CHAPTER TWENTY-TWO
THE EPISTEMOLOGICAL PROBLEM OF RUSSIAN PHILOSOPHY
§ 186.
IN this summary I propose to discuss the chief problems, to formulate the leading ideas, suggested by a survey of the material that has been placed before the reader, I have endeavoured to furnish as many facts as possible, and in the first instance to allow the facts to speak for themselves. We may now attempt to grasp the significance of these facts for a philosophical explanation of Russia.
Čaadaev, as the first philosopher of history, was placed in the forefront of the thinkers of his school. The historico-philosophical interest dominates his writings in a manner which differentiates him clearly as a theorist from the practical politicians who preceded him, from such men as Pestel, Speranskii, etc. Russian philosophy of history developed by a natural evolution out of political aspirations, and its scientific constitution is connected with the development of the. philosophy of history in Europe. Due attention has been paid to the fact that scientific historiography and the philosophy of history were eighteenth-century developments associated with the great revolution (§§ 39 and 40). In like manner, Russian philosophy of history originated after the decabrist rising, and was organically connected with the whole revolutionary movement (§ 46). The general sub-title of this summary, "The Problem of Revolution," has not been chosen haphazard, for this is preeminently the Russian problem.
Russian thought, Russian philosophy, does not manifest itself solely as philosophy of history, for it is likewise very intimately concerned with the religious problem. It is not thereby distinguished from European philosophy. Opposition
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