DOI: 10.7256/2454-0676.2023.2.40594

Abstract: The author attempts to present Nestor (Anisimov), the recognized spiritual leader of the Far Eastern branch of the Russian emigration, as a religious philosopher whose work grows from the depths of Russian culture. It is argued that philosophy is not present in the legacy of Vladyka in its "pure form", but is dissolved in the living tissue of his works. It is noted that the language of the archpastor is peculiar and differs in emotional expressiveness, semantic saturation, symbolic imagery. The main themes of his work related to the fate of Russia, Orthodox-patriotic enlightenment, the national question, and the Russian idea are identified and disclosed. The methods used in the course of the study are hermeneutic, source studies, historical, comparative. It is proved that the ideal in Nestor's political ontology is theocracy, in which the realization of Russia's historical mission as a peacemaker-mediator between the West and the East is possible. It is shown that the eschatology of salvation dominated in the legacy of Nestor over apocalyptic moods, since the bishop believed in the revival of his Fatherland through national unity and conciliar purification from enmity, leading to the division of the Russian world. The author of the article concludes that the religious and philosophical views of the archpastor not only influenced his contemporaries, but are relevant for Russia at the present time, which requires spiritual renewal.

DOI: 10.7256/2454-0684.2022.1.35111

Abstract: The object of the research is the actual problems of Russian philosophical thought related to the issues of power and society, the spiritual and historical basis of national existence, in the context of modernity. The article attempts to reveal the meaning of the philosophical polemics of N.V. Ustryalov, the leader of the smenovekhovstvo, and Slavophiles, in which, according to the author of the article, these topics are most acutely raised. The main triad in Ustryalov's political ontology is distinguished (power, nationality, religion, which should be based on a creative idea) and compared with the well-known triad of Slavophiles (Orthodoxy-nationality-autocracy). It is shown that Ustryalov, in the "power-people" bundle, gives priority to power, mystifying and psychologizing it, whereas, according to Slavophiles, state power is a manifestation of the people's will, whose mind is in churches and universities.   It is argued that the main disagreement between Ustryalov and the Slavophiles was how they treated Orthodoxy. Ustryalov believed that not only religion, but also philosophy can become the spiritual basis of society's life, but only if it carries a creative beginning. He was close to the principle of religious tolerance. The Slavophiles believed that power should be based on the spiritual foundation that develops historically: without relying on it, it is impossible to resist the new-fangled ideas that are masterfully introduced into people's consciousness. The article concludes that Ustryalov, seeing Romanticism in the political doctrine of the Slavophiles, was not free from it himself. He did not fully think through the idea of national policy, which is especially relevant in modern times.

DOI: 10.7256/2454-0676.2022.1.37317

Abstract: The article is dedicates to the problem of spiritual continuity of generations, the solution of which allows extrapolating our future. It is claimed that the descendants of white émigré are a thin bridge across the historical rift that separates us from the prerevolutionary Russia, the objective markers that are not deformed by the “new incubatory ideology”. The author reveals the spiritual grounds of the life of the Eastern Russian diaspora in different historical periods based on communication with M. P. Taut, a former repatriate from Harbin, involving the documents from her personal archive, publications from journals and newspapers published by the descendants of white émigré at the present time. The key research principle lies in reference to the historical sources. It is substantiated that the restoration of intergenerational link prompts the progress in terms of preservation of the centuries-old values of the Russian civilization and openness to the technological modernization of the XXI century. The author believes that in the era of the oncoming Western globalism, which threatens the national identity and historical integrity of Russia, it is crucial to build the own path of development, adopting the experience of survival and spiritual heritage of the Russian world abroad. The conclusion is made on the need for active study of the documents from the personal archives of the descendants of repatriates, as they are the reservoir of life experience and the source of national self-cognition.

DOI: 10.7256/2454-0676.2020.4.33091

Abstract: The object of this research is national education, viewed on the example of educational system of white émigré during the 1920s – 1940s. The article is dedicated to topical questions of national education related to ideological orientation of pedagogy, role of philosophy and religious education, concept and content of Russian Orthodox pedagogy, relevance of the spiritual heritage of the Slavophiles, etc. The author draws parallels between the post-revolutionary and post-Soviet emigration, determines the origins, objectives and mechanisms that existed within the system of education of Russian refugees during the 1920s – 1940s. The author reveals the fundamental religious and philosophical ideas that underlied the emigrant education. The succession between the philosophical and pedagogical ideas of Slavophiles and Russian thinkers who left Russia after the revolution is demonstrated. The conclusion is made that the educational system of white émigré in the West and the East in the 1920s – 1940s leant on the national traditions and history; it was oriented towards preservation of national identity and historical memory, and associated with the question of survival; it was based on the ideas of Russian religious philosophy, which comprised the ideological framework and included political component. It had impact upon the culture of other nations, and resulted in the fact that many immigrants actively fought against fascists during the Great Patriotic War.

DOI: 10.7256/2454-0684.2020.2.33221

Abstract: The object of this research is the problem of power and society in the political ontology. The indicated problem is viewed in the works of the founder of political philosophy in Russia Y. F. Samarin in the context of teaching of the representatives of “Moscow School”. An attempt is made to demonstrate the multidimensionality of the philosopher’s key ideas and avoid their simplifications and distortions. The evolution of Samarin’s philosophical-political views is described: the initial stage of this writings is focused on the eschatological pursuits, the take roots in the Russian spiritual culture and are associated with the ideas of transformed power, grateful type of being; the next period is concentrated on the ida of national policy, when the power must originate with people, strengthen the interethnic unity and serve to the historical calling of Russia, rather that the distracted political beginning. The analysis of Samarin’s views on power led to the following conclusions: the philosopher believed that it is essential to respect boundaries between the church and state life, but underlines the need of spiritual influence upon the power; each new form of power had to comply with the organic social development, be generated by it, rather than be created artificially or borrowed; the government should lean on the enlightened nation, rather than on cosmopolitan leadership. It is claimed that Samarin’s political position – the “revolutionary conservatism”, which essence consists not in destruction, but construction of the state supported by spiritual culture of Russia and peculiarities of its national pattern, but at the same time in uncompromised antagonism to everything impeding well-being the superpower. It is concluded that the political ontology of Y. F. Samaring and classical Slavophiles became the foundation for philosophical-political constructs of the thinkers of Silver Age and white émigré. Some of his ideas may become the foundation for political ideology of modern Russia.

DOI: 10.7256/2454-0757.2018.4.24962

Abstract: This article attempts to compare the views of I. V. Kireyevsky and E. N. Trubetskoy on some fundamental philosophical-historical questions. Based on the example of their works, the author substantiates a thought that the major source of chiliastic vector of the Russian religious-philosophical thought of the XIX-XX centuries became the Old Russian religious culture with the worldview center – the myth of Kitezh. It is argued that in foundation of the gnoseological, ontological and social constructs of the representative of “Moscow school” lies the idea of spiritualization of a human and the world. The author determines the messianic features of Kireyevsky’s historiosophy, who wrote about the special calling of Russia and associated its revival with the beginning of the new ontological turn in world history. Having analyzed the philosophical-historical ideas of I. V. Kireyevsky and E. N. Trubetskoy, the author applies the dialogical paradigm, which allows comparing their views between not only each other, but also the views of other thinkers. It is underlined that Trubetskoy had ancestral ties with Slavophiles. It is also highlighted that if in the post-revolutionary period he became closer with the chiliastic ideal, he had never accepted the messianic ideas. The author also notes the particular interest of both philosophers to the problem of the freedom of will that was correlated in their works with the question about the role of personality in history. A conclusion is formulated, to which alongside with Kireyevsky and Trubetskoy had come the majority of Russian thinkers of the XIX century: “fascination” by the ideal is justified only through work and life achievement.

DOI: 10.7256/2454-0757.2017.7.23433

Abstract: The article considers the views of I. S. Aksakov on the Slavic question through the prism of those events and processes that most clearly, clearly, passed on the territory of Serbia, Bosnia and Herzegovina, Montenegro and Macedonia. Based on the works of the philosopher and journalism of the second half of the XIX century. It shows how heterogeneous in its political sympathies was the Serbian society: its «top» almost invariably gravitated toward the West, and the common people was the representative of the «Russian party». The idea that in the Russian society of the period, although there was no unequivocally positive attitude to the Slavic cause, the idea of a special vocation for Russia as a guardian of justice and balance throughout the world was much more prevalent. Considering and analyzing the philosophical and political ideas of Aksakov associated with the Slavic theme, the author applies the principle of historicism and integrity, as well as personal approach suggesting that views of the philosopher cannot be separated from or adequately perceived outside the context of his spiritual and practical life. A dialogical paradigm is used that allows comparing his ideas with the views of other thinkers. It is alleged that Aksakov influenced the socio-political atmosphere with his philosophical and political articles and speeches, exacerbating interest in the Slavic issue. Conclusions are drawn that the Slavic theme, which the Slavophiles deepened in their work, remains relevant at present time; for the majority of Russian philosophers of the XIX century is inherent deep intuition in cognizing the universal.

DOI: 10.7256/2454-0757.2016.2.16692

Abstract: The subject of this research is the fundamental philosophical aesthetic ideas of Y. F. Samarin and N. V. Gogol. The author determines the characteristic to both scholars ways for solution of the problem of transcending the boundaries of art, which is most significant in Russian culture. From the thinkers’ perspective, the art has to express “national beginning” and serve it: encourage constructive powers, harmonize relationship within the society, and other. Samarin was a creatively gifted individual, while Gogol, especially in his later years, was leaning towards religious-philosophical reasoning of the world and human. Thus, the analysis of various texts (letters, articles, creative oeuvres) and correlation of the aesthetic views of the philosopher and writer are justified. According to Samarin, Gogol captured and expressed in his works main features of the Russian national character. Particularly, the remarkable Gogol’s laugh is the representation of Russian folk spirit. The author concludes that views of Samarin and Gogol on art and its role in life coincided in many aspects. They both believe that there is no that of human without that which is truly national, but the meaning of the Russian art is in its global calling.

DOI: 10.7256/2454-0757.2015.6.14583

Abstract: The article discusses the attitude of V. V. Rozanov to the classical Slavophilism that today grows important as an essential source of the original Russian philosophical tradition with its focus primarily on the philosophical-historical and anthropological issues. Special attention is paid to Rozanov's critical approach to their heritage as a result of Rozanov's antidogmatic philosophical thinking when Rozanov examines the same phenomenon from different angles. However, despite the criticism, the philosopher acknowledged the deep truth of the main ideas of the representatives of the "Moscow school", who in his opinion represented "the essence of Russia". The author also studies the hidden similarities in the works of Slavophiles and Rozanov, primarily related to the presence of the common key categories ("life", "faith", "love", "creativity", etc), as well as the common themes such as patriotism, family, Russian national character, asceticism and poverty as the main educational tool of the people, the hope for mercy, etc. but not juridism. When analyzing the heritage of Russian philosophers, the author of the article has applied the contextual analysis and personal approach assuming that philosophical theories, concepts, doctrines and ideas cannot be alienated and adequately understood outside the context of spiritual and practical life of their creators. When carrying out the review and analysis of Rozanov's philosophy of history and Slavophiles the researcher has used the dialogical paradigm that involves comparison of their ideas. Based on the analysis of the sources, the author concludes that the work of the representatives of the 'Moscow school' was an organic part of Rozanov's philosophical constructs. It is stated that although there were common categories and terms in the philosophy of Slavophiles and Rozanov's philosophy, those categories and terms were defined differently. The conclusion is that their common intellectual context allowed a continuous dialogue between Rozanov and Slavophiles where the ideas of the representatives of the 'Moscow school' were completed and adopted in accordance with the personal experience of the philosopher and in tune with the Silver Age.