Abstract: The work "Semiramis" was regarded by the Slavophile A.S. Homyakov as a study of global history from anti-Eurocentrist position. Its first part, which was actually entitled "Semiramis" was devoted to the prehistoric ancient times, and it was meant as a volumnous preface to the second part, which was devoted to the history of Slavicism. Due to the lack of empiric data the myphical history has always been a fruitful field for the historical and philosophical speculations and conspiracy theories.  For example, Homyakov divides the entire humanity into two "races", which are the agents of spiritual principles acting through them: Iranian (Aryan) and Cushitic ones. By this dichotomy Homyakov continues the tradition of German romanticism, which was once expressed by distinction between the Apollo and Dionysos forces made by      Nietzsche. Before that F.Schlegel has divided the humanity into the two races - Cainites reflecting the will of the flesh, and Sephites representing divine will. Hegel introduced the antinomy of Iranian principle of light and the Egyptian principle of secret.  Later there appeared occult and esoteric concepts of E. Blavatskaya on the 7 root races of the world; the Alexandre Saint-Yves d'Alveydre on synarchy and anarchy; Claude-Sosthene Grasset d'Orse made a division into quart and quint. These typologies may be considered more than just occult theories, they were the predecessors of systems of various psychological types. While for a historical scholar, politician or a journalist the wish to find out the hidden nature of the processes may lead to extremities of conspiracy theories, which forms new myths instead of having explanatory and prognostic functions,  for a philosopher of history and culture this is a creative advantages. The principles of Iranism and Cushism introduced by Homyakov serve as an axis for the global history, allowing to cast light upon the local cultures within the global context, which makes compression of the volumnous materials of "Semiramis" easier.

Abstract: In article the philosophy of spirit of Berdjaev developed within the limits of his existential metaphysics is analyzed. The basic problem of this philosophy is the relation of existence of spirit to world life, numinosum to phenomenal. The form of such relation, according to Berdjaev, is the function of human knowledge which hypostasis mind designs in effect (universals, substances), then socializes them after what they get categorial obligatory character, their own being. Struggle against the objectivation of spirit is represented by Berdjaev eschatologically, through the transcendental exit from the limits of the phenomenal cause and effect world in a reality of the primordial freedom, the existence.

Abstract: The basic meaning behind Lossky's personalistic metaphysics can be briefly expressed in his own definition: "all of nature is composed of entities which would have been members of the Kingdom of God had they not taken the path of selfishness. Because of this sin and mutual disunity, many of them are not relevant; they are simply potential personalities that make up the lower kingdoms of both organic and inorganic nature."[5, 303]. In its structure, this statement follows the basic provisions of the monadology of Leibniz, which served as a kind of normalizing influence on Lossky's metaphysics. It defines the basic structure of the backbone of his theory: in cosmology - the mechanism for realization of the ideal world of the material (the dynamic structure of matter); in ontology - the stratification of levels of reality (concrete ideal, abstract ideal, and real existence), the structure of the "first" and "second" matter (spatial and allied body); in eschatology - the structure of the nucleus of reincarnation (the perfect substantial (or substantive) activities of the monad), etc. By referring to Leibniz's original teachings we can trace the genesis of the basic foundations of Lossky's metaphysics and ascertain the building blocks of his teaching, the most important part of which was the concept of reincarnation, developed on the basis of monadology. Lossky, and even Leibniz himself, noted the similarity between their concepts and relevant religious and philosophical doctrines (in Greek and Indian metaphysics and Middle Eastern religion). By virtue of irreducible granularity and by working out the details, the doctrine of reincarnation in the dharmic religions (Jainism, Hinduism, Buddhism, Sikhism) may act as a somewhat normalising paradigm for personalistic eschatology, a comparison with which serves to highlight in this article the universal meaning of many positions of Lossky's personalism.

Abstract: The article studies metaphysical, anthropological and existential aspects of Berdyaev’s eschatology. The author of the article traces back psychological preconditions of the transformation of existential problems to the eschatological metaphysics. The research shows how the following fundamental topics of Berdyaev's existential philosophy are revealed: pre-reality existential freedom, its objectivation to the reality and the problem of returning human personality to that existential freedom. It has been established that for the philosopher eschatology was a symbol of transcendency of human personality  to the existence. The author of the article also touches upon eschatological aspects of borderline situations when a person faces his own death or during historical catastrophes or mystical insight or creative act.