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caught my eyelaid outin the MP, by a certain Nestor Makhno, the words of Berdyaev snatched from somewhere without reference:“The whole course of human culture, the whole development of world philosophy leads to the realization that the universal truth is revealed only to the universal consciousness, i.e. conciliar church consciousness… Only the universal church consciousness reveals the secrets of life and being.”

Further, Father Makhno closed the quotes and broadcasts other people's thoughts in his own words: The fierce enemy Antichrist knows this! He knows and therefore attacks our Church, first of all, inside and out, crushing the consciousness of the Russian people with various fake imitations of worldview points of view. Russia has a mission to be a stronghold Christian culture in the world falling into the anti-Christian abyss. Our difference of opinion should lead to Christ's Truth, to its conciliar discovery in the creative process of knowing God, while we skimp on trifles at the suggestion of our fierce Sodomite Western enemies. Without the Church's conciliar ecumenical self-consciousness, we Russians will perish under the rubble of Western anti-Christian civilization. Cm.

All this fierce hatred for the West, in the absence of an understanding of the danger from the East, forced me to write the following:

Berdyaev Nikolai Alexandrovich (1874, Kyiv - 1948, Paris), philosopher of the Russian diaspora, publicist, personalist, creator of "eschatological metaphysics". Born into a noble family, studied at Kiev University, was expelled for organizing riots and exiled to Vologda. Twice punished by the tsarist government for sympathizing with Marxism, twice arrested Soviet power for antipathy towards him. Exiled from the USSR in 1922, he lived for the first time in Berlin, then in Paris.

Major works: The Philosophy of Freedom (1911), The Fate of Russia (1918), The Meaning of Creativity (1916), The Meaning of History (1923), The Philosophy of Inequality. Letters to Enemies... (1923), "The Origins and Meaning of Russian Communism" (1937), "The Russian Idea" (1946), "Self-Knowledge" (1949).

Berdyaev and Solovyov are classified as irrationalists, since they put intuition, understood as “discerning the Truth with the heart”, above reason. Berdyaev is not interested in either the theory of knowledge or ontology. He writes: “I have read many books on logic. But I must confess that logic never mattered to me and taught me nothing. My paths of knowledge have always been different.” And further: “I do not have what is called deliberative discursive inference thinking, there is no systematic, logically connected thought, evidence ... I am a thinker of the exclusively intuitive-synthetic type. I undoubtedly have a divine gift to immediately understand the connection of everything separate, partial with the whole, with the meaning of the world. Berdyaev challenges the dominance of reason and material interest.

At the center of Berdyaev's interests is the problem of human perfection and the problem of the meaning of life. He revised the relationship between morality and freedom in Christianity, believing that "freedom is eternal in the world." God created the world when there was already freedom, and therefore God does not bear any responsibility for the affairs of man. This removes the problem of theodicy and the responsibility for good and evil falls entirely on a person who himself creates the world of his culture and the hierarchy of values. Moral consciousness is a creative consciousness, but freedom places a huge responsibility on a person.

Berdyaev creates the image of God-manhood as a dream and a symbol of human possibilities. Truth is not the result of cognition, but a breakthrough of the spirit into the realm of essences, the revelation of spiritual meanings, which should lead God-manhood to the creation of the Kingdom of God. The main subject of philosophy is a person who solves the riddle of his own existence. Berdyaev criticizes materialistic philosophy, or rather, her primitive appearance, which he painted for himself, descending from the heights of Platonism. He criticizes the "spiritual slavery" of man, who absolutizes the empirical world and freely (and without evidence) creates his own eschatological metaphysics.

A collection of journalistic essays by Berdyaev, The Fate of Russia, was published in 1918 and became his last book published in his homeland. The Treaty of Brest-Litovsk revealed the collapse of his dreams that "prophetic Russia should move from expectation to creation" and "strive towards God's city, towards the end, towards the transfiguration of the world." Berdyaev opposes national messianism and writes: “Russia is not called to well-being, to bodily and spiritual well-being ... It does not have the gift of creating an average culture, and in this it is profoundly different from the countries of the West” / p. 25/. Berdyaev writes "about the eternal woman in the Russian soul", and even opposes the irrational principle in Russian statehood and church life. "This intoxicated decay" makes him uneasy.

In The Meaning of Creativity, Berdyaev writes: “Philosophy is an art, not a science ... because it is creativity ... Philosophy does not require and does not allow any scientific, logical justification and justification.” (The meaning of creativity. // Philosophy of creativity, culture and art. M., 1994. V.1. S. 53, 61.). It turns out that science is not creativity, but in philosophy, say whatever you want, as long as it is coherent? This thesis is not only wrong, it is harmful, especially for beginners in the study of philosophy. Berdyaev wrote about himself that he was not able to reason consistently and logically, he created each of his thoughts separately from others, he had many repetitions and contradictions.

In the book "The Meaning of History" he focuses on the philosophy of history as "a kind of mystery". It “because it exists only - that in its core there is Christ”, “To Him comes and from Him comes the Divine, passionate movement and the world human passionate movement. Without Christ it would not have been.” And so many times with a rearrangement of words. (A significant influence on Berdyaev during his youthful exile in Vologda in 1898-99 was exerted by the philosopher-theologian S.N. Bulgakov, who even deduced the economy from original sin. See Bulgakov S.N. Non-evening light. Contemplation and speculation. M, 1994. S. 304-305).

In The Russian Idea (1946), Berdyaev argues that the Slavic race has not yet occupied the position in the world that the Latin or German race has occupied. But this will change after the war, the spirit of Russia will take on a position of great power, it will cease to be provincial and become universal, not eastern, but not western either. However, this requires the creative efforts of the national mind and will. The Russian idea, in his opinion, is the universal messianism, the idea of ​​the brotherhood of people.

Berdyaev identifies five periods in the history of Russia: Kievan Rus, Russia of the times of the Tatar yoke, Moscow Russia, Peter's, Soviet. But the Russia of the future is also possible. The worst, "the most Asian-Tatar" period, in his opinion, was the period of the Muscovite Kingdom, the Kyiv period and the period of the Tatar yoke were better, they, as he thought, had more freedom.

In "Origins ..." the author discusses the communist worldview, which is based on communal and patriarchal traditions, social disorder. Berdyaev writes that “the autocracy of the people is the most terrible autocracy, because in it a person depends on an unenlightened quantity, on the dark instincts of the masses”, but in the same place he sings of the Russian community as a special spiritual quality of the Russian people, believes that he is characterized by the religious messianic idea of ​​the Kingdom of God, which passed into the idea of ​​Russian communism, also a religion with scripture Marx-Engels, the messiah - the proletariat, church organization- the Communist Party, the apostles - members of the Central Committee, the Inquisition - the Cheka ... Therefore, the militant atheism of the Bolsheviks is expression of intolerance others religions, representing a threat to communist monotheism. Thus, according to Berdyaev, "the perversion of the Russian search for the kingdom of truth by the will to power" took place.

Berdyaev is convinced that the main lie of communism is not social, but spiritual. The true Russian idea "is the idea of ​​community and brotherhood of people and peoples." Naturally, Lenin, who needed a world revolution, did not like this, and he simply said about Berdyaev: “That’s who should be smashed not only in a special philosophical area” (PSS., vol. 46, p. 135).

1. “To gain true freedom means to enter the spiritual world. Freedom is the freedom of the spirit... To enter the spiritual world, a person must accomplish the feat of freedom.”

What is the essence of this feat of freedom?

2. What is the basis of the world according to the views of Berdyaev: a) God; b) the desire for freedom;

c) an irrational principle that existed before God; d) Sofia.

Justify your answer.

3. “Man is the point of intersection of two worlds. This is evidenced by the duality of human self-consciousness, which runs through its entire history. Man recognizes himself as belonging to two worlds, his nature is divided into two,

and in his consciousness one nature, then another, wins. And man with equal force substantiates opposite self-consciousnesses, equally justifies them by the facts of his nature. Man is aware of his greatness and power, and his insignificance and weakness, his royal freedom and his slavish dependence, he recognizes himself as the image and likeness of God and a drop in the ocean of natural necessity. Almost with equal right, one can speak of the divine origin of man and his origin from the lower forms of the organic life of nature. With almost equal force of argument, philosophers defend the original freedom of man and perfect determinism, which introduces natural necessity into the fatal chain.

Do Berdyaev's reflections deepen your ideas about a person? How do you assess his position?

Topic 11

1. Answer the following questions:

a) what are the fundamental differences between existentialism and the rationalist philosophy that preceded it?

b) what, according to Heidegger, is the “inauthentic existence” of a person and how to pass from it to a genuine existence?

2. Carefully read the following fragment of the work. J-P. Sartre "Existentialism is humanism":

“But when we say that a person is responsible, this does not mean that he is responsible only for his individuality. He is responsible for all people. The word "subjectivism" has two meanings, and our opponents use this ambiguity. Subjectivism means, on the one hand, that the individual subject chooses himself, and on the other hand, that a person cannot go beyond human subjectivity. It is the second meaning deep meaning existentialism. When we say that a person chooses himself, we mean that each of us chooses himself, but by that we also want to say that by choosing ourselves, we choose all people. Indeed, there is not a single action of ours that, while creating out of us the person we would like to be, would not at the same time create the image of a person, which, according to our ideas, should be. To choose oneself in one way or another means at the same time to assert the value of what we choose, since we can by no means choose evil. What we choose is always good. But nothing can be good for us without being good for everyone. If, on the other hand, existence precedes essence, and if we want to exist while simultaneously creating our image, then this image is significant for our entire epoch as a whole. Thus, our responsibility is much greater than we might imagine, as it extends to all of humanity. If, for example, I am a worker and decide to join a Christian trade union and not a communist party, if by this introduction I want to say that resignation to fate is the most suitable decision for a person, that the kingdom of a person is not on earth, then this is not only my personal deed: I want to be obedient for the sake of everyone and, therefore, my deed affects all of humanity. Let's take a more individual case. I want, for example, to get married and have children. Even if this marriage depends solely on my position, or my passion, or my desire, then by doing so I draw not only myself, but all of humanity into the path of monogamy. I am responsible, therefore, for myself and for everyone, and I create a certain image of the person I choose; choosing myself, I choose a person in general<…>.

Indeed, if existence precedes essence, then nothing can be explained by referring to human nature given once and for all. In other words, there is no determinism, man is free, man is freedom.

<…>man is condemned to be free. Condemned because he did not create himself; and yet free, because, once thrown into the world, he is responsible for everything he does.

In what? In your opinion, what is the specificity of Sartre's understanding of the relationship between freedom and responsibility of the individual?

Kyiv National University named after T.G. Shevchenko

Institute of Philology

Related message:

Nikolai Berdyaev "On the Appointment of Man"

Performed:

2nd year student,

Taranenko Sofia

Kyiv 2012

The vocation of every person in spiritual activity is in the constant search for truth and the meaning of life. Anton Pavlovich Chekhov

It is not in vain that I begin my short message with the words of the great Russian writer, a man of a kind soul, who, during his lifetime, was known as a humanist and love of life. It seems to me that the ideas of a no less interesting figure of the late 19th - early 20th century, Nikolai Alexandrovich Berdyaev, a well-known religious and political philosopher, to some extent converge with the opinion of the Russian genius Chekhov.

When I first got acquainted with the works of N. Berdyaev, I got the feeling that there are many contradictions in his sayings, and unexplained, unsubstantiated thoughts, however, with a more detailed study of his philosophical treatises, you understand that this is not so.

1)About death and immortality

In his work “On the Appointment of Man,” the author discusses “eternal” questions that disturb the minds of more than one generation. From the first lines, you notice that at the center of Berdyaev's worldview is a person, his essence, thoughts and problems, from which he cannot and should not get rid of. Speaking about death, the author emphasizes the ambiguity of the opinions of great people about "the one that walks with a scythe" starting ancient Greek philosophers and ending with Russian classics. There is also a constant parallel with the Christian point of view on this or that expressed thought, so Berdyaev claims that Christians perceive death ambivalently, its paradox lies in the fact that death is perceived as something terrible and bad, although Christ, in order to achieve a “new” life , should have died. The author also gives an interesting, in my opinion, version of the two types of religions recalled by V. Rozanov and N. Fedorov. This theory divides religions into those that put birth as an ideal, and others - resurrection. The former include Judaism and paganism, which glorify birth and even death for them is a transitional stage to a new life. The second can be attributed to Christianity, which strives for resurrection. Nikolai Alexandrovich is not on the side of any of them. He emphasizes that both of them sought to conquer death with their utopian ideas, but were never able to do so.

A significant part of the author's thoughts is devoted to the theme of "immortality". The philosopher believes that the person who denies immortality (that is, the unbeliever) is much happier than the one who accepts and believes in eternal life. All due to the fact that a "believer" has a great responsibility, a burden that he must bear all his life, knowing all the troubles and misfortunes. From the very realization of such a stone behind one’s back, it becomes difficult: “Eternity in time not only attracts, but also causes horror and longing. Anguish and horror are caused not only by the fact that something dear to us, to which we are attached, ends and dies, but to a greater extent and even deeper by the fact that the abyss opens between time and eternity.

Berdyaev assigns one of the central places in the knowledge of man to ethics. He says that the principle of ethics could be formulated very simply, one must act in such a way that everywhere, in everything, and in relation to everything, one affirms not eternal life, but love that conquers death. The author tells us that ethics should be rather eschatological in nature, which means that we encounter another paradox - it turns out that ethics should initially raise the question of death and immortality as the main one, because "such an act is inherent in every phenomenon of life." An ethics that is insensitive to death has no price, because it puts transitory, perishable goods and values ​​at its head. The correct ethics should be built taking into account the inevitable death and victory over it, the prospect of resurrection and eternal life. Thus, ethics forms eternal, enduring, immortal benefits and values ​​that contribute to this victory.

2)About suicide

Another part of Berdyaev's work concerns the problem of suicide in Russian society. The author considers this problem broadly, focusing his attention on Russian emigrants who found themselves in a difficult situation, and not finding a way out of it, who decided to take a desperate act - suicide. human ethics knowledge being

Nikolai Alexandrovich speaks more about suicide as a social phenomenon than a personal one. He explains this by the formula of egocentrism of a person who is about to commit suicide. A person obsessed with such an idea is narcissistic, but this narcissism does not at all express that positive quality that we can talk about using the term egoism, because in this case this love is also addressed to others. Otherwise, we are talking about the weakness and cowardice of a person. He is concentrated only on his own "I", his problems, failures, not thinking about others, such an individual does not care that his life belongs only to himself, and he has the right to do with it whatever he wants:

“A suicide is a person who has lost his faith. God ceased to be for him a real, benevolent power that governs life. He is also a man who has lost hope, who has fallen into the sin of despondency and despair, and this is more than anything. Finally, he is also a person who does not have love, he thinks about himself and does not think about others, about his neighbors.

Gradually, the author begins to turn to Christian dogma. A completely new picture is opened to our imagination. It turns out that a person who is about to commit suicide tries on the mask of God, that is, the Creator, but the Creator with a negative connotation. If an individual is sure that his life belongs only to him alone, God automatically ceases to exist for him, which means that he commits a double sin.

The philosopher Berdyaev presents his readers with a completely new concept of suicide. It consists in the fact that suicide, in other words, depriving oneself of life, is humiliating both in relation to life and death. Remembering the above point of view regarding death as an integral component of life, it is not difficult to guess why suicide is a kind of neglect of death.

conclusions

Summing up, I consider it important to say that the author's ideas cannot be taken separately, without taking into account the situation in the country, especially in such a hot spot as Russia. At times, these ideas may seem utopian or even romantic to us, but it seemed to me that behind all this lies a conscientious desire to help people and save them from suffering. Of course, N. Berdyaev did not recognize the theory of N. Fedorov, who clearly underestimated the forces of evil and believed to the end that humanity could unite to fight evil and hell together, but among his heavy and sometimes completely unoptimistic speeches, a ray of hope slips through, for good and light. The author shares with us one of the main and effective methods to fight death and evil. It consists in creativity and constant activity, you should not run away from life, you should not avoid problems and evil either. Berdyaev calls to constantly keep human activity and creativity in suspense. It is necessary to actively fight against the deadly forces of evil and creatively prepare oneself for the end, and passively waiting for the end and death of the human person and the world, in anguish, horror and fear, will not lead to the desired result.

As for suicide, N. Berdyaev does not dare to judge a person who has embarked on the wrong path, but he actively promotes his protest against the "fashion" for suicide (after the noisy deaths of Blok and Yesenin). The author believes that in this way a person does not deprive himself of problems, on the contrary, he shows himself in a worse light, as a cowardly, weak and spiritually fallen person, a person who has forgotten about the cross, about God and about those around him. Such an individual, getting rid of his own life, rejoices that he has conquered eternity, but this is only an imaginary victory that lasts a moment.

"Only the memory of God as the greatest reality, from which there is nowhere to go, as the source of life and the source of meaning, can stop one from committing suicide." Thus, Nikolai Alexandrovich once again reminds us that there is no way to avoid God and God’s judgment, you can’t go anywhere, not even hide behind death, because only God gives the meaning of life.

Nikolai Aleksandrovich Berdyaev was born in the Kyiv province. He studied at the Faculty of Law of Kyiv University. In 1898 he was arrested as a member of the socialist movement. In his youth he was a Marxist, but he soon became disillusioned with the teachings of Marx and became interested in the philosophy of Vladimir Solovyov. In 1922 he was expelled from Soviet Russia along with other representatives of the Russian intelligentsia.abroad. Lived in Berlin, Paris. In 1926 he founded the journal Put' andabout 1939was its chief editor.

The most significant philosophical works of Berdyaev: "Subjectivism and idealism in social philosophy. A critical study of N. K. Mikhailovsky" (1900), "From the point of view of eternity" (1907), "Philosophy of freedom" (1911), "The meaning of creativity. Experience Justification of Man" (1916), "Philosophy of Inequality" (1923), "The Meaning of History" (1923), "Philosophy of the Free Spirit, Christian Problematics and Apologetics" (1929), "The Destiny of Man (An Experience of Paradoxical Ethics)" (1931), "Russian thought: the main problems of Russian thought in the 19th and the first half of the 20th century" (1946), "Experience of eschatological metaphysics" (1947). His works have been translated into many languages ​​of the world.

The main theme of Berdyaev's works is the spiritual being of man. In his opinion, human spirituality is closely related to divine spirituality. His teachings are opposed to the concepts of theism and pantheism, which are an expression of naturalistic religious philosophy.

At the heart of a certain worldview, according to Berdyaev, is the relationship between spirit and nature. Spirit is the name for such concepts as life, freedom, creative activity, nature is a thing, certainty, passive activity, immobility. The spirit is neither an objective nor a subjective reality, its knowledge is carried out with the help of experience. Nature is something objective, multiple and divisible in space. Therefore, not only matter, but also the psyche belongs to nature.

God acts as a spiritual principle. The divine is irrational and super-rational, it does not need rational proof of its existence. God is outside the natural world and is expressed symbolically. God created the world out of nothing. Nothing is not emptiness, but some primary principle that precedes God and the world and does not contain any differentiation, primary chaos (Ungrund). Berdyaev borrowed this concept from Jacob Boehme, identifying it with the divine nothingness. The creation of the world by Berdyaev is closely connected with his solution of the problem of freedom.

APHORISMS AND STATEMENTS OF NIKOLAY BERDYAEV

Creativity is the transition of non-being into being through an act of freedom.**

Man is a slave because freedom is difficult, but slavery is easy.

Utopias turned out to be much more feasible than previously thought. And now there is another painful question: how to avoid their final implementation.

A miracle must come from faith, not faith from a miracle.

Ancient tragedy is the tragedy of fate, Christian tragedy is the tragedy of freedom.

Culture was born from cult.

True conservatism is the struggle of eternity with time, the resistance of incorruptibility to decay.

The most proud people are the people who don't love themselves.

The revolution is the decay of the old regime. And there is no salvation either in that which began to rot, or in that which completed corruption.

Revolutionaries worship the future but live in the past.

There is no science, there is only science.

The veneration of saints obscured communion with God. A saint is more than a man, while the worshiper of a saint is less than a man. Where is the man?

Freedom is the right to inequality.

Psychoanalysis is psychology without a soul.

There can be no class truth, but there can be a class lie.

God is denied either because the world is so bad or because the world is so good.

The basic thought of man is the thought of God, the basic thought of God is the thought of man.

The denial of Russia in the name of humanity is a robbery of humanity.

Christ was not the founder of religion, but religion.

The gospel is the doctrine of Christ, not the doctrine of Christ.

Dogmatism is the integrity of the spirit; the one who creates is always dogmatic, always boldly choosing and creating the chosen.

The New Testament does not cancel the Old Testament for the still old humanity.

Socialism is a sign that Christianity has not fulfilled its task in the world.

Militant atheism is a retribution for servile ideas about God.

Politeness is a symbolically conditional expression of respect for every person.

For Berdyaev, there are three types of freedom: primary irrational freedom (arbitrariness), rational freedom (fulfillment of a moral duty), freedom permeated with love for God. Irrational freedom is contained in the "nothing" out of which God created the world. God the creator arises from the divine nothingness, and only then God the creator creates the world. Therefore, freedom is not created by God, since it is already rooted in divine nothingness. God the creator is not responsible for the freedom that breeds evil. “God the Creator,” writes Berdyaev, “is omnipotent over being, over the created world, but he has no power over non-existence, over uncreated freedom.” In the power of freedom to create both good and evil. Therefore, according to Berdyaev, human actions are absolutely free, since they are not subject to God, who cannot even foresee them. God does not have any influence on the will of human beings, therefore, he does not have omnipotence and omniscience, but only helps a person so that his will becomes good. If this were not the case, then God would be responsible for the evil done on earth, and then theodicy would not be possible.

The religious philosophy of Berdyaev is closely connected with his social concepts, and the connecting link is the personality and its problems. Therefore, in his works, Berdyaev pays much attention to the consideration of the place of the individual in society and the theoretical analysis of everything that is connected with the individual. For Berdyaev, the individual is not part of society; on the contrary, society is part of the individual. Personality is such a creative act in which the whole precedes the parts. The basis of the human personality is the unconscious, ascending through the conscious to the superconscious.

The Divine always exists in man, and the human in the Divine. The creative activity of man is an addition to the divine life. Man is a "dual being living both in the world of phenomena and in the world of noumenons" [Experience of eschatological metaphysics. S. 79]. Therefore, the penetration of noumena into phenomena is possible, "the invisible world - into the visible world, the world of freedom - into the world of necessity" [S. 67]. This means the victory of the spirit over nature; Man's liberation from nature is his victory over slavery and death. Man is primarily a spiritual substance, which is not an object. A person has a greater value than society, state, nation. And if society and the state infringe on the freedom of the individual, then his right to protect his freedom from these encroachments.

Berdyaev considers the ethics existing in society as legalized moral rules to which the everyday life person. But this legalized ethics, the "ethics of the law," the ethics of legalized Christianity, is filled with conventions and hypocrisy. In ethics, he sees sadistic inclinations and impure subconscious motives for his demands. Therefore, without canceling or discarding this everyday ethics, Berdyaev proposes a higher stage of moral life, which is based on redemption and love for God. This ethics is connected with the appearance of the God-man in the world and the manifestation of love for sinners. There is an irrational freedom in the world which is rooted in the Ungrund and not in God. God enters into the world, into its tragedy and wants to help people with his love, seeks to achieve the unity of love and freedom, which should transform and deify the world. "God himself seeks to suffer in peace."

According to Berdyaev, historical process The development of society is a struggle between goodness and irrational freedom, it is "a drama of love and freedom unfolding between God and His other Self, which he loves and for which He longs for mutual love" [The meaning of history. S. 52]. "Three forces operate in world history: God, fate and human freedom. That is why history is so complex. Fate turns the human person into an arena of the irrational forces of history ... Christianity recognizes that fate can only be overcome through Christ" [Experience of eschatological metaphysics ]. The victory of irrational freedom leads to the disintegration of reality and a return to the original chaos.

An expression of the victory of irrational freedom - revolutions, which represent the extreme degree of manifestation of chaos. Revolutions do not create anything new, they only destroy what has already been created. Only after the revolution, during the period of reaction, does the process of creative transformation of life take place, but any projects based on coercion fail. In the modern era, striving for the liberation of the creative forces of man, nature is seen as a dead mechanism that should be subjugated. For this, all the achievements of science and technology are used.

Machine production is put at the service of man in order to fight nature, but this machine technique also destroys man himself, because he loses his individual image. Man, guided by non-religious humanism, begins to lose his humanity. If a person rejects a higher moral ideal and does not strive to realize the image of God in himself, then he becomes a slave to everything vile, turns into a slave of new forms of life based on the forced service of the individual to society to satisfy his material needs, which is achieved under socialism.

In principle, Berdyaev is not against socialism, but he is for such socialism, under which "the highest values ​​of the human personality and its right to achieve the fullness of life will be recognized." But this is just a socialist ideal, which differs from the real projects for building socialism, which, when implemented, give rise to new contradictions in public life. The real socialism that they are trying to put into practice, according to Berdyaev, will never lead to the establishment of the equality he proclaims, on the contrary, it will give rise to new enmity between people and new forms of oppression. Under socialism, even if it eliminates hunger and poverty, the spiritual problem will never be solved. A person will still be "face to face, as before, with the secret of death, eternity, love, knowledge and creativity. Indeed, one can say that a more rationally arranged public life, the tragic element of life - the tragic conflict between personality and death, time and eternity - will increase in intensity.

Berdyaev paid much attention to Russia in his works. He wrote that "God himself is destined for Russia to become a great integral unity of East and West, but in its actual empirical position it is an unfortunate mixture of East and West." For Berdyaev, the troubles of Russia are rooted in the wrong balance of male and female principles in it. If the Western peoples masculinity prevailed in the main forces of the people, which was facilitated by Catholicism, which brought up the discipline of the spirit, then "the Russian soul remained unliberated, it did not realize any limits and stretched limitlessly. It demands everything or nothing, its mood is either apocalyptic or nihilistic, and it therefore, it is incapable of erecting a half-hearted “kingdom of culture.” In the book Russian Thought, Berdyaev describes these features of national Russian thought, which are aimed at the “eschatological problem of the end,” at the apocalyptic sense of impending catastrophe.

The philosophy of Berdyaev is the most vivid expression of Russian philosophy, in which another attempt is made to express the Christian worldview in its original form.

Department of Philosophy

Variant abstract

on the topic: "Philosophy of man N. Berdyaev

By discipline: Philosophy

Introduction

Spiritual evolution of N.A. Berdyaev.

1.1 Berdyaev's anti-rationalism.

The incommensurability of contradictory and irrational human nature with rationalistic humanism.

3. Problems of freedom of the human person.

3.1 The concept of human personality.

4. A holistic person is a god-man in the concept of individual freedom.

Interpretation of the nature of the creative act.

5.1 About the creative purpose of a person.

5.2 Creativity as the realization of freedom, the path to the harmonization of being.

Ethics of Man. ethical dualism.

Conclusion

Bibliography

Introduction

In 1960, Soviet readers were able to get brief and relatively objective information about Nikolai Alexandrovich Berdyaev from " philosophical encyclopedia. Two years later, in a series of essays by Arthur Hubscher published in the USSR “Thinkers of our time of the Russians, only Berdyaev is included. But then readers did not know that the books of the philosopher were translated into many languages, that in the West there is an extensive literature about him, that symposiums and congresses are going to study his work. AT Soviet Russia since 1922, when N. A. Berdyaev was forced to leave his homeland against his will, he turned into a “forgotten name” for a long time.

But..., the conspiracy of silence finally ended, perestroika came and new publications about Nikolai Aleksandrovich Berdyaev in Russia appeared in the Book Review , 1988, number 52 and others. A year later, under the auspices of the voluntary society "Cultural Revival The first evening in memory of Nikolai Alexandrovich Berdyaev (1874-1948), an outstanding Russian thinker, critic and publicist, was held in Moscow.

To date, about the figure of N.A. Berdyaev has said and written quite a lot. His work reflects and deeply worked out the traditions of both domestic and foreign thinkers and philosophers. Nikolai Alexandrovich wrote about himself as follows: “I inherit the tradition of Slavophiles and Westerners, Chaadaev and Khomyakov, Herzen and Belinsky, even Bakunin and Chernyshevsky, despite the difference in worldviews, and most of all Dostoevsky and L. Tolstoy, Vl. Solovyov and N. Fedorov. I am a Russian thinker and writer.

As the author of many books, head of the Moscow Free Academy of Spiritual Culture and editor of the unique journal of Russian religious thought "The Way (Paris, 1925-1940), N.A. Berdyaev in Russian philosophy occupies a place corresponding to the place of F. M. Dostoevsky in literature. Nikolai Alexandrovich was always worried about the tragedy human life, fatal questions of being, problems of suffering and spiritual destinies of the world. Just like Fyodor Mikhailovich Dostoevsky, he was a passionate, polemical, fiery writer, and both of them had a considerable influence on world thought.

ON THE. Berdyaev defended the dignity of man, the value of the individual and his freedom. Recognizing the justification for the search for a better social order, he argued that this alone would never solve the main problem of human spirituality. Berdyaev viewed history as a struggle of the spirit against the forces that kill it - social and ideological. He was an enemy of all enslavement and humiliation of man. Being a convinced Christian, Nikolai Alexandrovich Berdyaev was a stranger to false apologetics, he boldly spoke about "the dignity of Christianity and the unworthiness of Christians". , about flaws in church thinking and practice. ON THE. Berdyaev was incapable of compromise - neither with the "right , nor with "left . He had a dislike for any form of herd consciousness. The theme of personality historical fate, the problem of the relationship of creativity (culture) to life (being) of a person was of fundamental importance for N.A. Berdyaev. Freedom and creativity (in the very broad sense words) were for him an indispensable condition for the development of personality - this fundamental unit of society. The transformation of personality, life, the universe is, according to his teaching, the main goal of history. She, in his words, "is the answer of man to God's call . N.A. Berdyaev did not accept the wingless everyday consciousness, did not put up with "spiritual bourgeoisness no matter how it appears. What he wrote about "slavery and the freedom of man in conditions modern civilization, and is currently not only of historical and philosophical interest. There is no doubt about the intellectual and, to a large extent, predictive value of Berdyaev's apology for the existential experience of the individual, which creatively opposes more and more new forms of "objectification that threatens the very foundations of human identity as a rational and free being. Of course, one can find a lot of shocking and controversial things in Berdyaev, but, returning him today to the treasury of Russian culture, it should be remembered that this is not “yesterday”. , not "archaeology culture, but an integral and relevant part of its integral organism. When certain elements fall out of it, culture suffers a sensitive loss. And further spiritual development, which is so necessary for our society, is impossible without compensation for these losses.

Our own philosophical comprehension of the world cannot take place otherwise than through the creative contact of individuals, the intersection of unique interpretations of the most important philosophical problems. Only in dialogue with the philosophical and cultural tradition does our consciousness and self-awareness become more adequate, the way of thinking becomes more flexible, more dialectical and universal, and our numerous prejudices, if not overcome, then at least are translated into questions: we put our one's own prejudices and those of others are called into question. In this sense, the ascent to the philosophical tradition means moving forward, not backward. Perhaps that is why, attributed in historical chronology to the first half of the 20th century, N.A. Berdyaev remains in many ways our contemporary, calling for the solution of all philosophical problems to put a person and his work at the center, which is why this topic and its philosophical significance will never lose its relevance.

“The main, initial problem,” writes N.A. Berdyaev, is the problem of man, the problem of human knowledge, human freedom, human creativity. The riddle of knowledge and the riddle of being are hidden in man. It is man who is that mysterious creature in the world, inexplicable from the world, through which alone a breakthrough to being itself is possible.

The aim of the work is to consider the philosophy of man in the work of N. A. Berdyaev. The abstract consists of an introduction, 6 chapters and paragraphs, a conclusion and a list of sources used. When writing the work, the works of foreign and domestic authors, periodicals were used.

1. Spiritual evolution of N.A. Berdyaev

Nikolai Alexandrovich Berdyaev was born in Kyiv in 1874 into a noble Russian family. Before in 1894 he entered the natural faculty of Kyiv University, and then moved to the law, N.A. Berdyaev was brought up in the Kiev Cadet Corps. Systematic studies of Berdyaev's philosophy began at the university under the guidance of G.I. Chelpanov. Then he joined the social democratic work, becoming a propagandist of Marxism, for which, when the Kyiv "Union of Struggle for the Emancipation of the Working Class" was defeated in 1898 he was arrested, expelled from the university and exiled to the Vologda province. In the work published in 1901 “Subjectivism and individualism in social philosophy. Critical study about N.K. Mikhailovsky there has been a turn towards idealism, fixed by the participation of Berdyaev in the collection Problems of Idealism in 1902. From 1901 to 1903, the writer was in administrative exile, where he left the Social Democracy and joined the liberal Union for the Liberation . The reason for the break with Marxism for Berdyaev was his rejection of the idea of ​​dictatorship and revolutionary violence, disagreement with the fact that historical truth depends on class ideology, on anyone's interests. In contrast to these statements, he emphasizes that objective (absolute) truth exists independently of class (empirical) consciousness and can only be revealed to a person to one degree or another, depending on his life experience and value orientations. But, not accepting the Marxist philosophy of history, postulating an a priori system of logical conditions for cognition and moral norms, he did not deny the sociological significance of Marxism.

His departure from "legal Marxism It took place quite painlessly: Berdyaev, according to the impressions of his contemporaries, was never at all a fanatic of any one idea, one cult. Even standing on the position of Christianity, he was looking not for faith, but for knowledge, he religious life I wanted to preserve the freedom of search, the freedom of creativity.

In 1908, Berdyaev moved to Moscow, where he took part in various collections. The search for one's own philosophical justification for "neo-Christianity" ended with the books "Philosophy of Freedom (1911) and, in particular, „The meaning of creativity. The experience of human justification (1916), which he valued as the first expression of the independence of his religious philosophy. First World War was perceived by Berdyaev as the end of the humanistic period of history with the dominance Western European cultures and the beginning of the predominance of new historical forces, primarily Russia, fulfilling the mission of the Christian unification of mankind (which he wrote about in the collection The fate of Russia , 1918). Berdyaev welcomed the popular character of the February Revolution and carried out extensive propaganda work to prevent "Bolshevization revolutionary process in order to direct it into the “channel of socio-political evolution . The October Revolution was regarded as a national catastrophe. He gradually moved away from Marxism and turned to Neo-Kantianism. On a new search, first of all, he was inspired by the religious philosopher Vladimir Sergeevich Solovyov, after which Berdyaev sought to unite Marxism and Russian-orthodox Christianity. In 1919 he founded the Moscow Free Academy for Spiritual Culture . During the Soviet period of his life, Berdyaev created the Free Academy of Spiritual Culture in Moscow, where he lectured on philosophy, including on the problems of the religious philosophy of history, which formed the basis of the book The Meaning of History.

In 1922, his critical attitude towards Soviet ideology led Berdyaev, along with other prominent figures of Russian culture, to forcible expulsion from the country. Berdyaev emigrates to Berlin, where he founded the "Religious and Philosophical Academy", where he met Max Scheler, Oswald Spengler and Paul Tillich. He established relationships with them that were maintained throughout his life, including correspondence. view in relation to "criticism of positivism, rationalism, bourgeoisness, as well as civilization in general . Publication of his essay “The New Middle Ages. Reflection on the fate of Russia and Europe (1924) brought European fame to Berdyaev.

Two years later he moved to Paris, founded an academy there, published the religious and philosophical journal The Way and maintained relations with „renouveau сatholique among other things, with Peter Wust. Berdyaev actively participated in the European philosophical process, maintaining relations with such philosophers as E. Munier, G. Marcel, K. Barth and others.

After his departure from Germany, a lively discussion of his works ensued, both among Protestant and Catholic theologians and publicists (for example, Ernst Michel).

In the conditions of emigration, the themes of ethics, religion, philosophy of history and philosophy of personality become the main ones in his work. The writer conducted an active creative, socio-cultural, editorial and publishing work, was involved in various socio-political and socio-church discussions in an emigre environment, carried out in his work the connection between Russian and Western European philosophical thought. He defends in his writings the primacy of the individual over society, "the primacy of freedom over being . Sharply criticizing - for anti-democratism and totalitarianism - the ideology and practice of Bolshevism, Berdyaev did not consider "Russian communism random occurrence. He saw its origins and meaning in the depths of national history, in the elements and "freemen". Russian life, ultimately - in the messianic fate of Russia, seeking, he has not yet found the "Kingdom of God called to great sacrifices in the name of the true unity of mankind.

During the Second World War, Berdyaev took a pronounced patriotic position, his works in the Third Reich based on his "pro-Bolshevik propaganda was banned. After the victory over fascist Germany, Berdyaev had hope for some democratization of the spiritual life in the USSR, which caused a negative reaction from the irreconcilable emigration. In 1947 he was awarded a doctorate from the University of Cambridge.

Berdyaev notes the connection of his work, philosophical views with life events, since, according to the writer, “creative thought can never be abstract; it is inextricably linked with life, it is determined by life . He writes in "Self-Knowledge : “I survived three wars, two of which can be called world wars, two revolutions in Russia ... I survived the spiritual renaissance of the beginning of the 20th century, then Russian communism, the crisis of world culture, the coup in Germany, the collapse of France ... I survived exile, and my exile is not over. I painfully experienced a terrible war against Russia. And I still do not know how the world upheavals will end. There were too many events for a philosopher. ... And at the same time, I have never been a political person. I belonged to many things... but belonged to nothing to the depths... except for my work. I have always been an anarchist on spiritual grounds and an “individualist.

Being in forced emigration, Berdyaev continued to consider himself a Russian philosopher. He wrote: “Despite the Western element in me, I feel like I belong to the Russian intelligentsia, who were looking for the truth. I inherit the traditions of Slavophiles and Westerners, Chaadaev and Khomyakov, Herzen and Belinsky, even Bakunin and Chernyshevsky, despite the difference in worldviews, and most of all Dostoevsky and L. Tolstoy, Vl. Solovyov and N. Fedorov. I am a Russian thinker and writer.

The spiritual evolution of Nikolai Alexandrovich Berdyaev went from "legal Marxism when he (along with other Marxists) opposed the ideology of populism, towards a religious worldview.

1.1 Berdyaev's anti-rationalism

One of the essential features of Russian religious philosophy at the beginning of the 20th century. is, the opposition to the rationalist worldview, which is simultaneously identified with the Renaissance in its capitalist completion. N. A. Berdyaev expresses this opposition vividly and clearly. In his opinion, philosophy should become a different type of worldview, be built on fundamentally different principles than the previous, primarily rationalistic philosophy. This position has, as it were, two aspects - negative, critical, associated with criticism of previous philosophy and the explication of the answer to the question of what philosophy should not be, and positive, affirmative, associated with the solution of the question of the tasks of philosophy and its true problematic field.

N. A. Berdyaev believes that philosophy should not be rationalistic, oriented towards science, scientific character in general. The previous rationalism, oriented towards science, is, in his opinion, the type of worldview that should be overcome. The search for a new, "meaningful , "human philosophy - the main theme of the philosophical quest N. A. Berdyaev.

The main reproach against classical philosophy is formulated by him as the impossibility from its positions to cover the multidimensionality of a person as an existing, and not just as a cognizing subject. N. A. Berdyaev emphasizes the need to bring the answer to a wide range of worldview questions into the competence of philosophy. Rationalist philosophy, according to N. A. Berdyaev, remains outside the integral person, outside fixing the tragic collisions of his life experience. It lacks for this both the research apparatus and the general target setting. It is focused on science and the explication of its results.

Genuine philosophy, according to N. A. Berdyaev, should become the philosophy of man, man as an existing, and not just as a cognizer. Philosophy, says N. A. Berdyaev, should be built on fundamentally different principles than the previous philosophy.

That type of worldview, the ideal of which was scientific philosophy, should be overcome as not corresponding to "genuine aspirations of man, the meaning of his existence. The former philosophy, according to N. A. Berdyaev, remains outside the whole person, outside the framework of the fundamental questions of his life. It is science-oriented, not tragic.

Reality itself appears in a form that is far from rational comprehension - it is pointless to look for a reasonable, transparent scheme for the implementation of an individual's actions in it. It appears as something alien, hostile to man and elusive through the prism of consciousness. The consequence of this is the search for meaningful life knowledge in inner world personality, not in the sphere of rational experience, consciousness, but in the sphere of its peculiar expansion and enrichment - due to the disclosure of levels "above and under rational cut.

This is how V. V. Zenkovsky wrote about N. A. Berdyaev: “Berdyaev always approaches all topics very personally, as if measuring everything, evaluating everything from a personal point of view - and in this impossibility to go beyond oneself, in the striking constraint of his spirit by the boundaries of personal quest is the key to his spiritual evolution. It has its own dialectic, but this is not the dialectic of ideas, but the dialectic of "existential , very subjective.

2. Incommensurability of contradictory and irrational human nature with rationalistic humanism

N. A. Berdyaev, like F. M. Dostoevsky, reveals the incommensurability of the contradictory and irrational human nature with rationalistic humanism, the rationalistic theory of progress.

Following F. M. Dostoevsky, N. A. Berdyaev criticizes the eudemonistic orientation of the previous world outlook: “But modern psychology, continuing Dostoevsky, Nietzsche, Kierkegaardt, has completely destroyed this rationalistic doctrine. Man is a free, spiritual and creative being, and he prefers free creativity of spiritual values ​​to happiness. But man is also a sick, divided being, determined by the dark unconscious. And therefore he is not a being striving for happiness and satisfaction, no matter what. No law can make him a being who prefers happiness to freedom, satisfaction and tranquility to creativity.

Because of the duality and irrationality, a person appears as a tragic being - being initially free, a person can either follow the path of "unenlightened , sinful freedom, which inevitably leads to its replacement by the power of one and the subordination of necessity, or by overcoming irrational freedom, the process of the birth of a person as a person takes place. Therefore, according to the teachings of N. A. Berdyaev, “the god-man and the man-god are the polarities of human nature. These are two paths: from God to man and from man to God.

Man, striving to become, "like the gods , comes to self-isolation, to self-closure - and, as a result, to self-destruction - he is no longer interested in spiritual growth. The main points of this process are outlined by the philosopher in his concept of objectification, i.e., alienation that permeates all sides of the fallen world. However, the fall of the first Adam appears not only as a sin and evil, but also as a necessary and, in essence, a positive moment in the process of human development. After all, through the experience of evil, taken more broadly, in its kind of historical perspective, humanity goes through all the stages of objectification, at the same time enriching itself with this experience, which helps to overcome “irrationality” thanks to it. freedom of the original "Nothing , i.e., rising to the final perfection and enlightenment. A person must follow the path of his own freedom, thereby revealing the path of "anthropological revelation, for the highest and final stage of being will be the union of two components - God and man.

Berdyaev rationalistic humanism personality

3. The problem of freedom of the human person

“The main, original problem is the problem of man, the problem of human knowledge, human freedom, human creativity. The riddle of knowledge and the riddle of being are hidden in man. It is man who is that mysterious creature in the world, inexplicable from the world, through which alone a breakthrough to being itself is possible.

N.A. Berdyaeva

N. A. Berdyaev, as a religious thinker, believed that the doctrine of personality can be built on the basis of the recognition of the existence of the ideal personality of Christ - the second divine hypostasis. It is thanks to Christ that, according to N. A. Berdyaev, anthropodicy is possible - the justification of man. “If there were no God-man… then the justification of God would be impossible and the justification of man would be impossible . The principle of freedom, going into the abyss of Nothing, and the thesis that man is the image and likeness of God, constitute, according to N. A. Berdyaev, the basis genuine teaching about a human. Personality, N. A. Berdyaev believes, is the realization of the divine plan for a person, it acts for a natural person not as a given, a norm, but as a task, a project. The realization of this plan is possible because man contains an element of uncreated freedom. The main characteristic of a person as a personality is its openness. Personality is possible only with access to another, to "you “personality, in essence, presupposes another and another…, another person.

According to N. A. Berdyaev, a person is a value that is higher than the state, nation, human race. A person does not exist without a spiritual principle, which means a specific fullness of life. Personality, the philosopher claims, was created by God's idea and human freedom. A person is able to realize two possibilities, N. A. Berdyaev believed. Either this "other is a greater value, appears as spiritual, God. Then the path to it lies through transcending beyond the limits of the "material world to the acquisition of a specifically human, spiritual being. Personality is developed, as N. A. Berdyaev argued, by a long process, by choice. However, another way is possible - the way of choosing "another as a lower value, when a person does not connect with the spiritual through transcendence, but chooses the material world, he becomes a slave of being, an individual.

Personality, according to N. A. Berdyaev, is a value of the spiritual plane, its main characteristic is freedom.

In contrast to this, the individual is a naturalistic category. He is a product of that order of being, where freedom, spirit, and creativity are mortified. In contrast to the dialogical nature of the personality, the essential characteristic of the individual is his egocentrism, isolation in himself. He, according to the definition of N.A. Berdyaev, is an atom.

For N. A. Berdyaev, the exit to God symbolizes at the same time an exit to another, for the dialogue of man and God is at the same time a meeting, a dialogue of “I and you , man and his other. “Personality presupposes the existence of other personalities and the communication of personalities. Personality is the highest hierarchical value; it is never a means or tool. But it, as a value, does not exist if it is not related to other personalities, to the personality of God, to the personality of another person, to the community of people. A person must get out of himself, overcome himself. This is how it was given by God.

1 The concept of human personality

An important place in N. A. Berdyaev is given to the analysis of a holistic spiritual man. One of the characteristics of a holistic person is his interpretation of a person as a microcosm, as a small likeness of the universe. The spiritual principle, N. A. Berdyaev believes, embraces and human body and material in a person, means the achievement of a holistic image of the personality, the entry of the whole person into a different order of being. "Body also belongs to the human personality and cannot be abstracted from it "spiritual in a person. "Body human and even "body of the world can come out of the realm of "nature , „needs , "things and move into the realm of the spirit , „freedom , personalities . This is the meaning of the Christian teaching about the resurrection of the dead, the resurrection in the flesh . Man as a person carries another conceptual load in N. A. Berdyaev precisely in connection with the characteristic of the relationship between man and nature. This term "microcosm should, according to N. A. Berdyaev, substantiate the moment that a holistic, spiritual person is internally connected with nature, accommodating and comprehending the inner life of nature “from stone to Deity . It is the spiritual man, as N. A. Berdyaev believes, that contains the true reality of nature. Thus, the acquisition of the spiritual, the choice of oneself as a person also predetermines, according to N. A. Berdyaev, the true unity of man and nature.

It should be emphasized that the theme of "personalization world, space is one of the essential in general for Russian philosophy. For example, the outstanding Orthodox theologian V. N. Lossky also addressed this problem. He noted that the true greatness of man does not lie in his indisputable kinship with the universe, but in his participation in the divine fullness. Therefore, the theologian believes, the connection of man with the universe turns out to be, as it were, "overturned compared to ancient concepts. Instead of "de-individualizing , „to cosmize and thus to dissolve into a kind of impersonal divinity, the absolutely personal nature of man's relationship to a personal God should enable him to "personalize the world.

Emphasizing the responsibility of a person for the fate of the world, V. N. Lossky wrote: “We are the word, the Logos in which he speaks, and it depends only on us whether he blasphemes or prays. It is only through us that the cosmos, as an extension of our body, can receive grace. After all, not only the soul, but also the human body is created in the image of God.

Berdyaev gives a peculiar classification of periods in relation to man to nature:

· firstly, the period of human immersion in cosmic life is distinguished, which, according to the philosopher, is characterized by the dependence of man on the world, the non-isolation of the human personality from nature, this period is associated with primitive cattle breeding and agriculture, the era of slavery;

· secondly, N. A. Berdyaev singles out the period of liberation of a person from power space forces, which is conducted not thanks to technology, but precisely in the spiritual struggle with the magic of nature - through asceticism. This period corresponds to the elementary form of economy, serfdom;

· thirdly, the period of mechanization of nature, the scientific and technical mastery of it in an industrial capitalist society;

· fourthly, a period characterized by the disintegration of the cosmic order into the discovery of infinitely large and infinitely small, the formation of a new organization in contrast to organicity. This period expresses the current state of affairs, that is, the fact of man's dependence, slavery on technology.

N. A. Berdyaev devoted a special article entitled "Man and Machine the problem of the relationship between man and the work of his own hands, technology, machines. The conclusion that the philosopher draws in this connection is that mechanization, "machinization of all aspects of modern industrial society leads to the death of the spirit, the mind in it, to the decomposition and death of the personality itself. “The question is raised,” summarizes the philosopher, “to be or not to be a person.

4. A holistic person is a god-man in the concept of individual freedom

According to Berdyaev, only by turning to God, a person can get away from the metaphysical emptiness, be reborn as a person, gain spiritual unity with nature and people. N. A. Berdyaev distinguishes three concepts of time that correspond to human states:

1.objectified "I corresponds to cosmic time;

2."I historical, which is a mixture of "I objectified;

."I existential, corresponds to historical time; the state of true spirituality, the existential "I corresponds to noumenal or celestial time.

This division of times is correlated with the structure of consciousness - cosmic time corresponds to the subconscious, consciousness - historical time and, finally, heavenly or existential time, correlative to superconsciousness.

Symbolically, these three times are designated by N. A. Berdyaev through a circle, a straight line and a dot. Cosmic time is denoted by a circle symbolizing pure quantity and repetition, historical time - by a straight line that can be infinitely extended forward, existential time - by a symbolic point beyond the horizons of historical time, which should mean "vertical the direction of the subjective world, its "otherness in relation to mathematically and physically calculable space and time, its “super-spatiality.

Another of the characteristics that the philosopher operates in relation to a holistic, spiritual person is "androgynous . This term is introduced by N. A. Berdyaev to characterize the problem of gender, which plays a significant role in his philosophical constructions: “For the construction of religious anthropology,” N. A. Berdyaev noted, great importance has an understanding of the role of gender in human life. The curse of sex weighs on man. Man “…A whole being would be an androgyne. Man is a half-hearted being, that is, a sexual being. He yearns and strives for completion, for the achievement of wholeness, never reaching it or reaching it only in a moment. . A holistic person - a god-man does not know gender. Sex is a consequence of falling away from God and the loss of the original, androgynous image, a consequence of sin, leading to the loss of the integrity of the "male and "feminine nature.

5. Interpretation of the nature of the creative act

For N. A. Berdyaev, the human creative act, like the human personality, is part of the creative, divine-human energy. For him, God Himself demands a creative act from man in response to God's creative act. The very idea of ​​man is a divine idea, for the process of the birth of God in man is identical to the process of the birth of man in him. N. A. Berdyaev, uniting freedom and the creative act, affirms by this the cooperation of man with God in the creation of the world. Without this cooperation, God would be an ontological Absolute, a being closed in itself, and man would be a blind instrument of providence. God Himself demands a creative act from man, for true creativity, like the true ethics of creativity, is divine-human.

Human freedom, according to N. A. Berdyaev, should be aimed at cooperation with divine freedom in the creation of the true world. The interpretation of the nature of the creative act, of creativity in general, is extremely difficult for N. A. Berdyaev. The very act of creativity presupposes the emergence of something new, something that has not been before. The thesis of creation from nothing is understood by him as creativity from freedom, and not from nature.

The nature of the creative act itself is interpreted in an existential sense as a change in the structure of irrational and dark freedom and therefore the objectified world in general. Thanks to the creative act, there is a complete change in all norms - intellectual, aesthetic, moral - of the alienated world.

Consciousness itself appears in this case not as logical and objectified, it becomes an initiation into the noumenal world. Understood in this way, the creative act appears as a unity of freedom and grace.

5.1 About the creative purpose of man

N. A. Berdyaev seeks to substantiate the doctrine of the creative purpose of man. For him, the dialectics of the moral formation of the personality is at the same time a creative task, in essence, in this process, in his opinion, the overcoming of objectivation, “the liberation of the fallen world” should be realized.

For N. A. Berdyaev, the worldview of the previous era is a definition of something, objectivity, thingness, which manifests itself with the greatest clarity in the epistemological orientation of this era, in its orientation towards science, supposedly capable of expressing the ethical maxim of human behavior. However, this maxim appears as a conceptual expression of society's ideas about certain ethical norms, which, in this regard, exclude the individual path to them, because the individual must obey the norms and criteria of morality imposed from the outside.

N. A. Berdyaev believes that such a worldview is truly philosophical, which appears as the knowledge of meaning, moreover, a meaning commensurate with a person. Therefore, for him, the main thing in ethics is not the question of the norm, the goal imposed from the outside, but the question of the source of creative life. Therefore, ethics should become creative, expressing the dynamics of the formation of a person as a person. However, this kind of task is central to the worldview of N. A. Berdyaev in general. That is why for him ethics is the philosophy of freedom. For N. A. Berdyaev, the central ethical category is the category of freedom. In this regard, he criticizes free will, which, according to N. A. Berdyaev, is one of the wrong categories adapted to this world. This category presupposes the established, given norms of good and evil, excludes the dynamics of the moral formation of the personality as an "ascension along the dialectical chain of negative and positive freedom, for a person is free not only to good, but also to evil, and the very “experience of evil enriches the person. Therefore, according to the teachings of N. A. Berdyaev, “one cannot think of freedom statically, one must think dynamically. There is a dialectic of freedom, the fate of freedom in the world. Freedom can turn into its opposite. AT school philosophy the problem of freedom has usually been identified with “free will.

Freedom was conceived as freedom of choice, as the ability to turn right or left. The choice between good and evil implies that a person is placed before a norm that distinguishes between good and evil. Free will was especially valued from the point of view of the criminal procedure understanding of human life ... Exactly; because of this, as the philosopher believes, "free will represents an ethical category through which a person receives the illusions of freedom, remaining in reality: in fact, subject to the laws and norms of the fallen objectified world, a static and faceless order, anti-personalistic in its essence. Free will is applicable to a deterministic world and is exercised through and through the category of causality as a necessary choice of established norms of good and evil. Genuine freedom, according to N. A. Berdyaev, freedom as a spirit, as an internal source of the dynamics of the formation of a person, implies self-affirmation of oneself as a person, it involves a struggle with the world of everyday life, with the ethical norms established in it. These latter, as well as the reduction of freedom to free will, in essence, as N. A. Berdyaev notes, are a logical consequence of the depersonalization of a person, a consequence of his understanding as an individual.

2 Creativity as the realization of freedom, the path to the harmonization of being

In the book The meaning of creativity , the main theme of which is the idea of ​​creativity as a religious task of man, the philosophy of Christian creative anthropologism of Berdyaev received its first detailed expression. Impressions of a contemporary of the writer E.K. Gertsyk about the book: “Hundreds of fiery, most paradoxical pages. The book is not written - shouted out. In some places the style is maniacal: on another page, some word is repeated fifty times, bearing the onslaught of his will: man, freedom, creativity. He beats furiously with a hammer on the reader, He does not think, he does not draw conclusions, he decrees.

Berdyaev raises the question of the relationship between creativity and sin, creativity and redemption, the justification of man in creativity and through creativity. He believes that "it justifies man, it is anthropodicy . Anthropodicea, according to Berdyaev, is “the third anthropological revelation , announcing the advent of the "creative religious era . It abolishes the revelation of the Old and New Testaments (“Christianity is just as dead and stagnant before the creative religious era, as the Old Testament was dead and stagnant before the appearance of Christ ). But the third revelation cannot be expected, it must be made by man himself; it will be a matter of his freedom and creativity. Creativity is not justified or allowed by religion, but is itself a religion. Its purpose is the search for meaning, which is always beyond the limits of the world given; creativity means "the possibility of a breakthrough to meaning through nonsense . Meaning is value, and therefore any creative striving is colored with value. Creativity creates a special world, it "continues the work of creation , likens a person to God the Creator. Berdyaev believes that “all the dignity of creation, all its perfection, according to the idea of ​​the Creator, lies in its inherent freedom. Freedom is the main inner sign of every being, created in the image and likeness of God; in this sign lies the absolute perfection of the plan of creation . Man's ability to create is divine, and this is his god-likeness. From the side of God, the higher nature of man is shown by Jesus Christ, God, who took on human form; on the part of man - his creativity, the creation of "new, never-before.

For the author, “human creativity is not a demand of a person and his right, but is a demand of God from a person, a duty of a person . “God expects from man a creative act as a response of man to the creative act of God. About the creativity of man, the same is true as about the freedom of man. Man's freedom is God's demand from man, man's duty towards God. Berdyaev writes: “Creativity is inseparable from freedom. Only the free one creates. Out of necessity, only evolution is born; creativity is born from freedom . The secret of creativity is also "bottomless and inexplicable like the secret of freedom.

“Creativity is the goal of human life on earth - that for which God created him. If Christianity is a religion of salvation, then this is salvation through creativity, and not only through ascetic cleansing from sin. - writes Berdyaev. In the book “On the Appointment of Man. The experience of paradoxical ethics (1931) he argues that not only the ethics of redemption, but also the ethics of creativity is the way to the kingdom of heaven.

“Darkness, nothingness, the abyss - this is what Berdyaev believes is the basis of being, this is the roots of both divine peacemaking and bottomless freedom human spirit. But the same darkness, the abyss again overtakes the light cosmos and man and threatens to devour them - hence the need for creativity at all costs ... create, otherwise you will perish - writes Gertsyk. “God is omnipotent in being and over being, but he is powerless before nothing , which is before being and outside of being. He could only crucify himself over the abyss of this "nothing and thereby bring light into it... This is the secret of freedom. ...Hence the endless source of creativity . Berdyaev believes that "creativity is possible only with the assumption of freedom, not determined by being, not derived from being . Otherwise, without nothing , without non-existence, creativity in the true sense of the word would be impossible.

Berdyaev expresses the idea that "creativity is creativity from nothing, that is, from freedom . In my opinion, it would be wrong to think that human creativity does not need any matter (material), since it takes place in reality. Berdyaev explains that the creative act of a person cannot be entirely determined by the material that the world provides, there is a novelty in it that is not determined from the outside by the world. This is the element of freedom that enters into every genuine creative act. . I think that it is in this sense that “creativity is creativity out of nothing”. . Berdyaev believes that creative gifts are given to man by God, but an element of freedom enters into the creative acts of man, which is not determined either by the world or by God.

Berdyaev speaks of the tragedy of human creativity. He sees it in the inconsistency of his results with the original plan, in the fact that “the creative act in its original purity is aimed at new life, a new being... for the transformation of the world. But in the conditions of a fallen world, it becomes heavy, drawn down ... it creates not a new life, but cultural products of greater or lesser perfection. . Culture, according to the writer, is one of the forms of objectification and only symbolically indicates the spiritual world. Berdyaev sees confirmation of his thought in the fact that the great Russian writers felt the conflict between perfect culture and life and strove for a perfect, transformed life. In this regard, Gogol, Tolstoy, Dostoevsky are very indicative. All Russian literature is imbued with pain about the suffering of the people and man. In the conditions of the "fallen world "the results of creativity are not realistic, but symbolic character. Such creativity is “symbolic, giving only signs of a real transformation. Realistic creativity would be the transformation of the world, the end of this world, the emergence of a new heaven and a new earth. , since the creative act is an eschatological act, it is directed towards the end of the world , anticipates the beginning of a new world, new era Spirit.

In the works of the philosopher, there is a connection between Berdyaev's exclusive attitude to creativity and his pessimistic attitude to reality. Berdyaev writes: “The creative act for me has always been a transcendence, going beyond the boundaries of immanent reality, a breakthrough of freedom through necessity. . The creative act is the coming of the end of this world, the beginning of another world. The author warns that an illusion may arise that “the results of a creative act can be perfect in this world, they can leave us and not attract us to another world.” . Berdyaev writes that the perfect products of creativity “always speak of a world other than this world reality, and forestall the transformation of the world.” . It is obvious that the writer has a special attitude to creativity. “Creativity,” he writes, “was for me an immersion in a special, different world, a world free from gravity, from the power of the hated routine. The creative act takes place outside of time. In time, only products of creativity, only objectification. Creative products cannot satisfy the creator. But the creative upsurge experienced, the ecstasy that overcomes the distinction between subject and object, passes into eternity. : "Creativity for me is not so much a design in the final, in a creative product, but the disclosure of the infinite, a flight to infinity . Berdyaev understands creativity as "the shock and rise of everything human being directed to a different, higher life, to a new being . It is in creative experience that "it is revealed that" I , the subject, is more primary and higher than "non-self, object .

“Creativity is not always true and authentic, it can be false and illusory. Man is also prone to falsehood. A person can respond not to the calls of God, but to the call of Satan . “Authentic human creativity must, in a heroic effort, break through the enslaving realm of objectification... and break free, to a transfigured world, to the world of existential subjectivity and spirituality, that is, to authenticity, to the realm of humanity, which can only be the realm of God-humanity.

It can be concluded that, on the one hand, creativity is the highest manifestation of freedom, creating from "nothing authentic and valuable, on the other hand, the process of deobjectivation of being, nature and history hardened in the forms. “Creativity is always liberation and overcoming. It has an experience of power. ... Horror, pain, relaxation, death must be overcome by creativity. in essence there is a way out, an outcome, a victory. Creativity is a revelation God and the world, in it is the justification of man, as if a reciprocal step on his path to the transcendent.

6. Ethics of Man. Ethical dualism

For Berdyaev, the starting point in ethics, as in his worldview in general, is dualism. “Moral consciousness presupposes dualism, the opposition of the moral personality and the evil world, the evil world around oneself and in oneself. And this means that the basis of the moral assessment and the moral act is the fall into sin, the loss of the original heavenly integrity, the impossibility of eating directly, without reflection and discrimination, from the tree of life - that which symbolizes eternal life.

Discrimination and evaluation presuppose a loss of wholeness, duality. Given this dualism, the objectified world appears as having lost its integrity and completeness, while ethics, its norms and categories appear as contradictory and paradoxical. Contradictions are obvious both in business in Russia, in Europe, and in relations between people. The epigraph to the book "On the appointment of man N. A. Berdyaev took the words of N. V. Gogol: “Sadness from the fact that you do not see good in good . It is not difficult to see in it a direct antithesis as "The justification of the good V. S. Solovyov, and his own constructions of the early period of creativity.

In later works, the philosopher, in the ontological principle of the primacy of freedom over being, tries to justify the primacy of the individual, his freedom over any ontological doctrine that subjugates and enslaves, in his opinion, a person. And therefore, in the directly ethical sphere, such a primacy of the individual finds its expression in the criticism of normativism and rigorism.

The moral development of a person (or, in the terminology of the philosopher, "moral cure ) possibly based on the construction of a new, energy ethics, which is oriented not to laws and norms (the sphere of consciousness), but to the superconscious, "fertile spiritual energy . “Ethics must definitely be energetic, not teleological. And therefore, it must understand freedom as a primary source, as an internal creative energy, and not as the ability to follow norms and achieve a given goal. Moral well-being is given to a person not as a goal, but as an inner force that illuminates his life. It is important where a person's moral act comes from, and not to what goal it is directed ... And the concept of creative freedom as a source of life and spirit, as a light illuminating life, should be taken as the basis.

The path of liberation N. A. Berdyaev reveals a person, highlighting three types of ethics: the ethics of law, the ethics of redemption, the ethics of creativity. N. A. Berdyaev considers the ethics he singled out as the path of the spiritual development of a person. N. A. Berdyaev refers to the ethics of law the following types of ethics: pre-Christian, Old Testament Judaic, pagan, primitive social, Aristotelian, Stoic, Pelagian, and also Thomistic (within Christianity). N. A. Berdyaev defines the essential feature of the ethics of law as follows: “The ethics of law means, first of all, that the subject of moral assessment is society, and not the individual, that society establishes moral prohibitions, taboos, laws and norms that the individual must obey under fear of moral excommunication and punishment. The ethics of law cannot be individual and personalistic; it never penetrates into the intimate depths of the moral life of the individual, the moral experience of struggles. . In its essence, according to the teachings of N. A. Berdyaev, this ethics is paradoxical, because, enslaving the individual, the individual, it simultaneously creates the possibility of internal development in a world where sin reigns, this ethics, as it were, is adapted to human needs and needs.

Conclusion

For Nikolai Alexandrovich Berdyaev, the main subject of his interest and the central theme of philosophical thought has always been man, his nature, essence, freedom, purpose and purpose of his existence. That is, all questions philosophical consideration which one way or another is indicated to us by reason, are reduced, in fact, to the question of man.

Berdyaev's philosophizing was of a religious-existentialist nature, with clear signs anthropologism, and was an attempt at self-expression with the help of figurative and artistic language, the desire to convey inner personal experience, mood, direct emotional experience.

For Berdyaev, man is a natural and supernatural being. “As a being belonging to two worlds and capable of overcoming himself, man is a contradictory, paradoxical being, combining polar opposites in himself. With the same right it can be said of man that he is a creature high and low, weak and strong, free and slave. . From this it follows that a distinctive feature of Berdyaev's philosophy of man is the consciously accepted paradoxism, the emphasis on the incompatibility of its basic definitions.

Berdyaev accepted the idea of ​​the autonomy of the will, according to which nothing external, no authorities can serve as a law for my will, the will is free only when it puts a law over itself, to which it then obeys. Human "I" Berdyaev declares, stands above the judgment of other people, the judgment of society, and even of all being, because the only judge is that moral law that constitutes the true essence of “I which is "I freely admits. Having borrowed from Immanuel Kant the principle of autonomy, the free recognition of the moral law over oneself, Berdyaev rejected this moral law itself, the requirement to subordinate the self-will of a single person to duty - to be guided by the rule: do not do to another what you would not like to be done to you. For Berdyaev, submission to any law, including moral law, is slavery. Berdyaev rejects the interpretation of freedom as subordination to the universal moral law: after all, it was in submission in general, regardless of any content, and even more so in submission to the universal principle, that the Russian philosopher saw slavery, lack of freedom. According to Berdyaev, “philosophical knowledge is human knowledge, it always contains an element of human freedom. “If philosophy is possible, then it can only be free, it does not tolerate coercion . Freedom - in not obeying anyone or anything - such is Berdyaev's deepest conviction, such is his ethical principle.

Berdyaev, as a representative of religious philosophy, believed that “the problem of man is completely insoluble if we consider him from nature and only in relation to nature. A person can only be understood in relation to God. . Because man is a great riddle for himself, testifying to the existence of a higher world.

Berdyaev's doctrine of man is, first of all, the doctrine of personality, its purpose, duty to humanity.

Berdyaev completely disagrees with the traditional definition of a person as a rational being, since reducing a person to reason would mean depriving him of his uniqueness, originality, and hence his personality. Personality in Berdyaev is considered as a religious-spiritual category. According to the philosopher, “the existence of a person presupposes the existence of God, the value of a person presupposes the supreme value of God. Personality is a value that stands above the state, nation, human race, nature, and, in essence, it is not included in this series. . Therefore, he does not accept the moral reason of idealism as the highest law for man, because every law is a determination, and a person, he believes, must be free. It was in freedom that he saw the main characteristic of the personality, and the personality not only has freedom, but it is freedom itself. Man, as a free being, has creative freedom. Here, Berdyaev considers man not only as the creator of the world, but in a certain sense as the creator of himself. For the philosopher, creativity becomes a theurgical act, to which, in the last period of his life, he gives an eschatological character. The purpose of man, therefore, is to strive for spiritual freedom, the rejection of all coercion, terror and violence. In this sense, Berdyaev is not only a prominent representative of the Russian religious and philosophical tradition, but also a spokesman for the Russian soul, which reflected the entire spiritual atmosphere of the early twentieth century in Russia. He is also a living witness and participant of what happened in Russia, which was experienced, comprehended and transmitted through his philosophical position, the spirit of rebellion and anarchism.

Thus, for Berdyaev, understanding the destiny of man is the moral core of his philosophy. ON THE. Berdyaev is a vivid spokesman of his time and his history, a living embodiment of Russian religious and philosophical thought. For Berdyaev, philosophizing became his way of life and his destiny. The nature of Berdyaev's philosophizing was expressed in his inconsistency, "paradoxical and emotionality, reflected in the upholding of the spiritual freedom of a person, in the rejection of the state, any kind of givenness or “objectification . This was the originality of his philosophizing, and at the same time the expression of his existential experience. Thus, in his philosophizing there was an interweaving, an intersection of philosophical and cultural traditions through his own intellectual comprehension, inner spiritual experience.

One can only rejoice for those who discover for themselves the unknown bright and beautiful world Berdyaev's thought. Nikolai Aleksandrovich Berdyaev remains in many ways our contemporary, calling for the solution of all philosophical problems to put man and his creativity at the center, he always defended the irreducibility of freedom to necessity, its inviolability in the face of the expansion of determinism.

Bibliography

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7. Kant's readings in KRSU (April 22, 2004); Universal and national in philosophy : II International Scientific and Practical Conference of KRSU (May 27-28, 2004). Materials of speeches / Ed. I.I. Ivanova . - Bishkek, 2004. - P.84-91

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Regula M. Zwahlen: Das revolutionäre Ebenbild Gottes Anthropologien der Menschenwürde bei Nikolaj A. Berdjaev und Sergej N. Bulgakov, Bd. 5, 2010.

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