CHAPTER SEVEN
PROBLEMS OF THE PHILOSOPHY OF HISTORY AND OF RELIGION IN RUSSIA—A SUMMARY STATEMENT
I
§ 38.
AFTER this glance at the leading facts of Russian history, we have to attain to clear views concerning the chief problems of the philosophy of history and of religion in Russia.
As an initial step, it will be well to say something about Russian philosophy in general. The task is far from easy. There is no history of Russian philosophy to which we can refer, for as yet the Russians have made no more than preliminary essays in this field. E. Radlov has recently published A Sketch of the History of Russian Philosophy. The author knows his subject well, and I shall therefore avail myself of his characterisation of Russian philosophy.
Radlov admits that Russia has not yet produced a thoroughly original and independent system of philosophy. He refuses, however, to accept the sceptical view that, while philosophy is known in Russia, there is no Russian philosophy. Radlov distinguishes three spheres of mental life wherein Russian philosophical thought has made itself manifest. Individual spiritual needs find expression in the philosophical trend which is characterised by the writings of Skovoroda, the slavophils, Vladimir Solov’ev, and Tolstoi, and which may be regarded as a reaction against the unceasing transference to Russian soil of the data of foreign thought. The thinkers of a second group are concerned with educational philosophy at the universities and ecclesiastical academies. Finally, Radlov distinguishes the political and social trend, manifesting itself chiefly in journalism and sociology; literary criticism is
199
