In the treatise “Suprematism. The World as Objectlessness or Eternal Peace” (1922), Kazimir Malevich positions himself as a “bookless philosopher” who did not consider theories of other philosophers. In fact, the treatise contains a large number of references to philosophers belonging to different traditions. A careful reading shows the extent to which Malevich’s theory is linked to the Russian religious philosophy of the early twentieth century. In my view, Nikolai Berdyaev, Sergei Bulgakov, Pavel Florensky—philosophers of “Religious Renaissance,” as well as some other intellectuals—acquaint avant-gardists with Neoplatonic conceptions of apophasis. Malevich had access to ideas of fourteenth-century theologian Meister Eckhart, and I will refer to two sources to demonstrate this, including Margarita Sabashnikova’s translation of Eckhart and works of Sergei Bulgakov. Without any reference, Malevich retells the concepts of Dionysius the Areopagite, Meister Eckhart, and Gregory Palamas. I will demonstrate parallels between the treatise on Suprematism and Meister Eckhart’s Sermons concerning the concepts of apophaticism, Platonism, and Nothingness. I will also touch on the theme of Divine Light in the theology of Palamas (fourteenth century) to show the diversity of the avant-garde’s sources of inspiration.

在论文《至上主义. 《作为无对象或永恒和平的世界》（1922），卡齐米尔·马列维奇将自己定位为“无书哲学家”，不考虑其他哲学家的理论。事实上，该论文大量引用了属于不同传统的哲学家。仔细阅读就会发现马列维奇的理论与二十世纪初的俄罗斯宗教哲学有多么密切的联系。在我看来，尼古拉·别尔嘉耶夫、谢尔盖·布尔加科夫、帕维尔·弗洛伦斯基——“宗教文艺复兴”哲学家以及其他一些知识分子——让前卫主义者了解了新柏拉图主义的否定概念。马列维奇接触到了十四世纪神学家梅斯特·埃克哈特的思想，我将引用两个来源来证明这一点，包括玛格丽塔·萨巴什尼科娃翻译的埃克哈特和谢尔盖·布尔加科夫的作品。在没有任何参考的情况下，马列维奇重述了阿雷奥帕吉特狄奥尼修斯、艾克哈特大师和格雷戈里·帕拉马斯的概念。我将展示关于至上主义的论文与艾克哈特大师关于否认主义、柏拉图主义和虚无概念的布道之间的相似之处。我还将触及帕拉马斯（十四世纪）神学中的神圣之光主题，以展示先锋派灵感来源的多样性。