Проблема Свободи Волі Людини В Російському Словянофільстві Та Західництві Хіх Століття

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.