History of philosophy falcon. Sokolov V. European philosophy of the XV-XVII centuries. Renaissance philosophy

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Skolov’s book “European Philosophy of the XV-XVII Centuries” reflects the evolution of the idea of ​​God in philosophy, religion and natural science, and also, a little in art, shows the historical influence of individuals and their concepts on the process of transformation of philosophical ideas. The book gives a comprehensive look at where many conscious and unconscious beliefs came from in the modern world.

The textbook was published in the Soviet years, so it emphasizes materialist ideology as the pinnacle of philosophical thought. However, for the modern reader, who sees these ideas from the outside, this seems more like a stylistic moment. The textbook presents in a rather comprehensive and detailed manner the philosophical ideas of thinkers of the 15th-17th centuries, for each of whom an attempt is made to determine the historical role of his ideas and their participation in the future development of civilization.

The first part of the textbook is devoted to Italian humanists of the 14th-15th centuries, who relied on ancient thought. The starting point of the Renaissance is the era of the “dark Middle Ages” with its dominant scholasticism and corporatism in society. The Renaissance brings individualization to society, and an appeal to ancient concepts to philosophy. The great philosophers of that time (Dante, Petrarch, Erasmus of Rotterdam, Nicholas of Cusa, etc.) spoke about the free will of man, the paramount importance of his creative self-expression, as the path to God, criticizing the manipulative medieval idea of ​​ancestral predestination and the primacy of church dogmatism. Sokolov describes the decomposition of the Catholic Church, which has turned into a power structure, its disintegration into different movements. He describes the ideas that arose in this era “... about the falsity of Christianity, Islam and Judaism, which insist on their truth, but contradict each other, for there can be only one truth. These religions are rather fiction, the purpose of which is to keep people from immoral acts.” Machiavelli brought a revolution in the thought of government, fighting the claims of the church, pointing out its manipulative role in society. Thomas More created the concept of an ideal state, the basis of whose spirituality was not a church institution. Through the efforts of Pacioli, Copernicus, Kepler, Giordano Bruno and other scientists, natural science becomes “naturalistic pantheism,” a new direction in philosophy, and in mathematics the search for “a universal law applicable to all things” begins. Paracelsus revives the practice of alchemy in medicine, arguing that harmony in the interaction of the spirit, soul and body of a person inevitably affects his health.

The second part of the book is devoted to European philosophy of the 17th century, a period passing under the auspices of the first bourgeois revolutions and a departure from ancient culture in favor of the development of a new European one, based on the primacy of science. The textbook describes the philosophical and scientific achievements of Bacon, Galileo, Descartes, Hobbes, Gassendi, Pascal, Spinoza, Newton, Leibniz, Locke, Bayle. It was during this period that the Royal (Scientific) Society of London and the Paris Academy of Sciences were created in Europe, and scientific achievements received a vector for the development of production forces. Sokolov writes that the ruling classes were, on the one hand, interested in developing production capacities, and on the other, they supported a religious institution, which made it possible to maintain power over the masses.

We can say that this model of social structure, laid down in Europe from the 15th to the 17th centuries, as well as the conceptual systems of philosophers and the developments of scientists of that period, are developing to this day, and are basic for European science and culture. By studying them, you can find many ideas that are considered new and progressive in our time, as well as those that have long become an unwritten dogma for us.

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Sokolov Vasily Vasilyevich (August 15, 1919, village of Petrushino, Epifansky district, Tula province) - Soviet and Russian philosopher, specialist in the history of foreign philosophy.

He graduated from primary school in the village; due to the lack of a secondary school, in 1930 he moved to Moscow, where in 1936 he graduated from high school with honors. In the same year he entered the history department of the Moscow Institute of History, Philosophy and Literature (MIFLI).

In 1939, having completed 3 years of history, he moved to the Faculty of Philosophy (in previous years there was no admission there). The outbreak of the war, mobilization, stay at the front (1941 - 1943: senior sergeant, commander of an anti-tank gun; awarded the Order of the Red Banner, Medal for Courage) and in the hospital allowed him to graduate from the Faculty of Philosophy of Moscow State University in 1943. In the same year he entered postgraduate studies at the Faculty of History of Philosophy.

During my student years, the greatest influence was exerted by: historians - Academician Yu. V. Gauthier, Professor V. S. Sergeev, Professor V. K. Nikolsky, Professor V. I. Neusykhin, Professor S. D. Skazkin. At the Faculty of Philosophy - Professor B. S. Chernyshev. During his postgraduate years at the Faculty of Philosophy of Moscow State University, Professor V. F. Asmus had a significant formative influence, his friendship with whom continued until his death (1975). Among university comrades, a close friendship developed with M. F. Ovsyannikov.

In June 1946 he defended his PhD thesis on the topic “Problems of necessity and freedom in Western European philosophy of the 17th century.” and in the philosophy of Marxism-Leninism." He worked at the Academy of Social Sciences under the Central Committee of the All-Union Communist Party of Bolsheviks and at the Publishing House of Foreign Literature under the Council of Ministers of the USSR. From September 1950 to the present, he has been working at the Department of History of Foreign Philosophy, Faculty of Philosophy, Moscow State University - Art. teacher; associate professor, professor.

He gave lectures on the history of philosophy - ancient, medieval, modern, as well as a special course on the history of sociological doctrines. Supervised the preparation of 46 candidates of science. Author of more than 300 works - monographs, textbooks, articles, reviews. He was one of the leaders of the publication of classics of philosophy of the past at the Institute of Philosophy of the USSR Academy of Sciences and the Russian Academy of Sciences. In 1980 he was awarded the title “Honored Scientist of the RSFSR”.

The Academic Council of Moscow State University awarded him the 1st degree Lomonosov Prize for a series of works on the history of Western European philosophy. In 1994, by decision of the Academic Council of Moscow State University. M. V. Lomonosov was awarded the honorary title “Emerited Professor of Moscow University.” Academician of the Russian Academy of Natural Sciences.

Books (4)

Anthology of world philosophy. Volume 1

Volume 1. Philosophy of antiquity and the Middle Ages

“Anthology of World Philosophy” is a kind of “guide” that helps to understand the vast literature of the classics of philosophical thought. The selection of texts in the Anthology, with a relatively small volume, gives a fairly complete picture of the world's greatest philosophers.

The first volume contains extracts from the most important monuments of ancient and medieval philosophy of the countries of the East and West.

Anthology of world philosophy. Volume 2

T. 2. European philosophy from the Renaissance to the Enlightenment

The second volume of the Anthology of World Philosophy contains texts by European philosophers of the 15th-18th centuries. They are divided into three sections: the philosophy of the Renaissance, which represented the transition from feudal to early bourgeois society, the philosophy of the 17th - early 18th centuries, i.e., the era of early bourgeois revolutions (especially the English one), and the philosophy of the Enlightenment - a more mature bourgeois societies of the era of the French and American revolutions.

European philosophy of the 15th - 17th centuries

The philosophical and scientific creativity of Italian humanists of the 14th-15th centuries, natural philosophers of the 16th century is considered, much attention is paid to the activities of the most famous philosophers of the 17th century. The ideas and teachings of these thinkers form an integral part of philosophical education and philosophical culture.

Medieval philosophy

The book is the first systematic course in the Russian language on the history of medieval philosophy.

It examines the process of the emergence and development of Christian philosophy (patristics) in the conditions of antiquity (I-V centuries), the emergence and development of scholastic philosophy in Europe in the early Middle Ages (VI-XII centuries), the main ideas of medieval philosophy in the Middle Eastern countries, the flourishing and decline of scholastic philosophy in Europe in the XIII-XIV centuries.

Academic degree: Academic title: Alma mater: Scientific adviser: Notable students: Awards and prizes:

Lomonosov Prize, 1st degree (1986)

	Fragment of an interview with Vasily Vasilyevich Sokolov, taken by the Oral History Foundation.
	Recorded 01/19/2012
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Biography

Professor of the Department of History of Foreign Philosophy, Faculty of Philosophy, Moscow State University.

Bibliography

• Voltaire. M., 1955.
• Ancient philosophy. M., 1958.
• Philosophy of Hegel. M., 1959.
• Bertrand Russell as a historian of philosophy // Questions of Philosophy. 1960, no. 9.
• Essays on the history of philosophy of the Renaissance. M., 1962.
• Spinoza's philosophy and modernity. M., 1964.
• Predecessors of scientific communism. M., 1965.
• Partisanship and historicism in historical and philosophical methodology. // Questions of philosophy. 1968, no. 4.
• Philosophy of antiquity and the Middle Ages. Will join. Art. to volume 1 of the Anthology of World Philosophy. M., 1969.
• Spinoza. M., 1973, 1977.
• Historical and philosophical concept of Hegel // Philosophy of Hegel and modernity. M., 1973.
• Philosophical synthesis of Gottfried Leibniz (introductory article to volume 1 of the Works of G. W. Leibniz in 4 volumes). M., 1982.
• Philosophy of spirit and matter by Rene Descartes (introductory article to volume 1 of the Works of Rene Descartes in 2 volumes). M., 1989.
• The philosophical meaning of Leibniz’s “Theodicy” (introductory article to volume 4 of G. W. Leibniz’s Works in 4 volumes). M., 1989.
• Medieval philosophy. M., 1979; ed. 2nd, rev. and additional M., 2001.
• ; ed. 2nd, rev. and additional M., 1996 - ISBN 5-06-002853-4; ed. 3rd, revised, 2002.
• The problem of the religious and philosophical God in Descartes’ system of views // Immortality of Descartes’ philosophical ideas. M., 1997.
• Introduction to classical philosophy. M., 1999.
• From the philosophy of Antiquity to the philosophy of Modern times. Subject-object paradigm. M., 2000.
• Philosophy as the history of philosophy: Textbook for universities. M.: Academic project, 2010. - 843 p. - ISBN 978-5-8291-1186-1.
• Philosophical suffering and enlightenment in Soviet and post-Soviet Russia. Memories and thoughts of a belated contemporary - M.: Center for Strategic Conjuncture, 2014. - 96 p. ISBN 978–5–906233–91–2

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Notes

Literature

• Andreeva I. S. Philosophers of Russia in the second half of the 20th century. Portraits. Monograph. M., 2009. P.73-80.

Links

• on the website of the Faculty of Philosophy of Moscow State University
• (interview with V.V. Sokolov, June 2003)

An excerpt characterizing Sokolov, Vasily Vasilievich (philosopher)

Sonya burst into tears hysterically, answered through her sobs that she would do everything, that she was ready for anything, but she did not make a direct promise and in her soul could not decide on what was demanded of her. She had to sacrifice herself for the happiness of the family that fed and raised her. Sacrificing herself for the happiness of others was Sonya's habit. Her position in the house was such that only on the path of sacrifice could she show her virtues, and she was accustomed and loved to sacrifice herself. But first, in all acts of self-sacrifice, she joyfully realized that by sacrificing herself, she thereby raised her worth in the eyes of herself and others and became more worthy of Nicolas, whom she loved most in life; but now her sacrifice had to consist in giving up what for her constituted the entire reward of the sacrifice, the entire meaning of life. And for the first time in her life, she felt bitterness towards those people who had benefited her in order to torture her more painfully; I felt envy of Natasha, who had never experienced anything like this, never needed sacrifices and forced others to sacrifice herself and yet was loved by everyone. And for the first time, Sonya felt how, out of her quiet, pure love for Nicolas, a passionate feeling suddenly began to grow, which stood above rules, virtue, and religion; and under the influence of this feeling, Sonya involuntarily, learned by her dependent life of secrecy, answered the Countess in general, vague words, avoided conversations with her and decided to wait for a meeting with Nikolai so that in this meeting she would not free her, but, on the contrary, forever bind herself to him .
The troubles and horror of the last days of the Rostovs’ stay in Moscow drowned out the dark thoughts that were weighing on her. She was glad to find salvation from them in practical activities. But when she learned about the presence of Prince Andrei in their house, despite all the sincere pity that she felt for him and Natasha, a joyful and superstitious feeling that God did not want her to be separated from Nicolas overtook her. She knew that Natasha loved one Prince Andrei and did not stop loving him. She knew that now, brought together in such terrible conditions, they would love each other again and that then Nicholas, due to the kinship that would be between them, would not be able to marry Princess Marya. Despite all the horror of everything that happened in the last days and during the first days of the journey, this feeling, this awareness of the intervention of providence in her personal affairs pleased Sonya.
The Rostovs spent their first day on their trip at the Trinity Lavra.
In the Lavra hotel, the Rostovs were allocated three large rooms, one of which was occupied by Prince Andrei. The wounded man was much better that day. Natasha sat with him. In the next room the Count and Countess sat, respectfully talking with the rector, who had visited their old acquaintances and investors. Sonya was sitting right there, and she was tormented by curiosity about what Prince Andrei and Natasha were talking about. She listened to the sounds of their voices from behind the door. The door of Prince Andrei's room opened. Natasha came out from there with an excited face and, not noticing the monk who stood up to meet her and grabbed the wide sleeve of his right hand, walked up to Sonya and took her hand.
- Natasha, what are you doing? Come here,” said the Countess.
Natasha came under the blessing, and the abbot advised to turn to God and his saint for help.
Immediately after the abbot left, Nashata took her friend’s hand and walked with her into the empty room.
- Sonya, right? will he be alive? - she said. – Sonya, how happy I am and how unhappy I am! Sonya, my dear, everything is as before. If only he were alive. He can’t... because, because... that... - And Natasha burst into tears.
- So! I knew it! Thank God,” said Sonya. - He will be alive!
Sonya was no less excited than her friend - both by her fear and grief, and by her personal thoughts that were not expressed to anyone. She, sobbing, kissed and consoled Natasha. “If only he were alive!” - she thought. After crying, talking and wiping away their tears, both friends approached Prince Andrei’s door. Natasha carefully opened the doors and looked into the room. Sonya stood next to her at the half-open door.
Prince Andrei lay high on three pillows. His pale face was calm, his eyes were closed, and you could see how he was breathing evenly.
- Oh, Natasha! – Sonya suddenly almost screamed, grabbing her cousin’s hand and retreating from the door.
- What? What? – Natasha asked.
“This is this, that, that...” said Sonya with a pale face and trembling lips.
Natasha quietly closed the door and went with Sonya to the window, not yet understanding what they were saying to her.
“Do you remember,” Sonya said with a frightened and solemn face, “do you remember when I looked for you in the mirror... In Otradnoye, at Christmas time... Do you remember what I saw?..
- Yes Yes! - Natasha said, opening her eyes wide, vaguely remembering that Sonya then said something about Prince Andrei, whom she saw lying down.
- Do you remember? – Sonya continued. “I saw it then and told everyone, both you and Dunyasha.” “I saw that he was lying on the bed,” she said, making a gesture with her hand with a raised finger at every detail, “and that he had closed his eyes, and that he was covered with a pink blanket, and that he had folded his hands,” Sonya said, making sure that as she described the details she saw now, that these same details she saw then. She didn’t see anything then, but said that she saw what came into her head; but what she came up with then seemed to her as valid as any other memory. What she said then, that he looked back at her and smiled and was covered with something red, she not only remembered, but was firmly convinced that even then she said and saw that he was covered with a pink, exactly pink, blanket, and that his eyes were closed.

Ministry of Education of the Russian Federation East Siberian State Technological University

Institute for Sustainable Development

S.M.Sokolov

Ulan-Ude 2003

BBK 87.3(2) C 594

Scientific editor: Yangutov L.E. Doctor of Philosophy, Professor Reviewers: Dambuev Ya.A. Candidate of Philosophy, Associate Professor

Daribazaron E.Ch. Candidate of Philosophy

Sokolov S.M. Philosophy of Russian diaspora: Eurasianism: Monograph. From 594 - Ulan-Ude, Publishing House of the All-Russian State Technical University. - WITH.

ISBN 5-89230-153-2

The monograph by S.M. Sokolov is devoted to the original and distinctive phenomenon of Russian philosophy abroad - Eurasianism. The problem of Eurasianism at the turn of the century, due to the objectively emerging multipolarity, again became discussed by scientists and politicians. The most relevant conceptual provisions of N.S. Trubetskoy, P.N. Savitsky and other leaders of Eurasianism are highlighted. The socio-philosophical issues of Eurasianism are considered in the context of Russian thought abroad, the ideological closeness of Eurasianists and other representatives of Russian philosophy is revealed. The creative potential of the Eurasian doctrine of culture and state has been determined. The monograph is intended for teachers of philosophy, political science, sociology, cultural studies, graduate students and undergraduates.

Introduction……………………………………………………………… 3

Section one “Socio-philosophical problems of Eurasian works”………………… 14 Section two “East in Eurasian thought”……. 33 Section three “Eurasian concept of culture”..55 Section four“Fundamentals of the Eurasian doctrine of the state”……………………………………………………… 79

Section five “Modern Eurasianism”…….. 97

Conclusion ………………………………………. 127

Scientific publication

Sokolov Sergey Makarovich

PHILOSOPHY OF RUSSIAN ABROAD: EURASIANism

Editor T.A. Storozhenko

Signed for publication on August 12, 2003. Format 60x84 1/16. Volume in conventional l.p.l. 7.9, educational sheet. 7.0. Circulation 400 copies. Operating printing, paper writing Garn. Times.

Publishing house VSTU. Ulan-Ude, Klyuchevskaya st., 40th century. Printed in the printing house of VSTU. Ulan-Ude, Klyuchevskaya st., 42.

INTRODUCTION

The qualitative changes taking place in modern life in Russia, the search for a new socio-economic orientation that can lead the country out of a deadlock, have brought to the fore the question of the paths of development of Russia and its future. Attempts to answer this question inevitably draw attention to past experience. According to V.V. Tolmachev, “today the Russian thinker is at a crossroads: he is forced either to eclectically combine in a kind of compendium newfangled trends developed by foreign colleagues, or to look for the moment of an abandoned start in his own history and culture. Hence the inevitability of rethinking the entire rich heritage of Russian philosophy.”

An original part of this heritage is the ideology of Eurasianism, which until relatively recently was little known. Emerging in the early twenties among the Russian emigration and uniting philosophy, history, geography, economics, psychology and other fields of knowledge, Eurasianism was a new and at the same time quite traditional trend of thought for Russia. The most famous Eurasians were: linguist, philologist and culturologist Prince. N.S. Trubetskoy; geographer, economist and geopolitician P.N. Savitsky; philosopher L.P. Karsavin; religious philosophers and publicists G.V. Florovsky, V.N. Ilyin; historian G.V. Vernadsky; musicologist and art critic P.P. Suvchinsky; lawyer N.N. Alekseev; economist Ya.D. Sadovsky; critics and literary scholars A.V. Kozhevnikov (Kozhev), D.P. Svyatopolk Mirsky; orientalist V.P. Nikitin; writer V.N. Ivanov.

“It’s interesting,” S. Klyuchnikov emphasizes, “that Eurasianism has realized the program setting proclaimed in its name even by the very nature of its own geography, spreading across a number of countries on both the European and Asian continents. It had several of the largest centers in Sofia, Prague, Berlin, Belgrade, Brussels, Harbin and Paris, which were actively and successfully engaged in publishing and lecture activities. In addition to spreading in the Slavic-speaking and Romano-Germanic environment, Eurasian ideas also penetrated into the English-speaking world - to England (thanks to the activities of D.P. Svyatopolk-Mirsky, who lived there) and to the USA (after G.V. Vernadsky and N.N. Alekseev moved there )".

According to the general opinion of researchers, Eurasianism was an original movement that had its own philosophical roots and its own ideology. The fundamental ideas of Eurasianism as a historical and cultural concept are defined: the idea of ​​Russia as Eurasia - a special ethnographic world with its own unique culture, the idea of ​​the special place of Russia-Eurasia in world history and the special ways of its development; the idea of ​​culture as a symphonic personality; the idea of ​​spreading the Church, Orthodoxy. From the very beginning of the activities of Eurasian organizations, the main goal was ideological propaganda on the pages of the publications of the print media they founded.

Eurasians left a large literary heritage, which in recent years has found an increasing number of readers. Previously inaccessible sources are now beginning to reach the general public. Currently, this teaching is assessed as a certain stage in the development of Russian thought. The Eurasian doctrine is especially valuable because, in addition to philosophy and history, it united various areas of knowledge. Understanding this heritage led to the emergence of neo-Eurasianism,

post-Eurasianism, represented in the last decade by quite numerous publications in the form of monographs and articles (scientific and journalistic). Among them, a special place is occupied by the works of L.N. Gumilyov, who called himself “the last Eurasianist.”

The rebirth of Eurasianism, the increased interest in it is associated with a number of reasons, the main of which are: the collapse of the Soviet Union, a socio-economic situation similar to the post-revolutionary situation in Russia, issues of modern geopolitics, neo-Westernism and neo-Slavophilism, etc. This determines the relevance of the modern resonance of Eurasianism , discussing his ideology, and in general the so-called Eurasian boom. In the context of the ongoing cultural and philosophical debates about the “fate of Russia”, the complications of the socio-political and ethno-political situation, known inter-ethnic tensions in certain regions, the processes of “national revival”, it becomes especially relevant to continue to comprehend the heritage of the Eurasians, their prophetic “premonitions”, as well as neo-Eurasian interpretation of the past, present and future of Russia.

A broad discussion of the problems of Eurasianism began in the early nineties: scientific and theoretical conferences, international colloquiums, and round tables were held. On the pages of the journals “Questions of Philosophy”, “Philosophical Sciences”, “Social Sciences and Modernity”, “Free Thought” and others, discussions took place, during which often opposing assessments were given of the philosophical and ideological foundations of the Eurasian concept of the past, present and future of Russia - Eurasia. This was reflected in the publications of the materials “Round Table: “The Eurasian Idea: Yesterday, Today, Tomorrow” by the journal “Foreign Literature” (No. 12, 1994). In 1995, the Socio-Political Journal (No. 1) published the materials “Round Table:

“The Eurasian Union: idea, problems, prospects (On the project for the development of post-Soviet society).” The “Round Table: Eurasianism: pros and cons, yesterday and today” was distinguished by the widest and most authoritative composition of participants. His materials, also published in 1995 in the journal “Problems of Philosophy” (Nos. 1-5), showed that the range of opinions on the issues discussed is quite wide.

In recent years, a number of articles related to increased attention to Eurasian topics and the “Eurasian boom” have been published in scientific and other periodicals. There is a series of special articles by V.N. Toporov, A.V. Sobolev, I.A. Savkin, S.S. Khoruzhy, dedicated to the founders of Eurasianism. Among them, an article by V.N. Toporov stands out, which gives a high assessment of the activities and works of N.S. Trubetskoy and emphasizes that the Eurasian cultural-historical and ethno-linguistic horizons he outlined “more than half a century ago and now remain, in fact, the last in a word, that covenant and that great idea that calls for hard work” (p. 69). Of great interest are the publications of S. Klyuchnikov and V. Kozhinov in the magazine “Our Contemporary”, which draw attention to the anti-Western views of Eurasians. It should be noted that in 1991, one of the issues of the religious and philosophical magazine “Principles” was entirely devoted to Eurasianism, its history and ideology.

In the works of L.I. Novikova and I.N. Sizemskaya, the conceptual provisions of the Eurasian doctrine are analyzed and the relevance of the main provisions of the political doctrine, projects for the transformation of Russia, and the unconventionality of the Eurasian analysis of problems traditional for Russian thought are especially carefully considered. The two anthologies they then compiled, “Russia between Europe and Asia: The Eurasian Temptation” and “The World of Russia - Eurasia,” included the most important

works of intellectual leaders of the Eurasian movement: N.S. Trubetskoy

(1890-1938), P.N. Savitsky (1895-1965), L.P. Karsavin (1882-1952),

G.V. Florovsky (1893-1979), N.N. Alekseev (1879-1964) and some of its other participants. Introducing the reader to the history and essence of Eurasianism, the compilers of these anthologies draw attention to the fact that “Eurasianism had a relatively short history. It existed for a little over ten years. But many talented people fell into the Eurasian temptation, although the attitude towards Eurasianism as a whole was far from unambiguous.”

Since 1989, the research literature began to be enriched with publications that presented an analysis of certain aspects of the Eurasian concept. So, for example, among a number of articles by I.A. Isaev, it is worth highlighting the work in which the geopolitical doctrine is considered, the philosophy of power of the Eurasians and Eurasianism is considered to be the “Smenovekhov” movement. An article by T.N. Ochirova was devoted to some provisions of the geopolitical concept of Eurasianism. Among the publications on Eurasianism that appeared in 1999, S.N. Pushkin’s article “Eurasian views on civilization” stands out, considering the comprehensiveness of the justification for the concept of “Eurasian civilization”. According to the author, studying the ideas of thinkers of the beginning of the century will make it possible to more deeply and comprehensively evaluate the largely similar concepts of the end of the century. A special place in the literature of recent years is occupied by special monographs dedicated to Russians abroad. These include, in particular, the study by V.T. Pashuto “Russian emigrant historians in Europe,” which rethinks the role of emigration in Russian history, and Eurasianism is characterized as the most significant of the post-revolutionary emigrant movements.

One of the latest contributions to literature is a collection of the best works of the largest representatives of Eurasianism, compiled by S. Klyuchnikov with his introductory article “The Eastern Orientation of Russian Thought” and valuable notes by V. Kozhinov, as well as an extensive bibliography of Eurasian literature. In 1997, the book “Exodus to the East” was published with a detailed introductory article by one of the major domestic Indo-Europeanists, Moscow State University professor O.S. Shirokov, dedicated to the problem of ethnolinguistic justifications of Eurasianism. Emphasizing the comprehensiveness of the analysis of historical-geographical and cultural-ethnographic data by the authors of “Exodus to the East,” O.S. Shirokov notes that in this analysis “there were many brilliant guesses and ingenious foresights that may seem like prophecies to the modern Russian reader.” At the same time, according to the scientist, the ethnolinguistic justifications of Eurasianism require rethinking and addition in the light of modern scientific concepts and new discoveries.

Relatively early, Eurasianism became the subject of special research by foreign scientists. There are indications of this in the work of P.N. Savitsky “In the Struggle for Eurasianism.” Saying that since 1922, “several hundred articles, reviews and notes on Eurasianism have appeared in the Russian and foreign press,” P. N. Savitsky notes that “not all of them were available to us.” In the modern press, only in 1992, in the religious and philosophical journal “Principles”, a fragment of the doctoral dissertation of the German historian O. Boss was published. In 1993, the publication of a large article by L. Lux “Eurasianism” appeared in “Questions of Philosophy”. According to both researchers, firstly, Eurasianism was not an accidental trend in the Russian diaspora, but was a reaction caused by the emigration's concern for the fate of Russia; secondly, it was

the most interesting and original movement of Russian thought in the post-revolutionary years. L. Lux, in particular, draws attention to the fact that, unlike the majority of emigrants who perceived the Russian catastrophe only as a catastrophe, “the ideologists of Eurasianism saw a deep historical meaning in the tragedy of the revolution and civil war. It seemed to them that the unheard-of trials that befell Russia put it decisively above Western Europe.” He emphasizes that the attractiveness of their doctrine lay “in the combination of fascinating emotionality with scientificity.”

These and other articles and monographs give an idea of ​​the emergence in the early twenties, among the “first wave of emigration,” of the socio-political and ideological movement of the Russian intelligentsia, which went down in history as Eurasianism, trace the main stages of its development, evaluate its problems and ideology. Currently, more and more new materials and sources on Eurasianism are entering the scientific circulation, and republications of foreign publications are appearing. In this regard, in recent years the possibilities for a comprehensive study of Eurasian doctrine have expanded. Thus, the geopolitical views of Eurasians and, above all, P.N. Savitsky are attracting more and more attention. He is recognized not only as the leader of this trend, but also as the founder of Russian geopolitics.

For the study of Eurasianism and neo-Eurasianism, the works of A.S. Kapto, N.N. Alevras, V.Ya. Pashchenko, B.S. Erasov, A.G. Dugin, A.S. Panarin, G.A. Yugay are of great value , dedicated to the most important issues of current cultural and philosophical debates about the fate of Russia. In particular, A.S. Panarin analyzed two possible scenarios: “Atlantic” - Russia’s entry into the pan-European home, and “Eurasian” - the country’s development of a unique civilizational model,