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У статті проаналізовані філософсько-історичні основи інтерпретації свободи волі людини в російському західництві середини ХІХ ст., зокрема, у творчості К. Кавеліна, С. Соловйова та Б. Чічеріна. Розкривається спроба представників ліберально-сцієнтичного напрямку пов’язати вирішення проблеми свободи волі з духовно-практичними проявами окремої особистості в історичному розвитку. Лише моральний розвиток вільної особистості стає підґрунтям для глибокого освоєння об’єктивного руху історичного процесу. Головним для філософського осмислення історичного пізнання у творчості К. Кавеліна є проблема визначення загального закону історичного розвитку. Філософ-західник виступив із критикою однобічності методології емпіризму та апріоризму в історичному пізнанні. Емпіричне в філософії історії в якості готового результату дає мертві факти, що мають характер зовнішності та випадковості. Апріоризм в історії виражає осягнення подій та явищ винятково за допомогою абстрактних раціоналістичних форм, що не розкривають об’єктивну сутність історичних істин. Важливим моментом історичного пізнання є взаємодія принципу об’єктивного розвитку з суб’єктивним процесом історичного життя, свободою волі особистості в філософії історії. Методологія осягнення сутності свободи волі вимагає цілісного знання – органічного взаємозв’язку емпіричного, раціонального та інтуїтивного. Філософсько-історичні пошуки представників ліберально-сцієнтичного напрямку дали могутній поштовх для становлення системного дослідження основоположних проблем у російській філософії ХІХ ст., The article deals with the philosophical and historical foundations of the interpretation of the human’s will freedom in Russian westernization in the middle of the nineteenth century, in particular, in the works of K. Kavelin, S. Solovyov and B. Chicherin. An attempt of the representatives of the liberal-scientific direction to associate the solution of the ‘ free will’ problem with the spiritual and practical manifestations of the individual in the historical development is unfold. Only the moral development of a free person becomes the basis for a deep mastering of the objective movement of the historical process. The main issue for the philosophical comprehension of the historical knowledge in the works of K. Kavelin is the problem of defining the general law of the historical development. The philosopher –westernist criticized the one-sidedness of the methodology of empiricism and apriorism in the historical cognition. Empirical matter in the philosophy of the history as a finished result gives dead facts that have the external and random character. Apriorism in the history expresses the comprehension of events and phenomena exclusively through the abstract rationalistic forms that do not reveal the objective essence of the historical truths. An important point of the historical cognition is the interaction of the principle of the objective development with the subjective process of the historical life and with the individual will freedom the in the philosophy of the history. The methodology of comprehension of the will freedom requires a holistic knowledge − the organic interconnection of empirical, rational and intuitive one. Philosophical and historical search of representatives of the liberal-scientific direction gave a powerful impetus to the establishment of a systematic study of fundamental problems in Russian philosophy of the nineteenth century.

У статті проаналізовані слов’янофільство та західництво – основні підходи щодо визначення свободи волі людини в російській філософії середини ХІХ ст. Розкривається спроба представників ліберально-західницького напрямку пов’язати вирішення проблеми свободи волі з раціональними, творчими проявами окремої особистості в історичному розвитку Західної Європи. Слов’янофіли зосереджують увагу на загально-общинних, соборно-духовних взаємозв’язках особи з громадою, в межах якої досягається індивідуальна свобода. Існує також спроба поєднати протилежні підходи – слов’янофілів та західників щодо з’ясування істинних законів історичного розвитку, синтезу логіко-гносеологічної проблематики з духовно-практичною, дослідження свободи волі у всезагальному її вияві – общині, соборності та в індивідуальному плані – в окремо взятій особистості., The article analyzes Slavophilism and westernism − the main approaches to the definition of human’s free will in Russian philosophy in the middle of the nineteenth century. An attempt of representatives of the liberal-western orientation to connect the solution of the problem of free will with rational, creative manifestations of the individual in the historical development of Western Europe is uncovered. Westerners proceeded from the notion of culture as a conscious creativity of an individual. Originality of historical development of Russia westerners evaluated negatively. Slavophils, while determining the opposition in the ways of Russian and Western European life, saw the originality and independence of the creative activity of the Slavic peoples, who at levels of social progress were far above the Western European nations. Slavophils focus on communal and synodic spiritual relationships of a person with a community within which individual freedom is attained. Consequently, the main directions in the Russian philosophy of 40-50-ies of the nineteenth century. fundamentally differ in assessing the results of Russian history and the role of free personality. Thus, westerners highlighted only the disadvantages of the past and present-day history of the Slavic peoples, and Slavophils found in it exclusively positive achievements. However, there were also such philosophical problems that united Slavophils and westerners. The need for a constant search for the foundations, the definition of the law of historical development brought to life in the middle of the 19 century such philosophical and scientific activity, in which the doctrines of Slavophils and westerners were formed. At the same time, Slavophils and westerners, studying various aspects of the historical development of the Slavic and Western European nations, were not able to give a holistic solution to the philosophical and historical problems, the relation between freedom of will and necessity, could not scientifically solve the topical issues of Russian life. There is also an attempt to combine the opposite approaches, the Slavophils’ and the Westerners’, to find out the true laws of historical development, the synthesis of logical and epistemological issues with the spiritual and practical, the study of free will in its general manifestation − the community, conciliarism, and individually − in a separate personality.

The article deals with the philosophical and historical foundations of the interpretation of the human’s will freedom in Russian westernization in the middle of the nineteenth century, in particular, in the works of K. Kavelin, S. Solovyov and B. Chicherin. An attempt of the representatives of the liberal-scientific direction to associate the solution of the ‘ free will’ problem with the spiritual and practical manifestations of the individual in the historical development is unfold. Only the moral development of a free person becomes the basis for a deep mastering of the objective movement of the historical process. The main issue for the philosophical comprehension of the historical knowledge in the works of K. Kavelin is the problem of defining the general law of the historical development. The philosopher –westernist criticized the one-sidedness of the methodology of empiricism and apriorism in the historical cognition. Empirical matter in the philosophy of the history as a finished result gives dead facts that have the external and random character. Apriorism in the history expresses the comprehension of events and phenomena exclusively through the abstract rationalistic forms that do not reveal the objective essence of the historical truths. An important point of the historical cognition is the interaction of the principle of the objective development with the subjective process of the historical life and with the individual will freedom the in the philosophy of the history. The methodology of comprehension of the will freedom requires a holistic knowledge − the organic interconnection of empirical, rational and intuitive one. Philosophical and historical search of representatives of the liberal-scientific direction gave a powerful impetus to the establishment of a systematic study of fundamental problems in Russian philosophy of the nineteenth century.

The article deals with the philosophical and historical foundations of the interpretation of the human’s will freedom in Russian westernization in the middle of the nineteenth century, in particular, in the works of K. Kavelin, S. Solovyov and B. Chicherin. An attempt of the representatives of the liberal-scientific direction to associate the solution of the ‘ free will’ problem with the spiritual and practical manifestations of the individual in the historical development is unfold. Only the moral development of a free person becomes the basis for a deep mastering of the objective movement of the historical process. The main issue for the philosophical comprehension of the historical knowledge in the works of K. Kavelin is the problem of defining the general law of the historical development. The philosopher –westernist criticized the one-sidedness of the methodology of empiricism and apriorism in the historical cognition. Empirical matter in the philosophy of the history as a finished result gives dead facts that have the external and random character. Apriorism in the history expresses the comprehension of events and phenomena exclusively through the abstract rationalistic forms that do not reveal the objective essence of the historical truths. An important point of the historical cognition is the interaction of the principle of the objective development with the subjective process of the historical life and with the individual will freedom the in the philosophy of the history. The methodology of comprehension of the will freedom requires a holistic knowledge − the organic interconnection of empirical, rational and intuitive one. Philosophical and historical search of representatives of the liberal-scientific direction gave a powerful impetus to the establishment of a systematic study of fundamental problems in Russian philosophy of the nineteenth century.

The article analyzes Slavophilism and westernism − the main approaches to the definition of human’s free will in Russian philosophy in the middle of the nineteenth century. An attempt of representatives of the liberal-western orientation to connect the solution of the problem of free will with rational, creative manifestations of the individual in the historical development of Western Europe is uncovered. Westerners proceeded from the notion of culture as a conscious creativity of an individual. Originality of historical development of Russia westerners evaluated negatively. Slavophils, while determining the opposition in the ways of Russian and Western European life, saw the originality and independence of the creative activity of the Slavic peoples, who at levels of social progress were far above the Western European nations. Slavophils focus on communal and synodic spiritual relationships of a person with a community within which individual freedom is attained. Consequently, the main directions in the Russian philosophy of 40-50-ies of the nineteenth century. fundamentally differ in assessing the results of Russian history and the role of free personality. Thus, westerners highlighted only the disadvantages of the past and present-day history of the Slavic peoples, and Slavophils found in it exclusively positive achievements. However, there were also such philosophical problems that united Slavophils and westerners. The need for a constant search for the foundations, the definition of the law of historical development brought to life in the middle of the 19 century such philosophical and scientific activity, in which the doctrines of Slavophils and westerners were formed. At the same time, Slavophils and westerners, studying various aspects of the historical development of the Slavic and Western European nations, were not able to give a holistic solution to the philosophical and historical problems, the relation between freedom of will and necessity, could not scientifically solve the topical issues of Russian life. There is also an attempt to combine the opposite approaches, the Slavophils’ and the Westerners’, to find out the true laws of historical development, the synthesis of logical and epistemological issues with the spiritual and practical, the study of free will in its general manifestation − the community, conciliarism, and individually − in a separate personality.

DergiPark: 326210 trakyasobed Celâl Nuri (İleri), Edebiyat-ı Umûmiye Mecmuasında yayımlanan çeşitli makalelerinde, Fransız Tarihçi Hippolyte Taine’in muhit, ırk, zaman teorisine dayanarak Eski Türkler ile Osmanlı Türkleri arasındaki münasebetleri ele almıştır. Celâl Nuri, söz konusu makalelerde bilhassa muhit ve ırk üzerinde durmuştur. Osmanlı Türklerinin, Orta Asya’dan Anadolu’ya gelmek suretiyle muhit değiştirdiklerini ve değişen muhitle birlikte karakterlerinin de değiştiğini ileri sürmekte, ancak ırk teorisine dayanarak da bazı karakter özelliklerini muhafaza ettiklerini iddia etmektedir. Bu çalışmada, Celâl Nuri’nin Taine’in teorisi bağlamında, Eski Türklere ve Osmanlı Türklerine dair getirdiği yorumlar incelenmiştir Celal Nuri (Ileri), in several articles that was published in Edebiyat-ı Umumiye Mecmuası, dealt with the relations between the ancient Turks and the Ottoman Turks, based on the environment, race, epoch theory of the French Historian Hippolyte Taine. In those articles, Celal Nuri focused particularly on environment and race. He asserted that, Ottoman Turks have changed their environment by coming from Central Asia to Anatolia and with the changed environment their characters have changed too, however, based on the race theory, he claimed that they kept some of their characteristic traits. In this study, Celal Nuri’s interpretations, in the context of Taine’s theory, about ancient Turks and Ottoman Turks are investigated.

Anotācija. Promocijas darba tēma – „Pareizticības un hēsihasma idejas Latvijā 1836 - 1934”. Šajā pētījumā, izmantojot Annāļu skolas, M. Fuko ideju vēstures pētniecības postulātus, kā arī hermeneitikas, fenomenoloģijas, vēsturiskās pieejas, dzīves filozofijas un dialoga filozofijas metodes tiek pētīts un aprakstīts Latvijas pareizticības īpatnējais diskurss, kas veidojies protestantisma, hernhūtisma, pareizticības un katolicisma tradīciju mijiedarbībā. Pētījums ir unikāls gan ar to, ka tajā eksplicēti nepublicēti arhīvu materiāli, gan arī ar to, ka šādā griezumā pētījumi Latvijā nav veikti, bet avotu ir pietiekami daudz. Piemēram: anonīma autora P.I.P. „Pareizticīga priestera runas par lūgšanu”, Latvijas Pareizticīgās baznīcas arhibīskapa Sv. Jāņa Pommera raksti un sprediķi., Annotation. Theme of the research - „Ideas of Orthodox Christianity and Hesychasm in Latvia from 1836 to 1934”. This research is analyzing Patristic philosophical and theological ideas in aspect of hesuchia in Latvian Orthodox church tradition in second half of 19. century and beginning of 20. centry, with using ideas of Annales school, M. Focault, hermeneutical, historical approaches, methods of life philosophy and philosophy of dialogue. Researches in Latvia in this field so far have not been done, although facts of these ideas we find very much. For example: book „Patristic Historical Teaching” by Archbishop of Riga Eparchy Filaret (Gumilevsky); the homilies and contemplations of the Archibishop of Latvian Ortodoxal church Janis Pommers. In this research is explained unique discourse of Orthodox Church ideas in Latvia., Eiropas Sociālā fonda projekts «Atbalsts doktora studijām Latvijas Universitātē» Nr. 2009/0138/1DP/1.1.2.1.2./09/IPIA/VIAA/004