The book brings forth a comprehensive presentation of one of the most interesting of contemporary issues, namely an analysis of the relation between science and faith in Russian religious thought. It is a synthetic approach on the development of the problem throughout the whole history of Russian thought, starting from the medieval period and arriving in contemporary times. The key topic is considered the relationship between science and religion in the eighteenth century, the so-called academic philosophy of the nineteenth and twentieth centuries, the thought of Peter Chaadaev, the Slavophiles, and in the most influential literature figures, such as Fedor Dostoevsky and Lev Tolstoy. The book also analyzes two channels of the formation of philosophy in the context of the relationship between theology and science in Russia. The first is connected with the attempt to rationalize the truths of faith and is exemplified by Vladimir Soloviev and Nikolai Lossky; the second, the apophatic tradition, is presented by Fr. Pavel Florensky and Semen Frank. The book then describes the relation to scientific knowledge in the thought of Lev Shestov, Nikolai Berdyaev, Sergius Bulgakov, and Alexei Losev as well as the original project of Russian Cosmism (in the examples of Nikolai Fedorov, Konstantin Tsiolkovsky, and Vladimir Vernadsky). Finally, the book presents the current state of the discussion on this topic by paying attention to the Neopatristic synthesis (Fr. Georges Florovsky and his followers) and offers a brief comparative analysis of the relationship between science and religion from the Western and Russian perspectives.
Semën Frank (1877-1950 considered the Universe as the ''all-unity.'' According to him, everything is a part of the all-unity, which has a divine character. God is present in the world, but his nature is incomprehensible. In this article I analyze two consequences of Frank's panentheistic view of the relation between science and theology. Firstly, the limits of scientific knowledge allow recognition of the mystery of the world and the transcendence of God. Secondly, Frank claimed that nature is a ''trace'' of God and the manifestation of the absolute reality, i.e. the all-unity. As a result, both science and theology lead to the knowledge of God, although we cannot understand His essence.
No abstract
The article examines the role and place of faith in the concept of Vladimir Solovyov who is considered to be the creator of the first Russian philosophical system. The purpose of the article is to determine the epistemological and methodological significance of faith in Solovyov’s understanding as a special factor of cognition. In order to study this problem, a synthetic method of reconstruction of the thought of Solovyov as well as a method of philosophical analysis was used. First, Solovyov’s project of integral knowledge or free theosophy is presented, i. e. synthesis of philosophy, theology, and science. The suppositions of this concept are revealed and its polemical context is indicated, namely, Solovyov’s attempt to overcome the abstract or one-sided principles: reason, empirical experience, and faith in order to create an integral system that should unite all types of knowledge. In addition, philosophy as such corresponds to reason, science to experience, and theology to faith. The second part of the article is devoted to the epistemological aspects of faith in the concept of integral knowledge. It lies in the fact that each act of cognition begins with the assertion of the objective existence of its object, which Solovyov describes as faith in a broad sense of the word. Thus, faith has a universal significance as a necessary condition for the cognitive process. The third part of the article discusses the methodological aspect of faith as a key link in the system of integral knowledge. As a result, faith has a dominant role not only in theology, but in all spheres of knowledge, including philosophy and science. Thus, it is possible to conclude that there is no conflict between faith and reason; on the contrary, they complement each other. Solovyov’s position is still relevant nowadays.
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