Аналіз російськими мислителями кін. ХІХ – поч. ХХ ст. онтологічного розуміння добра і зла в патристиці

Abstract

Торкаючись відмінності східно- та західнопатристичної думки, зазначається, що незважаючи на те, що східна патристика була більше представлена в російській філософській думці к. ХІХ – поч. ХХ ст. і навіть вважається основним її джерелом, західна патристика теж не була позбавлена уваги з боку російських мислителів, але ця увага обмежується проблемами, які стосуються виключно людського буття, таких як мораль, душа, вибір, але аж ніяк не онтології. Західноєвропейська філософія, яка виростає на ґрунті західної патристики, майже не використовує доробок патристики східної, що дає підстави стверджувати: ґрунт патристики в російській релігійній філософії був набагато глибшим, ніж у філософії західно-європейській. The topicality of the article is determined by the social, cultural and political situation prevailing not only in our country but all over the world in the late 20th - early 21st centuries. Taking into consideration the cultural and spiritual crisis, the tragedies in history and the 21st century realities such as murders, wars, terrorist attacks and natural disasters, the problem is getting extremely important requiring thorough research and seeking new ways of its solution. The legacy of the Russian religious philosophers of the late 19th and early 20th centuries emerging and developing under the influence of patristics (Eastern and Western) is of particular interest. Their viewpoints on the problem of good and evil can help modern humanity to follow the way of “light and kindness”. The author examines the differences between Eastern and Western patristics. Eastern patristics is more represented in Russian philosophy of the late 20th - early 21st centuries and it is even considered to be its major source. Studying Western patristics, Russian philosophers focus on the issues that concern only human existence (ethics, a person’s soul and choice) but not ontology. Developing on the basis of Western patristics, Western European philosophy doesn’t make use of the Eastern patristic heritage. This fact suggests that patristics is better investigated in Russian philosophy of religion than in Western European philosophy. Analyzing Russian ontologism and comparing it with Western philosophy, the author discloses that knowledge and consciousness, mind and rationality have indisputable importance for Western philosophy while in Russian philosophy the principle role belongs to existence. However, ontologism of Russian religious philosophy doesn’t focus on existence itself but on existential dimensions of a person who is not opposed to it but, on the contrary, displays all essential characterisitcs of existence. Trying to conduct extensive research of the problem of good and evil in Russian religious philosophy, the author examines patristic philosophy, particularly its Eastern theory, because in her opinion, it is a directsource of Russian philosophy of the late 20th - early 21st centuries. In spite of the fact that the majority of the representatives of Russian religious philosophy of this period treat Eastern Christianity more favorably, their attitude towards Western patristics is not the same. Russian philosophy of religion inherits the aspiration for integrity from Eastern Christian traditions regarding it as the independent status of the world and people. Taking into account this aspiration, the author mentions the features of a typical religious spirit, including dreams about perfect existence that differs from the real, empirical world. Russian philosophers of religion borrow the paradigms and theories of Eastern Christian patristics and adopt the language of culture and theoretical thinking and its conceptual apparatus from Western patristics.