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In the article basing on major L. Karsavin works the development of philosophical, religious, historical attitudes of this famous scientist beginning with early period of his creation and finishing with works of the 4th decade of the 20th century are covered. Although recently the research of this very worthy culture historian and philosopher who was born in Russia, worked in European and Lithuanian universities has become more numerous, there is still shortage of systemic research of his attitudes. Meanwhile his works are topical for nowadays, as in them both significant historical events are evaluated and the future landmarks are drawn. The interest of L. Karsavin in Medieval Western Europe spiritual culture, at the same time Solovyov unity philosophy impact has determined the pecularity of his attitudes. In his early works he still remains in the frame of positivism, although he has already formulated for the sciencee of history new concepts and creates new methodology which he successfully applies in works on the culture of medieval Italy and France, later he dissociates from positivist paradigm and is justly considered the originator of anthropologic direction in history science. There are interesting insights about ambivalent meaning rendered by L. Karsavin to religious foundation are. In the narrow sense of meaning it is the collection of written sources reflecting the life of epoch of interestmiddle estate, but in the broad sense it covers all aspect of historical existence – both religious and social-economic and political; and what is more, the very its hypothetic researcher appears in this religious foundation. In other words he must wind up in the epoch he investigates, penetrate into its spirit. On the basis of little known L. Karsavin article texts his attitude to Russian revolution which the scientist experienced hardly and which essentially changed his own life is discussed.[.].

In the article basing on major L. Karsavin works the development of philosophical, religious, historical attitudes of this famous scientist beginning with early period of his creation and finishing with works of the 4th decade of the 20th century are covered. Although recently the research of this very worthy culture historian and philosopher who was born in Russia, worked in European and Lithuanian universities has become more numerous, there is still shortage of systemic research of his attitudes. Meanwhile his works are topical for nowadays, as in them both significant historical events are evaluated and the future landmarks are drawn. The interest of L. Karsavin in Medieval Western Europe spiritual culture, at the same time Solovyov unity philosophy impact has determined the pecularity of his attitudes. In his early works he still remains in the frame of positivism, although he has already formulated for the sciencee of history new concepts and creates new methodology which he successfully applies in works on the culture of medieval Italy and France, later he dissociates from positivist paradigm and is justly considered the originator of anthropologic direction in history science. There are interesting insights about ambivalent meaning rendered by L. Karsavin to religious foundation are. In the narrow sense of meaning it is the collection of written sources reflecting the life of epoch of interestmiddle estate, but in the broad sense it covers all aspect of historical existence – both religious and social-economic and political; and what is more, the very its hypothetic researcher appears in this religious foundation. In other words he must wind up in the epoch he investigates, penetrate into its spirit. On the basis of little known L. Karsavin article texts his attitude to Russian revolution which the scientist experienced hardly and which essentially changed his own life is discussed.[.].

In the article basing on major L. Karsavin works the development of philosophical, religious, historical attitudes of this famous scientist beginning with early period of his creation and finishing with works of the 4th decade of the 20th century are covered. Although recently the research of this very worthy culture historian and philosopher who was born in Russia, worked in European and Lithuanian universities has become more numerous, there is still shortage of systemic research of his attitudes. Meanwhile his works are topical for nowadays, as in them both significant historical events are evaluated and the future landmarks are drawn. The interest of L. Karsavin in Medieval Western Europe spiritual culture, at the same time Solovyov unity philosophy impact has determined the pecularity of his attitudes. In his early works he still remains in the frame of positivism, although he has already formulated for the sciencee of history new concepts and creates new methodology which he successfully applies in works on the culture of medieval Italy and France, later he dissociates from positivist paradigm and is justly considered the originator of anthropologic direction in history science. There are interesting insights about ambivalent meaning rendered by L. Karsavin to religious foundation are. In the narrow sense of meaning it is the collection of written sources reflecting the life of epoch of interestmiddle estate, but in the broad sense it covers all aspect of historical existence – both religious and social-economic and political; and what is more, the very its hypothetic researcher appears in this religious foundation. In other words he must wind up in the epoch he investigates, penetrate into its spirit. On the basis of little known L. Karsavin article texts his attitude to Russian revolution which the scientist experienced hardly and which essentially changed his own life is discussed.[.].