Russian Philosophy Research Articles

Polifonia de vozes não guiadas: uma leitura bakhtiniana de O caçador de pipas de Hosseini

ABSTRACT The Russian philosopher Mikhail Bakhtin had given a variety of concepts to appreciate and analyze a novel. In this study, there is an attempt to apply the Bakhtinian intellectual tool of polyphony to unearth the deeper layers of Khaled Hosseini’s novel The Kite Runner. We argue that the novel is polyphonic through and through since it reverberates with multiple voices of various characters, and the novel’s narrative structure also supports this multiplicity of viewpoints. The novel defies the traditional path of having the final word from the author or the narrator. In many situations, the narrator’s voice struggles and fumbles with confusion, but the voices of some of the characters come up clearly and remain firm on certain aspects. This paper will provide a systematic exposition and an analysis of the novel The Kite Runner from the Bakhtinian lens to appreciate the anti-authorial mode where pluralism (polyphony) is celebrated.

Псевдо-Хафиз В.С. Соловьева и влияние переводческой традиции Г.Ф. Даумера и А.А. Фета

The essay analyses the Russian translations of Ḥāfeẓ by V.S. Solov’ev in 1885 (24 poems in the first journal edition, reduced to 11 in all subsequent volume editions). The Russian philosopher’s interest in the Persian poet is part of European, and specifically German, Orientalism, which became popular since the publication of J.W. Goethe’s “West-Eastern Divan” (1819). This interest has a direct connection with the translations of Hafiz published by A.A. Fet in 1860. As has been shown, Fet translated Ḥāfeẓ not directly, but through the poetic imitations of him by the German poet G.F. Daumer (“Hafis. Eine Sammlung persischer Gedichte”, 1846; in particular, he used the second edition of these poems, published in 1856). Solov’ev’s lyrics have hitherto been thought to be translations of Hafezian imitations by the German poet F. Bodenstädt (1877). The essay shows how actually Solov’ev used the same imitations by Daumer as Fet, probably taking them from the same volume used by the older poet. This enables to relate the two Hafezian poetic cycles more directly and to draw some general considerations on the different intentions that drove the two poets in translating the Persian mystic: for both, Ḥāfeẓ was functional in conveying their own artistic form and philosophical meaning, although each of them had a different understanding of him. The analysis shows that Solov’ev was much closer to Ḥāfeẓ than Fet. In the Persian poet Fet saw a singer of beauty and regarded the aesthetic phenomenon as self-valuable; for Solov’ev, beauty was a conduit of the divine, as it was for Ḥāfeẓ. In his poems, the young beautiful cupbearers (replaced in Daumer by the beloved woman) are always the personification of God. It was these themes (the power of love; its dual nature, both mystical and earthly; the immanence of the divine in the world) that Solov’ev would develop in the following years and would be reflected in a series of articles key to understanding his worldview and which became the object of attention of Symbolist poets: “Beauty in Nature” (1889), “The General Meaning of Art” (1890), “The Meaning of Love” (1892), “The Life Drama of Plato” (1898), and others.

Диалог о глобализации, культуре и цивилизации

The article presents two original points of view on the most important topics of modern global studies. The topic is discussed from the perspective of Russian and Chinese scientists. During the conversation, which took place following the results of a lecture delivered by the Russian philosopher at the Chinese university, the participants of this conversation discussed the possibilities of dialogue in the modern world, where global processes are closely intertwined with cultural and civilizational trends of social development. Their positions on a number of significant issues are close or completely coincide. At the same time, the topics related to the definition of globalization, as well as the understanding of culture, civilization and the relationship between them, are clearly debatable in this dialogue. At the end of the conversation, which is conducted in a constructive spirit from the perspective of various philosophical systems, the authors agree on the need to continue the creative dialogue on emerging differences.

«Он видел особую миссию русского народа». Почему философ Владимир Соловьев считал, что Россия объединит все человечество?

The conversation of the correspondent of “Lenta.ru” within the framework of the History of Russian Thought project, with Boris Mezhuyev, Associate Professor of the Department of History of Russian Philosophy at the Faculty of Philosophy of Lomonosov Moscow State University, devoted to the modern significance of V. Solovyov's philosophy of unity, his social mission, as well as about the complex aspects of his religious worldview, which have recently caused acute controversy. It is reported that V. Solovyov managed to create a philosophical system that meets the deep features of the national consciousness, that he tried to give Christianity a kind of social mission and, on the other hand, point out that the main problems of humanity will not be solved if it rejects the Gospels and leaves the church. The conversation emphasizes that Vladimir Solovyov remained the number one thinker in Russia for his contemporaries throughout almost his entire life. And he strengthened his status as a prophet by predicting the coming unification of Europe, the power of China and even the confrontation of Western countries with the Islamic world. It is argued that the philosopher saw the future of humanity in the unification of all Christians, which would end the wars that were inevitable until then. And Russia and the Russian people, with their idea of self-denial and striving for integrity, had to play a key role in this unification. The conversation also tells how Solovyov explained the contradictions of the West and the East and how he saw the future of the Russian people.

Philosopher of Law N.N. Alekseev about Values in Law

Introduction. The contribution of the famous Russian philosopher and legal scholar N. N. Alekseev to the doctrine of the values in law is studied based on his monograph “Fundamentals of the Philosophy of Law”. It is emphasised that, even though the interest (especially in recent years) to the theoretical heritage of N. N. Alekseev has increased, the analysis of the methodology of his approach to understanding the legal axiology in combination with the scientific, metaphysical and religious definitions is still required. N. N. Alekseev's philosophy of law plays a significant role in strengthening the legal values in Russia and affirming the legal culture, legitimacy and legal order. The aim of present research is to analyse N. N. Alekseev's philosophical and legal concepts concerning the values in law, to determine the methodology of his approach to understanding the legal axiology in combination with the scientific, metaphysical and religious views and to prove the prognostic importance of his original concept. Materials and Methods. The research material comprised the results of the analysis of the theoretical provisions of N. N. Alekseev, more specifically the analysis of the chapter of the book “Fundamentals of the Philosophy of Law” dealing with the problems of legal values. The dialectical method of cognition was the main method used for the research, along with the general scientific methods of analysis, synthesis and the legalistic method. By implementing the historical approach to the evaluation of the materials, the authors adhered to the comprehensiveness and objectivity of the analysis. The authors strived to demonstrate both the holistic logic of N. N. Alekseev’s philosophy of law and his understanding of the legal axiology in combination with the scientific, metaphysical and religious definitions. Results. In the present work, the authors have analysed the mindset of the Russian philosopher and legal scholar N. N. Alekseev, whose views concerning the values in law were neglected in the national juridical science during most of the twentieth century. The ethical and legal concepts of N. N. Alekseev and the critical attitudes to this issue presented in the theoretical works of the various scientists have been reflected upon. Special attention has been given to the profound adherence of N. N. Alekseev to the idea of immanent interrelation of the main problems of law with the value aspects. The article defines the prognostic importance of the original concept formulated by the philosopher and legal scholar. Discussion and Conclusion. The analysis of the methodology of N. N. Alekseev's philosophical and legal mindset is important for the Russian juridical science. Many of the ideas contained in his works have already had a strong impact and continue to affect the research of the modern philosophers and legal scholars concerning the topic of the legal axiology. The ahead of his time prescient conclusions of N. N. Alekseev about the role of value factors in the future development of the Russian state are of considerable interest in the context of the further development of Russia as a law-governed state.

Ideological design: some aspects of the methodological analysis of mental wars

The article considers a number of theoretical and methodological approaches to designing the image of Russia of the future, among them a living system of mythologems (by N.A. Sergeev and E.G. Nikitenko), an analysis of key civilizational archetypes (M.A. Makarenkov), a theoretical and methodological analysis of the project of a systemic ideological worldview based on the «Concept of the Foreign Policy of the Russian Federation» (E. Makarov). The importance of methodological support on the analysis of the national history of the ideological trends studied in the book «Ideological landmarks in the history of Russian philosophy” by A.D. Sukhov (2023). The importance of the methodological apparatus proposed by the author for modern ideological design is emphasized.

Leontiev and Napoleon III: Two Conservatism Tendencies of the Same Century

The subject of the study is the dispute between the Russian philosopher, K. Leontiev, and the French emperor, Napoleon III, regarding the meaning and orientation of historical events. The topicality of the study is determined by the importance of the problem of progress in the modern world and the need to take into account the entire range of previous approaches to it. The novelty is defined by the absence of works in which a comparison of the two analyzed approaches would be presented. The article uses the following methods: hermeneutic, phenomenological, and comparative historical. The policy of Napoleon III is characterized in the artistic works of Leontiev as well as in the works in philosophical and publicistic genres. In the novel Odysseus Polychroniades, the Second French Empire appears as a mechanical structure devoid of a spiritual core. In the autobiographical work Egyptian pigeon, the emperor appears as a usurper. In his philosophical and political writings, Leontiev focuses on the theory of cultural types. Napoleon III's France in this context serves as an illustration of the period of secondary mixing and simplification in the lives of civilizations. But its history is also important to Leontiev as a kind of reference point in the historical coordinate system, which allows us to compare the Western path with the fate of Russia. The Russian thinker strongly emphasized the connection between the history of his country and Byzantine principles. He saw its future in their preservation and support. Leontiev considered France, which rushed along the path of liberal egalitarianism, a decaying state characterized by decomposition and loss of originality and religiosity, as well as by the transition from complexity to a more primitive organization. Napoleon III, on the contrary, considered France the vanguard of civilization, and the principle of nationalities proclaimed by him was seen as the only reliable basis for international politics. Although Leontiev and Napoleon III do not have the same interpretations of progress, in their understanding of the general meaning of history and the laws of civilizational development both considered it necessary to introduce conservative elements into public life. The forecasts of the Russian philosopher regarding the future give more reason to name him (rather than the emperor) a prophet.

Vladimir Solovyov’s idea of ecclesiastic unity and the Holy See

Summary Vladimir Sergeevich Solovyov (1853–1900) was the central figure of Russian religious thought, which had its heyday at the end of the 19th century and early 20th century, rich in wonderful and deep thinkers such as Pavel Florensky, Sergey Bulgakov, Nikolay Berdyaev, and Simon Frank among many others. Solovyov was the first classical Russian philosopher, in the sense that he had his own philosophical system at a time when systemic philosophy was being abandoned in the West. It was Solovyov who deepened Russian philosophy and firmly entrenched Christian metaphysics in Russian philosophical discourse. He introduced Russian philosophical thought to Europe. His project of a free universal theocracy intended to fundamentally change the course of social history. In fact, the project of a universal free theocracy and the reunification of Christian churches associated with it became the most prominent idea of the philosopher in the Western intellectual environment. Moreover, the question about Solovyov’s pro-Catholic leanings, including his contacts with catholic clergy and theologians, as well as the issue whether Solovyov converted to Catholicism came into prominence after the book of Michel D’Herbigny Vladimir Soloviev: Un Newman russe was published in 1911. This article focuses on the narrow but important issue of reconstructing the historical context of the philosopher’s ideas. The focus is on the history of Solovyov’s contacts with the Holy See. The author analyzes the existing historiography, which testifies to the indirect contacts of the philosopher with the Holy See, the philosopher’s published correspondence, contemporary research articles, as well as materials from the Vatican and Russian archives. As a result, the article presents a new look at the history of the relationship between the Holy See and Russian philosopher, who is currently recognized by most researchers as the ancestor of the ecumenical movement of the 20th century.

Nalepin, A. (2022). The axioms of folklore experience in writings of Russian philosophers in the 1900s–1930s (V. V. Rozanov, P. A. Florensky, E. N. Trubetskoy, B. P. Vysheslavtsev, I. A. Ilyin, and A. A. Vanovsky). Moscow: IMLI RAN. (In Russ.)

The review is devoted to A. Nalepin’s monograph on the reception of folklore in Russian society in the first three decades of the 20th c. With urbanization on the rise, the contrast between traditional folklore and its new urban counterpart became more prominent. A key issue discussed by the author concerns the methodology for the study of the reception of folklore in works of Russian philosophers in a period when folklore was perceived as history rather than tradition, its erstwhile functions being replaced in popular consciousness by its aesthetic and ideological functions. Of special interest is the discussion of the influence that folklore consciousness can exercise over an individual artist’s works. The author also examines the complex cultural phenomenon of latent folklorism.

Хроника научной жизни: 2023 год

The review material "Chronicle of Scientific Life" presents the main events of 2023 on the topics of Russian philosophy: all-Russian and international conferences, dissertations for the degree of candidate of philosophical sciences. Events are listed by month - thus, the reader is presented with a calendar of scientific work of the main institutions: RAS Institute of Philosophy, Orthodox St. Tikhon University for the Humanities, Faculty of Philosophy of Moscow State University, National Research University Higher School of Economics, Russian State University for the Humanities, House of A.F. Losev and many others.

Новые книги

The collective material of the employees of RAS Institute of Philosophy (A. Vakulinskaya, K. Vorozhikhina, A. Kuksyuk, A. Makarova, V. Sidorin) describes the book novelties of 2023 related to topics of Russian philosophy. Brief summaries present the main content of the books - thus, the reader is able to get acquainted with the most important and interesting publications, including: “Civilization: The Polyphony of Meanings. Memoria”; “Solowjew” by H. U. von Balthasar; “We will be Faces/Persons… An Analytical-Synthetic Reading of Dostoevsky’s Works" by T. Kasatkina; Volume 7 of E. Ilyenkov's Collected Works ; Volume 5 of S. Frank's Collected Works; “My Zinoviev” by A. Guseinov; “Nikolai Berdyaev: an Epistolary Conversation. Archival Materials” ed. By T. Shchedrina; collective monograph "Sergei Nikolaevich Trubetskoy”; “Eurasianism: Logos. Eidos. Symbol. Myth” by R. Vakhitov; Anthology “The Сement and Body of Russian Socialism”.

Is it possible to overcome the paradoxes of the modern conceptualization of the Universe?

The article comprehends the natural science approach to the interpretation of the Universe. At the same time, the author relies on the material of studies of the Universe and galaxies conducted by the Russian philosopher Vadim Kazyutinsky, who shows that natural science studies of the Universe are paradoxical and more like a humanitarian discourse. Hannah Arendt's assessment of these studies is no less paradoxical, she argues that the natural science approach has led to the fact that the universe is inaccessible in practice and even unthinkable. In turn, the author argues that cosmology should be classified as a scientific discipline of the humanities type, which does not exclude the presence of various physical and other natural sciences in it. The object of cosmology (similar to the objects of biology, cultural studies, and sociology) cannot be described in one scientific discipline, it is multilevel, and at each level there are different patterns that must be described by different cosmological theories. Implementing this methodology, the author proposes a scheme of three successive terrestrial Universes - "cosmic" (physical), "vital" (biological) and "social". Within the framework of the latter, a person appeared and a culture developed. Each subsequent terrestrial universe included the previous one as its component or substrate. Another understanding of the Universe is proposed, based on the following provisions: a person must re-establish himself in his understanding of the Universe, recognize its presence (conditionality) in his actions; agree that the development of the social universe has acquired a catastrophic character; begin to think through the established sociality in order to understand what needs to be changed. According to the author, the universe resembles a matryoshka doll, including the cosmic, physical, biological, social and noospheric Universes (the latter is just beginning to take shape). At the same time, there are two multidirectional processes in the social universe: one works for man and culture, the other process, due to the diverse orientation that takes place in all Universes, in fact, acts against man and culture. Two important features of the noospheric Universe will have to be the attitude towards salvation and real changes aimed at realizing this attitude.

Introduction to the Ideological History of Russian Emigration (1917–1991)

The history of Russian emigration of the period of 1917 – 1991 has extensive y historiography primarily due to the fact that the period is characterized by numerous achievements in Russian literature, art, science and culture. The political and media history of Russian emigration is well known and thoroughly studied. There exist also certain reviews of the history of Russian philosophy of this emigration period. However, the summary information on the moral, ideological and socio-political history of Russian emigration is insuffi cient and requires elementary introduction which is very often ignored because of numerous biographical and individual details.

“Soviet” and “Anti-Soviet” Kinship as Course of the USSR Downfall. Experience of Intellectual Biography Against the Background of Perestroika

On the basis of the memories and background information the author of the article unravels the mystery of the transition of the USSR to new Russia telling about the “undercurrents” in the Soviet top management that accompanied it. Being the successor of the “Vekhi” tradition, the author conceives the ongoing events in the context of Russian philosophy. It become clear that despite the repressive organization of the soviet system, it failed to suppress in Russian people their thirst for freedom and their need for truth. That’s why the destruction of the Soviet system was primarily going in the spiritual sphere, - in ideology and in art.

On I.A. Ilyin’s Attitude to Fascism and Nazism

The article is devoted to the critical examination and refutation of the “black myths” about A.I. Ilyin (1883–1954), the greatest Russian philosopher, jurist, religious thinker, who infl uenced profoundly modern Russian conservative thought. Some representatives of the left and liberal camps claim that I.A. Ilyin was allegedly a supporter of Fascism and Nazism in the 1920s and 1940s. The author of the article examines the true attitude of I.A. Ilyin to rightwing radical ideologies and practices over a long time and comes to the conclusion that the attribution of the Russian thinker to collaborationism, Fascism and Nazism is possible only through conscious falsifi cation and tendentious tearing of situational assessments from the general context of his life and work

Russian Philosophy on the Problem of War and Peace and Intercultural Dialogue

This article analyzes the contribution of Russian philosophy to the humanistic tradition of promoting dialogical relations and peace. It highlights the peaceful significance of Leo Tolstoy’s ethics of nonviolence, Vladimir Solovyov’s concept of omniunity, and Mikhail Bakhtin’s dialogical philosophy. Dialogue is conceived not only as communication but also as a metaphysics of personality and meaning and as dialogical relationships at the intersubjective, social, and intercultural levels. These ideas were developed in contemporary intercultural philosophy both in Russia and Latin America. The article also analyzes the obstacles to dialogical and peaceful relations, aggravated by hegemonic geopolitics. The rise of global consciousness and anti-war movements led to the end of the Cold War in 1990 and created opportunities for a positive transformation of societies and the international system. But these opportunities were torpedoed by the neoconservative “revolution” and the U.S. policy of global hegemony in a unipolar world, triggering a new Cold War and the arms race, which threaten the future of humanity. This policy resulted in NATO’s hybrid proxy war in Ukraine, which sought to inflict a “strategic defeat” on Russia. But countries that do not want to be dominated are striving for an alternative, multipolar world of independent sovereign states, based on relations of dialogue between equals and collaboration to solve social and global problems and peace. This alternative takes shape in BRICS, the Shanghai Cooperation Organization, and other associations, based on sovereign equality, a balance of interests, and consensus. The article thus highlights the role of intercultural philosophy in promoting cultural diversity and dialogical relations and in developing a vision of a free, just, and peaceful world order in the future.

The Philosophical and cultural heritage of E.V. Ilyenkov in the context of the "Theoretical testament" of I.V. Stalin

The subject of the study is the creative, socio-cultural potential of labor, capable of going far beyond the limitations of a market economy, reducing labor to the production of material wealth (goods) and profit. The philosophical and cultural methodology is considered, which makes it possible to include socio-cultural, pedagogical, journalistic professional activities, as well as nepotism and large families in productive work. A prominent representative of this approach is the Russian philosopher E.V. Ilyenkov, who, exploring the methodology of K. Marx's Capital, deduced and successfully applied the principles of dialectical logic to solve the most complex socio-cultural and pedagogical problems, including the full-fledged development of deafblind children. The philosophical and cultural heritage of E.V. Ilyenkov was created not in a vacuum, but in the context of a corresponding trend in Russian philosophy (studies by D.I. Rosenberg, M.M. Rosenthal, A.A. Zinoviev, etc.), correlating with the formulation of the basic economic law of socialism in the work of I.V. Stalin "Economic Problems of Socialism in the USSR". The methodological basis of the research is the principles of dialectical logic developed by E.V. Ilyenkov: analysis of the development and results of the confrontation between market and non-market (post-capitalist) trends in socio-cultural processes and their philosophical understanding. The materials are the works of E.V. Ilyenkov, as well as the works of modern researchers, who sometimes evaluate his works from opposite positions. The scientific novelty of the article lies in the polemic with the interpretations of the theoretical legacy of E.V. Ilyenkov as "philosophical dissidence" in the USSR. On the contrary, the connections of the methodology developed and applied by E.V. Ilyenkov with the formulation of the basic law of socialism by I.V. Stalin and the then "social order" for the study of dialectical logic based on the analysis of K. Marx's "Capital" are established. The developments of E.V. Ilyenkov turned out to be unclaimed for a while; the identified reason is the market neocolonial transformation of the USSR. Socio-cultural development was increasingly hindered through the mass formation of harmonious, comprehensively developed, creative personalities and an increase in the wealth of friendly social relations. Recommendations are formulated on the possible use of the philosophical heritage of E.V. Ilyenkov in modern conditions for methodological support of strengthening the state socio-cultural policy, including in the field of improving support for nepotism and large families, solving the demographic problem.

Dialogism of Turkic ethnic cultures of the Lower Volga Region in the aspect of semiotic philosophical concepts of the XX century

The object of the article is the Turkic ethnic groups of the Lower Volga region, which carry their own long-established ethnomusicological traditions, at the same time interacting with each other, related by language group, religion. The subject of the article is the phenomenon of dialogic and polyphonic cultures of the Turkic ethnic groups of the Lower Volga region. The author examines in detail such aspects as dialogism, polyphonism of cultures, which give answers in understanding the centuries-old ethno-cultural processes of interaction and mutual influence. Special attention is paid to the genre and stylistic community of samples of epic khushavaz, the genre of "conversation in saza", instrumental plays of the wedding folklore of the Yurt Tatars and Nogai Karagashes. Typological phenomena include the peculiarities of the ladointonal organization of melodies and plays, groups of intonations with typical properties and acting as stable components are identified in intonation dictionaries. Also, the rhythmic organization that unites multi-genre melodies acts as stable elements. Considering that this problem is interdisciplinary in nature, the methodological foundations were the concepts of Russian philosophers: M.M. Bakhtin, Y.M. Lotman, D.D. Likhachev, as well as the concepts of leading Russian ethnomusicologists: V.A. Lapin, N.I. Zhulanova, etc. Consideration of the principles of the mechanism of dialogue and polyphonism of some Turkic cultures with others united by one region, related by language group, religion, but still bearing their own long-established ethnomusicological traditions, is poorly studied both for the region of the polyethnic Lower Volga region, and in particular, the Astrakhan Region, and in general, in ethnomusicology. This confirms the relevance of this study. but still carrying their own long-established ethnomusicological traditions, it is poorly studied both for the region of the polyethnic Lower Volga region, in particular in the Astrakhan Region, and in general, in ethnomusicology. This confirms the relevance of this study. The main conclusions of the conducted research are the expansion of their own musical genre system in the context of dialogism of cultures.

Платон и символическая философия жизни Павла Флоренского

The article analyzes the interpretation of Plato and the Platonic tradition by the famous Russian philosopher and theologian of the Silver Age, priest P.A. Florensky. Based on the material of his two works (“The Universal Human Roots of Idealism”, “The Mean­ing of Idealism”), devoted to the interpretation of the Platonic teaching and its roots in the universal worldview, the originality of Florensky’s approach to a wide range of philosophical, historical and cultural problems related to the interpretation of the Pla­tonic teaching is shown. The article analyzes the main conceptual moves that Floren­sky makes in the course of his interpretation, clarifies the relationship of the concepts of a universal or “muzhik’s worldview” to Florensky’s logical and theoretical understand­ing of Platonism. The article reveals some important sources of Florensky’s historical and philosophical judgments about Plato (Walter Pater, É. Schuré), emphasizes the impor­tance of his contemporary European philosophy of life (Nietzsche, Bergson). Also given is criticism of some of Florensky’s historical and philosophical judgments (on the Por­firy’s theory of universals, on the mystery roots of Plato’s teaching). The originality of Florensky’s creative recreation of the systemic logic of Platonism is analyzed in detail, which begins with a kind of historical phenomenology of the roots and origins of Platon­ism, then proceeds to a general theoretical doctrine of ideas, which are understood mainly as a doctrine of the one in the many things, then to the doctrine of synthetic perception and ends with the doctrine of gender and species, in which Florensky sees the key sym­bols of the Platonic teaching.

Философия природы в мировоззрении В.Ф. Эрна

The article presents the natural philosophical views of the bright representative of Russian religious philosophy Vladimir Fedorovich Ern. The emphasis is placed on the fact that the Russian philosopher opposes two mutual-ly exclusive worldview positions in understanding nature: meonism and ontologism. Meonism manifested itself in radical rationalism, which perceives nature exclusively as dead schemes; utilitarianism, which regards na-ture only from the point of view of momentary practical benefit; cardinal pantheism, which is engaged in mixing nature and God, without actually recognizing their subjectivity; solipsism, for which nature is just a bundle of sensations; and even Kantianism, for which the gap between phenomena and noumena is absolutely fatal. The main epistemological task of the genuine philosophy of logism, according to V.F. Ern, is the elimination of separation from Nature as Being. The most important source of the logistic worldview of nature is the Orthodox East, according to V.F. Ern. The same truth is revealed in nature as in the Holy Scriptures, and the truth can be extracted from nature even without a written revelation. The author of the article comes to the conclusion that the philosophy of nature by V.F. Ern remains relevant in the modern world. The Russian thinker paid great at-tention to the search for the philosophical origins of human interaction with nature. In the modern world, a per-son faces serious environmental problems, but this is only a consequence of various variants of meonism, dis-closed in detail by V.F. Ern in his works.