Series of studies on the history of Russian thought. Publications and messages

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2 Research on the history of Russian thought

3 S ;.v., E, R. I E, S STUDIES IN RUSSIAN INTELLECTUAL HISTORY Edited by Modest A. Kolerov A “T ri Q u a d r a t a” Moscow 2002

4 SERIES AND RESEARCH ON THE HISTORY OF RUSSIAN THOUGHT HEDGEHOG YEARBOOK 2001/2002 Edited by M. A. Kolerov db “Tree and Square” Moscow 2002

5 B B K 87.3 (2) 6 K 60 Editor-compiler M. A. Kolerov Editor Anna Reznichenko Research on the history of Russian thought: Yearbook over the years. Edited by M.A. Kolerov. M.: “Three squares”, p. ISBN Articles and publications by authors, 2002 Series “Research on the History of Russian Thought” and compilation of the Yearbook by M.A. Kolerov, 1996, 2002 Publishing house "Three squares", 2002

6 CONTENTS OF THE ARTICLE NIKOLAY Plotnikov The idea of ​​a “concrete subject” in Western European and Russian philosophy of the first half of the 20th century 11 Tatyana Rezvykh Monadology of Frank and Leibniz 25 PUBLICATIONS MODEST KOHLER Leaflets G.A. Gapon and the “Christian Brotherhood of Struggle” 45 (1905) BORIS STEPANOV Dispute between Eurasians about the church, individuals and state () L. 17. Karsavin. Church, personality, state Considerations N.S. Trubetskoy regarding note 129 L.P. Karsavin “On the Church, the Individual and the State” 3. Answer by L.P. Karsavin’s letter to N.S. Trubetskoy Discussion about the church in the correspondence of Eurasians, Ekaterina Evtukhova S.N. Bulgakov. Letters to G.V. Florovsky () 175 Appendix: G. Florovsky, S. Chetverikov. Dissenting opinion on the case 224 of S. Bulgakov (1937)

7 6 Contents VLADIMIR YANTZEN Letters of Russian thinkers in the Basel archive of Fritz Lieb: N.A. Berdyaev, Lev Shestov, S.L. Frank, S.N. Bulgakov () A. R. S. Frank. Christian Conscience and Politics MESSAGES ANNA REZNICHENKO “Non-Evening Light” S.N. Bulgakov: spelling and its meaning MODEST KOLEROV Notes on the archeology of Russian thought: Bulgakov, Novgorodtsev, Rozanov M.K. New information about “Problems of idealism”: two letters from P.I. Novgorodtseva to A.S. Lappo-Danilevsky (1902) M.K.S.L. Franc. Three letters to P.B. Struve (1921, 1925) Boris Stepanov L.P. Karsavin on the “Legacy of Genghis Khan”: letter to N.S. Trubetskoy (1925) NATALIA AVTONOMOVA Slavische Rundschau and P.O. Jacobson in 1929 HELENA KANIAR Fritz Lieb and his Russian-Slavic library N. G. V. V. Zenkovsky. In memory of L.I. Shestova (1939)

8 Contents 7 N.A. BERDYAEV Fritz Lieb. Russland unterwegs. Der russische Mensch zwischen Christentum und Kommunismus (1946) M. K. Inscripts Jl.M. Lopatin (1889), V.F. Erna (1911), B.A. Fokht (1921), Y.M. Bukshpan (1922) and V.V. Zenkoveky (1955) BIBLIOGRAPHY Robert Bird English bibliography of Russian idealism (XX century) “Russian Life” (). List of contents M.K. Russian “ideological” collections: additions, CRITICISM by N. K. Plotnikov, in anticipation of Russian philosophy. Notes on B.V. Yakovenko’s collection “The Power of Philosophy” (St. Petersburg, 2000) ANNA REZNICHENKO: Ideas in Russia / Ideas in Russia / Idee w Rosji. T MODEST KOLEROV: Seeking the City: Chronicle privacy Russian religious philosophers Comp. V.I. Keidan BORIS MEZHUEV: N.V. Boldyrev, D.V. Boldyrev. The meaning of history and revolution A. P.: Chronik russischen Lebens in Deutchland A. P.: G.V. Florovsky. Selected Theological Articles

9 8 Contents IRINA BORISOVA Philosophical content Russian magazines of the early 20th century. Bibliographic index Rep. ed. A.A. Ermichev 844 * * * N.V. KOTRELEV In memory of Alexander Alekseevich Nosov 864 On the publication of the diaries of S.N. Bulgakov in Orel. Correcting typos in the Yearbook

10 Articles

11 Nikolai Plotnikov The idea of ​​a “concrete subject” in Western European and Russian philosophy of the first half of the 20th century To state the problem I Among the most common figures in the interpretation of the history of Russian philosophy is its characterization as “concrete philosophy”. This formula is used by almost all historians of Russian philosophy in the 20th century, be it in a critical sense, like G.G. Shpet and B.V. Yakovenko, be it in an apologetic sense, like A.F. Losev, V.V. Zenkovsky and I.O. Lossky. Lossky even wrote a special article in which he defines the “striving for concreteness” as a characteristic feature of Russian philosophizing1. Such judgments are also characterized by a polemical shade of contrasting Russian philosophizing with “abstract” Western philosophy. For the first time, as far as I know, this formula was used as a general historiographical characteristic by N.A. Berdyaev in his 1904 article about Khomya- 1 N.O. Lossky. The idea of ​​concreteness in Russian philosophy C Questions of philosophy C

12 12 Nikolai Plotnikov, speaking about his specific spiritualism as the beginning of independent Russian philosophizing2. In Berdyaev’s article in “Vekhi” this thesis is supplemented by a historiographical scheme that draws a line from the Slavic-V Phils to Vl. Solovyov, and from there to the authors themselves famous collection. Also here, the main characteristic of the special path of Russian philosophy is the transition to “concrete idealism, to ontological realism, to the mystical replenishment of the mind of European philosophy, which has lost its living being”3. Need I mention that this thesis then wanders from one book by Berdyaev to another, acquiring the character of an obvious truth from the frequency of its repetition. By the time of the publication of Berdyaev’s book about Khomyakov4, where he develops into a whole history of Russian philosophy (“our grandfathers are Slavophiles”), the formula of the special interest of Russian thought in the concrete becomes a common place in philosophical discussion, acquiring, for example, in the book of V.F. Erna's “Struggle for the Logos” is the character of the battle cry of the new Slavophilism. Until this time, the term “concrete” was not used at all to describe the characteristics of Russian thought, but was used even by theorists of nationalism in a neutral sense, as, for example, in the book of the conservative publicist Pyotr Astafiev “The Psychological World of a Woman” (1881); “concreteness and practicality [are] the two most indisputable and generally recognized characteristic features of specifically female thinking”5. 2 N.A. Berdyaev. A.S. Khomyakov as a philosopher // N.A. Berdyaev. Types of religious thought in Russia. Paris, S. N.A. Berdyaev. Philosophical truth and intellectual truth // Milestones. From the depth. M., S. N.A. Berdyaev. A.S. Khomyakov // N.A. Berdyaev. Alexey Stepanovich Khomyakov. Dostoevsky's worldview. Konstantin Leontyev. Paris, pp. 98, 196 ff. 5 P.E. Astafiev. Philosophy of the nation and unity of worldview. M., S. In a summary description of the “distinctive features of Russian

13 The idea of ​​a “concrete subject” in philosophy 13 But even if we ignore the interpretations developed within the history of philosophy following Berdyaev, it is still indisputable that the term “concrete” is found as a self-characteristic in a significant number of authors belonging to various movements of philosophy in Russia . “Concrete idealism” S.N. Trubetskoy, “concrete spiritualism” by L.M. Lopatin and B.S. Shilkarsky, “concrete ideal-realism” of Lossky, “concrete cognition” of Frank, “concrete reason” of Shpet, etc. these are only the most well-known self-names of ideas and concepts containing the programmatically stated “appeal to the concrete.” To these we can add book titles, such as “The Doctrine of the Concreteness of God and Man” (I.A. Ilyin), “Fichtes System der konkreten Ethik” (G. G. Gurvich). What are the motives for using this term in these cases? A quick look at the history of the concept of “concrete”6 in Russian philosophical language shows us its dual meaning, difficult to distinguish within the framework of mass word usage in the 20th century. This term was first introduced into the Russian language in the 1830s. in Moscow philosophical circles and, especially, in Otechestvennye Zapiski, which V.G. draws attention to. Belinsky in the article “Russian Literature in 1840”: “ Domestic Notes use the following, previously unused and unheard of words: immediate,... immanent,... contemplation... moment, definition, abstract negator, abstractness, reflection, concrete, concreteness”1. It is not difficult to see that all this innovation of the Terminolo folk spirit” Astafiev, although he mentions the “active, practical” aspect, does not connect it with the predicate “concrete”. (P. 42 ff.). 6 See in this regard: V.V. Vinogradov. History of words. M., S. 194, 375, 915; Yu.S. Sorokin. Development of the vocabulary of the Russian literary language in the 19th century. M., pp. 68 ff., 79 ff. 7 V.G. Belinsky. Complete collection essays. T. 4. M., P. 438.

14 14 Nikolay Plotnikov religion is the result of direct borrowing from Hegelian philosophy. Regarding the term “concreteness,” Belinsky gives a special explanation in another article (review of Polevoy’s Ugolino): “This word belongs to modern philosophy and has a broad meaning. Here we use it as an expression of the organic unity of idea with form. Concreteness is that in which the idea penetrated the form, and the form expressed the idea... Concreteness is opposed to abstraction”8. This Hegelian tradition of word usage continues in the future, due to which “concreteness” is marked in ordinary word usage as a specifically philosophical, one might say, “abstract” term. An example of such a perception of the word “concrete”, strictly connected with “philosophical matters”, is the following dialogue from Leo Tolstoy’s early play “The Infected Family” (1864): “Lyubochka. Why does Katya keep saying that I’m underdeveloped? That’s how I understand all new ideas, that’s how I understand everything! Venerovsky. Yes, sir, it is difficult for you to understand my thoughts. But I will try to express it more specifically. Lyubochka. As you said? more specifically? I also know the epistemological path. I also know ethic... Well, say what you want.”9 At the same time, in the use of words late XIX century, another semantic line invades, which can be called “empirical”. The same Tolstoy in his “Diary” (1895) about 8 V.G. Belinsky. Complete works / Ed. S.A. Vengerova SPb., C Belinsky's critics insisted on the term “materiality” as the opposite of “abstraction”. (See: Yu.S. Sorokin. Cited works. P. 80). 9 J1.H. Tolstoy. Full composition of writings. T. 7. M.; L., S. About Tolstoy’s plan to portray the new generation of intelligentsia and present the linguistic clichés characteristic of it, see the commentary on the play (P. 399).

15 The idea of ​​a “concrete subject” in philosophy 15 contrasts the “abstract” sciences of mathematics and astronomy with “concrete” ones - biology, anthropology, sociology, i.e. those that deal with individual, singular being, and not with general essences. I guess Dahl’s Dictionary records precisely this meaning, neglecting “integrity”, “cohesion” and “completeness”, which are so important for Berdyaev and Lossky: “A specific concept expressing a specific object; applied, precise, direct, objective; the opposite is abstract, general, ideal, mental, speculative.” This line of word usage was strengthened at the turn of the 19th and 20th centuries by the massive invasion of positivist philosophy, which, especially in the person of E. Mach and R. Avenarius, proclaimed an appeal to “concrete” experience as a way of liberation from metaphysical (primarily Hegelian) abstractions and speculation. The appeal to “living experience” is generally a characteristic feature of positivist thinking at the end of the 19th century, with its reliance on scientific (primarily natural science) research. To this it is also necessary to add the influence of the philosophy of life, in which the term “concrete” is also (at least by A. Schopenhauer) used as a self-characteristic. 2 ALREADY THIS cursory sketch of the history of the concept shows, in contrast to the widespread thesis of historiography about the specificity of the idea of ​​the concrete for Russian philosophy, that “turning to the concrete” is a topic of pan-European philosophical discussion at the turn of the 19th and 20th centuries, and only in the context of such can the meaning of using this ideas in the system of philosophical argumentation. The term “concreteness” captures a certain general trend in the development of European philosophy, which

16 16 Nikolai Plotnikov can be conditionally described as a “turn to the life world.” This designation characterizes a number of philosophical programs formulated at the turn of the century within the framework of phenomenology, philosophy of life, and pragmatism. All these positions are characterized by an attempt to find in the field of epistemology, philosophy of religion, anthropology or aesthetics a theoretical way out of the opposition between the actual implementation of knowledge and its ideal significance. The question that becomes the central motive for overcoming this opposition is the problem of clarifying the status of the subject in the system of philosophical principles. In short, the revolution that occurs in European philosophy between 1871 (the publication of G. Cohen’s work “Kant’s Theory of Experience”) and 1927 (the publication of M. Heidegger’s “Being and Time”) can be described as a transition from the understanding of subjectivity as a pure principle justification of knowledge for the reconstruction of a “concrete subject”, covering all ways of a person’s relationship to the world, and not just a scientific relationship, as was the case in neo-Kantianism10. Wherein we're talking about not about a refusal to measure universal validity (although, of course, there are variants of the position of pure relativism and skepticism regarding the possibility of intersubjective knowledge), but, on the contrary, about an attempt to preserve the transcendental-philosophical approach. The subject in its practical, cultural and linguistic certainty is considered as an instance of intersubjectively significant cognitive functions. This is, in general terms, the thesis of the concept of a “concrete subject”, which replaces the “philosophy of consciousness” of the 19th century. Its main problem (as formulated by S. Frank) is this: “As a person, a living individual human 10 See for more details: K.F. Getmann. From consciousness to action. Pragmatic trends in German philosophy in the first decades of the 20th century // logos (11). WITH

17 The idea of ​​a “concrete subject” in philosophy 17 does consciousness *achieve objective supra-individual truth?”11 This theory is critically directed primarily against the basic abstractions implicitly assumed by the previous understanding of philosophy as a theory of “pure” knowledge, abstraction from the historical certainty of knowledge, from the inclusion of subjects in cultural contexts and from the linguistic structuring of cognition. The predecessor of this movement was V. Dilthey, who, even during the heyday of neo-Kantianism, proclaimed the main theme of philosophy to be “concrete historical subjectivity” as opposed to the idea of ​​an epistemological subject: “In the veins of the knowing subject, such as Locke, Hume and Kant construct, flows not real blood, and the liquefied juice of the mind as bare mental activity"12. In a positive sense, the concept of a “concrete subject” includes various options for clarifying the question of the ontology of the subject, that is, the problem of determining the specific mode of being of human subjectivity, which is not soluble in actual existence, nor in being ideal meanings. A whole range of options for cultural, anthropological, linguistic, etc. certainty of knowledge, formulated in the first half of the 20th century, is the subject of discussion in European philosophy until the present day. 3 The CENTRAL problem of the concept of “concrete subjectivity” develops in polemics with the theory of the “transcendental subject” and with the opposition between philosophy as the “logic of significance” and psychology based on it 11C.JI. Franc. Soul of Man // C.JI. Franc. Subject of knowledge. Soul of man. St. Petersburg, S. V. Dilthey. Introduction to the sciences of the spirit // V. Dilthey. Collected works: In 6 volumes. T. 1. M., p. 274.

18 18 Nikolay Plotnikov as a science about the actual implementation of cognitive acts. The theory of the “transcendental subject” is based on Kant’s prohibition of self-knowledge, expressed by him in the first “Critique” in the chapter on “Paralogisms of Pure Reason”. The meaning of the logical error that Kant discovered in the foundation of metaphysical psychology with its thesis about the substantiality of the soul lies in the illegal identification of the subject as an “agent of knowledge” and the subject as an object of knowledge, as a result of which the analytical conditions for the description of knowledge are taken as the real properties of a thinking individual. In the categorical sense, one can only know the properties (predicates) that are attributed to a person as an object; The very act of attributing properties to oneself cannot be a property or an object of cognition, since it constitutes an a priori “condition of possibility” of cognition, i.e., attributing properties to an object. In other words, the subject as an active principle of cognition (transcendental subject, “pure Self”) is always only a prerequisite for cognition, while the subject as a concrete being (empirical subject) is always only the material of cognition. There are no cognitive means for concluding from knowledge of the second to statements about the first. More precisely, the question about the properties of the transcendental subject, i.e. about its objective determination, is in itself meaningless, since such a subject is thinkable only as an act, and not as a thing. This means that any meaningful definition of the subject of cognition, be it anthropological, be it psychological, neurophysiological or socio-economic, concerns only the constituted subject ^ the cognizing person, but not the subject as an instance of significance (“transcendental self”). The internal contradictions of this Kantian prohibition, strengthened in neo-Kantianism to the idea of ​​“consciousness in general” as a pure attributeless act, were revealed in the discussion about the philosophy of consciousness at the turn of the 19th and 20th centuries. After all

19 The idea of ​​a “concrete subject” in philosophy 19 if it is impossible to predicate anything to a subject in the sense of an act, then it is impossible to say about him even that he is “I”. He is indefinable, like Plato's super-existent One. But then it is completely incomprehensible to attribute to it the function of constituting knowledge. The self-contradiction of the explication of subjectivity in the Kantian tradition is associated with the structure of the model of self-consciousness it accepts. It can be called a model of “reflection”, in which the subject’s knowledge of himself is the result of a reflexive turn to himself. At the same time, however, there is a splitting of self-consciousness into the I-subject and the I-object. The I-object turns out to be a passive material, on the contrary, the I-subject is a pure act. Their identity is not proven here, but is only dogmatically postulated. Then it turns out that either self-consciousness is an impossible statement that directly contradicts immediate experience, or a different model of self-consciousness is required, in which the subject would appear partly constituted (and therefore cognizable), and partly constitutive (and therefore cognizant). When this dilemma is resolved, the idea of ​​a “concrete subject” is formed, the purpose of which is to bridge the gap between the empirical and transcendental subject. Options for substantiating this idea are offered (in German philosophy) both in late neo-Kantianism (in the philosophy of culture of E. Cassirer), and in phenomenology (the analytics of “here-being” by M. Heidegger), in philosophical anthropology and in the philosophy of life. The meaning of the transformations introduced by these concepts is to prove the fact that the ability to constitute the world is not an attribute of pure consciousness, but a function real person in the process of social communication. In the context of philosophical discussion in France, similar ideas are developed in J. Wahl’s book “\fers le concret” (1932), which, as Sartre noted, gave the slogan “concrete philosophy” to a whole generation of French philosophers, as well as in the works of G. Marcel.

20 20 Nikolay Plotnikov 4 DISCUSSION about the idea of ​​“concrete philosophy” in Russia is an integral part of the outlined field of problems. The generality of the trend is indicated by the fact of historical interference in the European discussion. For example, G. Gurvich, introducing the French public to the innovations of German philosophy (in the book “Les tendances actuelles de la philosophic allemande”), structured the results of the German discussion using the category of “concrete ideal-realism”, taken from the context of the discussion of Lossky’s philosophy. Or N. Hartmann, who was one of the most consistent critics of neo-Kantianism and the creator of the “ontological” theory of knowledge, was perceived as a mediator between the Russian and German contexts of philosophical development. At least B. Yakovenko invariably mentioned Hartmann in his reviews of the development of Russian philosophy. Finally, the active discussion of the ideas of M. Scheler and, later, M. Heidegger by Russian philosophers in exile also indicates, at least in a tendency, the commonality of philosophical tasks. 5 IN THE CONCEPT of “philosophical psychology” developed by S. Frank, Kant’s problem of paralogism in the interpretation of subjectivity is the starting point of the argument in favor of the idea of ​​a “concrete subject”13. Frank's central critical argument justifying the possibility of comprehension specific shape existence of subjectivity, is proof of the inconsistency of naturalistic psycho 13 See: C.JI. Franc. Quote Op. P. 430 ff.

21 The idea of ​​a “concrete subject” in the philosophy of 21 ology in explicating the essence of mental life. After all, it was precisely the naturalistic interpretation of the psyche as a natural scientific phenomenon that was the reason for the sharp separation of psychology and the theory of knowledge, which was defended by the neo-Kantians. If the premise of this division is eliminated, i.e., it is proven that cognitive acts are incorrectly interpreted as natural processes and that they can be comprehended from within an integral mental life, then it turns out that the theory of the pure subject is an unjustified idealization that cannot be operationalized in the analysis of cognitive activity , especially in the field of humanities. But not only in his criticism of naturalism, but also in his positive formulation of the problem, Frank lays the foundations for the concept of concrete subjectivity. He raises the question of clarifying the specific status of that reality, which is endowed with the ability of a spontaneous, active relationship to the world, and also determines the conditions for the possibility of knowing the reality of mental life or self-knowledge, which Frank denotes by the term “living knowledge.” I will not analyze the details of Frank’s argumentation, which substantiates his thesis about “purposiveness” as an essential characteristic of mental existence14. I will only note that, despite the precise formulation of the task of philosophical psychology or anthropology, Frank still fails to determine the status of the mental as an independent mode of being without contradictions. Due to the premises of his concept, namely “metaphysical realism”, he is again forced also within the framework of mental life to postulate a dichotomy between 14 Ibid. P. 527 ff. 15 Ibid. P. 479.

22 22 Nikolai Plotnikov of means of existence and consciousness (being-for-oneself): “The moment of immediate existence is a more essential and primary sign of mental life than the moment of consciousness”15. But in such an explication it remains completely inexplicable how the moment of consciousness or intentionality comes into mental life if it was absent in the primary fact direct experience. Either purposefulness is really a general characteristic of the psychic way of being, but then it needs to be traced and discovered in the most elementary mental experience, or the sphere of the psyche turns out to be again divided into a passive layer of experiences and an active layer of consciousness. But then no progress in argument is made over Kant's division of the transcendental and empirical subject. The same applies to the epistemological aspect of the problem posed by Frank: if “living knowledge” is described as the direct identity of the knower and the known, as their unity in being, then it remains inexplicable how one can even talk about “knowledge”, which always has distinguished character - ty as “knowledge about something.” 6 AN ALTERNATIVE version of resolving this issue is offered by G. Shpet, who questions the very problem of the “transcendental Self”, developing the idea of ​​“subjectless” consciousness16. Shpet is busy solving the question of the possibility of comprehending human individuality and its ontological status, different from 16 G.G. Shpet. Consciousness and its owner // G.G. Shpet. Philosophical studies. M., S

23 The idea of ​​a “concrete subject” in philosophy 23 is a way of being of both other objects and ideal entities. Polemics with various options theories of subjectivity that identify the unity of consciousness with the Self, Shpet develops such an interpretation of individuality in which it turns out to be only an “object” constituted in the relations of social communication, but also determining these relations themselves. This duality of the nature of human subjectivity is analyzed by Shpet in the concept of “reasonable motivation”: the human personality is both a specific subject and a center of activity, and to characterize the individual in it requires an interrelated consideration of both aspects. Shpet captures their unity in the fact that human individuality is a part of objective existence, capable of giving its own interpretation of existence as a whole. Only in this way does the possibility of freedom become understandable under the condition of the objective certainty of the human personality. Since every interpretation of being is a socially articulated phenomenon, the human I can be considered as the only social subject, indecomposable into a set of relations like all other objects. This argumentation by Shpet intricately intertwines some ideas of Husserl's early phenomenology with the concepts of consciousness in the teachings of B.C. Solovyov and S.N. Trubetskoy. It can be noted in conclusion that Shpet is not alone in his thesis about subjectless consciousness, or “consciousness without an owner.” A similar version of the understanding of the concrete existence of consciousness was developed by Sartre in his phenomenological concept, polemicizing against the idea of ​​the Self as an “inhabitant of knowledge.”

24 24 Nikolai Plotnikov 7 IT IS POSSIBLE TO FIX the differences between Russian philosophers in the interpretation of “concrete subjectivity” from the similar positions of German philosophy, mentioning, in particular, the desire to create a “realistic” concept of self-consciousness by modifying or even abandoning transcendentalism. But in Russian philosophy there are also completely opposite versions of the theory of the subject, for example Berdyaev’s, in which the thesis about the primacy of freedom over being makes subjectivity completely unknowable, in which it is more akin to the propaganda philosophy of Fichte than to the philosophical anthropology of Frank. Therefore, it is more meaningful and fruitful to differentiate concepts according to the method of argumentation, and not according to general national characteristics. “Concreteness” is an abstract formula of a certain era of pan-European discussion, the echoes of which are still heard today, and not at all a specific slogan of Russian philosophizing.

25 Tatyana Rezvikh Monadology C.JI. Frank and Leibniz All-unity as a true unity is... a unity that not only embraces all parts and points, but so internally permeates them that at the same time it is contained as a whole in each of its parts and points... SL. Frank In Leibniz there is a step forward in that he recognizes the necessary subjectivity of all modifications, that is, their dependence on the knowing principle; everything is modified and that is why the cognizable must have in itself something of the cognizing principle. F.V.Y. Schelling Historical and philosophical justification for the place of Frank's monadology There is something more behind the traditional attribution of Frank's philosophy to Plotinus and Cusanus. Knowing German philosophy and starting his philosophical path with the study of the theory of knowledge, Frank could not help but take into account the experience of German classics and Husserl, who was popular at the beginning of the 20th century.

26 26 Tatyana Rezvykh The fight against dogmatic metaphysics, which strictly distinguishes between “objective reality” and the “ability of cognition,” led Western philosophy to the absolutization of the role of the subject. Frank, in principle, rejects the common Western European (in the sense of Spengler) idea of ​​cognition as an exclusive result creative activity subject and his maximum independence from the object, the very attitude towards the rational exhaustion of reality raises great doubts in him. For Kant, the most important question was the possibility of a priori synthetic judgments, which are possible thanks to the creative activity of the subject. For Hegel, reason is known to be objective. Hegel believed that logic is the image of the future world predestined by God, reason is present in the world entirely, and reason is also hidden in existing reality, but not yet actualized. What is counterintuitive is an empty appearance, therefore, there seems to be no pure chaos, therefore philosophy deals only with that reality where the speculative has won or partially won (the state). The absolutization of the subjective creative principle led to Husserl's model of reduction of the external world. Husserl still views being as opposed to consciousness and that is why he resorts to “epoch,” and in the 20th century only Heidegger was able to pose the question of being in a new way. Preserving being does not mean continuing to understand it as a thing. Frank prefers to rethink not the concept of consciousness, the subject, but the concept of being, and that is why Frank, along with other Russian philosophers, is already outside the New Age. Rethinking the category of being is carried out by Frank in terms of “monad” and “personality”. The desire of European philosophy to free itself from the objectivist attitude, which naively and empirically separates the “cognitive subject” and “objective reality,” led to the destruction of the myth of the inviolability of that

27 Monadology C.JI. Frank and Leibniz 27 of some opposition and to a rethinking of these very concepts. The consequence of such a reorientation of European philosophical thinking was an appeal to the search for a common ontological basis of the subjective and objective. This turn can be considered one of the most important trends in philosophy of the 20th century. Attempts to variously comprehend the very method of discovering such an ontological basis led in the past century to the emergence various theories symbol, intuitionism, phenomenology, philosophy of language, that is, ultimately to the justification of metaphysics. The phenomenological concept that appeared in the 19th century carried out such justification by rethinking the concept of consciousness and the consistent development of the transcendentalist attitude. It is no coincidence that with this turn, some representatives of the phenomenological tradition paid close attention to the ontological form already existing in classical modern European metaphysics, which in many ways anticipated that understanding of consciousness, the honor of discovery of which, it would seem, belongs exclusively to the 20th century. It was discovered that the idea of ​​transcendental consciousness as the only adequate form of manifestation of being is realized in the Leibnizian monad. That is why both in German phenomenology (E. Iusserl) and in the Russian tradition closely related to it (C.JI. Frank, N.O. Lossky) at the beginning of the 20th century one can observe the emergence of a unique monadology. The purpose of the article is to substantiate and compare the monadological ontology built by Frank and the classical monadology of Leibniz. Frank's ontology has not yet been truly explored. Its traditional perception as impersonal and monistic, unfortunately, was set by the philosopher’s contemporaries, for example N.A. Berdyaev. However, an unbiased analysis of Frank's works leads to a completely different point of view. Back in “Introduction to Physics”

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Over the past few years, the history of Russian religious and philosophical thought has turned from a blank spot on the map into such a densely populated territory that there will soon be nowhere for an apple to fall. Already the list of literature used by Evgeniy Gollerbach shows how much has been done in the study of this layer of Russian culture of the 20th century: the works of major (and not so important) philosophers have been republished, the activities of numerous associations and circles, one way or another connected with religious and philosophical thought, have been published, correspondence of philosophers has been published etc. Monographs and articles on “religious and philosophical topics” are completely incalculable.

However, the first conquistador attempts to penetrate this for a long time the forbidden continent were largely of an applied nature: they hoped to find (and continue to look for to this day) the ideology that would help either “revive Russia” or put it in its place - in both cases it was about about trying to profit from someone else's wealth. Hollerbach’s book demonstrates a completely different approach, which in the terms of a previous era should have been called “bourgeois objectivism”: the history of the publishing house “Put”, created by M. K. Morozova as a kind of continuation of the activities of the Moscow Religious and Philosophical Society of Memory, is described without laziness and with purely bibliographic calm Vl. Solovyova.

The originality of the author's approach to the history of Russian religious and philosophical thought, consisting in the fact that the subject of study is not creative heritage this or that thinker or philosophical direction, and the ideological publishing association gives Hollerbach the opportunity to restore horizontal connections within Russian philosophy. Hollerbach classifies the “Puteytsev” as neo-Slavophiles, and hence the modern phrase “new Russian identity” appears in the subtitle. Fortunately, the tribute to fashion ends with this subtitle, since the content of the book is not this notorious identity at all, but, first of all, a thorough source study of materials on the history of publishing. The description of the sources develops, as it were, on two levels: in the main text of the book - as a guide directly to materials reflecting the history of the publishing house (publication of books, disputes around publishing plans, editorial correspondence, reviews and responses from the press, etc.), in footnotes - as a guide to contemporary works related to various aspects of this topic. As a result, a new genre of research arises, which the author of the preface, A.V. Lavrov, successfully defined as “historical and cultural cartography.” You can also call it a “guide” or a “seminary” - and each of these definitions will have its own reason. The book can serve both as a guide to the history of philosophy and as a basis for subsequent scientific deepening into the subject - in the space of a few of its pages it is quite possible to gather material for a dissertation. By bringing together all currently available sources on the history of the publishing house “Put”, its author strives not so much to state everything he thinks about it, but everything he knows, opening the door to those who want to know more.

Hollerbach expands his source base very thoroughly, and above all in the part that concerns newspapers. Here the St. Petersburg school can celebrate its victory, because best traditions factual descriptions, for which the second capital has always been famous, were found in the person of the young scientist as a worthy successor. I can't help but admire some of the clear findings. IN Lately several works appeared devoted to imiaslaviya (almost all of them, except the very last ones, are listed in the notes to the section “Discussion about imyaslaviya”), thanks to which general outlines discussions about honoring the Name of God emerge quite clearly. Hollerbach adds a small but very interesting touch to the history of these disputes - he quotes the opinion of the Times newspaper about the Athonite disputes, which saw in monastic sentiments an attempt at Russian expansion, a struggle for sea ports, etc. Of course, to the essence of the disputes, this is us does not bring us closer, but it does bring us closer, and even very close, to understanding the reasons for the fierceness with which the government intervened in these disputes. Such touches, fitting into the overall picture, help better than other concepts.

Hollerbach's work convinces us that source study as a branch of science has its own ways of knowing and persuasion. On the one hand, there are pages in it that clearly indicate that the author does not always clearly understand the theological side of the name-glorifying disputes: where he tries to characterize them even in the most general terms, he clearly uses someone else’s words. Formulations such as “Russian culture, numb in dangerous conservatism,” Orthodox Church“,” “reptilian administration of the Russian Orthodox Church,” etc., not quoted in the text, I just want to put them in quotation marks, they contradict the general style of the work and seem to have jumped out of the polemical speeches of participants in Religious and Philosophical Meetings. At times it even seems that the author is quite satisfied with the opinion about the causes of these disputes, gleaned from the same “Times”. But on the other hand, not fully understanding these disputes on the merits - or not fully understanding their essence - he creates most useful work according to their history, where the entire body of material on this topic is described, an overview of the main points of view is presented, among which the author’s own is present only as one of the possible ones - nothing more.

It also unexpectedly turns out that source studies have their own methods of reviewing, when instead of general reasoning and assessments a list of inaccuracies is given. For example, almost every reference to the collection “Seeking Cities” is accompanied by the words “Published with some distortions”, and no further ratings are needed. Hollerbach not only uses sources, he is not lazy to double-check them. Of course, the Hamburg account is not an easy thing, but now it is clear that if the wolf is a forest orderly, then the source scientist is also an orderly for science, and his existence in this capacity must at least be taken into account.

In its consistent effort to remain within the boundaries of pure description, the book in some respects can be called a unique manifestation of the position of a new generation of researchers. In contrast to the older generation, whose representatives in their work were most often guided by completely individual preferences and openly appreciated (or, on the contrary, hated), for example, in P. B. Struve the classical liberal, and in P. A. Florensky - the monarchist and conservative, young researchers do not seek to notify us of what inheritance they are abandoning, nor to write their own program for a bright future in the margins of other people’s books. They choose purity of description, and when reading their books, there is no need to look for an answer to the question: “Who are you with, masters of culture?” They are just with sources. This deprives their books of some present-day bias, expels the journalistic element and exposes the past from a special angle: it appears as a dead nature that had not only a beginning, but also an end. Many thanks to them for this.

But in terms of composition and structure, Hollerbach’s work represents the height of logic: personalities, topics of discussion, points of view, intra-publishing attractions and repulsions - all in paragraphs and chronology.

Of course, the topic stated in the book is not closed or exhausted by this work, but it is clearly outlined in its main outlines and outlined within the boundaries of the cultural process of its era. The topic undoubtedly has other dimensions: the publication of the main sources is far from complete. But the guiding role of Hollerbach’s book in studying the history of the publishing house called “The Path” will remain, and the name of its author will invariably evoke the gratitude of his few colleagues.

I. Studies in the History of Russian Thought. Yearbook for 1997. St. Petersburg, 1997.

II. Studies in the History of Russian Thought. Yearbook for 1998. M., 1998.

III. Studies in the History of Russian Thought. Yearbook for 1999. M., 1999.

IV. Studies in the History of Russian Thought. Yearbook for 2000. M., 2000.

V. Studies in the History of Russian Thought. Yearbook 2001/2002. M., 2002.

VI. Studies in the History of Russian Thought. Yearbook 2003. M., 2004.

VII. Studies in the History of Russian Thought. Yearbook 2004/2005. M., 2007.

VIII. Studies in the History of Russian Thought. Yearbook 2006/2007. M., 2009.

IX. Studies in the history of Russian thought: Yearbook for 2008/2009. M., 2012.

X. Studies in the history of Russian thought: Yearbook for 2010/2011. M., 2014.

XI. Studies in the history of Russian thought: Yearbook for 2012/2014. M., 2015.

XII. Research on the history of Russian thought: Yearbook for 2015. M., 2016.

XIII. Studies in the history of Russian thought: Yearbook for 2016/2017. M., 2017.

N. Avtonomova

Slavische Rundschau and R. O. Jacobson in 1929. V

M. Alexandrov.

Russian military theorist E.E. Messner as the founder of the concept of network-centric (hybrid) war. XII

G. Alyaev.

N. O. Lossky. Letters to S. L. Frank and T. S. Frank (1947, 1953-1958). XII

G. Alyaev, T. Rezvykh.

Friendship tested by life: On the correspondence of S. Frank and V. Elyashevich. XII

Correspondence of S. L. Frank with V. B. Elyashevich and F. O. Elyashevich (1922-1950). XII

. "First Philosophy" by Semyon Frank, or Prolegomena to the book "Incomprehensible" (1928-1933): S. L. Frank.[Reflections. First philosophy]. XIII

. S. L. Frank[Synopsis of M. Heidegger's book "Being and Time"]. XIII

M. Bezrodny

From the history of Russian Germanophilism: Musaget publishing house. III

On the history of the Russian reception of the apollinisch/dyonisisch antinomy. IV

D. Belkin

German bibliography of V. S. Solovyov: 1978-2001. VI

V. Belous

Young idealists on the way to collective identity. VII

R. Bird

YMCA and the fate of Russian religious thought (1906-1947). IV

S. N. Bulgakov. The religious state of Russian society (1912). IV

English bibliography of Russian idealism (20th century). V

I. Blauberg

About the Bergsonian trace in the philosophy of S. A. Askoldov. VII

G. D. Gurvich. Russian philosophy of the first quarter of the 20th century (1926). VIII

Semyon Frank. Bergson's basic intuition (1941). Translation from French and commentary. X

N. Bogomolov

From the personal history of Russian Martinism: L. D. Ryndin. IV

From the correspondence of M. A. Kuzmin and G. V. Chicherin (1905-1914). VI

I. Borisova

. [Rec.:] Philosophical content of Russian magazines of the early twentieth century. Bibliographic index / Rep. ed. A. A. Ermichev. V

L. M. Lopatin reading V. F. Ern’s book “The Philosophy of Gioberti” (1917): marginalia. VI

Briefly about the books: Ivan Kireevsky, Religious and Philosophical Society in St. Petersburg, Chizhevsky (2007). VIII

I. Borisova, L. Davydova

. "Questions of philosophy and psychology" (1889-1918). Content painting. II

K. Breckner

On the use of the words “pravda” (truth-justice) and “truth” (theoretical truth) in Russian intellectual history XIX century using the example of N.K. Mikhailovsky and P.I. Pestel. X

K. Burmistrov

Vladimir Solovyov and Kabbalah. To the statement of the problem. II

Vasily Rozanov and Eduard Behrens: touches to an “interesting acquaintance.” VII

E. Velmezova, T. Shchedrina

Charles Bally and Gustav Shpet in a Russian-European scientific conversation (the experience of reconstructing the “archive of the era”). VIII

N. Vinyukova

Russian emigrant historians in the USA in the interwar period: expectations and reality. M.I. Rostovtsev and G.V. Vernadsky. XII

O. Vorobiev

. "Change of Milestones" (1921-1922). Content painting. III

N.V. Ustryalov. Curriculumvitae (1918). VI

I. Vorontsova

The role and place of church journalism 2nd half. XIX century in the modernization of traditional religious consciousness in Russia. XI

N. Gavryushin

The concept of “experience” in the works of G. G. Shpet. VIII

Raynov and GAKHN. VIII

. [Rec.:] Personality. The language of philosophy in Russian-German dialogue / Ed. N. S. Plotnikov and A. Haardt with the participation of V. I. Molchanov. M., 2007. VIII

. “Pillar of the Church”: Archpriest F. A. Golubinsky and his school. IX

Behind the scenes philosophical drama: metaphysics and historiosophy by N.N. Strakhov. XI

S.S. Prokofiev as a religious thinker. XI

. “Platonism is thrice anathema!”: To whom is A.F. Losev’s 1930 philippic addressed? XI

Metaphysics, historiosophy and the religious ideal of Prince V.F. Odoevsky. XIII

Heidegger and Russian philosophy (several observations). XIII

A. Galushkin

After Berdyaev: Free Academy of Spiritual Culture in 1922-1923. I

M. Gershzon

Stalin's last "Ivan the Terrible": film project 1952-1953. XII

N. Golubkova

V. V. Zenkovsky. In memory of L.I. Shestov (1939). V

. "Bulletin of the RSHD" (1925-1939). Content painting. VI

O. Sergius Bulgakov. Program in Dogmatic Theology: 1943-1944 academic year. II course. XI

A. Dmitriev

How the “formal-philosophical school” was created (or why Moscow formalism did not take place?). VIII

N. Dmitrieva

The image of a Russian neo-Kantian in letters (1905-1909): A. V. Kubitsky, B. A. Fokht, D. V. Viktorov. VIII

A failed polemic, or about one “review” in the pamphlet genre: a response to L. Katsis. IX

Man and history: on the question of the “anthropological turn” in Russian neo-Kantianism. X

Inscripts from the personal library of B. A. Fokht. X

I. Evlampiev

A. Schopenhauer and the “criticism of abstract principles” in the philosophy of Vl. Solovyova. VII

E. Evtukhova

S. N. Bulgakov. Letters to G.V. Florovsky (1923-1938). V

E. van der Zweerde

Popular upsurge and political philosophy of the “Vekhi people”. X

V. Sieveking

About the biography of D.I. Chizhevsky. Protest. XIII

D. Igumnov

The East in the journalism of S.N. Syromyatnikov ("New Time", 1893-1904). XII

H. Kaniyar

Fritz Lieb and his Russian-Slavic library. V

L. Katsis

B. G. Stolpner on Jewry. III

A. A. Meyer vs A. Z. Steinberg (from comments on Russian-Jewish disputes of the 1920s). VIII

Essays: 1. Andrei Bely and Gustav Spett on the “crisis of culture.” 2. Aaron Steinberg vs A. A. Meyer: “Dostoevsky’s system of freedom.” IX

. [Rec.:] N. Dmitrieva. Russian neo-Kantianism: “Marburg” in Russia. M., 2007. IX

The magazine “New Sunrise” is the organ of Russian-Jewish neo-Kantianism (1910-1915). X

Ilya Zdanevich’s novel “Philosophy” as Philosophy (A. V. Kartashev, Father Sergius Bulgakov, A. F. Losev, etc.). X

Cohen won’t come to the Zyryans? X

From notes from a reader of historical and philosophical literature: Losev, Maze, Eurasianism, GAKHN. XI

. Dialectics for believers and non-believers: Emelyan Yaroslavsky, Alexey Losev, Fr. Pavel Florensky, Mark Mitin (1927-1933). XIII

. Notes from a reader of historical (anti)philosophical literature. IV. Ilya Zdanevich (“Philosophy”) and anti-philosophy of S. V. Kudryavtsev. XIII

L. Katsis, D. Shusharin

. “Then the horror begins”: OBERIU as a religious phenomenon. I

R. Katzman

Speech by Jacob Maze in honor of Hermann Cohen (1914). Preface and translation from Hebrew. X

. How is a myth possible? On the issue of the formation of the historical-personalistic concept of myth (Matvey Kagan and Mikhail Gershenzon, 1919-1922). XIII

B. Kovalev

Philosophical conversations in a dead city: S.A. Askoldov and the occupiers in Veliky Novgorod in 1941-1943. Appendix: Articles by S.A. Askoldov from the occupation press of 1943-1944. XI

A. Kozyrev

Scientific teaching of Vladimir Solovyov: on the history of a failed plan. I (Errors and typos. II)

Prot. Sergius Bulgakov. About Vl. Solovyov (1924). III

A. Kozyrev. Bibliography (1992-1999). III

On the publication of S. N. Bulgakov’s diaries in Orel. 1.V

A. Kozyrev, N. Golubkova

Prot. S. Bulgakov. From the memory of the heart. Prague. II

M. Kolerov

Brotherhood of Hagia Sophia: documents (1918-1927). I

S. N. Bulgakov in Crimea in the fall of 1919. I

Florovsky's lost dissertation. I

Peter Struve. [Draft review of the collection “On the Paths. Confirmation of the Eurasians. Book Two" (1922)]. I

S. L. Frank about the death of N. A. Berdyaev (1948): letter to E. Yu. Rapp. I

. "Rule of People" (1917-1918). Content painting. I

. "Russian Thought" (1921-1927). Content painting. I

Unknown reviews of Bulgakov and Berdyaev in the magazine “Book” (1906-1907). II

About the weekly "On the Eve". II

On the history of “post-revolutionary” ideas: N. Berdyaev edits “From the Depths” (1918). II

Curriculum vitae: I. A. Ilyin (1922) and A. S. Izgoev (1923). II

. "The Beginning" (1899). Content painting. II

. "On the Eve" (1918). Content painting. II

Bulgakov the Marxist and Bulgakov the revisionist. New texts. III

Gershenzon and the Marxists: on the question of the ideological freedom of the writer. III

A. A. Blok. Letter to S. N. Bulgakov (1906). III.

. “Idealistic direction” and “Christian socialism” in the timely press: New Path (1904) / Questions of Life (1905). The People (1906). Polar Star (1905-1906) / Freedom and Culture (1906). Living Life(1907-1908). Content paintings. III

. "Problems Great Russia"(1916). Content painting. III

. [P. B. Struve] Russian monarchism, Russian intelligentsia and their attitude to the people's famine (1892); Letters on Our Time (1894); Complicating Life (1899); About our time. I. Highest value life (1900). IV

S. N. Bulgakov. Autobiographical letter to S. A. Vengerov (1913). IV

Project "Libraries of Public Knowledge" (1918). IV

Boris Yakovenko. [Political Declaration]. IV

Five letters from N. A. Berdyaev to P. B. Struve (1922-1923). IV (Typocorrection: V)

A failed union (letter from N.A. Berdyaev to P.N. Savitsky, 1923). IV

N. A. Berdyaev. [Explanatory note to the Police Department] (1898). IV

Sergei Bulgakov. It's time! (1904). IV

Peter Struve. Executioner of the People (1905). IV

Peter Struve. Karl Marx and the fate of Marxism (1933). IV

. "National Problems" (1915). Content painting. IV

Leaflets by G. A. Gapon and the “Christian Brotherhood of Struggle” (1905). V

Notes on the archeology of Russian thought: Bulgakov, Novgorodtsev, Rozanov. V

New about “Problems of Idealism”: two letters from P. I. Novgorodtsev to A. S. Lappo-Danilevsky (1902). V

S. L. Frank. Three letters to P. B. Struve (1921, 1925). V

Inscripts by L. M. Lopatin (1889), V. F. Ern (1911), B. A. Fokht (1921), Ya. M. Bukshpan (1922) and V. V. Zenkovsky (1955). V

. "Russian Life" (1922-1923). Content painting. V

Russian “ideological” collections: additions, 1888-1938. V

. [Rec.:] Seeking hail. Chronicle of the private life of Russian religious philosophers / Comp. V. I. Keidan. V

On the publication of S. N. Bulgakov’s diaries in Orel. 2.V

S. N. Bulgakov. Letters to P. B. Struve (1901-1903). VI

P. I. Novgorodtsev. Letters to P. B. Struve (1921). VI

Marxist “New Word” (1897). Content painting. VI

P. I. Novgorodtsev, S. N. Bulgakov, G. F. Shershenevich, B. A. Kistyakovsky. Course programs at the Moscow Commercial Institute (1911-1912). VI

S. L. Frank. From reviews of manuscripts to the editors of “Russian Thought” (1915-1916). VI

Berdyaev's self-censorship: unknown text of 1919. VI

S. N. Bulgakov in 1923: from Constantinople to Prague. VI.

Social sciences in the magazine “National Economy” (1900-1904). Pointer. VI

. "Thought" (1922). Content painting. VI

Russian “ideological” collections: additions, 1930-1936. VI

. [Rec.:] B.V. Emelyanov, A.A. Ermichev. Logos magazine and its editors: Biographical index. VI

. [Rec.:] S. N. Bulgakov: The religious and philosophical path. VI

. [Rec.:] Chronicle of Russian philosophy. 862-2002 / Edited by Prof. Alexander Zamaleev. VI

S. Bulgakov. On the need to introduce social sciences into the curriculum of a theological school (1906).VII

N. O. Lossky. Philosophy at the University: (On the Question of the Charter) (1915). VII

On the question of the “banality” of “Vekhi”. VII

Vyacheslav Ivanov in “From the Depths”: unaccounted for edits (1918). VII

The youthful diary of P. B. Struve (1884). VIII

N. O. Lossky. Lipps and Geffding. Two reviews from the magazine “Book” (1906-1907). VIII

On the place of philosophy in “Russian Thought”: from the letters of A. A. Kiesewetter to P. B. Struve (1909-1910). VIII

Chair for V. F. Ern: letter from S. L. Frank to V. F. Ern (1917). VIII

Inscripts by S. N. Bulgakov (1896-1912), Yu. V. Klyuchnikov (1923), G. G. Shpet (1928), P. B. Struve (1911-1942), V. V. Zenkovsky (1955). VIII

New information about S. L. Frank and S. N. Bulgakov in the magazine “Liberation” (1903-1905). VIII

. [Rec.:] Empire and religion. To the 100th anniversary of the St. Petersburg religious and philosophical meetings of 1901-1903. Materials of the All-Russian Conference / Ed. A. V. Karpov, A. I. Tafintsev. St. Petersburg, 2006. VIII

. [Rec.:] Collection “Milestones” in the context of Russian culture / Rep. ed. A. A. Taho-Godi, E. A. Taho-Godi. M., 2007. VIII

Did Fr. Sergius Bulgakov to the Jewish pogroms in 1920? IX

Towards the definition of the socio-political meaning of P. A. Florensky’s treatise “The Assumed government system in the future" (1933). IX

On the issue of institutional competition in Russian thought of the 1910s: the publishing house “Put” and the magazine “Logos”. IX

P.B. Struve in the Russian ideological, political and literary process: new biography. XI

Notes on the archeology of Russian thought: Bulgakov, Struve, Rozanov, Kotlyarevsky, Florovsky, Berdyaev, magazine "Scythians", GAKHN. XI

Magazine "Russian Freedom" (1917): List of contents. XI

Notes on the archeology of Russian thought: Bulgakov, Tugan-Baranovsky, Berdyaev on “People's Rule of Law”, Kareev on Sorokin, Askoldov on Lapshin, Zenkovsky (1896-1922). XII

Russian “ideological” collections: additions, 1904-1934. XII

Leonid Galich. [Rec.:] N. O. Lossky. Justification of intuitionism. St. Petersburg, 1906. XIII

N. Kotrelev

In memory of Alexander Alekseevich Nosov. V

V. Kurennaya

Intercultural transfer of knowledge: the case of “Logos”. IX

H. Kusse

Semiotic concepts of name-glorification and philosophy of name. VII

Yu. Linnik

. "Demon" by M. Yu. Lermontov in the light of the idea of ​​Apokatastasis. XIII

O. Lokteva

S. N. Bulgakov in Kyiv in the fall of 1918. I

Political seminar of P. B. Struve (Prague, 1924). II

Curriculum vitae: V.V. Zenkovsky (1922). II

V. Lopatin, N. Lopatin

V. M. Lopatin. From memories. I

S. Magid

T. G. Masaryk and the attempt to educate Russia. VII

B. Mezhuev

On the problem of late aesthetics by V. S. Solovyov (Experience of reading newspaper obituaries). II

. [Rec.:] N. V. Boldyrev, D. V. Boldyrev. The meaning of history and revolution. V

. “Problems of idealism” in a new historical context [Rec.]. VI

R. Mnich

The legacy of Dmitry Chizhevsky and the problems of the humanities in Ukraine: notes on the publication of the collection philosophical works D. Chizhevsky. VIII

Ernst Kassirer in Russia (compendium). IX

V. Molchanov

From pure consciousness to a social thing. Semantic and conceptual aspects of the problem “I” by Gustav Shpet. VIII

I-Form in the philosophy of ghostly consciousness of Vladimir Solovyov. VIII

D. Morozov

E.N. Trubetskoy in Yaroslavl in 1886-1896. XI

K. Y. Myor

The future of the past: on the history of the concept of “Russian idea”. X

Oksana Nazarova

Metaphysics with a human face: on the philosophical project of early Frank: S. L. Frank: Knowledge and Being. I. The Problem of Transcendence (1928); Cognition and being. II. Metalological foundations of conceptual knowledge (1929); On the metaphysics of the soul (On the problem of philosophical anthropology) (1929); About phenomenology social phenomenon(1928). XIII

T. Obolevich, T. Rezvykh

. “Two people returned the Holy Fathers to philosophy - Florovsky and my father...”: Letters from Vladimir Lossky to Semyon and Tatyana Frank (1948-1954). XIII

N. Pashkeeva

At the origins of the Russian publishing house of the YMCA Union of North America: the activities of the Swiss publishing group “Life and Book” (1917-1921). X

N. Plotnikov

On the issue of “updating” Vekhi’s philosophy: collection of Russlands politische Seele. I

European tribune of Russian philosophy: Derrussische Gedanke (1929-1938). III

Peter Struve. [Rec.:] E. Bernstein. Die Voraussetzungen des Sozialismusund die Aufgaben der Sozialdemokratie; K. Kautsky.Bernstein und das Sozialdemokratische Programm (1898). IV

S. Frank. Die russische Geistesart in ihrer Beziehungzurdeutschen. IV

The idea of ​​a “concrete subject” in Western European and Russian philosophy of the first half of the twentieth century. V

Waiting for Russian philosophy. Notes on the collection of B.V. Yakovenko “The Power of Philosophy” (St. Petersburg, 2000). V

Allgemeingültigkeit. On the history of translation. VI

S. L. Frank at the University of Berlin (1899-1901). V

Notes on "Vekhi". V

Greetings from Syracuse or Russian practical philosophy. [Rec.] VI

. [Rec.:] G. D. Gurvich. Philosophy and sociology of law: Selected Works/ Per. M. V. Antonova, L. V. Danilova. VII

Criticism of the Russian mind. Notes on the new edition of “Essay on Russian Philosophy” by G. G. Shpet. VIII

. “Everything that is real is rational”: The discourse of personality in Russian intellectual history. VIII

N. Plotnikov, M. Kolerov

Russian image of Germany: social liberal aspect. III

V. Povilaitis

Unknown articles by L.P. Karsavin from the library of Vilnius University (1927-1952). VI

New books about Karsavin. VI

About the philosophy of Vasily Seseman. VII

. [Rec.:] T. G. Shchedrina. “I write as an echo of another...”: Essays on the intellectual biography of Gustav Shpet. VII

N. Podzemskaya

. “The return of art to the path of theoretical tradition” and “the science of art”: Kandinsky and the creation of the State Academy of Agricultural Sciences. VIII

S. Polovinkin

. “Invective rather than criticism”: Florovsky and Florensky (1911-1914). VI

T. Rezvykh

Monadology of Frank and Leibniz. V

. [Rec.:] A. S. Glinka (Volzhsky). Collected works in three books. Book one: 1900-1905. VII

The concept of form in Russian philosophy (Konstantin Leontiev and others). IX

S. N. Durylin: sketches of the “Moscow collection” (1922). IX

. [Rec.:] Fedor Shperk. How sad that I have so much hatred... Articles, essays, letters / Prep. text and comments T.V. Savina. St. Petersburg, 2010. IX

Leontyev and Florensky: form, time and space. X

St. Petersburg Philosophical Society and the journal “Thought” (1921-1923): new documents. X

Documents from the personal university file of S. A. Alekseev (Askoldov) (1916-1926). X

A. Reznichenko

S. Frank. Christian Conscience and Politics. V

. “Non-Evening Light” by S. N. Bulgakov: spelling and its meaning. V

. [Rec.:] Ideas in Russia / Ideas in Russia / Idee w Rosji. T. 1-4. V

. [Rec.:] Chronik russischen Lebens in Deutschland. 1918-1941. V

. [Rec.:] G. V. Florovsky. Selected theological articles. V

. [Rec.:] Problems of idealism. Digest of articles . VI

S. Bulgakov. [Rec.]: Book. Evgeny Trubetskoy. The Philosophy of Nietzsche (1904). VIII

Inscripts by S. N. Durylin, V. N. Figner, I. A. Ilyin, N. K. Medtner, L. M. Lopatin, V. V. Vasnetsov, V. A. Kozhevnikov, B. L. Pasternak , M.V. Nesterov and others from the funds of the Memorial House-Museum of S.N. Durylin in Bolshevo (1904-1955). VIII

V. I. Ekzemplyarsky. Two reviews of 1916: M. M. Tareev, A. N. Schmidt. IX

Unknown reviews by S. N. Durylin on S. N. Bulgakov, I. Zeipel, Y. Slovatsky, R. M. Rilke, N. O. Lossky, S. F. Kechekyan, L. D. Semenov in the magazine “Put” (1913-1914). IX

V. V. Zenkovsky. [Rec.:] V. A. Kozhevnikov. Buddhism compared to Christianity. T. I-II. Petrograd, 1916. IX

N. Samover

Gallipoli mysticism by A. V. Kartashev. II

O. Sapozhnikov

M. A. Engelhardt. Genocide in the name of altruism. XIII

A. Sveshnikov, B. Stepanov

N. P. Antsiferov. " Historical science as one of the forms of struggle for eternity (Fragments)" (1918-1942). VI

V. Smotrov

Leonardo in Russia. Themes and figures of the XIX-XX centuries. X

A. Sobolev

Radical historicism of Father Georgy Florovsky. VI

M. Sokolov

The Eurasian writes to the Generalissimo (Based on materials from the archival investigative file of P.N. Savitsky). XI

B. Stepanov

The Eurasian dispute about the church, the individual and the state (1925-1927). V

L.P. Karsavin about the “legacy of Genghis Khan”: letter to N.S. Trubetskoy (1925). V

A. Tesla

Justification of the right: A. Valitsky. Philosophy of law of Russian liberalism / Trans. under scientific ed. S. L. Chizhkova. M., 2012. X

E. Timoshina

The idea of ​​justice in the discourse of the St. Petersburg school of legal philosophy. X

G. Tikhanov

Gustav Shpet in the mirror of Georgy Florovsky (1922-1959). VIII

Mikhail Bakhtin: multiple discoveries and cultural transfers. X

TO. Farajev

. [Rec.:] Kollegen - Kommilitonen - Kämpfer. EuropäischeUniversitätenimErstenWeltkrieg / Hg. von Trude Mauerer.Stuttgart, 2006. VIII

M. Hagemeister

The New Middle Ages of Pavel Florensky. VI

R. Khestanov

Hiroyuki Horie

O. Sergius Bulgakov and the translator of the Japanese edition of “Philosophy of Economics” Saburo Shimano. VII

K. Hufen

Munich Freedom: Russia expert Fyodor Stepun during the Cold War. XIII

R. M. Tsvalen

Companions on different paths: Nikolai Berdyaev and Sergei Bulgakov. IX

. Right as a way to truth. Reflections on law and justice by S. N. Bulgakov. X

I. Chubarov

Psychology of art by L. S. Vygotsky as an avant-garde project. VII

The problem of subjectivity in the hermeneutic philosophy of G. G. Shpet. VIII

A. Chusov, N. Plotnikov

P. B. Struve. Marx's theory social development(1898). IV

P. Shalimov

N. O. Lossky. Letters to S. L. Frank and T. S. Frank (1925, 1945-1950). I

H. Schwenke

Theory of knowledge as the basis of ontology. A new look at the philosophy of Gustav Teichmüller. VIII

International philosopher: Oh scientific archive Gustav Teichmüller (1832-1888) in Basel. VIII

H. Stahl

. “Truth is the process of justifying truth in the style of co-truths.” The concepts of “truth” and “truth” in “The History of the Formation of the Self-Conscious Soul” by Andrei Bely. X

T. Shchedrina

Philosophical archive of Gustav Shpet: experience of historical and philosophical reconstruction. VII

O. Edelman

Pierre Pascal . Main currents of modern Russian thought (1962). Translation from French. XI

V. Janzen

Letters of Russian thinkers in the Basel archive of Fritz Lieb: N. A. Berdyaev, Lev Shestov, S. L. Frank, S. N. Bulgakov. V (Typocorrections and additions. VI)

N. A. Berdyaev. [Rec.:] Frietz Lieb. Russland unterwegs. Der russische Mensch zwischen Christentum und Kommunismus (1946). V

An episode from the history of connections between E. Husserl and M. Heidegger with Russian thought (1931). VI

Unknown letter from B.V. Yakovenko to D.I. Chizhevsky (1934): on the history of a philosophical scandal. VI

Dialogue between German and Russian religious thinkers: Orient und Occident (1929-1934), Neue Folge (1936). VI

Russian Philosophical Society in Prague based on materials from the archives of D. I. Chizhevsky (1924-1927). VII

About unrealized Russian projects of the Tübingen publishing house J. H. B. Mohr (Paul Siebeck) of the early twentieth century. VII

Materials of G.V. Florovsky in the Basel archive of F. Lieb (1928-1954). VII

D. Chizhevsky. On Topics in the Philosophy of History (1925). VIII

Another philosophy: correspondence between D.I. Chizhevsky and G.V. Florovsky (1926-1932, 1948-1973) as a source on the history of Russian thought. IX

P. B. Struve. Two postcards to D.I. Chizhevsky (1931, 1935). X

To the 120th anniversary of the birth of D. I. Chizhevsky: 1. D. I. Chizhevsky. Academician Vladimir Vernadsky (1863-1945); 2. D. I. Chizhevsky. Letters to V.I. Vernadsky (1926-1936). XI

. On the influence of Schelling’s ideas in Russia: V. M. Sechkarev and D. I. Chizhevsky. Vsevolod Sechkarev. The influence of Schelling in Russian literature of the 20s and 30s of the 19th century; D. I. Chizhevsky. [Rec.]; Vsevolod Sechkarev. About the philosophical lyrics of Baratynsky. XIII

N. O. Lossky. Letters to Fritz Lieb (1928-1936). XIII

. N. O. Lossky and “The Ways of Russian Theology” Prot. G. Florovsky: in the wake of a lost review. XIII

What connected D.I. Chizhevsky with Koenigsberg? XIII

Five main books in Russian thought of the first half of the twentieth century (answers from N. S. Plotnikov, I. V. Borisova, A. P. Kozyrev, M. A. Kolerov, L. F. Katsis, R. V. Khestanov, M. V. Bezrodny, R. von Maydel). III

Index to the Yearbooks “Studies on the History of Russian Thought” (1997-2004). VI

Consolidated index of the contents of the Yearbooks “Studies on the History of Russian Thought” (1997-2012). X

Consolidated index of the contents of the Yearbooks “Studies on the History of Russian Thought” (1997-2014). XI

Errors and typos. II

Correction of typos in the publication: P. B. Struve. Selected works. M., 1999. III

Typo corrections and additions. VI

Error correction. XI

Announcement: Reprint of the magazine “Logos” (1910-1914, 1925). VII