God, accepting His universe and his place in the world, not resist evil with sword and strength?" The Russian philosopher answers these questions as follows: "... physical restraint and coercion can be a direct religious and patriotic duty of a person; and then he has the right to evade them."

In this book, Ilyin very reasonably criticizes the teachings of L.N. Tolstoy on non-resistance. Considering in this case physical coercion or prejudice as an evil that does not become good because, in the absence of other means, a person not only has the right to oppose evil, but may also have the obligation to use force. According to Ilyin, it is justified to call "violence" only arbitrary, reckless coercion, proceeding from an evil will, or non-resistance to evil itself.

At the same time, Ilyin does not consecrate the forced recourse to force, does not elevate it to the rank of virtue - the use of violence always remains an unrighteous act (although not always legal). How to behave when faced with social and moral evil, by what means to counteract it is a matter of moral choice, for only a spiritually and morally healthy person can make the right choice. Thus, Ilyin's positive solution to the problem of overcoming evil develops into a broader problem of the formation and education of a highly moral person, which became central to the subsequent work of the Russian thinker.

The Russian thinker also made an outstanding contribution to the formation and development of the national ideology. So, in his report "The Creative Idea of ​​Our Future", made in Belgrade and Prague in 1934, he formulates the emerging problems of Russian national life, which are still relevant to this day. “We must tell the rest of the world,” he boldly declared, “that Russia is alive, that burying her is short-sighted and stupid; that we are not human dust and dirt, but living people with a Russian heart, with a Russian mind and Russian talent, which is in vain they think that we have "quarreled" with each other and are in irreconcilable disagreement, that we are narrow-minded reactionaries who only think of their personal scores with a commoner or "foreigner."

From the far-sighted point of view of Ilyin, a general national spasm is coming in Russia, which, according to Ilyin, will be spontaneously vindictive and cruel. “The country will boil with a thirst for revenge, blood and a new redistribution of property, for truly not a single peasant in Russia has forgotten anything. they will not have a creative and substantive national idea." The events in Russia of the last ten years have, unfortunately, confirmed the warnings of the Russian thinker.

Moreover, with a brilliant prophecy, Ilyin foresaw the collapse of historical Russia, which happened in 1991, in many respects, as he himself said, thanks to the "world behind the scenes." However, as a result of this collapse, the whole world suffers in many respects, because the force that would oppose the West (and, in particular, the USA) is being destroyed. In the article "What does the dismemberment of Russia promise the world?" he notes the following: “The dismemberment of the organism into its component parts has nowhere given and will never give either healing, or creative balance, or peace. On the contrary, it has always been and will be a painful disintegration, a process of decomposition, fermentation, decay and general infection. era, the whole universe will be drawn into this process. Further, he characterizes the situation in Russia itself as follows: "The territory of Russia will boil with endless strife, clashes and civil wars, which will gradually develop into world clashes." This outgrowth will in many ways be completely inevitable "by virtue of the mere fact that the powers of the whole world (European, Asian and American) will invest their money, their trade interests and their strategic calculations in the newly emerged small states." The latest events in Iraq, as it were, fully confirm this, in many respects, ominous forecast of Ivan Aleksandrovich.

To overcome this national spasm that we are all experiencing today, Russian national and patriotic-minded people must be ready to generate this idea in relation to new conditions. First of all, it should be state-historical, state-national, state-patriotic. This idea should, first of all, speak about the main thing in Russian destinies - both the past and the future, and above all, it should shine on a whole generation of Russian people.

The main thing, according to Ilyin, is the education in the Russian people themselves of a national spiritual character. It was because of his lack of intelligentsia and the masses that Russia collapsed during the revolution. "Russia will rise to its full height and become stronger only through education among the people of this nature. This education can only be national self-education, which can be carried out by the Russian people themselves, i.e. by their faithful and strong national intelligentsia. For this, a selection of people is needed, selection spiritual, qualitative and strong-willed".

In religious philosophy, Ilyin did not belong to the galaxy of followers of V.S. Solovyov, with whom many usually associate the Russian religious and philosophical renaissance. The subject of his main attention was not only this or that Christian dogma, inner insensible experience, but also what is called the spirit. All these nuances Ilyin expressed in his classic work "Axioms of Religious Experience" (1953, v.1-2). This is, first of all, the doctrine of the balance and combination of spirit and instinct, as well as the laws of nature and the laws of the spirit, which is central to his religious philosophy. And in this regard, the very aesthetic installation of Ivan Alexandrovich was, as it were, contrary to the rest of the Silver Age and had a different source in many respects. At the forefront, he put art, the process of birth and embodiment of an aesthetic image, and at the top of artistic perfection, which outwardly can be devoid of "beauty". Ilyin raised all these questions in monographs and lectures about our great writers, poets, singers, composers, actors, such as Pushkin, Gogol, Dostoevsky, Tolstoy, Bunin, Shmelev, Merezhkovsky, Medtner, Rakhmaninov, Chaliapin.

But the most important subject for Ilyin's philosophical research, for which he wrote everything else, is Russia itself and the Russian people that form it. The following works are devoted to these main themes of his entire life: "The Essence and Originality of Russian Culture" and "The Coming Russia". Ivan Alexandrovich wrote a lot about the history of Russia, as if predicting its future, as well as about the strengths and weaknesses of the Russian people. Religious attitudes and ancestral phenomena of the Russian Orthodox soul, which, according to Ilyin, are “heartfelt contemplation, love of freedom, childish spontaneity, a living conscience, as well as the will to perfection in everything, faith in the divine formation of the human soul. These ancestral phenomena are: prayer; eldership; feast of Easter; veneration of the Mother of God and saints; icons.

Main works:

1. The crisis of the idea of ​​the Subject in the Science of Fichte the Elder. 1911
2. Philosophy of Hegel, as the doctrine of the concreteness of God and man. 2 volumes. 1916-1918
3. Doctrine of Legal Consciousness. So far not printed. 1919
4. The main tasks of jurisprudence in Russia 1921.
5. The Religious Meaning of Philosophy, 1924
6. About resistance to evil by force, 1925.
7. The path of spiritual renewal. Faith. Love. Freedom. Conscience. A family. Motherland. Nationalism, 1935
8. Fundamentals of art. About perfect art, 1937.
9. Fundamentals of Christian Culture, 1937
10. About darkness and enlightenment. Book of literary criticism. Bunin's work. Creativity Remizov. Creativity Shmelev.1938.
11. Lights of life. Book of consolation. 1938-1939.
12. Essence and originality of Russian culture. 1942. 1944.
13. About the coming Russian culture. Book of tasks and hopes. 1945.
14. Axioms of religious experience. 1953
15. About the coming Russia.

Used Books

1. New Philosophical Encyclopedia. / Art. Yu.T. Foxes. S.96-97. - M: 2001.
2. Russian philosophy. Dictionary. / Art. V. Kuraev. pp.183-184. - M: 1995.
3. Holy Russia. Russian patriotism. Dictionary. /St. O. Platonov. pp.289-291.
4. I.A. Ilyin. Collected works (25 volumes published). - M: 1993-2003.
5. History of Russian Philosophy. Ed. M.A. Olive. / Art. V. Kuraev. pp.497-509.
6. I.A. Ilyin. Our tasks. - M: 1992.

In 1923, to the dissatisfaction of the avant-gardists, at the competition for the design of the Palace of Labor in Moscow, the project of the Petrograd architect N.A. Trotsky in the style of "revolutionary romanticism". The project of the Vesnin brothers, later called the manifesto of constructivism, received only the third prize. However, the growing influence of supporters of "modern" architecture after 1923 actually led to a gap between Moscow and Leningrad architects. In 1928-1929. during the competition for the design of the library building. Lenin, a custom project by the Leningrad academician architect V.A. Shchuko caused a storm of criticism from Moscow architectural organizations. At the same time, this project largely anticipated the appeal to the “historical heritage” proclaimed in 1932. It was then that the leading masters of Leningrad, graduates of the Academy of Arts, who, contrary to all trends, abandoned their beliefs.

While the avant-garde in the first half of the 1920s. dreamed of building up Moscow with new buildings made of glass and concrete, and in the late 1920s. – to re-plan, abandoning the historical radial-ring structure, Leningrad architects in the reconstruction of the city continued to follow the traditions and principles that took shape in the first decades of the 20th century. One of these architects was Lev Aleksandrovich Ilyin.

L.A. Ilyin was born on July 18, 1880 in Tambov. In 1897, he entered the St. Petersburg Institute of Civil Engineers, during his studies he began working as an assistant city architect in Tambov. After graduating from the institute in 1902, Ilyin worked for some time in the workshop of L.N. Benois at the St. Petersburg Academy of Arts. As Ilyin himself later wrote: “I never graduated from the Academy, to my great regret. Some professional success of that time, and maybe age, did not allow me to take seriously enough my own intention and the attention that L.N. Benois. In 1906, in collaboration with the engineers Klein and Rosenberg, he took part in the competition for the design of the hospital of Peter the Great. “In parallel with the construction of the hospital, which continued until 1916, L.A. Ilyin participates in numerous competitions and exhibits his works at Russian and international architectural exhibitions and congresses in Vienna, Rome and Malmö (Sweden)." In the 1910s Ilyin is involved in the construction of several new bridges in St. Petersburg, including on Nevsky Prospekt.

In 1918 L.A. Ilyin becomes the director of the Museum of the City, created in Petrograd. At the end of 1923, on his initiative, an urban planning design workshop was created at the Museum - the Commission for the Redevelopment of Petrograd. Materials from the Fomin Architectural Workshop, which had been working on the city planning project since 1918, were transferred to this Commission. In 1924, the Commission was transformed into the Leningrad Redevelopment Bureau, and in 1925 into the City Planning Department (under the leadership of L.A. Ilyin ) at the improvement subdepartment of the Public Utilities Department of the Gubernia Executive Committee. In 1925-1926. according to the project of Ilyin, a square in front of the Exchange building is being drawn up, in 1926-1927. – Arrow of Yelagin Island. Until 1938, despite the frequent reorganization of the design and planning business, he led the work on the city planning project.

Even after the rejection in August 1935 of the actually finished project, the team of the Architectural and Planning Department of the Executive Committee of the Leningrad City Council (APO) under the leadership of L.A. Ilyina wins an urgent competition for the Leningrad Redevelopment Project Scheme. The scheme is finalized and approved in December 1935. As in the developments of the late 1920s, it provides for the development of the city in a southerly direction with a central axis along the Moscow highway. At the intersection of the highway with the newly designed main arc highway, a new city center with the House of Soviets is planned.

In 1936, the competition project of the House of Soviets L.A. Ilyina is recognized as one of the best, but the project of N.A. is accepted for implementation. Trotsky. Two years later, Ilyin will say: “Unfortunately, this responsible competition project was made by me in the course of three weeks, while others worked on the project much more. I worked for three weeks, not because I ignored this big task, but because I was finishing work on the planning of the center of Moscow at that time.

The official biographies of L.A. are silent about this fact. Ilyin. In them one can find references to his great work (as a chief architect and consultant) on the draft master plan for Baku in 1930-1936, about his work on similar projects for Petrozavodsk, Ivanovo, Yaroslavl, etc. Ilyin's surname is not found in articles of the 1930s devoted to the reconstruction of Moscow. Only in the publication of 1936 in the journal "Architecture of the USSR", dedicated to the completion of the first stage of detailing the General Plan of 1935, in the captions to the illustrations, Ilyin is mentioned as one of the authors of some projects of the Architectural and Planning Workshop No. 2, in particular the project for the reconstruction of Red Square. Later, in a 1945 article dedicated to the memory of the architect, A. Bunin mentions (undated) that Ilyin was developing a project for the Palace of Soviets Avenue for Moscow (Ilyich Alley from the Palace of Soviets to the Sparrow Hills). Thus, based on two references and the words of the architect himself, it can be assumed that in 1936 Ilyin took an active part in the work of the architectural and planning workshop No. 2, which was responsible for developing the project for the reconstruction of the center of Moscow. (It is also important that the head of the workshop was V.A. Shchuko, the same age as Ilyin, also from Tambov, with whom they studied at the Academy of Arts with L.N. Benois at about the same time, and later worked together on a number of projects for Leningrad).

Despite all the strangeness of the situation, when the chief architect of Leningrad is involved in the work on such an important fragment of the General Plan for the Reconstruction of Moscow, it was quite natural. It was by 1936 that the concept of reconstruction of Moscow was finally formed, which was based on the idea of ​​likening Moscow to old Petersburg, and the experience of such a specialist as Ilyin was invaluable. In the drawings and sketches created with his participation, it was possible to overcome the desire that existed in Moscow to build up the center with grandiose departmental buildings and create the desired image of an integral ensemble subordinate to a single dominant - the Palace of Soviets. And although Ilyin's proposal did not receive further development, the sketches of 1936 became the culmination of the entire long process of developing a project for the reconstruction of Moscow and its central core in the 1930s.

However, after 1936, Ilyin was no longer in demand as before. In 1938, the Leningrad planning project developed under his leadership was criticized, and Ilyin's team was suspended from work. One of the most notable architects of Soviet Leningrad in the 1930s. became a professor at the Leningrad Institute of Public Utilities Engineers.

December 11, 1942 Lev Alexandrovich Ilyin died during the shelling of Leningrad.
Ilyin L.A. My creative path // Architecture of Leningrad. - 1938. - No. 2. - P. 59.
Bunin A. In memory of Lev Alexandrovich Ilyin (To the 2nd anniversary of his death) // Architecture of the USSR. - 1945. - No. 9. - P. 39.
The rejection of the developed project was due both to the new guidelines announced in connection with the adoption of the General Plan of Moscow, and to the deterioration of relations with Finland, to the borders of which the designed "Greater Leningrad" approached. An important factor was the appearance at the head of the party leadership of Leningrad A.A. Zhdanov, who sought to cross out S.M. Kirov - his predecessor - from the history of the city.
Ilyin L.A. My creative path // Architecture of Leningrad. - 1938. - No. 2. - P. 65.
Bulushev A. Planning of Moscow at a new stage // Architecture of the USSR. - 1936. - No. 8. - S. 8-9.