SPIRITUAL CULTURE OF RUSSIA IN THE WORKS Solv'yev

UDC 1 (47 + 57)

Russian spiritual culture is reflected in the writings of the Russian philosopher Vladimir Solovyov, who dreamed of, Russia to become the universal Christian monarchy. He anxiously wrote: "Russian Life" has not decided definitively ", it is made of light and dark struggle beginning ". "Let Russia, without at least Constantinople, at least in its range these, become a Christian kingdom in the full sense of the word – a kingdom of truth and grace, – then everything else will follow it ".

With bitterness Solovyov notice, as in his time was dark beginning to raise its head and ideology, and in practice. In practice, this has resulted in the, that the Russian government has gradually emerged on the outskirts implement policies of forced Russification, and ideology is said in the book N.Ya.Danilevsky "Russia and Europe". Danilevsky teaching about cultural and historical types, denying the unity of mankind, leads to the "lowering of moral requirements, imposed on the people of Christian universalism, согласно которому каждый народ должен служить всему человеческому». С целью защитить христианский универсализм Соловьев подверг книгу Данилевского уничтожающей критике.

Epigones Slavophiles were preachers national egoism, Soloviev criticized this trend in several articles, especially in the article "Slavophilism and degeneration". Founders and Slavophiles. In. Kireyevsky, Hamsters, К. Aksakov were "progressive-liberal struggle", Solovyov says, "Against the real evils of contemporary Russia", they defended the "principle of human, absolute moral values ​​of individual identity – Christian principle "and" on the historical development of predominantly Western European ". Hamsters expressed the doctrine of the structure of religious life in the formula "church, as a synthesis of unity and freedom in love ". Но, к сожалению, he contrasted Catholicism and Protestantism that his ideal so, as if he had already done in Russia, whereas in reality in the Russian Church has been relegated to the "functions of the state of the organism". In fact it is a significant flaw and Slavophiles, что в основание своего учения они поставили не идеал, который необходимо осуществить в будущем творческими усилиями русского народа, а идеализацию прошлого Руси, - namely, the idealization of the Moscow State, the essence of which Soloviev describes as Tatar-Byzantine.

Reflecting on the historical mission of Russia as mediatrix of all mankind and obedinitelnitsy, Vladimir Sergeyevich Solovyov believed, что русский народ не имеет никаких специальных дарований и только потому может стать “посредником” между волею Божией и миром, that "free from all limitations and one-sidedness". In a letter to Syedyshev. Pirlingu Solovyov results from the first part of his book "Russia and the Catholic Church" the following words: «Нет основания, верить в великое будущее России в области чисто светской культуры (общественные учреждения, науки, philosophy, искусство, literature)». В действительности уже в это время ясно обнаружилось, что русский народ обладает также и специальными дарованиями и начинает творить первоклассную культуру. Таковы русская музыка, русская литература, Russian theater, русская форма православия, русский литературный язык, в области общественных учреждений – русский суд, земское и городское самоуправление. А после смерти Соловьева русский народ доказал, that in the field of philosophy and science, he is able to create high-value work. Кроме того, it should be noted, By the end of his life Solovyov largely on many subjects changed their views.

Таким образом, Soloviev and modern next generation of Russian philosophers and thinkers, naturally, not escape his attention Russian question. In the realm of the spirit for centuries Russian idea expressed in the, that unchanging moral concepts organized life of the Russian nation, pointed spiritual guidance Russian man, despite all the invasions and internal turmoil. The same sense of unity with people, The same concepts measures, harmony

References

1. In Solovyov. S., Russia and the Universal Church.- M., 1911.
2. VS Soloviev, Good excuse / OPEN. ред. О. А. Platonov. - M., 2012.
3. VS Soloviev, Works in two volumes. M., 1989. Т. 1. С. 19 – 31.
4. VS Soloviev, Philosophical Principles of Integral Knowledge. – Minsk, 1999.
5. VS Soloviev, Spiritual basis of life. – M., 1991.
6. VS Soloviev, Literary criticism.- M., 1990.
7. VS Soloviev, Good excuse. Moral Philosophy. – Т. 1.-M., 1988.

References

1. In Solovyov. S., Rossiya i Vselenskaya cerkovj.- M., 1911.
2. V. S. Solovyev, Opravdanie good / OTV. red. The. A. Platonov. — M., 2012.
3. V. S. Solovyev, Sochineniya in dvukh Tomakh. M., 1989. T. 1. S. 19 – 31.
4. Solovyov V. S., Filosofskoe Start celjnogo ZNANIY. – Minsk, 1999.
5. Solovyov V. S., Dukhovnihe treatment decision Zhizn. – M., 1991.
6. Solovyov V. S., Literaturnaya Kritika.- M., 1990.
7. Solovyov V. S., Opravdanie good. Nravstvennaya Filosofiya. – T. 1.-M., 1988.

Received redaktsiyu24.05.12