Georgian philosophy
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Georgian philosophy refers to the philosophical thought, intellectual traditions, and reflective literature developed in Georgia and carried out by the Georgians from late antiquity to the present. Rooted in the Christianization of Georgia in the fourth century and shaped by continuous engagement with Greek, Byzantine, Armenian, Persian, Russian, and European intellectual traditions, Georgian philosophy encompasses theological, metaphysical, ethical, political, and cultural inquiry expressed through philosophical treatises, theological writings, literary works, and scholarly commentary.[1]
Georgian philosophy developed primarily within monastic, ecclesiastical, literary, and educational contexts. Medieval Georgian thinkers such as Ioane Petritsi and Arsen of Ikalto contributed to the reception and interpretation of Greek patristic and Neoplatonic thought, while later intellectuals engaged with Enlightenment philosophy, German idealism, Marxism, phenomenology, and contemporary European thought.[2]
Throughout its history, Georgian philosophy has been characterized by the interaction of religious and secular perspectives, the centrality of questions concerning truth, personhood, freedom, national identity, and cultural continuity, and the adaptation of external intellectual currents to local historical and linguistic conditions. Major themes include Christian Neoplatonism, political theology, philosophical anthropology, ethics, aesthetics, phenomenology, and the philosophy of culture.
The history of Georgian philosophy is commonly divided into medieval, early modern, 20th century and contemporary periods. Its leading figures include Ioane Petritsi, Anton Bagartioni, Solomon Dodashvili, Merab Mamardashvili, and other thinkers whose works contributed to both Georgian and wider European intellectual life. Georgian philosophy represents one of the oldest continuous intellectual traditions of the Christian East and constitutes an important component of the intellectual history of the Caucasus and Eastern Europe.
Origins
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The origins of Georgian philosophy can be traced to late antiquity, when the territories of present-day Georgia participated in the intellectual and religious currents of the eastern Mediterranean and Near Eastern worlds. Although it is difficult to speak of a fully developed indigenous philosophical tradition before the Middle Ages, evidence from literary, historical, and ecclesiastical sources demonstrates the existence of philosophical activity and the reception of Greek philosophical ideas in ancient Georgia.[3] One of the earliest centers associated with higher learning in the region was the rhetorical school of Phasis (near present-day Poti), which flourished during the late antique period. According to historical sources, the Greek philosopher Eugenius (3rd-4th century) and his son, the renowned Aristotelian commentator Themistius (4th century), were connected with this intellectual milieu. Additional evidence for the presence of classical philosophical culture in Georgia is found in the writings of the Neoplatonist Libanius, who describes the Iberian prince Bakur as highly educated in Greek philosophy.[4]
The spread of Christianity in the Kingdom of Iberia during the fourth century profoundly shaped the subsequent development of philosophical thought. From this period onward, philosophical reflection became closely connected with theology, biblical interpretation, and ecclesiastical literature.[5] A significant figure of this era was Peter the Iberian (c. 411–491), a Georgian prince, monk, theologian, and philosopher who became one of the leading representatives of Eastern Christian intellectual life. His writings and activities contributed to the transmission of Christian philosophical ideas throughout the eastern Mediterranean.
Scholars generally regard the period between the fourth and ninth centuries as a formative stage in the history of Georgian philosophy. While original philosophical treatises are largely absent from this era, philosophical concepts and anthropological, ethical, and metaphysical reflections appear in hagiographical and ecclesiastical literature, including works such as ''The Martyrdom of Saint Shushanik '' and ''The Martyrdom of Abibo of Nekresi''.[6] Greek theological and philosophical texts translated into Georgian also played an important role in transmitting intellectual traditions and creating the foundations for later philosophical developments.
The emergence of a distinct Georgian philosophical tradition occurred during the medieval period (10th-12th centuries), when systematic translation, commentary, and original philosophical writing flourished. The activities of Georgian monastic and scholarly centers on Mount Athos, in Tao-Klarjeti, and elsewhere facilitated the development of philosophical terminology and the assimilation of Byzantine, Patristic, and Neoplatonic thought.[2]
Modern historians of philosophy emphasize that the periodization of Georgian philosophy remains partly conventional. The transition from late antiquity to the early medieval period was characterized by substantial continuity rather than sharp intellectual breaks. Consequently, the origins of Georgian philosophy are commonly understood not as the sudden emergence of an independent philosophical school but as a gradual process of interaction between Greek philosophical traditions, Christian theology, and local literary and cultural developments that eventually produced a distinctive Georgian intellectual tradition.[7]
Medieval
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Medieval Georgian philosophy developed between the tenth and fourteenth centuries and is generally regarded as the classical period of Georgian intellectual history. During this era, Georgian scholars created a sophisticated philosophical vocabulary, translated major Greek philosophical and theological works, and produced original writings that integrated Christian theology with elements of ancient Greek philosophy. The period coincided with the political and cultural flourishing of the Kingdom of Georgia and witnessed the emergence of a distinctive philosophical tradition grounded in Byzantine Christianity while remaining directly engaged with the intellectual legacy of classical antiquity.[4]
Georgian intellectuals maintained direct contact with Byzantine scholarship and the Greek language. Many Georgian monks and scholars were educated in Constantinople and other centers of Byzantine learning, allowing them to engage directly with the works of Plato, Aristotle, the Church Fathers, and later Greek commentators. As a result, medieval Georgian philosophy developed through a synthesis of Christian theology, Neoplatonism, and Aristotelianism.[8]
The principal centers of philosophical activity included the Georgian monasteries of Mount Athos, the academies of Gelati and Ikalto, and various monastic schools in Georgia and the Byzantine Empire. Through these institutions Georgian scholars translated and disseminated a wide range of philosophical and theological texts.[8]
Ephrem Mtsire
[edit ]Ephrem Mtsire (1025–1100) was one of the most influential translators, theologians, and intellectuals of medieval Georgia. Educated in the Byzantine cultural sphere he played a decisive role in introducing Greek theological and philosophical literature into Georgian culture. Ephrem translated numerous works of the Greek Church Fathers, including texts by Gregory of Nazianzus, Basil the Great, and John of Damascus. His translations were accompanied by extensive explanatory notes and commentaries, which reveal his familiarity with both philosophical and theological traditions.[2]
Although primarily remembered as a translator and theologian, Ephrem made an important contribution to the formation of Georgian philosophical language. His efforts established many of the technical terms later employed by Georgian philosophers and scholars. Through his translations, Georgian intellectuals gained access to major currents of Patristic philosophy, Christian Neoplatonism, and Byzantine theological thought. Modern scholars regard Ephrem as one of the principal architects of the intellectual foundations upon which later medieval Georgian philosophy was built.[2]
Arsen of Ikalto
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Arsen of Ikalto (1050–1127) was a philosopher, theologian, translator, and educator associated with the Ikalto Academy and the broader cultural renaissance of the reign of King David IV "the Builder". Having studied in Byzantium, Arsen returned to Georgia and became one of the leading figures of the Georgian educational movement. His activities contributed significantly to the institutionalization of philosophical and theological learning in medieval Georgia.[9]
Arsen's most famous work is the ''Dogmatikon'', a comprehensive anthology of theological and philosophical texts translated from Greek. The collection contains writings by major Christian thinkers such as John of Damascus and Theodore Abu Qurrah and served as an important source for philosophical and theological education. Arsen was particularly influential in the transmission of Aristotelian logic. Later Georgian thinkers regarded his logical writings as authoritative, and even eighteenth-century philosophers continued to praise their rigor. Through his translations and compilations, Arsen helped preserve and transmit elements of both Greek philosophy and Christian theology to subsequent generations.[10]
Ioane Petritsi
[edit ]Ioane Petritsi (c. 1055–1130) is widely regarded as the greatest philosopher of medieval Georgia and one of the most important representatives of Christian Neoplatonism. Educated in Byzantine intellectual centers, Petritsi sought to synthesize Greek philosophical traditions with Christian theology. His most significant achievement was the Georgian translation and commentary on Proclus's ''Elements of Theology''. This work constitutes one of the most extensive and original philosophical texts produced in the medieval Christian world.[11]
Petritsi developed a sophisticated metaphysical system centered on the hierarchy of being, divine causality, the structure of reality, and the relationship between God and creation. While deeply influenced by Proclus, he also drew upon Plato, Aristotle, the Cappadocian Fathers, Pseudo-Dionysius the Areopagite, and Byzantine philosophical traditions.[12]
Recent scholarship has emphasized that Petritsi was not merely a translator of Neoplatonism but an original thinker who creatively adapted Greek philosophical concepts to a Christian context. His writings contain discussions of ontology, epistemology, language, logic, cosmology, and theological anthropology, making him one of the most significant philosophers of the medieval Caucasus.[13]
Shota Rustaveli
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Although primarily known as a poet, Shota Rustaveli (12-13th cc.) occupies an important place in the intellectual history of medieval Georgia. His epic poem ''The Knight in the Panther's Skin '' is widely regarded as a masterpiece of Georgian literature and a major source for understanding medieval Georgian ethical and philosophical thought.[14]
The poem addresses themes such as friendship, love, justice, virtue, freedom, wisdom, kingship, and human dignity. Scholars have identified influences from Christian ethics, Neoplatonic philosophy, Aristotelian virtue theory, and broader Byzantine intellectual traditions. Rustaveli's thought is often characterized by its humanistic orientation. The poem emphasizes rational deliberation, moral responsibility, personal excellence, and the value of human relationships. Its ethical ideals are grounded in both Christian and classical traditions and reflect the intellectual environment of Georgia's Golden Age.[14]
Political Theology
[edit ]Political theology constituted one of the most distinctive features of medieval Georgian thought. Emerging between the tenth and twelfth centuries, it sought to explain the relationship between divine authority, kingship, national identity, and the historical mission of Georgia within a Christian framework.[15]
The foundations of this tradition rested upon biblical conceptions of kingship, particularly those derived from the Old Testament and the Pauline understanding of political authority. Medieval Georgian authors interpreted the monarchy as a divinely established institution and regarded the king as God's representative in the earthly realm.[15]
Among the earliest representatives of Georgian political theology were Ioane-Zosime and Giorgi Merchule. In his celebrated hymn ''Praise and Exaltation of the Georgian Language'', Ioane-Zosime presented the Georgian people as bearers of a special eschatological mission and described the Georgian language as divinely chosen and destined to play a role in salvation history. Giorgi Merchule, in the ''Life of Grigol Khandzteli'', formulated the influential idea that "Georgia is where the Georgian language is spoken in worship," thereby defining national identity through a religious and cultural rather than purely territorial principle.[15]
Political-theological ideas reached their fullest expression during the reign of King David IV and Queen Tamar.[16] Authors such as Arsen of Ikalto, Nicholas Gulaberidze, Shota Rustaveli, and the anonymous chroniclers of the royal court portrayed the Georgian kingdom as a sacred polity entrusted with a providential mission. Arsen of Ikalto's writings contributed to the development of the concept of Georgia as the special inheritance of the Virgin Mary, an idea that became a central element of Georgian religious and national consciousness. Collectively, these themes formed a coherent political-theological paradigm that remained influential throughout the medieval period and continued to shape Georgian historical and cultural self-understanding in later centuries.
Early Modern
[edit ]The early modern period of Georgian philosophy emerged during the seventeenth and eighteenth centuries amid significant political, cultural, and educational transformations. Following the decline of the medieval philosophical schools, philosophical activity in Georgia became closely connected with ecclesiastical education, literary culture, and efforts to reform the intellectual life of the country. The establishment of the Tbilisi Seminary (1755) and the Telavi Seminary (1782) created new institutional foundations for philosophical education and facilitated the reception of European intellectual currents. While medieval Georgian philosophy had been primarily shaped by Christian Neoplatonism and Byzantine theology, early modern Georgian thinkers increasingly engaged with Aristotelianism, Enlightenment thought, rationalism, and modern European philosophy.[17]
A distinctive feature of this period was the attempt to combine the medieval Georgian intellectual heritage with new philosophical developments arriving through Russian and European channels. The result was the gradual transformation of Georgian philosophy from a predominantly theological discipline into a broader philosophical and cultural enterprise.[17]
Anton Bagrationi
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Among the most influential philosophers of the eighteenth century was Anton I Bagrationi (1720–1788), Catholicos-Patriarch of Georgia, theologian, philosopher, educator, and writer. Anton played a central role in the intellectual revival of Georgia and is often regarded as the founder of modern Georgian philosophical education.[18]
Anton's philosophical work was closely tied to the educational reforms of his time. In both his teaching and his writings, he aimed to bring greater system and clarity to philosophical knowledge, while also aligning Georgian scholarship with broader European intellectual currents. His interests focused in particular on logic, metaphysics, ethics, and natural philosophy, yet his thought remained firmly grounded in the Christian theological tradition.[19]
Anton also contributed significantly to the preservation and reinterpretation of the medieval philosophical heritage. He regarded figures such as Arsen of Ikalto and Ioane Petritsi as foundational authorities and sought to continue their intellectual legacy within the changing conditions of the eighteenth century. His writings and educational activities helped establish the conceptual framework that would shape Georgian philosophical discourse for generations.[20]
Alexander Amilakhvari
[edit ]Alexander Amilakhvari (1750–1802) was one of the most prominent representatives of the Georgian Enlightenment and an important intermediary between traditional Georgian intellectual culture and the philosophical ideas of eighteenth-century Europe. A member of the Georgian nobility, he spent a significant part of his life abroad, where he became acquainted with the intellectual currents of the European Enlightenment, particularly French political and social thought.[21]
His best-known work, ''A Wise Man of the East'',[22] combines autobiographical reflections, political observations, and philosophical considerations on government, society, education, and morality. Amilakhvari advocated the importance of rational inquiry, civic virtue, and educational reform, while criticizing political despotism and social backwardness. In this respect, his writings reveal affinities with major Enlightenment thinkers such as Montesquieu, Voltaire, and Rousseau.[23]
Iona Khelashvili
[edit ]Iona Khelashvili (1768–1837) represents a transitional figure between the Georgian Enlightenment and nineteenth-century philosophical thought. A philosopher, theologian, and educator, he was deeply influenced by both the medieval Georgian tradition and contemporary European intellectual developments.[24]
Khelashvili's philosophical writings reveal a sustained interest in epistemology, logic, ethics, and Christian philosophy. He sought to reconcile traditional Christian worldviews with the demands of modern rational inquiry. His work reflects an effort to preserve the spiritual and cultural foundations of Georgian thought while engaging critically with new philosophical ideas.[24]
Particularly noteworthy is Khelashvili's concern with the relationship between faith and reason. In contrast to purely scholastic approaches, he emphasized the importance of rational reflection as a means of understanding both the natural world and religious truth. For this reason, scholars often regard him as one of the most important representatives of the Georgian intellectual transition from medieval to modern forms of philosophical thinking.[25]
Solomon Dodashvili
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The most significant representative of nineteenth-century Georgian philosophy was Solomon Dodashvili (1805–1836), who is widely regarded as the first systematic modern philosopher in Georgia. Educated at Moscow University, Dodashvili became one of the earliest Georgian thinkers to engage directly with German Idealism and post-Kantian philosophy.[26]
His major work, ''Logic'' (1827), was among the first philosophical textbooks written in Georgian and represented a landmark in the modernization of Georgian intellectual culture. Influenced by Kantian and post-Kantian thought, particularly the philosophy of Christian Wolff and his Russian followers, Dodashvili developed a philosophical system centered on reason, knowledge, and the autonomy of human thought.[27]
Dodashvili viewed philosophy as an independent discipline capable of investigating the fundamental principles of reality and human cognition. Unlike earlier Georgian thinkers, whose work was primarily situated within theological frameworks, he sought to establish philosophy as a distinct field of scholarly inquiry. His writings addressed questions of logic, metaphysics, epistemology, and education, while simultaneously promoting intellectual modernization and cultural renewal.[28]
In addition to his philosophical achievements, Dodashvili became an important figure in the development of Georgian national consciousness. His advocacy of education, rational inquiry, and cultural self-awareness contributed significantly to the intellectual foundations of modern Georgian society.[28]
Modern
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Twentieth-century Georgian philosophy developed under conditions profoundly shaped by the political and intellectual transformations brought about by the incorporation of Georgia into the Soviet Union. The establishment of Soviet rule after 1921 fundamentally altered the trajectory of Georgian philosophical thought, as Marxism–Leninism became the officially sanctioned ideological framework for academic life. For much of the century, philosophical research was expected to conform to the principles of dialectical and historical materialism, and philosophical institutions operated within the broader context of Soviet ideological control. Despite these limitations, Georgian philosophers made contributions to logic, epistemology, psychology, the history of philosophy, aesthetics, and philosophical anthropology, often finding creative ways to engage with broader philosophical questions within the constraints of the Soviet system.[29]
The earliest major figure of twentieth-century Georgian philosophy was Shalva Nutsubidze (1888–1969), whose work combined systematic philosophy, the history of ideas, and intercultural research. Educated in both Georgia and Europe, Nutsubidze developed an original philosophical system centered on the concept of truth and human consciousness. Internationally, he is particularly known for the so-called "Nutsubidze-Honigmann thesis," which argued for the identification of the mysterious Christian thinker Pseudo-Dionysius the Areopagite with the Georgian philosopher and theologian Peter the Iberian. Although this thesis remains controversial, it stimulated extensive international discussion and brought Georgian intellectual history into broader scholarly debates.[30] Nutsubidze also played an important role in institutionalizing philosophical education and research in Georgia.
Alongside him, Konstantine Bakradze (1898–1970) emerged as one of the leading representatives of Georgian philosophical scholarship. His work focused on logic, epistemology, the history of philosophy, and German classical thought. Bakradze's studies of Immanuel Kant, G. W. F. Hegel, and modern epistemological problems contributed significantly to the development of philosophical culture in Soviet Georgia.[31] He became especially influential as a teacher and mentor to several generations of Georgian philosophers.
Another important figure was Mose Gogiberidze (1897–1949), whose research explored the history of philosophy, dialectics, and the philosophical foundations of science. Although his work was conducted within the Marxist framework dominant in the Soviet Union, Gogiberidze sought to maintain rigorous scholarly standards and contributed to the study of both ancient and modern philosophical traditions.[32]
The influence of Marxism reached its most systematic expression in the work of Savle Tsereteli (1901–1977). One of the most prominent Soviet-era philosophers in Georgia, Tsereteli became known for his contributions to dialectical logic and the theory of cognition. His attempts to develop Marxist dialectics beyond purely ideological formulations earned him recognition throughout the Soviet philosophical community. Tsereteli's work represented one of the most sophisticated efforts to formulate a systematic philosophical interpretation of dialectical materialism.[33]
A distinctive contribution to twentieth-century thought emerged from psychology through the work of Dimitri Uznadze (1887–1950). Uznadze developed the influential "theory of set", which examined the role of unconscious predispositions in perception, cognition, and behavior. Although primarily a psychologist, his theory raised important philosophical questions concerning consciousness, intentionality, subjectivity, and human action. The Uznadze School became one of the most internationally recognized intellectual traditions to emerge from Georgia during the Soviet period.[34]
By the second half of the twentieth century, Georgian philosophy increasingly sought to transcend the limitations of official Marxism. The most internationally renowned Georgian philosopher of the century was Merab Mamardashvili (1930–1990), whose work achieved influence throughout the Soviet Union and beyond. Drawing upon phenomenology, existentialism, classical philosophy, and contemporary European thought, Mamardashvili focused on consciousness, freedom, self-reflection, and the conditions of human experience. His lectures on René Descartes, Immanuel Kant, and Marcel Proust became highly influential among intellectuals across the Soviet world.[35] Although he formally worked within Soviet institutions, his philosophy emphasized individual autonomy, critical reflection, and the inner freedom of thought, often placing him at odds with ideological orthodoxy.
The later decades of the Soviet period also witnessed the emergence of philosophers who contributed to the renewal of Georgian philosophical scholarship and the recovery of pre-Soviet intellectual traditions. Guram Tevzadze (1931–2018) became one of the leading historians of philosophy in Georgia, producing important studies on medieval Georgian thought, German philosophy, and the history of ideas. His research helped reconnect Georgian philosophy with its historical foundations and facilitated dialogue with broader European philosophical traditions.[36]
Similarly, Niko Chavchavadze (1923–1997) made significant contributions to cultural philosophy, philosophical anthropology, and the philosophy of values. His work explored the relationship between culture, personality, creativity, and social development, expanding the thematic horizons of Georgian philosophy beyond strictly ideological concerns.[37]
Contemporary times
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Contemporary Georgian philosophy emerged following the collapse of the Soviet Union in 1991 and has been characterized by intellectual pluralism, the revival of pre-Soviet philosophical traditions, and increasing integration into international academic networks. Freed from the ideological constraints of Marxism–Leninism, Georgian philosophers have engaged with a wide range of contemporary approaches, including phenomenology, hermeneutics, intercultural philosophy, political philosophy, philosophy of religion, ethics, social theory, and the history of ideas. At the same time, considerable attention has been devoted to the rediscovery and reinterpretation of Georgia's medieval and early modern philosophical heritage, particularly the works of Ioane Petritsi, Arsen of Ikalto, Ephrem Mtsire, Anton I Bagrationi, and other major figures of the national intellectual tradition.[38]
One of the most influential representatives of contemporary Georgian philosophy is Tengiz Iremadze, whose work has played a decisive role in establishing Georgian philosophy as an internationally recognized field of research. Iremadze has produced extensive studies on medieval Georgian thought, especially the philosophy of Ioane Petritsi and the Georgian reception of Neoplatonism. His research has emphasized the place of Georgian philosophy within broader European and intercultural intellectual traditions. Through numerous monographs, edited volumes, translations, and international projects, he has contributed significantly to the internationalization of Georgian philosophical scholarship and to the systematic study of Georgia's intellectual heritage.[39]
Another contemporary thinker is Giga Zedania, whose work lies at the intersection of philosophy, sociology, cultural theory, and political thought. His research has focused on modernity, secularization, nationalism, political theology, collective identities, and the transformation of post-Soviet societies. Zedania has been particularly influential in introducing contemporary social and political theory into Georgian academic discourse and has contributed to the development of interdisciplinary approaches within the humanities and social sciences.[40]
A contribution to contemporary Georgian philosophy has also been made by Levan Gigineishvili. His scholarship concentrates on medieval Georgian philosophy, Christian Neoplatonism, classical traditions, and the thought of Ioane Petritsi. Through detailed textual and philosophical analyses, Gigineishvili has demonstrated the originality of Georgian medieval thought and its significance within the broader history of Christian and Neoplatonic philosophy.[40]
Alongside these scholars, a number of contemporary philosophers have contributed to the diversification of philosophical research in Georgia. Lela Alexidze has worked on issues related to philosophical anthropology and ethics. Lali Zakaradze has made contributions to the study of the history of Georgian philosophy. Tamar Tsopurashvili has contributed to contemporary discussions in social and political philosophy and Feminism while also promoting interdisciplinary approaches to philosophical inquiry. Giorgi Khuroshvili has focused on political philosophy, medieval Georgian political theology and Christian philosophy, his research also addresses the relationship between philosophical traditions and cultural contexts. Tamar Tskhadadze is known for her work in analytical philosophy and philosophy of language, as well as through her engagement with issues in logic and argumentation theory.[40]
The institutional landscape of contemporary Georgian philosophy is centered around several major academic institutions. The Department of Philosophy at Ivane Javakhishvili Tbilisi State University remains the country's oldest academic center for philosophical education and research. The Savle Tsereteli Institute of Philosophy, operating at Ilia state University, serves as a leading research institution devoted to the history of philosophy, logic, epistemology, ethics, and contemporary philosophical studies. Since 2015, New Georgian University has emerged as a significant institution for philosophical and theological scholarship, particularly through its emphasis on Christian philosophy, patristic studies, medieval intellectual history, and intercultural dialogue.[29]
Contemporary Georgian philosophy is therefore characterized by a dual orientation. On the one hand, scholars continue to investigate and reinterpret Georgia's rich philosophical heritage, from late antiquity to the modern period. On the other hand, they actively engage with contemporary philosophical debates and participate in international academic networks.[29]
See also
[edit ]References
[edit ]- ↑ "Georgian literature | History, Works, Authors, & Facts | Britannica". Encyclopedia Britannica. Retrieved 2026年06月08日.
- 1 2 3 4 "The Platonic Theology of Ioane Petritsi 9781463211530". dokumen.pub. Retrieved 2026年06月08日.
- ↑ Iremadze, Tengiz. Periodization of the History of Georgian Philosophy, in: Encyclopedia of Georgian Philosophy and Theology, eds. T. Iremadze, G. Khuroshvili, 2021.
- 1 2 Iremadze, Tengiz. Medieval Georgian Philosophy: A Systematic Outline for Understanding Its Specificity. Tbilisi: Favoriti Stili, 2019.
- ↑ "University of Chicago Press Journals: Cookie absent". RCNi Company Limited. doi:10.2307/2856131 . Retrieved 2026年06月08日.
- ↑ Rayfield, Donald. The Literature of Georgia: A History. Oxford: Clarendon Press, 2000.
- ↑ Khintibidze, Elguja. Georgian-Byzantine Literary Contacts. Amsterdam: Adolf M. Hakkert, 1996.
- 1 2 Khintibidze, Elguja. Georgian-Byzantine Literary Contacts. Amsterdam, 1996.
- ↑ Kekelidze, Korneli. A History of Georgian Literature, Vol. I: Old Georgian Literature, Tbilisi, 1960.
- ↑ Khuroshvili, Giorgi. Arsen Of Ikalto, in: Encyclopedia of Georgian Philosophy and Theology, eds. T. Iremadze, G. Khuroshvili, 2023.
- ↑ Iremadze, Tengiz (2026), Zalta, Edward N.; Nodelman, Uri (eds.), "Joane Petrizi", The Stanford Encyclopedia of Philosophy (Spring 2026 ed.), Metaphysics Research Lab, Stanford University, retrieved 2026年06月08日
- ↑ Marr, Nikolai. Ioane Petritsi: The Georgian Neoplatonist of the Eleventh–Twelfth Centuries. St. Petersburg, 1909.
- ↑ Iremadze, Tengiz. The Philosophy of Ioane Petritsi. Favoriti Stili, Tbilisi, 2021.
- 1 2 Lang, David Marshall. Studies in the Christian Caucasus. London, 1962.
- 1 2 3 Khuroshvili, Giorgi. Political Theology in Medieval Georgia, Pavoroti stili, Tbilisi, 2022.
- ↑ Khuroshvili, Giorgi. Conceptions of Political Thought in Medieval Georgia (David IV "the Builder", Arsen of Ikalto), in: Veritas et subtilitas. Truth and Subtlety in the History of Philosophy. Essays in memory of Burkhard Mojsisch (1944-2015), ed. by T. Iremadze and U. R. Jeck, John Benjamins Publishing Company, Amsterdam/Philadelphia, 2018. p. 149-156.
- 1 2 Iremadze, Tengiz. Early Modern Georgian Philosophy. A Systematic Outline for Understanding Its Specificity. Favoriti stili, Tbilisi, 2020.
- ↑ Avaliani, Sergi. Anton I (Bagrationi), Metsniereba, Tbilisi, 1987.
- ↑ Iremadze, Tengiz. The Philosophical Tradition of Antiquity and Byzantium in the Work of Anton Bagrationi, in: Byzantinology in Georgia – 3, dedicated to the 50th anniversary of the founding of the Giorgi Tsereteli Institute of Oriental Studies, Vol. I, eds. N. Makharadze, N. Sulava, Tbilisi, 2011, pp. 235-241.
- ↑ Kekelidze, Korneli. Catholicos Anton I, in: K. Kekelidze, History of Georgian Literature, Vol. I: Ancient Literature, "Soviet Georgia", Tbilisi, 1960, pp. 372-385.
- ↑ Khidasheli, Shalva. Alexander Amilakhvari and His Socio-Political Treatise ‘The Wise Man of the East’, in: Issues of the History of Georgian Philosophical Thought, Collected Volume 5, Institute of Philosophy, Tbilisi, 1977, pp. 91–122.
- ↑ Amilakhvari, Alexander. The Wise Man of the East, prepared for publication by V. Kiknadze. Lomisi, Tbilisi, 1997.
- ↑ Khuroshvili, Giorgi. Alexander Amilakhvari; ‘The Wise Man of the East’ – An Attempt to Found Political Philosophy in Early Modern Georgian Thought, in: Georgian Philosophy of the Early Modern Period and Its Main Representatives, scientific editor T. Iremadze. Tbilisi, 2014, pp. 64-73.
- 1 2 Berbichashvili, Grigol. About Some Unknown Aspects of Iona Khelashvili's (1778-1837) Life and Work, in: European Scientific Journal November 2014 /SPECIAL/ edition vol. 2, pp. 146-152.
- ↑ Dedabrishvili, Gulnara. On the Epistolary Heritage of I. Khelashvili, in: Essays on the History of Georgian Philosophical Thought, Collected Volume I, ed. Sh. Khidasheli, "Metsniereba", Tbilisi, 1969, pp. 158-186.
- ↑ Tevzadze, Guram. Solomon Dodashvili, "Diogene", Tbilisi, 2005.
- ↑ Katsitadze, K.: "On the Problem of Solomon Dodashvili's Worldview," in: Tsiskari Journal, No. 10 (Tbilisi, 1985), pp. 145–150.
- 1 2 Tevzadze, Guram. Solomon Dodashvili on Neoplatonism, in: Philosophy in Global Change. Jubilee Volume Dedicated to the 65th Anniversary of Burkhard Mojsisch, ed. T. Iremadze in collaboration with H. Schneider and K. J. Schmidt, "Nekeri", Tbilisi, 2011, pp. 297-306.
- 1 2 3 Khuroshvili, Giorgi. "Philosophy in Independent Georgia, in: Philosophy Unchained: Developments in Post-Soviet Philosophical Thought (Soviet and Post-Soviet Politics and Society)".
- ↑ Tevzadze, Guram. Shalva Nutsubidze and the Problems of the Renaissance of the East, in: East and West: Intercultural and Interdisciplinary Studies. Jubilee Volume Dedicated to the 60th Anniversary of Udo Reinhold Jeck, eds. T. Iremadze and G. Tevzadze, "Nekeri", Tbilisi, 2012, pp. 34-49.
- ↑ Buachidze, Tamaz. Kote Bakradze: Life and Work. Tbilisi: Tbilisi University Press, 1998.
- ↑ Tevzadze, Guram. Mose Gogiberidze (1897–1949), in: Selected Philosophical Writings, Vol. I, eds. G. Tevzadze and T. Koplatadze, Tbilisi University Press, 1970, pp. 3-27.
- ↑ Philosophy – Dialectics – Logic. Jubilee Volume Dedicated to the 100th Anniversary of the Birth of Savle Tsereteli, eds. L. Zakaradze and T. Iremadze (Scientific Series "Philosophy, Sociology, Media Theory", Vol. 2), "Meridiani", Tbilisi, 2008.
- ↑ Ketchuashvili, G. N.: Dimitry Uznadze. Prospects: the quarterly review of comparative education, Paris, (UNESCO: International Bureau of Education), vol. 24, no. 3⁄4, 1994.
- ↑ Piralishvili, Z.: Merab Mamardashvili, in: Z. Piralishvili, The Theatrical Dialectics of Georgian Politics, Tbilisi, 2007, pp. 233–254.
- ↑ Iremadze, T., Tskhadadze, T., Kheoshvili, G., (eds.): Philosophy – Theology – Culture: Problems and Perspectives. Jubilee Volume Dedicated to the 75th Anniversary of Guram Tevzadze. Nekeri/Arkhe, Tbilisi, 2007.
- ↑ Labuchidze, Dodo. Niko Chavchavadze. "Sani" Publishing House, Tbilisi, 2004.
- ↑ Philosophy Unchained. Developments in Post-Soviet Philosophical Thought. Edited by M. Minakov. Foreword by Ch. Donohue, ibidem Press, 2023.
- ↑ Neoplatonism and Modernity (Papers of the International Scholarly Conference Dedicated to Tengiz Iremadze's Book Concepts of Thinking in Neoplatonism), eds. G. Baramidze, M. Gogatishvili, L. Zakaradze, U. R. Jeck, and D. Leese, "Nekeri", Tbilisi, 2009.
- 1 2 3 Zakaradze, Lali. New Perspectives of Georgian Philosophy in the Light of Intercultural Thought, European Scientific Journal, special edition, vol. 2 (December 2013), pp. 528-533.