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This article makes public the archive correspondence between S. L. Frank and Father Clement Lialine, a monk from the Catholic monastery Amay-Chevetogne. The preface to the publication traces the history of S. L. Frank’s relations with Clement Lialine which is refl ected in their correspondence of 1937–1948. The topics discussed in the letters concern the involvement of S. L. Frank in his cooperation with the journal Irénikon, his unrealised plans of lecture trips to Belgium, as well as the edition of English anthology of V.S. Soloviev’s works by S. L. Frank’s and his reasearch into the issue of the supposed conversion of V. S. Soloviev to Catholicism. Of particular interest is S. L. Frank’s and Fr. Clement’s position of Christian universalism expressed in the letters, i. e. the desire to consider both Orthodoxy and Catholicism not as two diff erent denominations, but as two cultural-historical branches of the “universal” church, which should stand together in “brotherhood”. Also of interest is response from the Greek Catholic priest Cyril Korolevsky (received to the inquiry of Lialine) concerning the canon regulations of joining the Catholic Church by the Orthodox. The foreword also shows the role of the Benedictine monastery of Amay-Chevetogne and the journal Irénikon as an ecumenical centre of Catholicism, including the links of the journal with Russian émigré philosophers. We also present a bibliography of the articles and reviews of S. L. Frank’s works printed in the journal Irénikon. The published correspondence allows one to supplement the knowledge about the church-related position of S. L. Frank, his attitude to Orthodoxy, Catholicism and Protestantism as the three “fraternal” branches of the “united” Christian faith, as well as the specifi c participation of Russian philosophers in the development of ecumenical dialogue in the mid- 20th century.

This dissertation addresses the problem of returning to the origins of thinking in the philosophy of Lev Shestov. The key concept of the study, namely, the ‘origins of thinking’, is defined as reality, which, on the one hand, determines thinking, and on the other, always stands ‘beyond’ it. Thus, it follows that in order to achieve reality, thinking must overcome itself. This is how the task of Lev Shestov’s philosophy is understood. In the first part of the dissertation, the main structural moments of Shestov’s return to the origins are revealed, and conception of faith understood as the second dimension of thought is analysed. The second part of the work reveals the performative nature of Shestov’s philosophy and attention is mainly paid to the features of Shestov’s style of writing. The connection between the form of Shestov’s texts and the problem of returning to the origins of thinking is revealed. The correlation between the form of Shestov’s texts and the perlocutionary effect of reduction of knowledge is investigated. It is argued that the deconstruction of reason at the level of propositions (that is, at the level of grammatical forms of the language) correlates with the act of returning to the origins of thinking.

A series of articles is devoted to clarifying the essence of the phenomenon of religious philosophy. The first raises the question of the essence, origin and evolution of religion as a specific world-attitude modality. The basic concepts of religion are analyzed and their positive and negative aspects are clarified. It was found that those phenomena that are traditionally defined in religious studies as early forms of religion are not. It was also established that religion did not arise from the moment of the formation of society and culture, but only at a very late stage in the evolution of primitive culture. Religion is viewed as a complex, multi-level phenomenon. The main levels are characterized. It is shown that the core of any religion is the value-volitional intention and striving for the imaginative image-representation of the sacred Beginning, which is otherwise defined as a specifically religious faith. Other levels of religion as integrity are analyzed – the level of praxis (cult) and the organizational level.

The article explores the essence of the antinomy of love and suffering. Within the framework of the problem, the works of the Russian religious philosopher S. L. Frank turned out to be significant. The author analyzes the semantic content of love and suffering, which became possible when considering the concept of the metaphysics of the all-unity of the thinker. In the course of studying the problem, an aspect of the contradiction between the selected phenomena is revealed, which is based on a positive and negative assessment of the understanding of these sensations. The author searches for propositions concerning love and suffering in the context of determining their ontological meaning. In this direction, love is considered as “unity”, which allows you to prevent the “disintegration” of existence into parts. Suffering, on the other hand, is represented as an “antinomic reality”, which is already the “agony” of being, expressed in the tragedy of life’s existence, since the parts of the “disintegrated” being acquire an opposing character. On the basis of the revealed meanings, a conclusion is formulated about overcoming the antinomy of love and suffering through their “synthesis”. This aspect involves revealing the essence of compassion. The resolution of antinomy is considered through the desire to overcome suffering and to perceive the pain of another person, which is based on the understanding of love in its revealed sense as “unity”, which prevents the “disintegration of the all-unity” at the ontological level.

The background of the article is connected with the correlation of the image-concept of Sophia as a symbol of the unity of the world in culture with the idea of Eurasianism as collegiality in Russian religious philosophy of the 19th-20th centuries. The purpose of the study is a comparative analysis of the signature formula «Sophia» in the author's receptions of collegiality in Russian religious and philosophical thought through the prism of the idea of Eurasianism as the archetype of the East Slavic Logos. The archetype of Eurasian collegiality as a structural element of world unity is traced from implicit historical origins in the Old Russian Middle Ages to the explication of this concept in the New Time. Research hypothesis - substantiation of the assumption that the Eurasian idea of collegiality as an idea of synthesis of the West and the East goes back in its cultural and historical roots to the archetype of Sophia and undergoes certain transformations from premodern through modern and postmodern to neo-modern, without losing its theoretical relevance and applied significance as a mechanism for integrating traditionalism, universalism and personalism. Research methods: dialectic method, structural and functional analysis, phenomenological description, hermeneutic interpretation, philosophical comparative studies, universal ethics of dialogue and semiotics of culture. The result of the research is a historical tracing of the evolution of sophiology from the times of Ancient Rus through the Age of Enlightenment to late modernity in the context of collegiality of Eurasianism, symbolically embodied in the image-concept of Sophia in Russian religious philosophy with the typology of its main features (messianism, providentialism, mystery, Westernism vs Slavophilism as a dialectical unity). Conclusions: interpretation of the concept of Eurasianism as a manifestation of the Russian religious and philosophical idea of collegiality, and the interpretation of idea of collegiality as a manifestation of the symbolic phenomenon of Sophia, which removes the contradictions of illusory dichotomies (universalism - particularism, modernism - traditionalism, theism - atheism, etc.) in favor of harmonious unity of the world of the West and the East on the civilizational, social, cultural and mental levels.

There is a great deal of writing in Tamil that clarifies religious standards and conventions. Mystics, such as, Jains, Nayans, Alvars, Buddhists, Muslims, and Christians looked to create religions by controlling their strict standards in writing. Each has taken care of a considerable lot of the standards to arrive at the Lord in his time. The first four of the Nayans followed the religious standards of sonship, subjugation, friendship, and wisdom. The Alvars utilize the Lord as a child and sing that they need to be an article where the Lord is. Andal utilized the Lord as a sweetheart and sang psalms with the religious philosophy of accomplishing the Lord. Vallalar had the maxim "Samarasa Sutta Sanmarkkam, Jeeva Karunyam". Consequently the strict observers understood that the motivation behind life was to arrive at the Lord. In such manner, The existence circumstance and family foundation of Mahakavibharati vouch for his translation as a dedicated devotee to God. The three components of life - the three lovers - show the profound quality of Lakshmi, Saraswati and Parasakti, the profound quality of being a companion, a ruler, a lover, Kali and Ganesha. Bharti, who has a wide scope of speculations, composes expositions analyzing his religious philosophy through his melodious lines, which sing, "The lone thing that can be seen and risen above by representation is extraordinary and supernatural."

In Alwars Bhathi norms, way, Rituals Vainavam has numerous metaphysical Religious Philosophy. ‘Nalayira Thirya prabhatham’ collection Songs contents explained Vainava philosophy, Vainava religious principles, Lord Perumal Worship etc, In this articles Vainava philosophy in Alwars Bhathi pasuram narrated the vainava philoshy with special reference of “Nalayira Thivya prabhantham.”

Introduction Better communications among the patient, their family, and healthcare providers can enable a shared understanding on patient’s end-of-life (EOL) care preferences. Discussion about death-related issue however has been thought to be taboo among Chinese people. This study aims to explore perceived quality of EOL communication provided by healthcare professionals (HCPs) among frail older Chinese patients. Method Frail older patients were recruited from a medical ward of a public hospital for a randomized controlled trial of the effectiveness of a nurse-led advance care planning. Participants completed a baseline questionnaire including the 7-item Quality of Communication (QOC) Questionnaire which measures perceived quality of EOL communication provided by HCPs (0 “The worst or none happened” to 10 “The best”). Bivariate analyses examined associated factors of QOC. Results Between December 2018 and January 2020, 105 participants were recruited and have completed the QOC. Their mean age was 80 years old (SD = 7.1), and 74% (n = 78) reported had received some formal education. A total of 95 participants (91%) responded “0” to all the 7 items in QOC (poor QOC group). For individual QOC item, all participants scored “0” in 4 items, 99 scored “0” in Item 1 “Talking about details if you got sicker”, 104 scored “0” in Item 2 “Talking about how long you might have to live”, and 101 scored “0” in Item 7 “Respecting your spiritual or religious beliefs”. Participants with “0” score in QOC reported a significant lower mean level in certainty regarding decision-making in EOL preferences (1.2 ± 1.6 vs. 2.3 ± 1.8, p = 0.039). Conclusion Occurrence of talking about EOL care with frail older Chinese patients by HCPs was rare, and the quality of EOL communication associated with decision-making certainty regarding EOL preferences. Training of initiation of EOL discussions and improve communication skills for HCPs is essential. Funding: RGC, HKSAR, China (PolyU14162617H).

The article considers the connection of the work of famous artists of the Silver age M.V. Nesterov and I.I. Levitan with the idea of spiritual contemplation in the Russian religious and philosophical thought of the 19th and 20th centuries. In the context of the idea of contemplation, the works of S.N. Bulgakov, N.A. Berdyaev, and I.A. Ilyin are updated. The author reveals that the heritage of Russian painters express deep aspiration to comprehend the connection between the earth and Heaven, to reflect the high beauty of the spiritual principles of life, perceived through the religious and philosophical idea of contemplation.

El propósito de este artículo es replantear la cuestión del poder y su esencia en el contexto de cómo lo ve la filosofía religiosa rusa, en este caso, N. A. Berdyaev. Sus reflexiones cobran relevancia porque plantea el problema en un sentido universal, vinculándolo con la esencia del hombre y los hechos históricos que lo rodean. La ontología histórica se revela en la filosofía del pensador ruso como un misterio infinito, cuyas definiciones racionales son muy difíciles. La metodología de este trabajo está tomada de los trabajos del programa sobre la historia de la filosofía rusa de V. V. Zenkovsky y N. O. Lossky y consiste en crear una base comparativa para comparar los principales conceptos de poder en la filosofía occidental y la filosofía rusa. Incluso un análisis aproximado muestra que el gobierno elude el discurso y evita las definiciones racionales, de lo contrario sería posible explicar la revolución en Rusia por su carácter fundamental. El material del artículo puede ser utilizado en estudios sociales y antropológicos del poder, lo que aumenta y extiende su influencia incluso a las relaciones más simples pero en lugar de reducirla. Los creadores de nuevas épocas siempre enfrentan un nuevo tipo de responsabilidad en el sentido de que son responsables ante las generaciones vivas de cómo usan el poder y si es para bien o para mal.

Reflections on the nature of angels in Russian religious philosophy are inseparable from political theology and reflection on scientific and technical achievements. Based on the works of N. Boldyrev, A. Losev and S. Averintsev, the article proves that the doctrine of angels was to spiritualize technical progress and not less to preserve humanitarian culture in the field of symbolic-mathematical speculation. Therefore, Russian angelology is dialogical and controversial: it relies on the hermeneutics of a symbol, while symbolism is considered as part of intellectual production parallel to technical invention. It is proved how exactly the reception of ideas related to the parameters of perception and a certain style of intellectual reasoning made it possible to single out questions about angels into a separate area of philosophical problematization. Accordingly, the study of how exactly the questions were thought of as autonomous, makes it possible to clarify how Russian thought could assert the autonomy of orders of philosophical reasoning

In interdisciplinary contemporary science, knowledge is obtained from a close collaboration of specialists with various competences. Philosophy appears to be effective in clarifying the meaning of concepts, discerning the normative and the empirical, determining whether the differences in the positions of the participants depend on how they use words or the essence of the argument. Philosophers actively help to develop various fields of the humanities and social sciences and they are in demand in the sciences. They admit themselves that the history of philosophy is the unifying factor for all the areas, although the areas of their research are diverse. The article considers the question of whether it is possible to talk about a specific influence exerted by professional historians of philosophy on other disciplines. Restricted to the humanities, it traces the streams that exist in the dialogue between the humanities and historical-philosophical studies, and also considers what contribution the historians of philosophy make in the field of historical sciences, in various areas of political research, in gender studies, anthropology, theology and religious philosophy, as well as the articulation of practical philosophy as a way of life. Despite the fact that the history of philosophy is thought of as an auxiliary discipline, the contribution of the historians of philosophy to the development of related and indirectly related fields of scholarship is significant: they reconstruct the genealogy of meaning and as a result, the concepts or ideas are clarified within their native cultural environment.

The article outlines the insuffi ciently studied issue «Vyacheslav Ivanov and Jakob Böhme». The goal of the research is to defi ne the sources that infl uenced Vyach. Ivanov’s theory of religious realistic symbolism. The philosophy of Vyach. Ivanov’s art is analyzed, and the contingencies between his theory and the mystic learning of Böhme and his followers concerning symbolic correspondences are highlighted. It is shown that, postulating his principles of religious symbolism, Ivanov relied on Böhme’s principles of symbolic nature of reality, that were connected to the traditions of the Medieval Christian Neoplatonism.

The article is devoted to the analysis of N.A. Berdyaev’s perception of L.N. Tol­stoy’s work. Berdyaev’s philosophical criticism of the writer requires close at­tention and research because it allows us to formulate the most important ques­tion about philosophical vocabulary of Russian religious thinker. The essay examines not only Berdyaev’s critical interpretation of Tolstoy in its movement, but also the personal perception by the philosopher of Tolstoy as a great Russian writer. This paper explores the evolution of Berdyaev’s views on the problem of religious consciousness of Leo Tolstoy. I reveal the structural elements of Berdyaev’s personalistic metaphysics and analyze the main ideas of his eschato­logical ethics from the perspective of philosophical criticism of Tolstoy. I con­sider the modus of Berdyaev’s assessment of Tolstoy’s nihilism and discuss the ambiguity and complexity of Berdyaev’s attitude to the writer and religious thinker. This problem manifested itself, on the one hand, in Berdyaev’s identify­ing himself as a Russian thinker and a heir to the tradition of Solovyov, Dosto­evsky and Tolstoy, on the other hand, in sharp criticism of Tolstoy for his role in the crisis of Russian religious consciousness, which had irreversible conse­quences for the Russian state and society. This analysis proposes a new opinion on philosophical criticism of Berdyaev, as distinct from the traditional version, and introduces the thesaurus research strategy on Berdyaev’s religious philosophy.

This paper analyzes the model of theology of religions elaborated by the Romanian Orthodox theologian Dorin Oancea and highlights the possibilities for openness towards other religious realms and for real theological validation of non-Christian religions. It focuses both on the modern premises of this model and on the ways in which the author ensures its continuity inside the Tradition and its acceptance within the Orthodox-Christian world. Dorin Oancea’s construct, a unique system of pluralistic inclusivism, elaborated by an Orthodox theologian who wants to remain aligned with the Eastern Orthodox patristic and traditional theological thinking while still addressing current topics by means of contemporary instruments and present-day language, is a valuable example of religious change that takes place within Orthodoxy, which is regarded as a traditional branch of Christianity. This paper identifies forms of theological newness in Dorin Oancea’s manner of addressing the challenges of present times in relation to the dynamics of the field of theology of religions and of Orthodox theology.

This study investigates how different religious streams influence the morphological development of a historic city by giving a unique identity as a sacred landscape. Sylhet city, which is popularly known as the spiritual capital of Bangladesh, has been shaped by two different spiritual streams over years. From thousand years Sylhet is known for a transitional hub of political, cultural, ethnical and religious migration which shaped a unique urban fabric in the morphology of this city. The spirituality of Sylhet deeply influenced by two major streams of religious philosophy of both Islam and Hinduism, not in conventional form but in form or Sufism and Vaishnavism which is deeply rooted in a spirit of mysticism, humanity, and self-consciousness. God is prayed here not in form of temples or mosques but in Akhadas (informal shrine) and Mazars (tomb of saints, places are a mediator between creator and creation. These ritual centers also turned to be the focal point of the city surrounded by public spaces, road networks, commercial centers through the juxtaposition of sacred space and community space. Truly Mazars and Akhadas are a center of cultural transition beyond language, geography and race to shape this sacred land a spiritual identity and symbol of faith. This study focuses on these paradigms in terms of architecture and urban design to make a new approach to redefine the understanding of Sylhet city for future researchers and historians.

The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.

This scientific article is devoted to the consideration of some methodological problems of the study of state and legal phenomena. The main purpose of the work is to draw the attention of the scientific community to those general theoretical methodological issues that are ambiguously solved by scientists and which are important for legal science. To achieve this goal during the study, the following tasks were solved: 1) substantiate the importance and necessity of the general philosophical method; 2) to argue the unacceptability of the religious and moral approach to the study of state and legal reality; 3) dialectically assess such a methodological principle as the principle of scientific pluralism. In conclusion, it is concluded that, firstly, that general philosophical methods, in particular and especially the method of dialectical and historical materialism, which form the methodological basis for the scientific study of state-legal phenomena, should not be ignored, because they reveal the most general laws of the movement of human thought to the truth, concentrating all the most important and essential that is contained in other methods; secondly, the religious philosophy of believers should not be included in the potential of the methodology of cognition of state and legal reality; thirdly, the methodological principle of scientific pluralism must have appropriate boundaries.

The problem of integrity is a permanent and at the same time highly controversial motive of philosophical reflection. The purpose of this work is to clarify the concept of integrity and explication of key ideas regarding human integrity in the context of Russian philosophical thought at the turn of the 19th and 20th centuries. In relation to a person, the phenomenon of integrity can be considered as a formulation, a separation of any objectivity, which gives it the possibility of existence, and as a special mode of human existence, individual-personal being. The idea of the integrity of man in Russian religious philosophy is largely due to its ambivalent nature, namely the topos of existence on the borderline between philosophy and theology. In the discourse of I.Kireevsky, a generally metaphysical tendency to understand the integrity of a person is indicated. Its fundamental basis is the Christian doctrine of the original completeness and integrity, unity, intact by sin, and the tragic incompleteness of earthly existence caused by the Fall. The acquisition of integrity is considered as a real process carried out by the person himself and is quite possible under the condition of intense spiritual formation, thinking and doing. Beginning with F.Dostoevsky, Russian philosophy is characterized by an additional duality in understanding the integrity of man: the idea of real integrity in the unity of contradictions («wide man» - Dostoevsky) and the idea of ideal integrity, which should strive for and which is found in religion «spiritual man» – Kireevsky). In the constructions of N.Berdyayev, both tendencies were reflected, but still under the auspices of the metaphysical approach, as well as the conviction in the «humanity of philosophy», the need to formulate and solve the human problem in its concreteness, the desire for an all-encompassing synthesis and overcoming contradictions in the context of the idea of Godmanhood.

Public interest in the legacy of Russian religious philosophy, and above all in the legacy of V. S. Solovyov, reached its peak at the turn of the 1990s, after which it declined. As indirect evidence of this, we can note the remaining unrealized idea of installing a monument to the philosopher, slowing down the pace of work on the release of a complete collection of his works, and reducing the number of works dedicated to him. The year of the centenary since the death of Solovyov (2000) was symptomatic, when the authoritative representatives of the Russian philosophical community, S.S. Khoruzhiy and P.P. Gaidenko made an ambiguous assessment of Solovyov's ideological heritage and its significance for the subsequent development of Russian socio-philosophical and religious-theological thought. In the article the statement that the genealogy of the critical interpretation of Solovyov's legacy goes back to the works of the philosopher and theologian G.V. Florovsky is substantiated. Florovsky influence in Russian studies, as well as in post-Soviet Russia in general is difficult to overestimate. In this regard, the author draws attention to the ideological evolution of Florovsky, which gives the key to his interpretation of Solovyov's philosophy. The analysis showed that Florovsky's critical reinterpretation of Solovyov's legacy had both a theoretical, theological, and doctrinal character, and was caused by certain socio-psychological factors related to the generational conflict between representatives and heirs of the Russian religious and philosophical Renaissance of the early XX century. It is demonstrated that the reception of Solovyov by Florovsky was very significant, influential and archetypal for Russian religious and philosophical thought, both in Russia and abroad.

The article considers the approaches to theodicy’s problem of Russian and German philosophers with clear religious orientation: Nikolai Alexandrovich Berdyaev and Max Scheler. However, for more explicit insight into our topic we found, the article provides the general overview of theodicy tradition (Augustine, Thomas Aquinas, Leibniz). Standpoints of these thinkers living in different epochs are linked by the steady belief in a reasonability of the world created by God. The main obstacle to acceptance of this argumentation is the problem of evil’s existence. The way of thinking that has the goal to demonstrate the world’s perfectness presumes either necessity of evil as a mean (for good’s revealing) or the evil’s insignificance or even its illusiveness, which is the result of “too human” perspective. Such ways of thought have become impossible since the second half of 19th century, when the concrete person’s experience (not a separated from it thought) had been recognized as a main source of philosophy. In Russian culture, this attitude became widespread after F.M. Dostoevsky, in German culture – after F. Nietzsche. Berdyaev and Scheler inherit the impulse of their thought. Distinctive feature of religious philosophies of Berdyaev and Scheler (compared to early Christian and Western philosophical and theological traditions) is conceptualization of the assertion of God’s need in human being, for God is in the process of becoming, is in the inner move toward full self-realization. And human being, who is capable to adopt or to reject the God’s “call,” is the crucial stage of God’s formation. For this tradition of theodicy, exactly human creative act and the direction of this act have the main role in world history.

The article discusses how the meaning of the principle of “non-resistance to evil by violence” was changing in L.N. Tolstoy's religious and philosophical teachings and how this principle was evaluated in Russian religious philosophy of the late XIX - early XX century. In the first version of Tolstoy’s teachings, set forth in the book “What is my faith?”, the principle of non-resistance was understood in a moral sense, as the norm for all people; its execution should lead to the perfection of earthly life. This idea of L. Tolstoy was sharply criticised by his contemporaries, who noted that there was no truly religious content in Tolstoy’s teachings, it was turning into a utilitarian doctrine of the earthly progress of mankind. Given this criticism, Tolstoy in his later works changed his understanding of the principle of non-resistance. Drawing a distinction between two levels of human life - “animal” and divine, Tolstoy recognised the principle of non-resistance to the law as the divine life of a man. As a result, the principle of non-resistance has acquired a religious rather than moral meaning, since the transition of a man to a divine life means a mystical transformation of his being. He is aware of his super-spatial and super-temporary unity with all people and with all being, and therefore can evaluate the consequences of his actions not only in the limited sphere of his life, but also in all infinite being. In this regard, a person realizes the absolute superiority of good deeds over evil, even if the latter are committed to confront evil. It is shown that some critics of Tolstoy came to a similar understanding of the religious meaning of the principle of non-resistance at the end of their lives (N.A. Berdyaev, L.P. Karsavin).

This paper is devoted to the philosophy of Slavophiles, among which A.S. Khomyakov, I.V. Kireevsky and I.S. Aksakov are singled out. This philosophy was born as a response to the works of Pyotr Chaadaev, in which the history of Russia was critically comprehended, and the countries of Western Europe were idealized. The author notes the deep religious content of the Slavophiles' works, their vision of spiritual meaning in the history of Russia, which has a positive impact on all mankind. Slavophiles recognized the achievements of Western Europe in the field of science and education, but stressed that these countries have embarked on the path of loss of religious faith and spirituality. The true same treasure Russia they regarded Orthodox Christianity.

Russian philosophy underwent many phases: Westernism, Slavophilism, nihilism, pre-revolutionary religious philosophy, and dialectical materialism or Soviet philosophy. At first sight, each one of these phases seems antithetical to the preceding one. Yet, they all appear to have in common a certain negative attitude towards the subjectivism of Kantianism and German Idealism. In contrast to the latter, Russian philosophy typically displays a tendency towards ontologism, which is generally defined as the view that there is such a thing as being in itself, i.e., being independent of cognition, and that this being is to some extent knowable. We discern, in these otherwise diametrically opposed movements, an underlying ontologism that constitutes a common thread running in a straight line through the history of Russian philosophy. In this article, I provide an overview of Russian ontologism.

В статье анализируется влияние патристики и схоластики на эволюцию философского мировоззрения Г.П. Федотова. Важной вехой на этом пути явилось обращение Г.П. Федотова к наследию Августина Блаженного и Абеляра. Под влиянием западной традиции философ окончательно переходит от марксизма к неохристинству, пытаясь соединить веру и разум, синтезировать гуманизм и христианство, сблизить в духе экуменизма Восточную и Западную церковь. Изучение западной традиции во многом способствовало обращению Г.П. Федотова к проблемам агиографии в русском православии. The article examines the influence of patristics and scholasticism on the evolution of G.P. Fedotov's philosophical worldview. Fedotov's appeal to the legacy of St. Augustine and P. Abelard should be considered as a milestone on this path. Under the influence of the Western tradition, Fedotova finally moves from Marxism to neo-Christianity, trying to combine faith and reason, synthesize humanism and Christianity, and bring the Eastern and Western churches closer together in the spirit of ecumenism. The study of Western tradition was largely facilitated by Fedotov's appeal to the problems of hagiography in Russian Orthodoxy.

The paper is dedicated to the philosophical debate on the notion of sobornost in the Russian religious philosophy of Sergei Nikolaevich Bulgakov and Vladimir Nikolaevich Lossky. As a universal concept it grasps the state-of-being-joined, the unity in both religious and civil, societal aspects. Both these forms of sociality are also rooted in personal attitudes and are manifested in the sphere of reflection and in the spiritual. The extent to which both views on sobornost differ lies on the level of individual and group aspirations, in various schemes of the sobornost formation, in the religious—secular dichotomy. In this way the concept of dialectics arises. All the aforenamed controversies and the historical development of collective forms (e.g. a conflict of sobornost in the social field of a secular society) (see Bulgakov) can be seen as the dialectical self-development of sobornost as the very being, being mediated by the essence (Lossky). It is found that the dialectics inevitably lead to personal, social and divine integrity, thus illustrating the inherent unity of sobornost as essence and as being. Conflicts and misunderstandings are only due to personal misinterpretations and sacred quest. Only in a threefold form can sobornost thrive, which is more profoundly reflected in the works of Bulgakov.

В статье представлена попытка проанализировать современную критическую рецепцию религиозного подхода («богословско-догматического», «конфессионального (православного) подхода») к изучению русской словесности. Автор рассматривает вопрос о генезисе термина «религиозное литературоведение», его связи с дефиницией «религиозная философия», а также вопрос о его функционировании в современной гуманитарной науке. Выявляется преемственность религиозной филологии с философской и литературоведческой традицией рубежа XIX-XX веков. Обозначена методологическая неоднородность «религиозной филологии», в которой сосуществуют два самостоятельных подхода: «богословско-догматический» и собственно филологический подход. Рассматривается дискуссия о специфике предметного поля религиозного литературоведения и особенностях интерпретационной модели, позволяющей объективно проанализировать отечественную словесность в православном аспекте. К наиболее значимым тенденциям современной религиозной филологии можно отнести следующие: анализ литературного материала в междисциплинарном ключе, в том числе с использованием методов библейской герменевтики; смещение акцента с вопроса о степени религиозности того или иного автора на проблему функционирования религиозных кодов в художественной системе, их трансформация как на индивидуально-авторском, так и на общекультурном уровне. Анализ критических суждений о «религиозном литературоведении» представлен в формате «pro et contra» (С. Бочарова, М. Дунаева, И. Есаулова и др.). This article attempts to analyze the modern critical reception of the religious approach ("theological and dogmatic", "confessional (Orthodox) approach") to the study of Russian literature. Author considers the genesis of the term "religious literature", its relationship to the definition of "religious philosophy", as well as the question of its functioning in the modern humanitarian science. The author reveals the continuity of religious philology with philosophical and literary tradition of the late XIX-XX centuries. The author indicates the methodological heterogeneity of "religious philology", where two independent approaches coexist: theologico-dogmatic and philological ones. The author considers the debate about the specificity of the subject area of the religious literary studies and peculiarities of the interpretational model, which allows to analyze the Russian literature objectively from the Orthodox point of view. Among the most significant trends of modern religious philology are the following: analysis of literary material in an interdisciplinary way, including the use of biblical hermeneutics methods; shifting the emphasis from the question of the degree of religiosity of the author to the problem of functioning of religious codes in the artistic system, their transformation both at individual author and at general cultural level. The analysis of critical judgments on "religious literary studies" is presented in the "pro et contra" format (S. Bocharova, M. Dunayev, I. Esaulova and others).

The Autobiography of Benjamin Franklin (hereafter referred to as Autobiography) by Benjamin Franklin is really recognized as an American spiritual book that highlights the struggle course of the American dream and shows meaningful moral truths. Within the work, Franklin’s unique experiences towards RELIGION and his deep reflections on it are surly “on display”. By a close reading of his Autobiography, this paper delves into and analyzes those religious statements contained in it, trying to help readers sort out Franklin’s complex religious complex. By paying special attention to certain narrative strategies used by Franklin, the present paper believes that Franklin’s religious, moral and ethical thoughts are full of contradictions and conflicts. However, Franklin’s organic absorption of puritanism, dialectical use of deism, and rational speculations of all religions enable him to form kind and tolerant religious ideas, and rational moral values, thus realizing the self-consummation of moral under religious philosophy.

This article discusses the meaning of stones and the practice of gathering stones, in graves, clearance cairns and stone-covered hillocks. The emphases are on stone-covered hillocks and their long-term usage (up to 1500 years), analyzed using the concept of longue durée. In this paper I propose that the stones in themselves have a cultic meaning as well as the actions, i.e. the remodeling of hillocks and the placing of clearance cairns among graves. In this, I see a connection between stone-covered hillocks, graves and clearance cairns. The underlying concept is a stable, but slowly changing, prehistoric religious tradition that lasted from the Bronze Age to the Migration Period and possibly also through the Late Iron Age. A basic change in this does not take place until the coming of Christianity in the Medieval Period. The reason that Medieval and later clearance cairns were placed together with graves is probably due to their similar appearance.

The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists. This research examined the damage religious sectarianism wreaked on the kinship relationship among the Yoruba folks. The research was qualitative, and situated within fundamentalism theory, a religious philosophy which depicts advocacy and strict adherence to a religious doctrine or belief. Data collections which are based on both primary and secondary sources are participatory, observatory and library oriented. It is concluded that religion has done more harm than good, but the situation can be redeemed with good understanding of the intended purpose of religion ingrained in the religious zealots.

The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists. This research examined the damage religious sectarianism wreaked on the kinship relationship among the Yoruba folks. The research was qualitative, and situated within fundamentalism theory, a religious philosophy which depicts advocacy and strict adherence to a religious doctrine or belief. Data collections which are based on both primary and secondary sources are participatory, observatory and library oriented. It is concluded that religion has done more harm than good, but the situation can be redeemed with good understanding of the intended purpose of religion ingrained in the religious zealots.

Semyon Frank (1877–1950) opposed the Neo-Kantian School and admitted the real existence of the objects of cognition. He treated ontologism as essential to the entire movement of Russian religious philosophy. For Frank, one can only know about something thanks to the absolute, which exists prior to the knowing subject. Ontologism, affirming the priority of being over cognition, has a great significance not only for metaphysics and epistemology, but also for the philosophy of religion. In particular, Frank taught that the most privileged mode of cognition of God is intuition, an immediate experience of God or faith (the so-called living knowledge). Intuition is at the heart of the ontological proof, which can be found in St. Anselm, Descartes, and Frank himself. Frank dedicated a number of articles to this topic: “K istorii ontologicheskogo dokazatel’stva” (“On the History of the Ontological Proof,” 1915), “Ontologicheskoe dokazatel’stvo bytiya Boga” (“Ontological Proof of the Existence of God,” 1930), as well as texts recently discovered at the Bakhmeteff Archive, including “Dokazatel’stvo bytiya Boga” (“Proof of the Existence of God”). In this way, Russian ontologism leads to a new interpretation of the traditional ontological proof, one which acknowledges the existence of God, not on the basis of arguments resting on His definition, but on the basis of the intuitive recognition of His being.

The article analyzes the reasons and character of historical and literary milestone change, which was fulfilled within the framework of Russian religious philosophy and literary studies of the 1920s. Literary and philosophical criticism of the Silver age made the creative works of Fyodor Dostoevsky the main subject of its interest and it predetermined the content of the literary criticism concepts of B.Engelhardt and M.Bakhtin, who influenced the following literary criticism to great extent. It brought some misrepresentation to the literary process interpretation of the second part of the 19 century, which still influences the university and school literature courses of the period. In particular the religious and philosophical studies and works of the 1910-1920s based on them broke the ideological and aesthetic connection between the creative works of Dostoevsky and Turgenev, the polemical character of Dostoevsky’s works concerning Turgenev was ignored. The article rebuilds the second half of the 19th century’s literary process logic, the consequence of Turgenev’s ideological novel and only after it, in connection with it and mainly in polemic with it - the ideological novel by Dostoevsky. The presumed comparison of the two genre modifications of the ideological novel allows to depict their common features on the one hand and on the other - the principal differences, aesthetic specificity, predetermined by the particular features of the artistic vision and strategies of Turgenev and Dostoevsky.

Introduction: There has been a growing number of people from Chinese backgrounds entering England and their perceptions of spirituality and spiritual care need to be addressed when their cultural context changes. Methodology: A Straussian grounded theory method was used. Twenty-five participants were recruited, after which point data saturation was reached. Results: Four themes emerged showing participants’ perceptions of the terms: holistic; family involvement; religious care; abstract and sensitive. Discussion: Participants held holistic and culturally sensitive perspectives of spirituality, which demonstrates that patient-centered care is important. Also, health care professionals need to consider methods to involve family member and use religious or cultural values to support their spiritual needs. Particularly, when implementing spiritual care, they need to be aware that people from Chinese backgrounds blend Confucianism, Buddhism, and Daoism together in their understanding of the terms and may provide contradictory information about their religious belief.

The topic of this article is the convergence of the fundamental theoretical intuitions of two independent currents of Christian philosophy at the turn of the nineteenth and twentieth centuries. Italian Catholic spiritualism and the internally diversified current of the Russian religious philosophical Renaissance proved to be convergent in their ontological realism based on the metaphysics of cognition. This consonance undermines the stereotype about the total difference between the Russian Orthodox and the Western Catholic mentality. The article tries to show that these two denominations both drew inspiration from the Patristic heritage and that, contrary to all appearances, Russian religious philosophy owes much to the Augustinian tradition. The paper reminds the discovery of this convergence made by Vladimir Ern, and discusses certain elements of the teachings of Vladimir Solovyev and Evgenii Troubetzkoy in comparison with the basic philosophical intuitions of the Italian philosopher Antonio Rosmini.

The study discusses the problem of inauthentic human being (existence) in modern world based on Russian religious philosophy works included in the curriculum. The study uses a comparative and analytical approach, on the basis of which the ideas of European philosophy are compared with the thoughts of Russian authors. This comparison helps to create a discussion field where the problem of human inauthenticity can be clarified and verified. According to Russian philosophers, there are certain provisions in Western philosophy, which state that the perception of a human as a separate kind of being among other beings leads to the loss of traits that are decisive in many aspects of the human existence. The study aims to justify these provisions. The study presents all stages of comparing Russian and Western philosophy’s understanding of a human, which are related to the formation of a concept that underlies the anthropology of ideal-realism. This concept establishes in great detail that human can be considered only from the standpoint of an organic worldview and outside of an abstract approach that exaggerates one of the aspects of human being. The research results are novel and have a practical significance for a detailed analysis of human being and the inauthenticity problem. The study defines the problem, its semantic boundaries, and the set of concepts and categories, within which the problem is outlined. The study also determines that the problem can be solved at the level of statements and intuitions. The statement of the purpose is heuristic and may contain forecasts and perspective conclusions based on the analysis of human being, the relevance of which today is all too clear. The identification of the human being’s essential features will help us understand why many concepts interpret the existence one-sidedly, abstractly, without considering other important aspects.

The concepts of symbiosis and mutualism advance our understanding of biology and have important implications for metaphysics and religious philosophy. However, symbiosis and mutualism presume that ...

The review is devoted to the analysis of the monograph by K.M. Antonov, which represents a fundamentally new and original methodological approach that allows you to look at the history of Russian philosophy of the late XVIII – early XX centuries as a “secular alternative” to the traditional theology. Because of this new methodology it becomes possible to correlate the ideas of Russian thinkers of that era with the problems of modern religious studies, philosophy of religion and philosophical theology. The work of Antonov in this regard can rightfully be called the "continuation" of classical works on the history of Russian religious philosophy by V.V. Zenkovsky, N.O. Lossky and G.V. Florovsky.

This article attempts to establish the relationship between the concept of immortality and the future of mankind and the religious faith of the characters of F.M. Dostoevsky's works. This problem is considered with reference to the example of a detailed analysis of the views of the main character of Dostoevsky’s novel «Crime and Punishment» (Rodion Raskolnikov). The characterization of the hero is given in terms of his religiosity. The features of Raskolnikov's worldview are noted; they consist in a combination of faith in God and lack of faith in immortality. It is suggested that the source of such an unusual combination of religious ideas is the historical concept of I.G. Fichte. On the basis of the comparison of the views of other heroes of the novel, the article concludes that the most fundamental point is their idea of immortality as a continuation of the existence of a person in earthly reality. It demonstrates that this point of view corresponds to the religious faith of Dostoevsky himself.

This article attempts to analyze the historical and philosophical views of S.N. Bulgakov and S.L. Frank about the meaning of religion, the nature of philosophy, and the essence of philoso­phical knowledge in the structure of religious experience. The article considers the correlation of religious and philosophical ideas of two thinkers and their positioning relative to each other. The article formulates the problem of the relationship and mutual influence of religious faith and philosophical reason in the legacy of Bulgakov and Frank, and raises the question of what role these outstanding authors of the Silver age assign to religious philosophy in the spiritual life of a Christian. The question of the place of conceptual thinking in the experience of understanding the Absolute is being clarified. The thesis about the role and significance of religious philosophy as a necessary beginning of discursive comprehension of the truths of faith (Bulgakov) and a holis­tic understanding of being (Frank) is being put forward.