Suchergebnisse

The article examines the views of V.S. Solovyov on the existence of man in the world and on the future of humanity. Its main task is to prove that it is necessary to shift the focus of consideration of V.S. Solovyov's philosophy from the study of Sofia to the study of God-manhood and to the ways of achieving this result. This problem is worked out by means of a comparative analysis on the views on Man-god and God-man by V.S. Solovyov, F.M. Dostoevsky, and L.N. Andreev. It turns out that the doctrine of God-manhood is considered as the cornerstone of V.S. Solovyov's by a number of scholars, such as Janusz Dobieszewski and Jan Krasicki. V.S. Solovyov investigates the material nature of humankind and states that the latter is subjected to the temptations of the flesh and can subordinate its life to the basic needs. In this regard, V.S. Solovyov presumably sees a way for humankind to overcome its material nature and such a way would be the overcoming of the three temptations of a higher order; whereas he certainly identifies the path to God-manhood in overcoming the three temptations, in the way Jesus Christ indicated. The same subject of "overcoming the temptations" is also analyzed through the scenes of temptations of F.M. Dostoevsky's and L.N. Andreev's heroes, each of which contains the plot of Jesus Christ's temptation in the wilderness. The scene of the superhuman's temptation taken from V.S. Solovyov's "A Short Story of Antichrist" is also considered. In conclusion, for V.S. Solovyov it was important to show what the overcoming the temptations in the human soul leads to and the impact of this victory on humanity. In this respect, it can be affirmed that the God-Man and God-manhood are the result of the joint efforts of man and God. The conclusion of the article deals with the relevance of searching for an answer to the question stated by V.S. Solovyov and F.M. Dostoevsky, which concerns what awaits humanity in the future.

The question of the most adequate naming of the «philosophy of the common cause» of N.F. Fedorov in modern philosophical concepts is considered. The object of the analysis includes areas common today directly related to the problem of death / immortality, such as immortology and thanatology. A comparative analysis of Fedorov's attitude towards death and those «death discourses» taking place in modern immortology and thanatology is carried out. The moral core of the relationship of N.F. Fedorov to death, which is significantly different from his teachings and the above areas, is revealed. N.F. Fedorov's doctrine with his philosophy of death as a «moral challenge» is characterized as one of the most striking incarnations and manifestations of the ethical-centric essence of Russian philosophy.

Based on the comparative analysis of different kinds of philosophic thinking, the paper reveals the advantages of subjective philosophy – the most adequate universal essentiality of socialized human being, opening the prospects for Russia as the creative society of cultural spontaneous activity. Objective principle of thinking is limited by the logic of outward definition. According to the above logic, people are regarded as tiny parts of social mechanism, the objects of manipulation. Separating action from spontaneous activity, object changes from self-alteration of human subject, executive functions from norm-creating ones brings about alienated practices and such social situation that makes individuals perceive their own existence as alien nonexistence, or opposing existence. Subjectivity is a form of social activity regarding individuals and groups according to their ability in self-definition, self-organizing, self-control, norm-creating, as well as their actual rights and duties in social spheres of needs and objectives, and their feasible power over forces of nature and society. Subjective philosophy perceives the material production as the means for cultivating wholesome and spontaneously active individuals due to educational fundamentality and cultural prosperity. Accordingly, accumulation of capital turns into accumulation of culture and personal creativity growth. The results of the undertaken analysis and its conclusions can be implemented in developing creative anthropological bases for philosophy, pedagogy, psychology, economics, political science, as well as the relating discipline teaching ; На основе сравнительного анализа типов философствования в статье раскрываются преимущества субъектной философии, которая является наиболее адекватной универсальной сущности общественного человека и открывает перспективы для России как креативного общества культурной самодеятельности. Объектный принцип мышления ограничен «определением извне». В его логике люди низведены до частичек социальной машины, до объектов манипулирования. Отделение деятельности от самодеятельности, изменение объекта от «самоизменения» субъекта, исполнительских функций от нормотворческих порождает отчужденную практику, социальную ситуацию, в которой индивиды производят собственное бытие как чуждое себе «инобытие», как бытие иного против самих себя. Субъектность есть такая форма социальной активности, которая характеризует лица и коллективы согласно их способностям к самоопределению, самоорганизации, самоуправлению, нормотворчеству; их реальным полномочиям, правам и обязанностям в области реализации социальных потребностей и целей; их действительной властью над стихийными силами природы и общества. Субъектная философия способствует тому, чтобы материальное производство стало лишь средством культивирования целостных и самодеятельных индивидов на основе фундаментализации образования и расцвета культуры. Накопление капиталов превращается в средство накопления культуры и роста креативности лиц. Результаты предпринятого автором анализа и его выводы могут быть применены в разработке креативно-антропологических основ философии, педагогики, психологии, экономики иполитологии, а также в преподавании соответствующих дисциплин

Based on the comparative analysis of different kinds of philosophic thinking, the paper reveals the advantages of subjective philosophy – the most adequate universal essentiality of socialized human being, opening the prospects for Russia as the creative society of cultural spontaneous activity. Objective principle of thinking is limited by the logic of outward definition. According to the above logic, people are regarded as tiny parts of social mechanism, the objects of manipulation. Separating action from spontaneous activity, object changes from self-alteration of human subject, executive functions from norm-creating ones brings about alienated practices and such social situation that makes individuals perceive their own existence as alien non- existence, or opposing existence.Subjectivity is a form of social activity regarding individuals and groups according to their ability in self-definition, self-organizing, self-control, norm-creating, as well as their actual rights and duties in social spheres of needs and objectives, and their feasible power over forces of nature and society. Subjective philosophy perceives the material production as the means for cultivating wholesome and spontaneously active individuals due to educational fundamentality and cultural prosperity. Accordingly, accumulation of capital turns into accumulation of culture and personal creativity growth. The results of the undertaken analysis and its conclusions can be implemented in developing creative anthropological bases for philosophy, pedagogy, psychology, economics, political science, as well as the relating discipline teaching. ; На основе сравнительного анализа типов философствования в статье раскрываются преимущества субъектной философии, которая является наиболее адекватной универсальной сущности общественного человека и открывает перспективы для России как креативного общества культурной самодеятельности. Объектный принцип мышления ограничен «определением извне». В его логике люди низведены до частичек социальной машины, до объектов манипулирования. Отделение деятельности от самодеятельности, изменение объекта от «самоизменения» субъекта, исполнительских функций от нормотворческих порождает отчужденную практику, социальную ситуацию, в которой индивиды производят собственное бытие как чуждое себе «инобытие», как бытие иного против самих себя. Субъектность есть такая форма социальной активности, которая характеризует лица и коллективы согласно их способностям к самоопределению, самоорганизации, самоуправлению, нормотворчеству; их реальным полномочиям, правам и обязанностям в области реализации социальных потребностей и целей; их действительной властью над стихийными силами природы и общества. Субъектная философия способствует тому, чтобы материальное производство стало лишь средством культивирования целостных и самодеятельных индивидов на основе фундаментализации образования и расцвета культуры. Накопление капиталов превращается в средство накопления культуры и роста креативности лиц. Результаты предпринятого автором анализа и его выводы могут быть применены в разработке креативно-антропологических основ философии, педагогики, психологии, экономики иполитологии, а также в преподавании соответствующих дисциплин.

This article considers the issue of the continuity and discontinuity of the historical process within the legacy of the Russian philosophers of the first half of the twentieth century. Its main task is to reconstruct their understanding of the category of discontinuity in relation to social sciences and the humanities in the works of N.V. Bugaev, V.G. Alekseev, P.A. Florensky, V.F. Ern, and L.P. Karsavin. This task is accomplished by carrying out a comparative historical study of the works of these philosophers in the context of their mutual influence and of how the given topics are developed. The research, which was conducted mainly on the existing historiography of the Moscow School of Philosophy and Mathematics, identifies a number of lacunae regarding the category of continuity/discontinuity. While this issue was first raised by Nikolai Bugaev and Vissarion Alekseev, it was Pavel Florensky who suggested a solution to the problem by applying the theory of discontinuous functions used in arithmology to the historical process. Florensky's efforts were initially fruitless, however, and it was not until after 1905 that he succeeded in doing so. It has been proven that Vladimir Ern radicalized Florensky's thoughts and made significant progress in understanding the topic of discontinuity within the historical process and the progress of mankind. Considerable attention is also paid to the reasons for the repressions enacted against the Moscow school during the Soviet period. Finally, Lev Karsavin's relationship with this line of study of discontinuity in Russian philosophy is clarified and the place of Karsavin's early and late works in the study of the category of continuity and discontinuity in the history of mankind is also considered. The conclusion of this article deals with the relevance of this legacy of Russian philosophers in contemporary epistemology and the methodology of history.

Проанализирован феномен кризиса в философии О.Шпенглера. Обнаружены и исследованы в работах О. Шпенглера такие типы кризиса как «кризис культуры», «кризис философии», «историко-политический кризис». Проведено исследование методологического аспекта феномена кризиса. Рассмотрены формы и сущность «великого кризиса современности». ; The phenomenon of crisis in philosophy of O. Spengler is analyzed. Was detected and investigated such types of crisis: «crisis of culture», «crisis of philosophy», «the historical and political crisis». The methodological aspect of the phenomenon of the crisis was studied. The form and essence of the «great crisis of our time» was considered.Modern man actualizes «crisis» for himself and the world. At the same time, he often tries to understand not so much the «essence» of the crisis, as its «existence ». In fact, the surface layer is perceived, and the depth is beyond even the possibility of knowledge. Thus, the epistemological function is secondary to the ontological. Therefore works, relevant to modern scientific knowledge, remain of those philosophers who tried to grasp not only of existence, but the very essence of the crisis. One of these authors was a representative of the German philosophy of life, Oswald Spengler. Consistent and in-depth analysis of Spengler's philosophy might help to get closer to understanding the essence of the crisis and to comprehend the crises faced by modern man.Recent publications which partially treated researched problem, not enough open this topic. Most relevant to this issue are studies that are carried out by O. Bazaluk - Ukrainian philosopher, as well as by the Russian researcher T.Sidorinoy.The purpose of this study - a comprehensive analysis of the phenomenon of the crisis in Spengler's philosophy. The main tasks will be here as the detection and study of the methodological aspects of the crisis, as well as clarification of the essence of the «crisis of modernity» represented by the German philosopher.Spengler analyzes the decline of Europe as a phenomenon as recorded in the space- time frame, and because we can assume the identity of concepts «sunset» and «crisis» in the constructions of the German philosopher, then, respectively, and the crisis is seen as a «phenomenon».Learning the «great crisis of modernity» implies methodological aspect . On the one hand - it is questioning the modern man and focus on the metaphysical context of the era. On the other hand - the understanding that there is a crisis in philosophy, and in this regard the need to find a new method to the point of historical and philosophical. This method - the «method of comparative historical morphology» is for analysis of the crisis of contemporary culture. Spengler also has a modern skepticism, historicity in essence, for the analysis of the philosophical aspects.Crisis of culture , in terms of Spengler, due to the emergence of a «world city» and the «masses».German philosopher leads the features characteristic of the «great crisis of our time». Most clearly historical- political theme consideration the phenomenon of the crisis manifested in the constructions of the German philosopher, when he analyzes the social development of the Middle Ages and modern times. Here crisis can be represented in the form of «war of succession» or in the form of a compromise.The study of the phenomenon of the crisis in Spengler's philosophy can formulate the following conclusions: 1 ) methodological aspect is realized through the recognition of completion of a systematic and ethical philosophy , as well as the need for a new methodology. It assumes the existence of modern philosophy precisely as the history of philosophy and the main tool is planned modern skepticism, historicity in its essence. Spengler also proposes the use of «boundary» method - the «method of comparative historical morphology»; 2) «crisis of modernity», which the German philosopher writes about - is not only a crisis of culture ( through meaningful problem «world city» and «mass» ), but also a crisis of philosophy, as well as historical and political crisis.The prospect of further studies may be that the analysis of the phenomenon of the crisis in philosophy of Spengler may expand. Including through the implementation of historical and philosophical studies by considering the phenomenon of the crisis in the constructions of other members of the «philosophy of life» (Bergson , G.Simmel etc.). ; Проаналізовано феномен кризи в філософії О.Шпенглера. Виявлені та досліджені в працях О.Шпенглера наступні типи кризи: «криза культури», «криза філософії», «історико-політична криза». Проведено дослідження методологічного аспекту феномену кризи. Розглянуто форми і сутність «великої кризи сучасності».

The article is devoted to the study of attempts to reactualize the ideas of anarchism in the philosophy of postanarchism. Its purpose is to isolate the philosophical essence of F. Nietzsche's teachings on ressentiment, based on the works of S. Newman, which allows us to formulate the characteristic features of the philosophy of postanarchism. The objectives of the article is to cover the general theme of ressentiment, to trace the transformation of F. Nietzsche's views on this issue, their influence on Western European philosophy. We believe it possible to identify the specific philosophical views of modern anarchism in the context of comparative analysis with the Nietzsche's views and their interpretation by other philosophers. A similar analysis has not yet been presented in the literature.The theme of power in classical anarchism is associated with the suppression of individual freedom, the repressive apparatus and the dominance of man over man. Therefore, anarchists see precisely in the radical elimination of power (primarily state) the main source of human freedom. After Nietzsche, the view was firmly established that even revolutions cannot be considered exclusively liberating. As far as it is known that after them new forms of power arise, more effective than the previous ones. The Fukian analysis of the functioning of modern power was applied to anarchist discourse. This made it possible to detect the existence of coercive mechanisms in anarchism itself.The policy of ressentiment is generated by the distinction between subject and power, up to their opposition to each other. This distinction is central to classical anarchism. The actual goal of postanarchism is to justify a free position, devoid of a feeling of hatred and revenge. Overcoming the ressentiment in the anarchist discourse is carried out due to the new doctrine of power, its positive interpretation on the basis of the philosophy of F.Nietzsche and M.Foucault. The desire for power (the will to power) is "natural", while the suppression of this desire leads to the conversion of man against himself and produces a ressentiment.The article formulates the features of philosophical essentialism as a basis for conceptual modeling in classical anarchism. Postanarchism is presented as a philosophy that avoids essentialism. The theory of power here is further developed, ceases to be abstract, is filled with human content.Intelligence reveals in the context of postanarchism the concepts of "self-transcendence" and "self-creation", which became the main dominants of Nietzsche's philosophizing. The further reception of the concept of "will to power", the models and results of rethinking power, nihilism and human nature in post-classical philosophies are disclosed. Postanarchism emphasizes that it is almost impossible for an individual to acquire freedom without a minimal power struggle, which takes place in everyday life. Power is necessary for an individual to implement his own anthropological project.In the course of the study, the author comes to the conclusion that the theory of anarchism is constantly developing and updated in accordance with the time, in order to find solutions to acute social, political and economic problems. It must be admitted that the political activity of postanarchism, the views of its theorists on politics, power, and the state testify in favor of their anti-nihilism, value consciousness. ; Статья посвящена изучению рецепции идей классического анархизма в философии постанархизма. Ее цель – вычленить философскую суть учения Ф.Ницше о ресентименте, опираясь на работы С.Ньюмена, что позволит сформулировать характерные черты философии постанархизма. Примененный к анархистскому дискурсу фукианский анализ функционирования современной власти обнаружил наличие механизмов принуждения в самом анархизме. Постанархизм представлен как философия, избегающая эссенциализма. ; Стаття присвячена вивченню спроб реактуалізації ідей анархізму в філософії постанархізму. Вона ставить за мету охопити загальну тематику ресентімент і простежити трансформацію поглядів Ф. Ніцше з цього приводу та їх вплив на західноєвропейську філософію ХХ-ХХI ст. Дослідження увиразнює в контексті постанархізму концепти «самоперевершення» і «самотворення», що стали чільними домінантами філософування Ніцше. Розкрито подальшу рецепцію поняття «воля до влади», моделі та результати переосмислення влади, нігілізму та природи людини в посткласичних філософіях.

Contemporary history of the Middle East has seen at least four periods of active inter-state alliance formation – three of which led by the United States. The return of Russia to the Middle East has helped shape new alliances and coalitions. Unlike the American "philosophy" of alliance formation underpinned by the imperative for a comprehensive politicomilitary presence as well as prevention of, first, Soviet and then, Iranian regional expansion, the Russian model is oriented toward the players, cooperation with which could solve a current or a potential crisis at a specific time period. Coupled with consistent and pragmatic foreign policy course, it was nontrivial strategies for flexible alliance-formation that enabled Moscow to establish itself as one of the leading player in the turbulent region as well as a responsible global power. At the same time, the comparative analysis of the Russian campaign in Syria and Moscow's relations with key states in the region shows that Russia has been exercising elements of at least three alliance-formation strategies. ; Современная история Ближнего Востока насчитывает как минимум четыре периода активного становления межгосударственных союзов – три из них под патронажем США. Возвращение России на Ближний Восток способствовало формированию новых союзных структур и коалиций. В отличие от американской «философии союзничества», в основании которой лежали императивы наращивания комплексного военно-политического присутствия и недопущение советской, а затем иранской, экспансии, российская модель ориентирована на тех игроков, взаимодействие с которыми способно решить текущий или потенциальный кризис в конкретный временной период. Вкупе с последовательной и прагматичной внешнеполитической линией, именно нетривиальные стратегии выстраивания гибких «альянсов» с местными игроками позволили Москве закрепить за собой статус одного из ведущих игроков в турбулентном регионе и заявить себя в качестве ответственной глобальной державы. Вместе с тем, сравнительный анализ российской кампании в Сирии и отношений с основными государствами региона позволяет говорить о наличии в политике России на Ближнем Востоке элементов как минимум трех стратегий построения союзов.

Modern society is a very complex system. Its management is carried out with the help of political and legal system, the center of which is state power. The state power in its activity rests on the existing legislation, the core of which is the constitutional legislation. The basis of the constitutional legislation of Russia is the Constitution of the Russian Federation. This means that the most important changes in the legal reality of the country, one way or another, concern its Basic Law, or the Constitution. Since most of the current changes in the legal reality and its conceptual core– the constitutional legislation– are of a complex systemic nature, an adequate complex methodology is needed to study these phenomena. It can be successfully implemented in the philosophy of law, the theory of state and law, in the study of constitutional legislation. This methodology is based on the priority of the whole with respect to the part and includes several interrelated approaches: dialectical, systemic, structural-functional, global (systemecological), comparative, structural-organizational. It is based on the theoretical basis of synthetic dualism. Legal education requires the training of specialists of the appropriate profile. ; Современное общество – это очень сложно организованная система. Ее управление осуществляется с помощью политико-правовой системы, центром которой является государственная власть. Государственная власть в своей деятельности опирается на существующее законодательство, ядром которого является конституционное законодательство. Основу конституционного законодательства России составляет Конституция РФ. Это значит, что самые важные изменения в правовой реальности страны так или иначе касаются ее основного закона, или Конституции. Поскольку большинство современных изменений правовой реальности и ее концептуального ядра– конституционного законодательства– носят сложный системный характер, то для исследования данных феноменов необходима адекватная комплексная методология. Она может успешно реализоваться в философии права, теории государства и права, при исследовании конституционного законодательства. Такая методология исходит из приоритета целого по отношению к части и включает несколько взаимосвязанных подходов: диалектический, системный, структурно-функциональный, глобальный (системно-экологический), компаративистский, структурно-организационный. Опирается на теоретическую основу синтетического дуализма. В правовом образовании необходима подготовка специалистов соответствующего профиля.

The paper characterizes the state of the nationwide and ethnic identities in relation to both each other and regional and macroregional identity types of young people of different nationalities in four polyethnic Siberian republics (Altai, Tyva, Khakassia, Yakutia). The material was gathered from the data of the ethnosociological research conducted by a group of scientists from the Institute of Philosophy and Law of the Siberian Branch of the RAS in 2000-2010.The paper establishes the topicality of ethnic identity alongside nationwide (civil) identity as a major condition for Russia's well-being. It also unravels the specific of youth identity strategies in the republics depending on their particular ethnic group. It analyses the identity strategies in the gender aspect, as well as the answers breakdown by the older reference group of respondents in the Sakha (Yakutia) Republic with the aim of comparative evaluation of the extent to which different types of identity are expressed.The identity type expressed to the greatest extent is nationwide (the number of people who do not consider this type of identity to be important is 7 per cent or lower in each republic). Other identity types are quite popular with young people as well; however, they are expressed to a lesser extent. The exception is Tyva, where the regional and ethnic identity nearly equal nationwide in importance. A fairly balanced structure of the identity matrix of young people is also noted. It is expressed in a moderate extent of the urgency of ethnic, macroregional, and regional identity, with the overall dominance of nationwide. A special emphasis is placed on the conflict-free coexistence of ethnic and nationwide identities in the mass consciousness of the people living in the republics.The conclusion is drawn as follows: the comparative well-being of the ethnosocial situation in the republics under research is reached, among other things, by means of the balance of different identity types. It sets important preconditions for optimal development of the regional interethnic communities within the united Russian state. It is shown that the social identity types in question do not contradict one another in their bearers' consciousness, and the harmonious development of the regions under study is possible on the basis of their simultaneous positive stimulation. This appears to be an important political task for the modern sociocultural reality of Russia. ; В статье дается характеристика состояния общенациональной и этнической идентичностей в их соотношении как между собой, так и с региональным и макрорегиональным видами идентичности у молодежи разных национальностей в четырех полиэтничных республиках Сибири (Алтай, Тува, Хакасия, Якутия). Материалом выступили данные этносоциологических исследований коллектива ученых Института философии и права СО РАН в 2000–2010 гг.Зафиксирована актуальность этнической идентичности наряду с общенациональной (гражданской) идентичностью как важного условия благополучного развития России. Выявлена специфика идентификационных стратегий молодежи в республиках в зависимости от принадлежности к конкретной этнической группе. Проведен анализ идентификационных стратегий в гендерном аспекте, а также анализ распределений ответов контрольной группы респондентов более старших возрастов в Республике Саха (Якутия) с целью сравнительной оценки степени выраженности разных видов идентичности.В большей степени выраженным видом идентичности является общенациональная (число тех, для кого этот вид идентичности не является важным, не превышало 7% в каждой из республик). Другие виды идентичности также достаточно востребованы среди молодежи, хотя и выражены в несколько меньшей степени. Исключение составляет Тува, где региональная и этническая идентичности по значимости практически совпадают с общенациональной. Отмечается достаточно сбалансированная структура идентификационной матрицы молодежи. Она выражается в умеренной степени актуальности этнической, макрорегиональной и региональной идентичности при общем доминировании общенациональной. Особо акцентируется бесконфликтное сосуществование этнической и общенациональной идентичностей в массовом сознании жителей республик.Сделан вывод, что относительное благополучие этносоциальной ситуации и межэтнических отношений в исследуемых республиках достигается, в том числе, благодаря наличию баланса разных видов идентичностей. Это создает важные предпосылки оптимального развития региональных межэтнических сообществ в рамках единого Российского государства. Показано, что рассматриваемые виды социальной идентичности не противоречат друг другу в сознании их носителей, а гармоничное развитие межэтнических сообществ исследуемых регионов возможно на основе их одновременного позитивного стимулирования, что представляется важной для современной социокультурной действительности Российской Федерации политической задачей.

Introduction. The philosophy of S. Žižek is one of the challenges of our time. It should not be associated with any tradition. It influences the formation of ideas in political philosophy, postmarxism, poststructuralism, structural psychoanalysis. S. Žižek demonstrated the potential use of psychoanalysis for philosophy, actualized the use of the dialectical method in the philosophical study. The philosopher combines the ideas of ethics, philosophy of politics, philosophy of religion with the problem of gap, as an essential characteristic of any existing being In the texts. The aim and tasks are to analyse (in the historical and philosophical context) the influence of the philosophical, culturological, and political scientist conceptions of S. Žižek on the transformation of the idea of the discontinuity proposed by J. Lacan. Research methods. Our study uses a set of methods. The system-structural method has allowed to consider each element of philosophical discourse in the projection on the whole. Hermeneutical analysis of S. Žižek's texts and the comparative method, allowed to determine the main sources of influence on the views of the philosopher, in the first place, the ideas of J. Lakan and G. Hegel. Discussion. The object of our study is the phenomenon of gap in the philosophical concept of S. Žižek. It correlates with the notion of development and is inherent in the social, political, economic sphere, at every level of civilization development. S. Žižek is an outstanding representative of the philosophy of postmodernism. Conclusions S. Žižek believed that the idea of a gap is the main idea of ontological discourse. The problem of ideology, religion, ethics, politics, the subject is solved by understanding of the gap, which accumulates the postulates of dialectics, psychoanalysis, etc., and actualizes them in the postmodern reality. According to the philosopher, consideration of any existing being is possible due to the concept of the gap, which is identical to the notion of difference. In the opinion of S. ...

V.S. Solovyov's cultural position is conceptualized in the context of an organically cosmic worldview, which is reflected in the collective creativity of 19th – early 20th century Russian thinkers. That position is a response to the historical need for a mature self-awareness of a social subject in the face of an apocalyptic alternative between self-destruction or self-regeneration of humanity at the level of moral freedom. It is noted that this need was initiated by the industrial revolution of the turn of the 18th – 19th centuries, which radically changed a person's place in the world due to the development of artificial energy sources. In this regard, a comparative analysis of the reflection of this need in West European positivism and Russian organicism in the 19th century is carried out in the context of the task of overcoming the mechanistic paradigm that reigns supreme in European culture of the 17th –18th centuries and the transition to the positions of an organically active worldview. The essence and significance of this transformation in this worldview is revealed as a return to the «organically nurtured» (N.A. Berdyaev) worldview, but at a qualitatively new and active, not intuitive, level, implying the responsibility of the thinking subject for all life forms in accordance with the level of their organization. The essence of an organically active worldview, which is based on the theoretical dialectics of German classical philosophy, is emphasized. As a result of a comparative analysis, it was found that Russian thinkers who deeply and interestedly mastered German classical philosophy, as well as new trends in Western philosophy of the 19th century, were able to dialectically comprehend the relevance of an organically-active world outlook on the basis of their native culture, making it a concrete and organic worldview within the philosophy of Russian cosmism. The significance of Soloviev's teachings is revealed in the collective work of developing a philosophical and anthropological project of Russian cosmism aimed at constructively resolving the apocalyptic alternative through a «common cause», the content of which on the scale of each national culture is determined by its «organic function».

On the basis of the work of S. Kierkegaard «Exercises in Christianity» and V.S. Solovyov's «Readings on God-manhood» the article presents a comparative analysis of the positions of the authors as religious thinkers, formed in line with the problem of limiting the claims of the mind, which in earlier philosophy had become the only and comprehensive explanatory principle. The article outlines the common ground of their positions, which is a criticism of the official religion and the formalism of state churches. It notes that the innovative and original religious philosophies of Kierkegaard and Solovyov have a common mission – the revival of Christianity degenerated into a public religion, but at the same time they differ in character and structure. It concludes that Kierkegaard and Solovyov, critically reinterpreting the Christian religion that is contemporary to them, offer their religious philosophy as a way out of the crises of their time.