Archpriest Georgy Florovsky and V.S. Solovyov in the struggle for history
DOI:
https://doi.org/10.51216/Keywords:
moving force of history, Solovyov’s historiosophy, Florovsky’s religious and historical thought, Danilevsky’s theory, criticism of Slavophilism, Eurasianism ideologyAbstract
The article identifies an urgent problem associated with the absence in the content of G. V. Florovsky’s famous book “The Ways of Russian Theology” of a rather noticeable event in the history of Russian religious and philosophical thought - the polemic between V. S. Solovyov and N. Y. Danilevsky, which arose in the second half of the 19th century. The ambiguity of the situation is emphasized, since Florovsky was obviously familiar with this event, as indicated by the presence of Solovyov’s connotations in his works of the period 1921–1928, dedicated to the criticism of the historiosophical ideas of Slavophilism and Eurasianism. To substantiate this thesis: the formation of the axial thought of Florovsky’s historiosophy is traced; the relationship between the main provisions of Florovsky and Solovyov’s criticism of Danilevsky’s theory of cultural-historical types and the historiosophy of the Slavophiles A.S. Khomyakov, I.V. Kireevsky, I.S. Aksakov and M.N. Katkov is considered with a view to their convergence. It is substantiated that: the axial thought of Florovsky’s historiosophy is the idea of Christianity as the main driving force of history, and this idea is formulated based on Solovyov’s historicism and can be traced in Florovsky’s works written in the period 1921–1928. It is concluded that Florovsky, already at an early stage of his work, turned to Solovyov’s ideas and was well acquainted with the peculiarities of his polemic with Danilevsky. Assumptions have been put forward and reasoned that: renouncing Solovyov’s legacy, Florovsky decided not to cover the controversy with Danilevsky in “Ways of Russian Theology” in order to avoid indirect indications of conceptual dependence on the philosopher’s ideas. Florovsky did the same with Eurasian ideology, about which he did not leave even a hint in his main work (this, naturally, also affected Danilevsky).
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