Philosophy of Russian “cosmism”: the idea of harmony of mind and nature. Philosophy of cosmism: briefly The main philosophical idea of Russian cosmism is

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1. Basic principles of Russian mystical cosmism

Russian cosmism philosophy

Russian cosmism is the doctrine of the inextricable unity of man and space, of the cosmic nature of man and his limitless possibilities for space exploration.

Among the origins of Russian cosmism, the following can be distinguished:

1. The philosophical basis of cosmism is the ideas of the development of the world, developed by philosophy throughout its entire historical development.

2. Religious ideas had a significant influence on the formation and development of the ideas of Russian cosmism. Many of its representatives were religious thinkers, for example, N.F. Fedorov, V.S. Solovyov, P.A. Florensky. The essence of religious influence was manifested primarily through the moral postulates of religion. The Christian idea that all people are brothers gives an idea about the unity of all things - earthly and heavenly. This postulate lies at the basis of Russian cosmism.

In addition, the religious influence on Russian cosmism is clearly visible through the Christian doctrine of the resurrection of people. This can be seen in the concept of “patrification of fathers” by N.F. Fedorov. And the attempt to realize it is connected with the idea of a single earthly and heavenly world.

3. Naturally - scientific - the support of Russian cosmism on the human mind, science, technology. The rapid development of science in the second half of the 19th century. and new discoveries in various branches of knowledge prompted cosmists to come up with brilliant hypotheses. Thus, the development of science allowed N.F. Fedorov to express hope and count on the future resurrection of the dead, not only with the help of divine grace, but thanks to scientific methods.

4. The historical roots of Russian cosmism are directly related to Russia and the national characteristics of the Russian people.

One of the main postulates of Russian cosmism is the idea of the unity of people, of all humanity. The idea of Russian conciliarity, unity, inherent in Russians, the traditional rural community is the historical foundation on which Russian cosmism arose and developed.

The ideas of Russian cosmism were developed by such thinkers as N.F. Fedorov, V.S. Solovyov, P.A. Florensky.

Nikolai Fedorovich Fedorov (1828 - 1903) is rightfully considered the father of Russian cosmism. This original thinker belongs to a galaxy of undeservedly forgotten scientists, whose work has only recently become available to the domestic reader again.

The original way of thinking and acting, high morality, the desire to help those in need, invariably attracted others to him. He was highly valued by his contemporaries, who were usually stingy with praise for L.N. Tolstoy spoke admiringly of Fedorov: “I am proud that I live at the same time as such a person,” V.S. Solovyov recognized Fedorov as “his teacher and spiritual father.”

The whole philosophy of Fedorov is concentrated around the main idea for him - the victory over death, the resurrection of the dead. The highest meaning of existence for him is life itself, and the highest morality is activity in the name of life. He considered the greatest injustice to be the limitation of life to a certain time, the limit that death sets for it. According to Fedorov, the main goal of human activity should be the struggle for human immortality. Moreover, for immortality, not personal and not for a select few, but for the entire human race, including long-dead ancestors. He considered it the duty of descendants to return life to those generations on whose shoulders they stand. “You need to live not for yourself (egoism) and not for others (altruism), - said Fedorov, - but with everyone and for everyone; This is a union of the living (sons) for the resurrection of the dead (fathers).”

Fedorov tried to show humanity as a single race, which, by its nature, unites both contemporaries and past generations. And the “common cause” that can unite all people and eliminate non-brotherly relations is the fight against death.

However, according to Fedorov, the unification of people is hampered by “blind nature”, which is hostile to them. Under the pressure of the forces of nature, a person is seized by the instinct of self-preservation. This leads to hostility between people, classes and nations. That is why Fedorov insisted on the need for conscious control of the evolution of nature. Humanity must set itself the task of remaking nature according to moral standards, establishing dominance over it, having conquered it, humanity will defeat death.

Despite the fact that Fedorov was a religious man, he believed that the resurrection would occur not through the intervention of God, but through the self-resurrection of man. According to Fedorov, man, having conquered death and become master of the cosmos, himself becomes God. And the resurrection itself is achieved with the help of science and technology, that is, man himself.

Fedorov thought globally; science should not only help resurrect the dead and give immortality to man, but also provide him with the necessary place for a normal existence. Fedorov solves this problem simply: it is necessary to resettle people to other planets to develop new “habitats.” And here is a new task for science - to help people master space. It was he who first stated that the Earth is not a border for man, “we must consider the Earth only as a starting point, and the whole universe as the field of our activity.” And to move into space, Fedorov proposed the need to master the electromagnetic energy of the globe, this would make it possible to regulate its movement in space and turn the Earth into a spaceship for flights into space. In the future, according to Fedorov’s plans, man will unite all the worlds and become a “planetary guide,” and this will manifest the unity of man and the cosmos.

Despite the unreality of many of Fedorov's projects, his ideas are humanistic in nature. It is today that the theme of "brotherhood" of all people living on Earth sounds more than relevant in the face of an endless series of violence and wars.

Vladimir Solovyov (1853 - 1900). The topic of cosmism is most fully considered by V. Solovyov in the treatise “Readings on God-Humanity”. According to Solovyov, the true mystery for the mind is not the divine, but the clear and normal world. The reality of the world around us is a true mystery and challenge for the mind. "This task comes down to the derivation of the conditional from the unconditional, ... random reality from the absolute idea, the natural world of phenomena from the world of divine essence. The connecting link between the divine and natural world is man. Man combines all kinds of opposites, and is both a deity and insignificance" Solovyov V.S. Readings about God-manhood, Solovyov V.S. Works: In 2 vols., M., T. 2, 1989. Therefore, for a person it is necessary to find a place and meaning in the general connection of truly existing things. Solovyov sees dual unity in the divine being: “the active, or producing, unity of the divine creativity of the Word, and the produced, realized unity... - the unity of the organic body.” The eternity of God presupposes the eternity of humanity, but not of natural humanity, which arises on Earth at a certain period, but of intelligible, ideal man. This universal being contains all people. Therefore, man is a necessary and irreplaceable link in the absolute whole. This is what justifies the assumption of two great truths: human freedom and human immortality.

Exclusive self-affirmation or egoism, omnipotent in practical life, is the root evil of our nature, and since egoism is characteristic of everything in nature, evil is a common property of all nature. Nature is a reflection of the universal idea and the existence of a separate, divided, disparate, alien to this idea. Solovyov comes to the conclusion that the nature of evil is metaphysical, seeing evil in relation to the soul of the world (Sophia, "primordial mankind") and God. Its mediating position between God and the natural world includes the possibility of gaining independence, the temptation to possess "everything" from oneself, and not from God, and thus the unity of the universe is violated. Ideal unity is possible only when there is a union of the divine principle with the soul of the world, where the first is a forming element, and the second is a passive force that perceives the ideal and supplies it with matter for development, a shell for its full discovery. This connection is not of the nature of a one-time creation. The path to achieving a perfect and eternal organism is slow and painful. It can be explained by only one thing, without which neither God nor nature are conceivable - freedom. "If everything that exists (in nature or the world soul) must unite with the Divine - and this is the goal of all being - then this unity, in order to be valid, must be mutual, i.e. come not only from God, but also from nature , be her own business."

The world cosmogonic process goes through many successive phases. Beginning with the stellar (astral) era, when matter is pulled together by cosmic bodies through the action of universal gravity, it ends with the creation of organic life and its perfection - the form of the human body. “In man, the world soul for the first time unites with the divine Logos in consciousness as a pure form of unity... In man, nature outgrows itself and passes into the realm of absolute existence. Perceiving and carrying in its consciousness the eternal divine idea and at the same time, by actual origin and existence inextricably linked with the nature of the external world, man is a natural mediator between God and material existence." Apart from man, all other beings are devoid of the divine principle and participate in it only by obeying natural external law. Like the world soul, a person who participates in the unity of God is free to have it as God. To do this, he “affirms himself separately from God, outside of God, falls away or is separated from God in his consciousness, just as the world soul initially separated from Him in its entire existence.” Thus, a new phase begins, not of cosmogonic, but of theological development, during which man goes through the path from an astral religion to a phallic one, in which he returns to his own material beginning.

We can highlight several indisputable ideas of Solovyov’s cosmism:

1. The idea of unity, the eternal, organically integral, truly existing world, which has a religious character (outside the divine principle, existence is chaos).

2. The mystery of man's involvement in the cosmos in his (man's) divine nature (man is a mediator between God and material existence).

3. In Solovyov’s cosmos, moral and religious meanings (expediency) dominate, which determine the essence of all phases and key moments of his evolution and existence.

4. The problem of completeness of knowledge cannot be presented as epistemological (complete knowledge is a religious-mystical worldview), thereby Solovyov criticizes rationality as an abstract principle, subordinating and transforming it in the light of religious experience and mystical contemplation.

Pavel Aleksandrovich Florensky (1882 - 1937) is one of those who rightfully belongs to the tradition of “Russian cosmism”. He believed that there is an “ideal kinship” between the world and man and their interconnectedness. Like ancient Greek philosophy, he relates the world and man as a macrocosm and a microcosm, which is in its own way the “image and likeness of the Universe” and carries within itself everything that is in the world. Despite the fact that the cosmic approach to man deprives him of the fullness of personal existence, Florensky managed to find a way out of this difficult situation. Both the world and man are equally complex and internally infinite, so they can be considered as parts of each other. One can rightfully consider the world biologically the universal body of man, and economically the sphere of his management. "The world is the disclosure of Man, his projection" Florensky P.A. Macrocosmos and microcosmos, “Man and Nature”, 1989, No. 9.. This is the cosmic-anthropological dualism (or two-unity) of Florensky, who considers it within the framework of the traditional Platonic dualism of the above and below (our world is opposed to another, “premium”, which symbolically reveals itself in the realities of earthly existence). Such dualism, according to Florensky, can only be overcome in the Church: “In it, reality is spiritualized, sanctified, deified” Florensky P.A. From the theological heritage, "Theological Works", M., 1977, Issue 17.. "Deification" is the final result of the salvation of the whole world through the salvation of man, which occurs in the Church by the forces of Christ and His Spirit. Salvation eliminates the conflict between man and the world; this is the “cosmic side of Christianity” Florensky P.A. Pillar and Statement of Truth, M., Put, 1914. Florensky’s picture of existence is static: dynamic processes, evolution, history have no decisive significance. According to Florensky, the entire history of the world is darkness, just one “night, one terrible dream, stretching into centuries.”

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The basis of Russian pre-scientific cosmism was agricultural activity. Magic rituals and folklore images expressed people's desire 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.

There are three main currents in Russian cosmism: 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 science trend, the philosophical ideas of cosmism were developed by N.A. Umov, V.I. Vernadsky, K.E. Tsiolkovsky, N.G. Kholodny, A.L. Chizhevsky and others. The works of these scientists 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 links 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.

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.

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.

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 the possible ways to prevent the death 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.

An important part of Tsiolkovsky’s cosmic philosophy is his “cosmic ethics”. Along with the traditional aspects, it includes the development of the ethical foundations necessary to establish contacts with extraterrestrials and the recognition of the need for joint work to transform the cosmos. 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.

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. 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.

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.

The thinker’s project focuses on four points: 1) mastery of nature, 2) reconstruction of the human body, 3) control of cosmic 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. 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. Discussing many global problems, Tsiolkovsky believed that one of the possible ways to prevent the death 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. 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.

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 is the need to improve the inner world to achieve complete harmony with nature.

Conclusion

Russian philosophy contains many valuable ideas not only in the field of religion, but also in the field of epistemology, metaphysics and ethics. The main problems, in my opinion, that are considered in Russian philosophy are problems of morality, conscience, happiness, and the meaning of life. Interest in the history of Russian thought arose in Russia in the first half of the 19th century. It has become stable and increasingly growing since the end of the 19th – beginning of the 20th centuries. All any significant representatives of Russian philosophy of the 20th century were at the same time its historians. In general, this reflects the high degree of maturity of Russian thought, the internal need of philosophers for reflection, to “look back” at their own national-historical traditions and ideological roots.

For a long time, Russian philosophy remained a “blank spot” for us; it was not recognized and condemned as “white emigrant.” For a long time in our country only Marxist-Leninist philosophy was officially recognized as the only correct and true one. And therefore, the works of Soviet philosophers essentially lost their philosophical continuity, because, as a rule, they did not touch upon entire layers of Russian religious philosophical thought. Historical and philosophical research into large periods in the development of Russian philosophy was also significantly limited, and the names of many thinkers were hushed up and forgotten. Getting to know their ideas will be useful for the development of our national culture and for restoring the continuity of the philosophical tradition.

Soon other works should appear on the study of various problems of Russian philosophy by contemporary authors. These works will deepen and enrich our national culture. Further research into the philosophical pre-revolutionary heritage will help clarify some of the problems of current social development and will contribute to the spiritual revival of modern Russia.

Bibliography

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Related information.

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. Through the discussion of these issues, several traditions have developed. 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 of the 20th century, 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.

Philosophy of Russian cosmism

As a philosophical movement in Russia, cosmism unites not only philosophers, but also writers, poets and artists. The term “Russian cosmism” emerged in Russian philosophy in the 70s. XX century mainly in connection with the interpretation of the ideas of N. F. Fedorov, K. E. Tsiolkovsky and V. I. Vernadsky. In historical and philosophical literature, three types of Russian cosmism are distinguished: religious and philosophical (N. F. Fedorov); natural science (K. E. Tsiolkovsky, V. I. Vernadsky, A. L. Chizhevsky); poetically artistic (V.F. Odoevsky, A.V. Sukhovo-Kobylin). The identification of varieties in Russian cosmism is conditional, since the ideas of its representatives often contradict each other. And yet, the majority of representatives of this movement are characterized by the recognition of the existence of the meaning of the existence of the cosmos and man in it, the acceptance of the idea of the evolutionary development of the connection between man and the cosmos, and the promotion of the practical active principle of man to the fore.

The most important idea of Russian cosmism was the idea of organizing the connection between man and space.

Nikolai Fedorovich Fedorov (1828 -1903) is considered one of the founders of Russian cosmism and its largest representative. He was not a professional philosopher. He earned his living by first working as a teacher in the periphery, and then as a librarian in Moscow. During his lifetime, his writings in the form of articles were published little. However, the ideas of N. F. Fedorov admired many writers and philosophers during his lifetime. L. N. Tolstoy and F. M. Dostoevsky, and later A. M. Gorky left favorable reviews of his philosophy.

Fedorov's ideas were reflected in his work "Philosophy of the Common Cause".

Fedorov believed that the disorder in our lives is a consequence of disharmony in man’s relationship with nature. The latter acts as a force hostile to us because of its unconsciousness. However, this power can be harnessed with the help of the human mind. According to the philosopher, people should “put the world in order” and bring harmony into it. As a result, the evolution of nature will not be spontaneous, but consciously regulated.

To overcome the gap between man and nature, Fedorov believed, it is necessary to implement universal regulation. At the same time, “internal” or psychophysiological regulation involves controlling the blind force within ourselves. External regulation unfolds from a single Earth to an integral world and covers the following steps, ascending in scale and complexity: 1) meteorological regulation, the object of which is the Earth as a whole; 2) planetary astroregulation, the object of which is the Solar system; 3) universal cosmic regulation, the object of which is the infinite Universe.

Meteor regulation includes:

“a) control of atmospheric processes (overcoming meteoric “pogroms” - droughts, floods, hail, etc.), mastering the climate, identifying the optimal relationship between soil, forest and water, increasing their natural productivity;

b) regulation of seismic-volcanic phenomena; c) teluric regulation (rational use of the earth's interior; replacement in the future of metal mined in mines with metal of meteoric and other cosmic origin);

d) helioregulation (use of solar energy and its displacement by labor-intensive coal mining, etc.).”

The next stage of regulation is the transformation of the Earth into a spaceship traveling in the Universe.

Ultimately, humanity must unite all star worlds.

Fedorov thought of a common cause as a path to enlightenment, self-renewal of people, the establishment of peace between nations, and the unification of all earthlings into a single fraternal family.

Fedorov thought that science on Earth must overcome the objective attitude towards the surrounding world, but this does not mean the triumph of the subjective approach. The approach to the world, in his opinion, should be “projective,” ensuring the transformation of knowledge into a project for a better world. Without this, according to Fedorov, knowledge is taken as the final goal, and action is replaced by a worldview. He believed that this situation should be changed. The cult of ideas or "idolatry" must be eliminated. Philosophy should end not with contemplation, but with action.

The thinker saw in egoism the source of everything negative that exists in the world. To eradicate egoism, it is necessary, according to Fedorov, for science to serve not the goals of struggle between people, but the goals of achieving their common good.

Selfishness gives rise to such evil as human mortality. Fedorov believed that the most important duty of science is to overcome mortality and ensure immortality for people. He hoped that science could develop to such an extent that it could ensure the resurrection of all previously dead people and their resettlement in the vast expanses of the Universe.

According to Fedorov, the ideal social system should be based on a harmonious combination of consciousness and action. In this system, there should be no disunity of people, violence and fear, as well as such activity of people that contributes to the approach of the world to the end. In an ideal system, which the philosopher calls “psychocracy,” everyone will perform his duty, fully aware of his tasks as part of humanity, called to be an instrument of God. Only in this way, according to Fedorov, can complete and universal salvation be achieved. Thus, the moral world order established in society becomes the key to the orderliness of the whole world.

In Fedorov's utopia, the age-old aspirations of the Russian people received their expression and form.

The utopian nature of the thinker’s ideas about the ways of development of human society cannot obscure from us the fact that much of his legacy retains its significance today: the ideas of synthetism and projectivity of knowledge, regulation of the processes of nature and social life, perpetuation of people’s lives, the close connection of knowledge and morality , unity of man and space, the ideal of the unity of humanity, etc.

Another major representative of the philosophy of Russian cosmism is Konstantin Eduardovich Tsiolkovsky (1857 - 1935). He is known as a science fiction writer and a pioneer of rocket dynamics and astronautics, as well as an original thinker.

Tsiolkovsky believed that our world can only be understood correctly from a cosmic point of view. The future of the world is connected with human space exploration. The activities of intelligent beings should be aimed at improving human interaction with the cosmos. He saw one of the most important tasks of the evolution of living things in the liberation of intelligent organisms from dependence on their environment. Tsiolkovsky believed that space exploration would unite people into a single state, which would exist in the vast expanses of the Universe, constantly expanding.

Tsiolkovsky's philosophy is based on a number of principles.

The most important of them is panpsychism, consisting in recognizing the sensitivity of the entire Universe.

Another principle is monism, based on the assumption that matter is one and its basic properties are the same in the Universe. According to this principle, the material and spiritual principles of the Universe are one, and living and inanimate matter, man and the Universe are also one.

The third principle is infinity principle. According to this principle, the world, the Universe, the power of the cosmic mind are infinite.

Fourth principle - principle of self-organization, based on the assumption that the Universe has the ability to promote its organization, giving it the opportunity to exist indefinitely in time. And although the term “self-organization” itself was not used by Tsiolkovsky, the peculiarity of his philosophy follows from this principle and his understanding of the evolution of the Universe.

Tsiolkovsky assumed that the Universe has a first cause and is moved by wills that are outside its limits. However, man is able to subordinate the development of the cosmos to his will. But for this he needs to conquer space, based on its study and submission to his mind.

A significant process in the philosophy of Russian cosmism is associated with creativity Vladimir Ivanovich Vernadsky(1863-1945), who is not only an outstanding natural scientist, one of the founders of geochemistry, radiogeology, and genetic mineralogy, but also a significant thinker, the creator of the doctrine of the biosphere and its transition to the noosphere.

V. I. Vernadsky, like other cosmists, believed that thanks to science, humanity gets the opportunity to turn into a force that subjugates the Cosmos and becomes responsible for the fate of the biosphere and Cosmos. This is explained by the fact that "scientific work becomes a manifestation of the geological work of mankind, creates a special state of the geological shell - the biosphere, where the living matter of the planet is concentrated: the biosphere passes into a new state - into the noosphere." In his works “A Few Words about the Noosphere” (1943) and “Scientific Thought as a Planetary Phenomenon” (1944), the thinker under the noosphere understands the sphere of distribution of intelligent human activity, which is aimed at the rationally regulated maintenance of the life of all living things, including people themselves, not only within the Earth's biosphere, but also outside it, first in the near-solar space, and then beyond it. V. I. Vernadsky believed that the entry of mankind into the era of the noosphere was prepared by the entire course of the evolution of the living. The condition for such a transition is the unification of the creative efforts of all mankind in the name of increasing the level of well-being of all people.

A significant contribution to the development of the philosophy of Russian cosmism fell to the lot of the founder of cosmobiology, the poet Alexander Leonidovich Chizhevsky (1897-1964). His successful life as a scientist was interrupted by his arrest in 1942. At the same time, one hundred and fifty folders of scientific material were lost and his completed scientific work was lost. “Morphogenesis and evolution from the point of view of the theory of electrons” forty printed sheets. He spent fifteen years in hardship. The scientist was rehabilitated in 1957.

Chizhevsky considered the electron as a substratum of the natural world, which is based on the principle of general circulation. This principle, in his opinion, obeys the existence of everything that is in the world. The operation of this principle makes itself felt in frames and symmetries.

According to Chizhevsky, the history of mankind is subject to periodicity and depends on solar activity. Revolutionary upheavals correspond to the moments of the greatest solar activity, repeating periodically with an interval of eleven years. This eleven-year cycle is divided into four periods: 1) the period of minimal excitability (3 years); 2) a period of increase, growth of excitability (2 years); 3) the period of maximum rise in excitability (3 years); 4) period of decrease in excitability (3 years). To prove his ideas, Chizhevsky cited a large amount of factual material. However, the manuscript of the work “On the Periodicity of the World-Historical Process” with a volume of 900 typewritten pages was lost in 1918. Only a brief summary of this work has survived, entitled “Physical Factors of the Historical Process” (1924).

Chizhevsky's ideas about the influence of solar storms and space disasters on social phenomena and the behavior of individual people are widespread today.

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 branches of philosophical views and sciences.

At the present stage of human existence, taking into account past experience, humanity has formed a certain structure for itself and identified certain priorities for itself. But, as before, we did not receive answers to questions about the meaning of life and the picture of the universe on the planet. Therefore, Russian Cosmism, as the most advanced scientific concept about the meaning of human existence, requires further development and understanding.

Philosophy of Russian “cosmism”: the idea of ​​harmony of mind and nature. Philosophy of cosmism: briefly The main philosophical idea of ​​Russian cosmism is

1. Basic principles of Russian mystical cosmism

Philosophy of Russian “cosmism”: the idea of harmony of mind and nature. Philosophy of cosmism: briefly The main philosophical idea of Russian cosmism is