Russian philosophy of the XIX century. Slavophiles and Westerners

The Russian idea is the idea that it is Russia that is destined to lead the movement towards a universal civilization based on Christianity. The original search for Russian philosophical thought continued throughout the 16th-18th centuries. And they took place in an atmosphere of confrontation between the two tendencies. The first focused on the originality of Russian thought and connected this originality with the unique originality of Russian spiritual life. The second trend expressed the desire to include Russia in the process of development of European culture. Representatives of this trend believed that since Russia embarked on the path of development later than other European countries, it should learn from the West and follow the same historical path. These two trends received the most clear theoretical and socio-political formulation in the 1940s and 1960s. nineteenth century The first was represented by the Slavophiles, the second by the Westernizers. In this regard, there were two directions of Russian philosophical thought, Slavophilism and Westernism. Pyotr Yakovlevich Chaadaev (1794 - 1856) played a significant role in shaping the ideas of both directions. He expounded his views in the famous Philosophical Letters. Chaadaev extolled the Catholic West, set it as an example of Russia, and on the other hand, said that Russia, unlike the West, has a special "Universal mission." Thus, on the one hand, glorifying the West, he is the forerunner of Westernism in Russia, on the other hand, the justification of the exclusivity of Russia, its special purpose served to establish Slavophilism. Of course, Chaadaev was aware of the duality of his position and said in this regard that the Russian people were only looking for their own idea. The correctness of the author on the issue of the uncertainty of the nature of the national idea is revealed immediately, as soon as he turns to the representatives of Russian social thought, following Chaadaev. Both directions explain the meaning and significance of the Russian idea in the opposite way.

So, one of the directions gravitating towards the development of Russia according to the European model is Westernism. Such thinkers as A.I. Herzen, N.P. Ogarev, K.D. Kavelin, N.G. Chernyshevsky, T.N. Granovsky, close connection V.G. supported them with them. Belinsky, and among writers - I.S. Turgenev. All of them criticized the church and gravitated towards materialism; Russian revolutionary democrats grew out of this trend. Westerners propagated and defended the idea of ​​"Europeanization" of Russia. It was believed that the country should, focusing on Western Europe, in a historically short period of time overcome the age-old economic and cultural backwardness, become a full member of European and world civilization.

The original, Russian philosophical and ideological trend, as already mentioned, was Slavophilism. The Slavophils substantiated the ideas of Russia's special, messianic role in the world. Representatives of Slavophilism were opponents of both Westerners and revolutionary democrats. Religious Russian philosophy emerged from this direction. The founders of Slavophilism were A.S. Khomyakov, I.V. Kireevsky, K.S. Aksakov, Yu.F. Samarin. Close to them in ideological positions were the writers V.I. Dal, A.N. Ostrovsky, V.I. Tyutchev.

In the work of these public figures, it was realized that philosophy for Russia is not one of the borrowings from the West, desirable to be on a par with civilized countries, but a necessary element in the range of spiritual tasks for national development. Their works affirm the necessity for Russian thought of its own independent path and its own special tasks, which grow out of history itself. A field of activity was opened for original Russian philosophizing. These tasks and the field of activity were firmly associated with Orthodoxy. The Slavophils defended the thesis about the fundamental difference between the development of Russia and the entire Western civilization. And here the religious principle comes to the fore. Russia, relying on the Orthodox spiritual foundation, is following its own special path, which should lead it to world leadership. This lofty destiny of Russia must also be realized by its citizens.

Turning to national history Slavophiles tried to prove the comprehensiveness and completeness of the principles on which Russian society was built. Western states, in their opinion, are artificial creations. On the contrary, Russia has formed organically, it has not been “built” but “grown”. This natural development Russia is explained by Slavophilism by the fact that Orthodoxy gave rise to a specific social organization - a rural community, " peace».

The communal structure of Russian life, according to the Slavophiles, is the most important principle of the Russian people, which determines its special historical path. As already mentioned, the initial thesis of the Slavophiles is the affirmation of the decisive role of Orthodoxy. In their opinion, it was it that formed the “Russian spirit” that created the Russian land. What qualities of Orthodoxy give it an advantage over other religions? To answer this question, Slavophiles conduct research that evaluates the role of various religions in world history. Christianity split into three major areas: Catholicism, Orthodoxy, Protestantism. After the schism, the “beginning of freedom” no longer belongs to the whole church. Catholicism is accused by Slavophilism of the absence of ecclesiastical freedom, since there exists a dogma about the infallibility of the Pope.

Protestantism, on the other hand, falls into the other extreme - into the absolutization of human freedom, the individual principle that destroys churchness. Only Orthodoxy harmoniously combines freedom and necessity. The solution to the problem of combining freedom and necessity, serves the Slavophiles important principle for development key concept their philosophical views the notion of catholicity. The development of this concept belongs to Alexei Stepanovich Khomyakov (1804-860), who was the head and inspirer of the whole trend of the revival in Russia, forms of patriarchal life, a return to the ideals of "Holy Russia", the establishment of Orthodoxy as the highest principle - this is the basis of the historical concept of Khomyakov's Church for him is "original". Connected with this is the development of "cathedralism" (free community). The affirmation of the principle of “catholicity” is not only a denial of individualism, but also of a collective that deprives personal freedom-says Khomyakov Khomyakov A.S. Op. In 2 vols. T. 1. - M.: Medium, 1994. - P.11. Khomyakov's philosophy, which includes the "cult of the community and catholicity", is aimed at overcoming both individualism and barracks collectivism to assert the principles of freedom and love that are contained in the Russian Orthodox Church. Sobornost manifests itself in all spheres of human life: in the church, in the family, in society. It is the result of the interaction of the free human principle (“free will of man”) and the divine principle of man (“grace”). The Slavophils emphasize that "catholicity" can only be assimilated by those who live in an Orthodox "church fence" i.e. members of Orthodox communities, and for "alien and uncalled" it is not available. In describing the agricultural community, the Slavophils clearly idealize it. Economic activity community is presented as harmonious combination personal and public interests. But the Slavophiles saw the main advantage of the rural community in those spiritual and moral principles that it instills in its members: the readiness to stand up for common interests, patriotism. According to the Slavophils, the emergence of these qualities in the members of the community occurs unconsciously, but instinctively by following the ancient religious traditions. Based on principled installation that community is the best form social organization life, the Slavophils demanded that the communal principle be made comprehensive, i.e. transfer it to the environment of urban life. philosophy Slavophilism Westernism community

The community structure should also be the basis of state life, and is capable, according to them, to replace the "abomination of administrative Russia." The Slavophiles said: As the “community principle” spreads in Russian society, the “spirit of catholicity” will be strengthened more and more. guiding principle social relations will be "the self-denial of each for the benefit of all." Thanks to this, religious and social aspirations will merge into a single stream.

As a result, the task of internal history, defined by the Slavophiles as "the enlightenment of the people's communal principle by the communal, church," will be fulfilled. So, the peculiarities of Russian philosophy at the turn of the 19th-20th centuries consisted in the fact that from the very beginning of its inception it proclaimed the idea of ​​the originality of the development of Russia, in the key of primordially Russian traditions. hallmark Russian philosophy was also that the identity of Russia is seen as the so-called "Russian idea" - the proclamation of the special messianic role of Russia, which should unite the entire Christian world on the basis of Christianity, in particular Orthodoxy. In other words, Russian philosophy developed the idea of ​​originality and, as a condition for this originality, its religious beginning.

Slavophilism and Westernism are the directions of social thought in philosophy. These trends took place in Russia in the 1840s and 1850s. The founders of the two directions led a discussion about the ways of cultural, social and historical development Russian Federation.

Slavophilism and Westernism in Philosophy

Representatives of Westernism were A. Herzen, T. Granovsky, N. Ketcher, V. Botkin and K. Kavelin. Prominent representatives of the Slavophil association are I. and P. Kirievsky, K. and I. Aksakov, A. Khomyakov and Yu. Samarin.

The Westerners insisted that Russia and Western Europe be formed according to uniform laws, but the Slavophiles said that the main task of Russia was to develop independent social, historical and cultural principles. The Westerners disapproved of the Slavophiles. Westerners understood and interpreted the features of Western European civilization in different ways, for this reason they saw the tendencies of Russian historical development in a peculiar way. Most often, this incorrect interpretation demonstrated the divergence of the socio-political positions of Westernism. Therefore, over a certain period, 3 trends were formed: revolutionary-democratic, socialist and moderate-liberal. Slavophilism and Westernism in philosophy had a special controversy, which began as soon as Chaadaev's Philosophical Letter was published in 1836, which was created in the style of Westernism.

In the Western direction, the basis of philosophy was Hegelianism. V historical process adhered to the views of Hegel. Characteristic of this was the original development of the idea from existence to reasonable reality. The transition from the domination of necessity to the realm of freedom. Westerners interpreted the historical process as one-sided, that is, progressive development. The purpose of this process was to achieve a structure of society that would help to realize the ideals of public freedom, creating provisions for the development of the individual. Still adhering to the views of Hegel, Westernism divided the people into "non-historical" and "historical". The first ones are at the stage of development of the patriarchal pre-state, the second ones stand in the way of the development of civil society and the state. With Hegel, Westerners did not accept panlogism and objectivism. They believed that the historical process of Russia was connected with the reformist introductions of Peter I. The political duties of the Westerners were considered: granting rights and freedoms to Russians, serfdom and corporal punishment, limit self-government by the constitution.

Speaking of the Slavophiles, their positions were based on reflections on Western, world and Russian history. They interpreted world history as a dramatic confrontation between spiritual freedom and material limitations. True, the turning point in this history occurred due to the emergence of Christianity, which was perceived differently by the peoples of Western Europe and Russia. The West reinterpreted Christianity, while Russia kept it in its original form. The curvature by the West is explained by the fact that the West adhered to the pagan beginnings of the Roman eras. Slavophiles believe that Russia is obliged to convey the leitmotif of Christianity to the Western European peoples. Such a different perception of Christianity determined the features of the diversity of the historical path. The West adopted the features of individualism, prudence, external freedom, while the Orthodox East adopted collectivism, true catholicity and integral faith.

Slavophilism in the philosophical and worldview concept adhered to the ideas of patristics and romanticism, the origins of which were taken from the representative of German philosophy - Schelling. The concept of faith was of great importance in the philosophy of the Slavophiles. It was understood more as a beginning that united the essence of a person’s strength, his mind, feeling and will, than supersensible perception.

The political views of the representatives of Slavophilism had some contradictions. On the one hand, they opposed the infringement of human rights, and on the other, they wanted to preserve the autocratic monarchy. The founders - Kireevsky and Khomyakov, had similarities in their provisions, but they were not similar, which is why the controversy took place. They discussed the assessment of the level of cultural development of Russia before the reign of Peter I.

As a result, the ideas of Westerners and Slavophiles had a serious impact on the next generation, who were looking for a better future for Russia.

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Topic No. 37. Russian philosophy of the 19th century. Slavophilism and Westernism.

Philosophical thought in Russia began to emerge in the 11th century under the influence of the process of Christianization. At that time Metropolitan of Kiev Illarion creates the famous “Sermon on Law and Grace”, in which he develops a theological and historical concept that justifies the inclusion of the “Russian land” in the global process of the triumph of divine light. The further development of Russian philosophical thought took place in line with the development of moral and practical instructions and the rationale for the special purpose of the Orthodoxy of Russia for the development of world civilization. The most characteristic in this sense is the teaching of the abbot of the Eliazar Monastery Philotheus, created during the reign of Vasily III, about “ Moscow as the third Rome » .

The original search for Russian philosophical thought continued throughout the 16th-18th centuries. these searches took place in an atmosphere of confrontation between two tendencies. The first focused on the originality of Russian thought and connected this originality with the unique originality of Russian spiritual life. The second trend expressed the desire to include Russia in the process of development of European culture. Representatives of this trend believed that since Russia embarked on the path of development later than other European countries, it should learn from the West and follow the same historical path.

The 19th century opens a new stage in the history of Russian philosophy, characterized by its complication, the emergence of a number of philosophical trends associated with both idealism and materialism. The role of professional philosophical thought is growing, primarily due to the development of philosophical education within the walls of universities and theological academies. There is also growth philosophical knowledge, especially in such areas as anthropology, ethics, philosophy of history, epistemology and ontology.

Thus, Russian philosophy of the first half of the 19th century appears before us as a history of the struggle of two opposite directions: the desire to organize life in a European way and the desire to protect traditional forms national life from foreign influence. It was a “painful process of national-historical self-finding and reflection” / Florensky /, which resulted in the emergence of two ideological programs: Westernism and Slavophilism.

Westernism and Slavophilism constitute the main focus around which and in relation to which the ideological horizon of the era of 1840-1850 took shape, which played a decisive role in the formation of Russian national self-consciousness and determined the future fate of Russian philosophy.

Among the wide range of topics discussed by Westerners and Slavophiles, anthropological problems stand out in particular. The founders of Slavophilism A.S. Khomyakov and I.V. Kireevsky substantiated the concept of man, in the center of which is the interpretation of spiritual and moral values ​​from the standpoint of Orthodoxy.

The recognized leader of Slavophilism, I. Kireevsky, like other Slavophiles, went through a fascination with German idealistic philosophy and as early as 1829 published the journal "European". It so happened that Kireevsky married the spiritual daughter of Seraphim of Sarov, an intelligent, well-educated girl. Kireevsky did not like his wife's deep religiosity, and more than once he allowed himself to blaspheme in her presence.

The turning point came during a joint reading of Schelling's writings, when it turned out that much of what Schelling wrote was known to his wife from the works of St. Fathers of the Church. This struck Kireevsky, he himself began to read the works of St. Fathers and tied up, relations with the elders of Optina Pustyn.

The main idea of ​​the Slavophiles is only true, not distorted Christianity - Orthodoxy can give a person spiritual wholeness. Only a return to Orthodoxy will eliminate the spiritual split that has plagued Russian educated society since the time of the Petrine Revolution. “For an integral truth,” writes I. Kireevsky, “one needs the integrity of the mind. The main character of believing thinking lies in the desire to gather all the separate parts of the soul into one force, to find that inner center of being, where reason and will, and feeling and conscience, and beauty , and the true, and the amazing, and the just, and the merciful, and the whole volume is buttered up into one living unity, and thus the essential personality of man is restored in its original indivisibility.

The salvation of Russia, according to I. Kireevsky, lies in the liberation of her mental life "from the distorting influences of extraneous enlightenment." "The deep, living and pure wisdom of the Holy Fathers represents the germ of a higher philosophical principle: its simple development, respectively current state science and, in accordance with the requirements and questions of the modern mind, would itself constitute a new science of thinking. "Kireevsky and Khomyakov understood that Russian thought, more deeply rooted in Christianity than Western thought, was capable of putting forward new principles in philosophy and other areas of mental activity. Salvation of Russia - in the development of Orthodox education and Orthodox culture, and not in imitation of European culture. Russia needs "Orthodox education to master the entire mental movement modern world so that, having been enriched by worldly wisdom, Christian truth the more fully and solemnly showed its dominion over relative truths human mind."

A brilliant analysis of the contradictory nature of Russian and European principles was given by I. V. Kireevsky in the article "On the Character of the Enlightenment of Europe and its Relationship to the Enlightenment of Russia".

I.V. Kireevsky revealed the internal connection between Protestantism and Catholicism, which was expressed in the fact that during the Reformation in Protestantism, the rational principles, which were laid down in the scholasticism of the Middle Ages, unilaterally strengthened. This led to the complete dominance of rationalism. For this reason, European culture has come to underestimate the spiritual foundations of life and atheism that denies religious faith, that is, the very driving force of history.

Both Catholicism and Protestantism, in the opinion of the Slavophiles, by opposing unity and freedom, distorted the spirit of primitive Christianity, which “in the fullness of its divine teaching presented the ideas of unity and freedom as inextricably linked in the moral law of mutual love.”

In the history of Russia there has been a fusion of the spiritual values ​​of Orthodoxy with the life of the people. As a result, the “spirit of the people” took shape, thanks to which the people become the true subject of the historical process.

“The Russian spirit created the very Russian land in its infinite volume, for this is not a matter of the flesh, but of the spirit; he worked out in the people all his invincible strength, faith in the holy truth, invincible patience and complete humility.

One can agree or disagree with this assessment of the character of the Russian people, but the fact that the people are not just a collection of people, the population, but people united by a common historical destiny and common spiritual values ​​​​and ideals is beyond doubt. The greatest merit of the Slavophils is that they began to consider the nation as a spiritual phenomenon.

The Slavophils adhered to an organic view of society as a naturally formed community of people with its own principles for organizing life. The organic view of society meant that its development was presented as a process of self-development by analogy with the phenomena of living nature. “The life principles of society,” wrote A.S. Khomyakov, “it is impossible to produce: they belong to the people themselves or the land itself.” A.S. Khomyakov warned of the danger of gross interference in public life. It is impossible to forcibly break the integrity of people's life and squeeze it into forms of culture alien to it. “Trouble,” exclaims A.S. Khomyakov - when all the roots of their historical tree are thrown out and the past is turned into a blank slate. But it is no less a misfortune when life begins to be built according to a speculative scheme, which will inevitably lead to its destruction.

The structural unit of the organization of Russian folk life to the Slavophiles was the community, the main characteristic of which is self-government. A community structure based on the principles of common responsibility, the development of joint decisions in accordance with the voice of conscience, a sense of justice, folk customs was for the Slavophils the visible embodiment of a free community.

They contrasted the communal spirit of the Russian people with Western European individualism. I.V. Kireevsky describes the difference between the organization of society in Western Europe and in Russia. If one were to imagine Western society during the feudal period, one would imagine many castles or feuds, each of which is closed, isolated and hostile to all the others. Russian society of the same period is an innumerable number of small communities settled throughout the Russian land and each constituting its own accord or its own world. These small agreements merge into large agreements, which, in turn, constitute regional agreements, etc., until, finally, one general agreement is formed, “the agreement of the whole Russian land, having over it the Grand Duke of All Russia, on which the whole roof public building, all the connections of his supreme device are based.

The Slavophile understanding of Russian history is based on general views on the historical process, most fully presented in the unfinished fundamental work of A.S. Khomyakov under the playful name given to him by N.V. Gogol, - "Semiramide".

Together with Gogol, Khomyakov was one of the first representatives of the educated society of the Nikolaev era, who returned to the Orthodox worldview. And in the works of St. Fathers Orthodox Church he found deep answers to all questions that other representatives of educated society usually sought only from Freemasons, Masonic mystics. and the teachings of European philosophers, who often grew up under the direct influence of Voltairianism and Freemasonry.

The first feature of Russian philosophy in our historical and philosophical literature has been called ontologism. (In idealistic philosophy, a direction that considers that ideas exist independently of things and before things).

Particular attention is paid to the problem of human existence, in this regard, domestic thought is anthropocentric.

Socio-historical problems are closely connected with the problem of man: the problem of the meaning of history, the place of Russia in world history. Russian philosophy is historiosophical.

Russian philosophical thought is ethically oriented, as evidenced by the moral and practical nature of the problems it solves, great attention to the inner world of man. In general, domestic philosophical thought is heterogeneous, these features are not equally represented in the teachings of various thinkers.

Slavophiles (A. S. Khomyakov, K. S. Aksakov, I. V. Kireevsky) substantiated the idea of ​​the messianic role of Russia in the history of human civilization. They believed that the political structure of Russia should be based on the monarchy. Orthodoxy should be the basis of spirituality. The Russian people have such values ​​as catholicity, collectivism, community.

Westerners (T. N. Granovsky, K. D. Kavelin, V. G. Belinsky, A. I. Herzen) adhered to the idea of ​​"Europeanization" of Russia. Russia should look to the West as a model. It must adopt the Western economic structure, Western republican forms of government and Western spiritual values.

Thus, the Slavophiles and Westernizers were united in their patriotism, in their rejection of autocratic despotism and serfdom. The differences were in the choice of ways to move towards the goal.

30. Philosophy of Russian revolutionary democrats.

The formation and development of revolutionary democratic ideology in Russia is associated with the names of V. G. Belinsky, A. I. Herzen, N. G. Chernyshevsky, N. I. Dobrolyubov, D. I. Pisarev, as well as with the names of M. V. Butashevich-Petrashevsky and M.A. Speshnev.

The revolutionary democrats fought:

for the destruction of autocracy and serfdom,

were supporters of the socialist transformation of the country.

Their socialism was called utopian, since it was believed that the transition to socialism through the transformation of the peasant community, bypassing capitalism, was not feasible by peaceful means. They created a philosophical and sociological doctrine, which, in terms of theoretical richness, in terms of the breadth and depth of posing and solving problems, surpasses much of what was done in philosophy by other representatives of this trend.

The philosophical teaching of the revolutionary democrats was based, on the one hand, on the materialistic ideas of their predecessors, especially Lomonosov, Radishchev and the Decembrists, and on the other hand, on the advanced traditions of Western European thought, primarily Hegel and Feuerbach. At the same time, revolutionary democratism actively used the achievements of natural science.

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The main features of the philosophy of revolutionary democrats

* Philosophical skepticism: Democratic revolutionaries easily moved from one philosophy to another, depending on how it could be adapted to the needs of the revolutionary struggle.

* All representatives of this trend were materialists and positivists in philosophy.

* Philosophical and political nihilism: a total denial of not only existing philosophical and political forms, but in general the possibility of the existence of any stable, absolute political, moral, philosophical, etc. values. Nihilism is the basis of revolutionary ideology.

* Propensity for anarchism: the instability and mobility of the raznochinstvo as a social system brought to life a corresponding worldview, the desire to absolutize disorder, to turn the world into a kind of chaos-cosmos.

* The ideology of revolutionary democracy is directly opposed to the spirit of Russian philosophy, it is Western in its essence, because it does not recognize the central point of the Russian idea: the mystical nature of Orthodoxy.

Westerners: The Westerners included Chaadaev, Herzen, Granovsky, Chernyshevsky, Botkin, etc. The main idea of ​​the Westerners is to recognize European culture last word world civilization, the need for complete cultural reunification with the West, the use of the experience of its development for the prosperity of Russia. Chaadaev occupies a special place in Russian philosophy of the 19th century in general, and in Westernism in particular. He expounds his philosophical worldview in his Philosophical Letters and in his Apology of a Madman. Philosophical perception of the world by Chaadaev has an objective-idealistic, religious character. The main place in the philosophical work of Chaadaev is occupied by the problem of the philosophy of history and man. He is interested not in the external manifestation of the historical process, but in its highest meaning. Chaadaev emphasizes that history is carried out by divine will, which determines the direction of the development of the human race and history. The course of history is directed towards the Kingdom of God as an expression of the perfect order on Earth. According to Chaadaev, the basis of the philosophy of history is providentialism - faith in the power of divine providence in the development of the historical process. But providentialism does not reach absoluteness and extremes with him - and emphasizes, affirms the role and significance of man in the historical process, freedom and responsibility in the activities of people. humanity and justice. Unification with the West was seen not as a mechanical borrowing of Western European experience, but as a unification on a common Christian basis, requiring reformation, renewal of Orthodoxy. This idea of ​​Chaadaev was later deeply developed by the most prominent representative of Slavophilism A. Khomyakov. In the future, Chaadaev’s ideas were developed by such prominent representatives of Westernism as Stankevich, Herzen, Botkin, Chernyshevsky, Granovsky and others.

Slavophiles: The second trend in Russian philosophy in the first half of the 19th century was Slavophilism. The Slavophiles opposed the East to the West, remaining in their philosophical, religious, historical and philosophical views on Russian soil. BUT the denial of the West was not manifested in a blanket denial of its achievements, not in mossy nationalism. ON the contrary, they recognized and highly valued the merits of Western European culture, philosophy, and spiritual life in general. They creatively accepted the philosophy of Schelling and Hegel and tried to use their ideas. They NEUTED the negative aspects of Western civilization: social antagonisms, extreme individualism and commercialism, excessive rationality, etc. The true opposition of the Slavophiles to the West consisted in a different approach to understanding the foundations, “beginnings” of Russian and Western European life. to possess original spiritual values, and not to perceive the indiscriminate and passive spiritual products of the West. This opinion remains relevant to this day. Representatives: Kireevsky, Khomyakov, Aksakovs, Samarin. Their views are united by a common position: the recognition of the fundamental importance of Orthodoxy, the consideration of faith as a source of true knowledge. philosophical outlook Slavophilism lies in church consciousness, elucidation of the essence of the church. This foundation was most fully revealed by Khomyakov. (The church is a living spiritual organism in him, embodying truth and love, as spiritual unity people) The basic principle of the Church is the organic, natural, and not forced unity of people on a common spiritual basis: selfless love for Christ. - Khomyakov expressed this principle in the concept of "cathedralism", which became one of the main categories of Russian philosophy. Khomyakov's thoughts on catholicity were recognized and further development in Russian philosophical thought. Thus, Westernism and Slavophilism are two opposite, but at the same time interconnected trends in the development of Russian philosophical thought, clearly showing the originality and great creative potential of Russian philosophy of the 19th century.

Westerners:
The Westerners included Chaadaev, Herzen, Granovsky, Chernyshevsky, Botkin, and others.

The main idea of ​​the Westerners is to recognize European culture as the last word of world civilization, the need for complete cultural reunification with the West, using the experience of its development for the prosperity of Russia.

A special place in Russian philosophy of the 19th century in general, in Westernism in particular, is occupied by Chaadaev, a thinker who took the first step in independent philosophical work in Russia in the 19th century, laying the foundation for the ideas of Westerners. He expounds his philosophical worldview in his Philosophical Letters and in his Apology of a Madman.
Philosophical perception of the world by Chaadaev has an objective-idealistic, religious character.
The main place in the philosophical work of Chaadaev is occupied by the problem of the philosophy of history and man. He is interested not in the external manifestation of the historical process, but in its highest meaning. Chaadaev emphasizes that history is carried out by divine will, which determines the direction of the development of the human race and history. The course of history is directed towards the kingdom of God as an expression of the perfect order on Earth.
According to Chaadaev, the basis of the philosophy of history is providentialism - faith in the power of divine providence in the development of the historical process. But providentialism does not reach absoluteness and extremes in him - and emphasizes, affirms the role and significance of man in the historical process, freedom and responsibility in the activities of people.
Chaadaev's political views are criticism of serfdom, the absence of social inequality, social discord of people and peoples, the principles of humanity and justice.
He saw unification with the West not as a mechanical borrowing of Western European experience, but as a unification on a common Christian basis, requiring a reformation, a renewal of Orthodoxy. This idea of ​​Chaadaev was later deeply developed by the most prominent representative of Slavophilism A. Khomyakov.
In the future, Chaadaev's ideas were developed by such prominent representatives of Westernism as Stankevich, Herzen, Botkin, Chernyshevsky, Granovsky and others.

Slavophiles:
The second trend in Russian philosophy in the first half of the 19th century is Slavophilism.
The Slavophils opposed the East to the West, remaining in their philosophical, religious, historical and philosophical views on Russian soil. BUT the denial of the West was not manifested in a blanket denial of its achievements, not in mossy nationalism. On the contrary, they recognized and highly valued the merits of Western European culture, philosophy, and spiritual life in general. They creatively accepted the philosophy of Schelling and Hegel and tried to use their ideas. DENIED the negative aspects of Western civilization: social antagonisms, extreme individualism and commercialism, excessive rationality, etc.
The true opposition of the Slavophiles to the West consisted in a different approach to understanding the foundations, the “beginnings” of Russian and Western European life.
They proceeded from the conviction that the Russian people should possess original spiritual values, and not perceive the indiscriminate and passive spiritual products of the West. This opinion remains relevant to this day.
Representatives: Kireevsky, Khomyakov, Aksakovs, Samarin.
Their views are united by a common position: the recognition of the fundamental importance of Orthodoxy, the consideration of faith as a source of true knowledge.
At the heart of the philosophical worldview of Slavophilism is church consciousness, the elucidation of the essence of the church.
This foundation was most fully revealed by Khomyakov. (He has a church as a living spiritual organism, embodying truth and love, as the spiritual unity of people)
The main principle of the Church is the organic, natural, and not forced, unity of people on a common spiritual basis: selfless love for Christ. - Khomyakov expressed this principle in the concept of "cathedralism", which has become one of the main categories of Russian philosophy.
“Catholicity” is interpreted by him as “unity in multitude”. Moreover, this catholicity preserves the autonomy of its members, they do not merge with each other.
Khomyakov's thoughts on catholicity received recognition and further development in Russian philosophical thought.
Westerners - "I". Slavophiles - "We". We are not a union of several I, not a mechanical synthesis of I and You, but their primary indecomposable unity. Each I is contained in the We and vice versa, each I internally contains the We. At the same time, the I retains its originality, its freedom precisely thanks to its organic connection with the whole.
Khomyakov has a negative attitude to the theory of social. Environment French thinkers of the 18th century, who argued that the environment has a decisive influence on a person. He considered the environment as a set of accidents that prevent the full manifestation of his qualities.
So, Westernism and Slavophilism are two opposite, but at the same time interconnected trends in the development of Russian philosophical thought, clearly showing the originality and great creative potential of Russian philosophy of the 19th century.