The cosmic feeling of the Russian people has deep roots going back to ancient times. The questions that worried the ancient Slavs were the fundamental problems of existence, the origin of the Universe (white light): the Sun, the Moon and the stars. They were asked in a poetic and figurative form:

Where did we begin White light?

From what was the righteous sun conceived?

How did the bright month begin?

The basis of Russian pre-scientific cosmism was agricultural activity. IN magical rituals, folklore images expressed the desire of people to actively influence cosmic forces in the direction they desired.

Russian cosmism as a scientific, philosophical, religious and cultural phenomenon took shape in its main features in the second half of the 19th century, although this term became established in literature only in the 60s of our century. This was associated with a significant breakthrough in the theoretical and practical exploration of space, with the flights of Yu.A. Gagarin and other cosmonauts. Under their influence, great interest arose in the works of the founder of astronautics K.E. Tsiolkovsky, to the works of his predecessors and students.

In Russian cosmism there are three main movements: 1) religious and philosophical, 2) natural science and 3) literary and artistic. Religious and philosophical is represented by N.F. Fedorov, V.S. Solovyov, S.N. Bulgakov, N.A. Berdyaev, N.O. Lossky, E. Blavatsky and others. Within the framework of the natural sciences philosophical ideas cosmism was developed by N.A. Umovov, V.I. Vernadsky, K.E. Tsiolkovsky, N.G. Kholodny, A.L. Chizhevsky and others. In the works of these scientists, they not only recognize the need to develop a new picture of the world, but also make attempts to create it. The literary and artistic direction reflects the search for connections between truth and the meaning of human existence. Its representatives include primarily V.A. Levshin, S.P. Dyakov, V.F. Odoevsky, A.V. Sukhovo-Kobylin, N.K. and E.I. Roerichs.

Cosmism is usually understood as a set of ideas and concepts about the world, about the existence of man and the world in their unity, about the nature of the relationships in the universe, etc. Since such a view of the world is inherent in any developed culture, Russian cosmism can be considered as part of a common cultural, universal whole. However, he also had his own, special vision of the world, since the cosmic worldview was fertilized by the Russian idea.

Russian cosmism is essentially the reaction of philosophers and scientists to the “desertification” of the earth and the devastation of man. Its goal is to build a worldview capable of highlighting the connection between life and mind, man and the cosmos. He poses the problem of the unity of man and the cosmos, the cosmic nature of humanity and the consequences of diverse human activities. The philosophy of Russian cosmism substantiates the idea of active evolution, in which the human mind becomes an instrument for the conscious improvement of nature.

The main problems of cosmism: 1) the connection between human consciousness (soul) and space, 2) the place of reason in the Universe, 3) new space ethics, 4) the plurality of intelligent worlds and the unity of all layers of existence, 5) the theme of nomadic humanity, 6) the development of astronautics, 7) space ecology, etc.

In line with Russian cosmism, a view arose of man not only as a social being, but also as a cosmic being, evolving along with the cosmos. It defends the ethical position that the highest good can only be a life illuminated by high spirituality.

In contrast to the widespread postulate of the mechanistic worldview, “the world is a huge mechanism,” in the cosmic organic worldview, “the world is a living organism.” Therefore, Russian cosmism affirms a view of the world in which the Universe and man are commensurable, and the soul and the cosmos are phenomena of the same order. Earthly, human nature is inseparable from the universal whole.

N.F. occupies a special place in the development of ideas of Russian cosmism. Fedorov (1829-1903). The main idea of his cosmism is the motive of the cause, substantiated in the “Philosophy of the Common Cause.” For Fedorov, space is Christian; it is not given, but given, since it is now unreasonable, disorder and chaos. This state of the cosmos is a consequence of the fall of man and it can be eliminated if the entire world between people and God is illuminated by consciousness and controlled by will.

The thinker’s project focuses on four points: 1) mastery of nature, 2) reconstruction human body, 3) management space processes and 4) “resurrection of the fathers”, i.e. returning to people the life taken from them by people or nature in the process of wars, famine, natural disasters, etc.

Nature, due to the fallenness of man, is his enemy. To avoid this, it is necessary to regulate nature using the forces of science and technology. According to the thinker, humanity must unite to fight the blind forces of nature.

Fedorov believed that the “resurrection of the fathers” is the highest morality, the transformation of the dogmas of Christianity into commandments. Considering the Christian idea of personal salvation incorrect, he insisted on conciliar, universal salvation.

The representative of the natural science branch of “cosmic philosophy” is K.E. Tsiolkovsky (1857-1935). In his works “The Reason for the Cosmos”, “Monism of the Universe”, “The Future of the Earth and Humanity”, he tried to solve a number of philosophical problems: about the meaning of the cosmos as a whole, about the place of man in the cosmos, about the finitude and infinity of the human being, about the radical alteration of his and transformation into a ray creature that feeds on solar energy through photosynthesis, etc.

He called his philosophy “monism”, for which the cosmos is a living being, and man is a union of atoms wandering in the Universe. Discussing many global problems, Tsiolkovsky believed that one of possible ways preventing the destruction of humanity is the exploration of outer space. A means to solve this problem, in his opinion, could be the creation of rocket and space technology.

Important integral part Tsiolkovsky's cosmic philosophy is his “cosmic ethics”. Along with traditional aspects, it includes the development of ethical foundations necessary for establishing contacts with aliens, recognition of the need joint work to transform space. His philosophy, despite some utopian aspects, contains the first attempt at a systematic presentation of the problems that characterized the beginning of the space age. He not only predicted the future entry of man into outer space, but also created the necessary scientific prerequisites for rocket science. Tsiolkovsky's scientific and technical projects were a technical application of "cosmic philosophy".

Thus, Russian cosmism, for the first time in the history of world thought, began to substantiate the idea of the unity of people not on theoretical doctrines of a socio-political, economic or ideological order, but guided by environmental considerations. The main moral position, according to cosmists, is the need to improve the inner world, the human soul in order to achieve complete harmony with nature and the responsibility of the mind born on Earth.

Conclusion

The peculiarity of the development of philosophy in Russia is connected primarily with the fact that here less space was given to problems of epistemology, knowledge in general, etc., and socio-anthropological and moral-religious issues come to the fore. This allows us to explain the fact that literature, journalism and philosophy are closely intertwined in Russia. This also gives impetus to the development of socio-anthropological philosophy, at the center of which is the doctrine of the meaning of life, the place of man in society and history, and the ways of development of history.

The time of the emergence of philosophy in Russia in its modern meaning, as many researchers note (let’s name at least such names as V.V. Zenkovsky (1881 - 1962), A.I. Vvedensky (1856-1925), E.L. Radlov (1854-1928), G.G. Shpet (1879-1937), A.F. Losev (1893-1988)), can be considered 1755 - the year of foundation of Moscow University, i.e. the era of Enlightenment. However, this does not mean that before this period philosophy was absent in Russia. The following stages can be distinguished in the development of Russian philosophy.

"Preparatory period", or "prologue", - XIV-XVIII centuries. A philosophizing person of this period realizes his thoughts in his own actions and behavior. He knows the truth, he has comprehended it. This distinguishes it from ordinary people, causing the latter a variety of feelings - from admiration to anger. The largest figure until the 19th century. is G.S. Skovoroda (1722-1794), who, within the framework of Christian philosophy, puts the general philosophical problems epistemology, anthropology, metaphysics and ethics, while charting the path of a free philosophy separated from religion.

Period until the 70s. XVIII century characterized by the development of secular culture in Russia under the influence of the ideas of the European Enlightenment and is associated with the development of social teachings. At this time, such thinkers as Tatishchev, Shcherbatov, Novikov, Radishchev lived and acted, in whose works social and moral issues prevailed.

During this period, M.V. also spoke. Lomonosov (1711 - 1765), on the one hand, as a major scientist and natural philosopher, and on the other, as a poet and religious thinker.

Period late XVIII-XIX in., which A.I. Vvedensky calls the time of “the dominance of German idealism”, characterized by the most rapid development of philosophy in Russia. At this time, under the influence of theological academies, he received further development Christian philosophy, and under the influence of Moscow University - secular. After the War of 1812, philosophical circles appeared in Moscow and thinkers such as V.F. Odoevsky and P.Ya. Chaadaev. Discussion of the prospects for the development of Russia results in a philosophical discussion between Westerners and Slavophiles (A.S. Khomyakov, I.V. Kireevsky, K.S. and I.S. Aksakov). The development and interpretation of Hegel’s philosophy in relation to Russian conditions is carried out by the emerging Hegelian philosophical circles, which develop the social aspects of German idealism (N.V. Stankevich, M.A. Bakunin, V.G. Belinsky).

During this period, A.I. created. Herzen. Philosophers such as N.G. work under the influence of positivism and Marxism. Chernyshevsky, P.L. Lavrov, N.K. Mikhailovsky.

Period of the beginning of the 20th century. characterized as “secondary birth” or “period of systems”. It truly represents a stage in the classical development of philosophy, distinguished by the creation large systems, which cover all aspects of life and human existence. Here, first of all, we should note the work of Vl. Solovyov, who develops questions of metaphysics: the doctrine of ideas and the Absolute; epistemology, anthropology and aesthetics; cosmology - the concept of "Sophia". Sophia, conciliarity, and unity became the main ideas of Russian philosophy for many years. N.F. Fedorov develops the existential-anthropological trend in Russian philosophy. He discusses such problems as the problem of human death and the path of resurrection, the immortality of man and the Cosmos.

At the beginning of the century, such directions as religious philosophy and existentialism (D.S. Merezhkovsky, N.A. Berdyaev, L. Shestov), anthropological direction (princes S. and E. Trubetskoy), transcendental metaphysics (P.B. Struve, P.I. Novgorodtsev). Philosophy of law, the relationship between law, morality and ethics, the role of violence in public life, a kind of critical reworking of Hegel’s heritage - problems that were at the center of attention of the original Russian thinker I.A. Ilyina. Finally, problems are developed phenomenological philosophy in the works of G.G. Shpet and A.F. Loseva. A special place in this period is occupied by such a direction in Russian philosophy as the metaphysics of unity (L.P. Karsavin - S.L. Frank, P.A. Florensky - S.N. Bulgakov).

Philosophy of the 20th century in Russia passes under the sign of the dominance of the ideas of Marxism (G.V. Plekhanov, A.A. Bogdanov, V.I. Lenin), during this period the formation of the philosophy of dialectical and historical materialism takes place.

After the revolution in Russia, a dogmatic period of endless interpretation of the works of the classics of Marxism, and later Marxism-Leninism and Stalinism, began. Nevertheless, it should be noted that even under these conditions, philosophical research in our country did not stand far from the main lines of development of world philosophy; the same trends and tendencies are revealed in them. An attempt at a unique departure from ideology was the development, first of all, of historical and philosophical issues, as well as issues of epistemology, logic and philosophy of science.

1. The main directions of Russian philosophy at the end of the 19th century- XX centuries were:

Philosophy of the “golden age” (religious philosophy, cosmism);

Natural science philosophy;

Soviet philosophy;

Philosophy of Russian diaspora.

Speaking in general about modern Russian philosophy, it should be noted that there are two fundamental features:

strong influence of the Soviet tradition (for example, materialism, formational approach to history);

Renewal, unification of its various directions (Soviet, foreign, etc.), liberation from dogma, approaching world philosophy.

2. The period of the 90s of the 19th century is called the “Golden Age” of spiritual life in Russia. - 10s of the twentieth century. At this time there was a new flowering (renaissance) of Russian literature, art, and philosophy.

Prominent representatives religious direction of that period were CH. Bulgakov, Trubetskoy brothers, P.A. Florensky, SL. Frank and others.

CH. Bulgakov(1871 - 1944) nominated the idea of uniting all Christian churches into a single Christian "ecumenical" Church.

The philosopher saw the cause of all troubles on Earth in disunity. In society, this is a division into economic, political, spiritual spheres and disunity within them.

In religion - disunity of Christian churches (Orthodoxy, Catholicism, Protestantism). Bulgakov saw a way out of this situation in the unification of everyone in a single, absolute and omnipotent God and a single Christian Church.

Bulgakov supported the idea of Divine predetermination of human destiny and human responsibility before God after death.

A major representative of the religious movement was also a philosopher and priest P.A. Florensky(1882 - the date of death is controversial - 1937 or 1943, died in Solovki in custody).

Florensky viewed the world as a single interconnected whole. According to Florensky, the holistic world is antinomic (woven from contradictions, for example, the chaotic and logical nature of the world, the unity and strength of God, etc.).

Knowledge is revealed to the mind directly. Florensky put forward the idea that in the future, in connection with the latest technical discoveries, a new understanding of the relationship between matter and spirit, relativity, and the impermanence of time and space will be found.

Florensky's ideas were confirmed thanks to discoveries in the field of quantum mechanics, Einstein's theory of relativity and other physical and mathematical discoveries.

The philosophical creativity of P. Florensky is multifaceted. In addition to these areas, his research touches on all areas of philosophy.

3. Cosmism- a direction in philosophy that considered space, the world(nature), man as a single interconnected whole. The most prominent representatives of this trend were N.V. Bugaev, V.I. Vernadsky, K.E. Tsiolkovsky, A.L. Chizhevsky.

Russian cosmism is an original direction in philosophy of the late 19th and early 20th centuries. Can be divided into two directions: theological (N. Fedorov, P. Florensky, V. Solovyov) and natural science (Tsiolkovsky K.E., Vernadsky V.I., Chizhevsky A.L.). The main idea of this philosophical trend is that man is a cosmoplanetary phenomenon (homo kosmikus), and the unity of man and the cosmos is affirmed. In Russian cosmism, the cosmocentrism of the ancient Greeks is revived. Soviev's teaching about unity became one of the starting points for the formation of Russian cosmism. Representatives of this deeply unique movement are united by an understanding of man as an incomplete, projective being, capable of overcoming his imperfect nature (expansion of consciousness, development of brain resources, achievement of individual immortality, etc.).

Opened the page of “Russian cosmism” N.F. Fedorov (1828-1903). The main work “Philosophy of the Common Cause”. He carried out a synthesis of two directions of philosophical search: anthropocentrism and cosmism, tried to unite the destinies of man and universal existence. His philosophy can be considered cosmic-utopian. He dreamed of reorganizing the world based on overcoming death. The purpose of philosophy is to substantiate in the very general view the need to regulate nature and outline the main objects of transformation.

The main provisions of the “philosophy of common cause”:

1) the key idea of his philosophy is the idea of regulation, i.e. control of natural processes, which includes external and internal aspects. Internal regulation (psychophysiological) - control of natural forces within ourselves. External regulation includes the following stages: a) meteoric (control of atmospheric processes, solar regulation, etc.), b) planetary astroregulation - the transformation of the Earth into a spaceship (“terrestrial rover”, in Fedorov’s terminology) and the transition from near-Earth to near-solar space, c) general cosmic regulation. For example, the problem of hunger in Russia can be solved by mastering atmospheric phenomena, causing rain with the help of explosions, and controlling the magnetic forces of the Earth. Fedorov predicted Russia's role as a space pioneer.

2) the problem of life and death. One of the main issues in Fedorov’s philosophy is the question of life and death. To realize the ideas of cosmism, a long human life is necessary. Man is mortal as long as he is a slave of nature. By establishing dominance over nature, man conquers death. Moreover, Fedorov sets the task of resurrecting the ancestors (the idea of “patrification”). Resurrection is conceived by Fedorov as a “common cause” of humanity, leading to the overcoming of all enmity. Fedorov considers the main type of love to be the love of children for their parents, for their ancestors, and the desire to support their weakening strength. These are “strange worries” that have no direct practical benefit. They contain only a moral, superanimal call. By preserving and prolonging the life of elderly parents, a person seems to be going against nature, “supporting life in someone condemned by it to death.”

3) Idealization of patriarchal-kinship relations: it is the patriarchal family, where the main goal is to strengthen ties with parents, that will become a guide on the path to a “common cause.”

4) Rejection of Christianity in its traditional form(as calling exclusively for individual salvation). He argued that in no other religion is there such a contradiction between ideas and facts as in Christianity, because in the capital of Christianity, the cross, an instrument of shameful execution, became an object of reverent veneration; but the executions, nevertheless, were not abolished, because the crimes were not abolished.

Resurrection has a cosmic parameter. The Earth's resources are not enough to overcome death - the planet's overpopulation would increase. From here Fedorov established a connection between the resurrection project and the project of conquering new habitats, transforming the Solar Planet and deep space.

Fedorov's philosophy is socially utopian in nature, and also has elements of mysticism. But, despite this, she is characterized by life-affirming pathos. the main objective philosophy of a common cause - to recreate the violation of the unity of the universe, the broken connection of times, the integrity human soul. This can be accomplished through bridging the gap between man and nature, through reviving the dead, awakening the living who have plunged into spiritual hibernation to true life.

Fedorov's philosophical heritage occupies a worthy place in the Russian philosophical tradition. A hundred years ago, Fedorov warned about the danger of technogenic civilization and the threat of an environmental crisis. Fedorov was one of the first to realize the inevitability of globalization, the unification of the efforts of the entire world community.

Another trend in Russian cosmism was closely related to the progress of natural science and was developed by natural scientists. It was embodied in the teachings of Vernadsky, Tsiolkovsky, Chizhevsky. The general idea for them was that it was necessary to create " new nature"based on reason and science. This new state was characterized by Vernadsky as the “noosphere”, i.e. sphere of the mind. In it, natural and social laws form an inextricable unity. Tsiolkovsky proclaimed cosmic pantheism, recognizing the presence in the Universe of one substance - matter in its infinite diversity. The death of a person is only the destruction of the body, consciousness and memory; The atoms that make up a person are immortal as elementary living beings, and will subsequently be part of other life forms. Another remarkable Russian scientist Alexander Leonidovich Chizhevsky (1897-1964) created the concept of interaction between space and historical development on Earth, established the relationship between cycles of solar activity and the phenomena of social life (in particular, mortality and fertility, the number of crimes and accidents, various social cataclysms : wars, revolutions). “Life,” he argued, “is a more cosmic phenomenon than an earthly one.” Chizhevsky's works have received worldwide recognition. In 1939 he was nominated for competition Nobel Prize“like Leonardo da Vinci of the twentieth century.”

Philosophy: lecture notes Shevchuk Denis Aleksandrovich

8. Russian cosmism

This philosophical direction developed in late XIX centuries and today cosmism is spoken of as one of the leading traditions of the original philosophical thought Russia. The foundations of “Russian cosmism” are laid in the works of N. F. Fedorov, K. E. Tsiolkovsky (1857–1935) and V. I. Vernadsky (1863–1945).

Modern researchers identify several trends in “Russian cosmism”. The religious and philosophical direction is represented by V. S. Solovyov, N. F. Fedorov, S. N. Bulgakov, P. A. Florensky, N. A. Berdyaev.

The natural science direction is reflected in the works of K. E. Tsiolkovsky, N. A. Umov (1846–1915), V. I. Vernadsky, A. L. Chizhevsky (1897–1964).

The poetic and artistic direction is associated with the names of V. F. Odoevsky, F. I. Tyutchev, A. L. Chizhevsky.

In general, “Russian cosmism” is characterized by an orientation towards the idea of cosmocentrism (anthropocosmism), a conviction in the presence of a cosmic whole and a cosmic mission of man in nature and significance. The semantic content of space acts as the basis for the ethical, cultural and historical self-determination of man and humanity. For many representatives of this movement, the acceptance of the idea of evolutionism and an organic perception of the world is indicative. They place the practical-active principle of man in the foreground.

N. F. Fedorov occupies a special place in the development of the ideas of Russian cosmism. For him, the cosmos is the Christian cosmos. It is not given, but given, because now it is disorder and chaos, a world of unreason. This state is a consequence of the fall of man. It will be eliminated when the entire world between people and God is illuminated by consciousness and controlled by will.

Due to the fall of man, nature also becomes his enemy, a hostile and deadly force. To avoid this, it is necessary to regulate nature. The main task in this case is the resurrection of the fathers. Hence the main idea of Fedorov’s cosmism is the motive of the deed, the embodiment of the Christian myth into man-made reality. The thinker’s main work is “Philosophy of a Common Cause.”

Supporters of the emotional approach in “Russian cosmism” are imbued with the conviction of the cosmic role of man as the mind (“noosphere”), the consciousness of nature. Those who gravitated more towards its religious forms believed in God’s providential plan for man, in the necessity of human participation in the Divine economy, in the restoration of the fallen nature of the world and man.

The works of these thinkers substantiate the need for the religiousization of science, the cooperation of faith and knowledge.

The ideas of cosmism are developed in the works of A.K. Gorsky (1886–1943) and N.A. Setnitsky (1888–1937). These philosophers took the position of Christian evolutionism, which affirms the fact of ongoing creation and history. They believed that only through individual salvation can one escape from the world. Transforming the world requires not only internal work, but also external labor.

Gorsky and Setnitsky believed that today we can talk “about the completed or near completion of the external unification of humanity on our entire planet.” Such a unification presupposes the abolition of ethnic and national forces and the posing of “the question of the meaning of culture and, in particular, the question of replacing the spontaneous unconscious emergence of its meaningful and planned creation.” Humanity has the responsibility to transform the entire cosmos, the entire society, the entire human nature. But for this, the world must prepare for the universal acceptance of the Gospel, and these preparatory processes in the life of mankind must be replaced by an era of its activity in the body and work of Christ.

Nowadays, the ideas of “Russian cosmism” attract the attention of not only philosophers. They are becoming increasingly widespread in the public consciousness and are arousing significant interest outside Russia.

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The future of humanity... This topic has always been considered with great interest within both the Eastern and European philosophical traditions. But in the second half of the 20th century, the emphasis shifted sharply: people began not only to dream of a wonderful future, but also to look for optimal ways to achieve it. And along this path, a logical question arose: “Is the future possible in principle?” The number of nuclear weapons on the planet and the likelihood of an environmental cataclysm do not allow us to give an affirmative answer. Understanding the difficulties in the relationship between nature and man, as well as relationships between people, has become of greatest relevance. Several traditions have emerged through the discussion of these issues. Cosmism in Russian philosophy is one of them. We will talk about it in this article.

Definition

The name “Russian cosmism” arose in the 60s, when people were wildly rejoicing over space exploration and turning to the almost forgotten legacy of K. E. Tsiolkovsky. Then it covered a wide area of Russian culture of the late 19th and early 20th centuries. Its most prominent representatives were: in poetry - Bryusov, Tyutchev; in music - Scriabin; in painting - Nesterov. And the philosophical direction was formed around the ideas of K. E. Tsiolkovsky (who was supported by such prominent scientists as V. I. Vernadsky and A. L. Chizhevsky) and the works of N. F. Fedorov.

First of all, cosmist philosophers reflected on the future prospects for the development of mankind. Of course, due to the lifestyle and thinking style of the authors, their works are very different. But, despite this, they can find many common ideas that complement and develop each other and form a whole direction in Russian philosophy.

main idea

Russian cosmism was the first to substantiate the idea of uniting all people, based not so much on political and ideological reasons, but on moral and environmental ones. Thus, it was formed the most important feature philosophical direction - the combination of previously incompatible problems such as the establishment of universal brotherhood, space exploration and environmental conservation.

Directions of Russian cosmism

There are several of them, but there are only five main currents. We have already mentioned some of them above. Now we present you the complete list:

Natural science (Tsiolkovsky, Vernadsky, Chizhevsky).
Religious and philosophical (Fedorov).
Artistic and poetic (Morozov, Sukhovo-Kobylin, Bryusov, Odoevsky, Tyutchev).
Esoteric (Roerich).
Noospheric (Shipov, Akimov, Dmitriev).

Below we will talk about representatives of the first two directions.

Founder of cosmism

The founder of cosmism and its largest representative is He never engaged in philosophy professionally. Fedorov earned his living first by teaching and then by working in the library. During Nikolai Fedorovich’s lifetime, very few of his works were published. But these publications were enough for many philosophers and writers to admire his ideas. Particularly favorable reviews came from A. M. Gorky, F. M. Dostoevsky and L. N. Tolstoy.

Many ideas of Russian cosmism were formulated by Fedorov in his work “Philosophy of the Common Cause.” He believed that the reason for the disharmony in the relationship between nature and man lies in the disorder of the latter’s life. And nature, due to its unconsciousness, acts as a hostile force. Only this force can be subdued with the help of the human mind. The philosopher believed that “people should bring harmony into the world and restore order in it.” Thanks to this, the evolution of nature will turn from spontaneous to consciously regulated.

General regulation

Russian philosophy, Russian cosmism would be unthinkable without Fedorov’s idea of implementing universal regulation. It is necessary to bridge the gap between nature and man. At the same time, psychophysiological regulation implies control of our inner strength. The external one unfolds from our planet to the Universe and covers several stages:

Meteor regulation (object - Earth).
Planetary astroregulation (object - Solar system).
Cosmic (object - the Universe).

By passing these steps, humanity will be able to unite all existing star worlds. By the way, Russian cosmism as a philosophical movement arose precisely thanks to this idea. So Nikolai Fedorovich can be confidently called a genius.

Despite the utopian nature of many of Fedorov’s theories, modern cosmism (Russian) professes many ideas of his heritage: the projectivity of knowledge and synthetism, regulation of social life and natural processes, the close connection between morality and knowledge, perpetuation of human life, etc.

Tsiolkovsky's four principles

Konstantin Eduardovich Tsiolkovsky had a significant influence on cosmism in Russian philosophy. He is known as an original thinker, science fiction writer, and a pioneer of astronautics and rocket dynamics.

Konstantin Eduardovich believed that our world can only be explained from a cosmic point of view. The future of the world is people. All our activities should focus on improving the interaction between space and man. Freeing intelligent organisms from dependence on their environment is one of the main tasks of evolution. Konstantin Eduardovich thought that space exploration could unite people into an integral state.

There are a number of philosophical principles on which Tsiolkovsky relied. Russian cosmism still professes them. There are four such principles. Let's look at them in order of importance:

Panpsychism (recognition of the sensitivity of the Universe).
Monism (matter is one, and its properties are the same).
The principle of infinity (the power of the cosmic mind and the Universe are infinite).
The principle of self-organization (the Universe itself builds its own structure).

Vernadsky's noosphere

Many ideas of Russian cosmism were formulated by Vladimir Ivanovich Vernadsky. He was not only an outstanding natural scientist, but also a significant thinker, as well as the founder of the doctrine of the biosphere and its transition to the noosphere.

V.I. Vernadsky and other representatives of such a movement as Russian cosmism believed that with the help of science, humanity would be able to subjugate the universe and become responsible for its fate. This can be explained by the fact that “scientific work will become a manifestation of geological work, and this will create a special state of the biosphere and prepare it for the transition to the noosphere.” The thinker understood the latter as the sphere of expansion of intelligent human activity aimed at maintaining life on the planet within the biosphere, then in the circumsolar space and, ultimately, beyond it. According to V.I. Vernadsky, evolution itself prepared the entry of humanity into the era of the noosphere. And the main condition for this transition is the unification of creative conditions to increase the general level of people’s well-being.

Solar activity of Chizhevsky

Russian philosophy and Russian cosmism received a significant impetus in development thanks to work that dealt with the influence on the history of mankind.

The scientist believed that revolutionary upheavals occurred during periods of greatest solar activity. This phenomenon repeats itself at intervals of 11 years. In turn, the eleven-year cycle consists of 4 periods:

Minimal excitability (3 years).
Increased excitability (2 years).
Maximum increase in excitability (3 years).
Decreased excitability (3 years).

Chizhevsky's theories about the influence on the behavior of specific people and social phenomena and are now very widespread.

Conclusion

So, we looked at Russian cosmism as a philosophical direction. It should be noted that it took man many hundreds of years to acquire a rational appearance along with a developed awareness of his own spirituality. Going through the stages of worldview formation, human civilization discovered new types of knowledge, creating new industries philosophical views and sciences.

On modern stage, taking into account past experience, humanity has formed a clear structure for itself and identified the most useful priorities. But, as before, we did not receive answers to questions about the meaning of life and the picture of the universe on the planet. And since a person will always have a tendency to think, riddles will always arise, the answers to which will never be found.

Cosmism is a religious, philosophical and scientific movement. It is associated with attempts to extend the theory of evolution to the entire cosmos. There are 3 directions of Russian cosmism: 1) Natural science (Vernadsky, Tsiolkovsky, Chizhevsky). 2) Religious and philosophical (Fedorov, Solovyov). 3) Poetic and artistic (Odoevsky, Zabolotsky, Platonov). In Russian cosmism, 2 trends stand out: 1) Organic. 2) Projectivist. 1) presented by Vernadsky, it is embodied in the theory of the biosphere and noosphere. 2) presented by Fedorov and Tsiolkovsky, it represents humanity’s response to the challenge from the outside global problems: In the future, man must leave the Earth and move into space.

Fedorov. Religious philosopher, founder of Russian cosmism. F.'s philosophical system was outlined and edited by his students and published after the death of the thinker under the title “Philosophy of a Common Cause.” F. searched for the underlying causes of evil and developed a project to overcome it. F. characterized the historical past of society as a continuous chain of extermination of one people by another, displacement of the older by the younger generation. As a set of relationships imbued with the spirit of mutual hostility, “unrelatedness.” The reason for this is the dependence of human life on nature, subject to the laws of finitude and death. Each individual is forced to solve, first of all, the problem of self-preservation. As a result, he inevitably finds himself in self-isolation. The social system, which is based on such egoism, is, according to F., an obsolete, zoomorphic form of the Universe. To overcome the immoral state, humanity must first of all recognize its main enemy in the face of blind natural forces and unite to fight them. F. sees the basis of this in the moral duty of the sons and daughters of men in relation to their fathers, ancestors, and all the dead. It consists of patrophification, resurrection, the return of life taken from them. According to F., death is a temporary phenomenon; it is caused by ignorance and the immaturity of the human race. The human race lost its unity and found itself divided into classes. A person must comprehend the natural processes occurring in nature. In their image he will be able to do more high level renew your body, build new organs, master natural, directed tissue formation. The resurrection of the fathers presupposes the exploration and settlement of space. Science should help people master space. To do this, it is necessary to master the electromagnetic energy of the globe. This makes it possible to regulate its movement in space and turn the Earth into a spaceship for flight into space. According to F., the ideal social structure is psychocracy. It is based on the principle of universal kinship and brotherhood. The ultimate goal that can be achieved at this stage is knowledge and self-knowledge in the name of overcoming disunity and achieving universal resurrection. The duty of resurrection or “supramoralism” is not only the highest and unconditional morality, but also Christianity itself, its transformation from dogmas into commandments.

K.E. Tsiolkovsky. This is a Russian scientist, inventor, founder of astronautics, representative of Russian cosmism. In the 20s of the last century he gained worldwide fame as the head of a new scientific direction– astronautics and rocket dynamics. Tsiolkovsky's cosmic philosophy is a synthesis of various systems of Western and Eastern thought. He believed that the Universe, the cosmos, is Divine. While developing his philosophy, he tried to solve such philosophical problems as: the meaning of the cosmos as a whole, the place of man in the cosmos, the finitude and infinity of human existence, etc. Its initial principle is atomistic panpsychism. The basis of the world is eternal and indestructible atoms. They have sensitivity and the beginnings of spirituality. According to the terminology of Ts., these are “spirit atoms.” For him, space is Living being, and man is a union of atoms wandering in the Universe. “Spirit atoms” are immortal; they circulate, traveling from one organism to another. According to him, life and mind are not the only ones in the Universe, because it is limitless. Compared to Earth, life on other, older planets is much more perfect. According to Ts., outer space is inhabited by intelligent beings various levels development, forming a hierarchy. Some of them are “perfect”, ahead of other planets and reached a high level in terms of intelligence and power. They have the moral right to regulate life on other, more primitive planets. Over time, in the process of evolution, a union of all intelligent higher beings of the cosmos is formed. Ts. saw the meaning of the Universe in the desire of matter to self-organize, the emergence of higher forms of cosmic intelligence capable of transforming the cosmos in order to solve global problems. In the cosmic ethics of Central Asia, the central idea has become that the purpose of life and all the activities of a rational being should serve the progress of the entire cosmic whole. This leads to the elimination of the imperfections of life, evil, and suffering in space. A person is responsible not only to himself, but also to the future, of which he is a part. Ts. was an enthusiast of space settlement of mankind not only in solar system, but also in other star worlds. He considered rocket and space technology to be a means of solving this problem. He believed that human nature must change significantly during evolution. In the course of evolution, people must emancipate themselves from their environment to the maximum extent possible. In the distant future, a complete biochemical restructuring of the inhabitants of the Earth should occur. People will turn into intelligent “plant animals” that will directly process solar energy. He dreamed of living beings in outer space who perceive from the outside only the radiant energy of the central luminary, and all life processes will occur in the closed system of their body.

V.I.Vernadsky. Russian naturalist, encyclopedist and thinker. His name is associated with such new branches of science as geochemistry, biogeochemistry, radiogeology, the development of the concept of the biosphere and its transition to the noosphere. The ideological basis of his work is cosmism. Natural social processes on Earth he considered in close connection with cosmic processes. According to him, the life of our planet is a cosmic phenomenon. Therefore, he defended the concept of the eternity of life, and not its spontaneous generation on Earth. The concept of the biosphere was a close-up of the thinker. The biosphere is the sphere of existence of living things on Earth. An inseparable part of its structure is man. Man is an active being who transforms natural conditions with the help of reason. In terms of the power of their impact, anthropogenic processes are comparable to geological forces. Human evolution is not complete. Our descendants will have a more advanced thinking apparatus than we do. V. substantiated the idea that further biological development of man will lead to the realization of autotrophy of humanity, i.e. achieving its independence from other forms of life through artificial synthesis of life. Analyzing anthropogenic activity, V. came to the conclusion that the process of transition of the biosphere into the noosphere is now taking place. The noosphere is the realm of the human mind. Its origin is determined by the growth of science and scientific work, the coverage of the entire planet by scientific thought, the freedom of scientific creativity, the achievement of the unity of all mankind, the discovery of new sources of energy, the renunciation of wars, comprehensive development personality, going into space.