Convergence as a research method: reconstruction of the worldview of the Silver Age Epoch

Zarutskaya Svetlana Valerievna ORCID: 0009-0002-9025-1139 Head of the Department; Institute of Preschool and Primary General Education; Institute of Educational Development of Kuzbass 650000, Russia, Kemerovo region - Kuzbass, Kemerovo, Vesennaya str., 16, sq. 84 intellect-center@rambler.ru

Culture, as a complex and dynamic system, is the object of study in many disciplines, from art and literary studies to sociology and philosophy. Traditional approaches to the study of culture often fragment it, considering individual elements (literary works, artistic trends, philosophical concepts) in isolation from the general context. However, a more holistic approach is needed to understand the deep processes and interrelationships that shape the cultural landscape. In this regard, convergence, as a methodological tool, seems to be a very promising area in cultural studies.

Analyzing the history of thought, we discover that the desire for holistic, integrative knowledge, to overcome disciplinary fragmentation and to understand the interconnectedness of various areas of being is not a new trend, but rather a deep need of the human mind. Even if the term "convergence" in its modern sense has not yet been formulated, many prominent thinkers of the past intuitively approached the study of the same problems, moving in a direction that we could call convergent today.

In the galaxy of Russian thinkers who anticipated the ideas of convergence, a special place is occupied by:

• Vladimir Sergeevich Solovyov: His concept of "integral knowledge" was an attempt to synthesize science, philosophy and religion. Solovyov saw in each of these spheres different but complementary ways to comprehend the Truth. His desire to bridge the gap between the rational and the spiritual, between empirical knowledge and metaphysical principles, can be seen as an early form of convergent thinking.

• Nikolai Fedorovich Fedorov: With his project "common cause" to overcome death and resurrect ancestors, Fedorov proposed a radical program for the transformation of the world based on the synthesis of science, technology and religious faith. His ideas about regulating nature and overcoming human limitations have become the prototype of many modern discussions about the possibilities and dangers of technological progress.

Pavel Alexandrovich Florensky: An encyclopedic scientist who combined the talents of a mathematician, physicist, engineer and religious philosopher, Florensky sought to synthesize scientific and religious knowledge. He considered science as a tool for understanding the material world, and religion as a means of comprehending spiritual reality, and sought ways to combine them harmoniously.

• Vladimir Ivanovich Vernadsky: His teaching about the noosphere– a sphere of the mind shaped by human activity, became an important stage in the development of ecological thinking and understanding of the relationship between man and nature. Vernadsky emphasized the need to integrate scientific knowledge to solve global problems facing humanity.

• Lev Platonovich Karsavin: In his philosophy of unity, Karsavin sought to integrate all spheres of human existence – religious, moral, cognitive, aesthetic. His ideas about the interconnectedness of all phenomena in the world and the need for holistic, synthetic cognition anticipated many modern concepts of convergence.

Boris Valentinovich Yakovenko: As a representative of neo-Kantianism, Yakovenko emphasized the need for methodological reflection in science and the importance of taking into account value orientations when conducting scientific research. His ideas about the relationship between science, philosophy and culture can be considered as a contribution to the formation of a convergent approach to cognition.

• Vladimir Solomonovich Bibler: His concept of "culture on the threshold of the 21st century" focused on the simultaneous existence and interaction of various cultural forms, which created the need for synthesis and dialogue of different perspectives for understanding the modern world. He considered science as a cultural phenomenon, and scientific knowledge as the result of a dialogue between different scientific paradigms. "Science can and should also be understood and developed as a cultural phenomenon, as a mutual transition, simultaneity, and ambiguity of various scientific paradigms, as a form of communication between ancient and medieval forms."^[2]

Vyacheslav Semenovich Stepin: Developing ideas about post-nonclassical science, Stepin emphasized the need for interdisciplinary research and integration of various scientific disciplines to solve complex problems of our time. His work has made a significant contribution to the methodological justification of the convergent approach to scientific knowledge.

Foreign thinkers have also contributed to the formation of an intellectual field that anticipates the ideas of convergence.:

• Edward Osborne Wilson: His sociobiology, which seeks to explain social behavior from the point of view of biology, was an attempt to synthesize natural and social sciences.

Erwin Schrodinger: His book "What is Life?" It was an attempt to apply the laws of physics to understand biological phenomena, which became an important step towards interdisciplinary research of living matter.

• Yuval Noah Harari: His reflections on the future of humanity in the era of biotechnology and artificial intelligence emphasize the need for an ethical understanding of scientific and technological progress and its consequences for humans and society, thereby calling for the convergence of scientific knowledge and humanitarian values.

• Max Tegmark: His hypothesis about the mathematical Universe, which assumes that all physical laws can be expressed mathematically, is a radical form of striving for unification and synthesis of knowledge.

Thus, an analysis of the work of these outstanding thinkers makes it possible to see that the desire for holistic, integrative knowledge, to overcome disciplinary fragmentation and to understand the interconnectedness of various areas of being is not a new trend, but rather a deep need of the human mind, which has found expression in various forms and in different historical epochs. Today, when we talk about the convergence of science and technology, we are, in fact, continuing this centuries-old search for integrative knowledge, based on the experience and insights of our great predecessors.

What is the essence and principles of the convergent approach? Convergence, as a methodological research tool, provides a valuable approach for analyzing complex, multidimensional phenomena in various disciplines. Its application allows researchers to go beyond a narrow specialization, integrate different perspectives and create a more holistic and in-depth understanding of the subject under study. Unlike highly specialized research, it allows us to see the interrelationships between various aspects of culture, to identify hidden patterns and mechanisms of its development. The key principles of the converged approach include:

Interdisciplinarity: Combining the efforts of researchers from different fields of knowledge (literary studies, art studies, philosophy, history, sociology, psychology, religious studies, etc.) to jointly study the problem

• Data integration: Combining and analyzing data obtained using various methods and from various sources (literary texts, works of fiction, philosophical treatises, historical documents, biographies, memoirs, sociological research, etc.).

• Theoretical synthesis: The development of new concepts and interpretations that explain the interrelationships between different aspects of culture and allow for a more holistic view of it.

Let us apply this convergent principle in relation to the study of the phenomenon of the Silver Age. The Silver Age of Russian culture (late 19th – early 20th centuries) is an era of rapid flourishing and spiritual quest, marked by the emergence of new literary trends (symbolism, acmeism, futurism), the flourishing of painting, theater and music, as well as the formation of an original religious philosophy. The application of a convergent approach to the study of the Silver Age allows us to go beyond the traditional literary-centric view and see a more complete picture of the era. Let's look at how convergence can be used to analyze this period. Convergent analysis of the Silver Age makes it possible to reconstruct the worldview of the era, form a holistic view of its spiritual and intellectual atmosphere, and understand its values, ideals, and contradictions. It allows us to see how various cultural phenomena are interconnected and how they reflect the complex social, political and spiritual processes that took place in Russia at the turn of the 19th and 20th centuries.

The application of the concept of "convergence" to the analysis of cultural and philosophical thought in Russia at the end of the 19th century is justified and heuristically valuable for a number of reasons. Let's look at each of them separately.

Interpenetration and synthesis of philosophical trends. In the intellectual history of Russia in the 19th century, the confrontation between Slavophilism and Westernism represented one of the key tensions. Two diametrically opposed positions determined the vector of development of Russian thought, polarizing society and defining the discourse about Russia's place in the world, its identity and its future. However, by the end of the century, the rigid division into two camps begins to blur, giving way to complex processes of interpenetration and synthesis, the desire to find a kind of "Russian idea" that unites the values of both the West and its own national tradition. This evolutionary path was marked by a critical rethinking of dogmas and the integration of elements previously considered alien. Initially, the Slavophiles, with their emphasis on the identity of Russian culture, on its spirituality and community, opposed themselves to Westerners focused on European values, science and progress. Alexey Khomyakov, one of the fathers of Slavophilism, emphasized: "We did not learn from the West, we learned his life only from books and often from false reviews; therefore, we can be sure that we have no right to judge him." Russian Russians ^[9] Slavophiles saw Western civilization as a threat to Russian identity, a source of rationalism, individualism, and materialism alien to the Russian soul.

However, by the end of the 19th century, even in the Slavophile camp, an understanding of the need to adapt to modern realities was beginning to mature, and the realization that ignoring Western experience would lead to lagging behind and stagnation. Nikolai Yakovlevich Danilevsky, the author of the work "Russia and Europe," although he developed the theory of cultural and historical types, emphasizing the uniqueness of the Slavic world, nevertheless recognized the importance of borrowing Western technologies and scientific achievements. He wrote: "Foreign things should not be rejected solely on the grounds that they are foreign if they are useful; but they should be rejected if they are harmful or dangerous." ^[4] Danilevsky, therefore, proposed not blind copying, but the reasonable use of Western experience to strengthen Russian civilization.

The tendency towards synthesis was even more clearly manifested in the ideas of Konstantin Nikolaevich Leontiev. Leontiev, with his aesthetic conservatism and criticism of bourgeois society, was an ardent opponent of liberalism and democracy. He saw Russia as a stronghold of traditional values, protecting the world from the destructive influence of European progress. However, Leontiev recognized the need to modernize the army and economy, believing that Russia should become a strong power capable of resisting the West. His famous formula "Blossoming complexity" implied that development is possible only with the preservation of hierarchy, traditions and national identity.^[6]

On the other hand, Westerners have also undergone an evolution in their views. Pyotr Lavrovich Lavrov, one of the ideologists of narodism, although he shared the Western values of freedom and equality, nevertheless turned to the ideas of narodism, emphasizing the role of the peasant community in the development of Russia. He saw in the peasantry a source of morality and justice capable of building a new, socialist society. Lavrov criticized Western capitalism for its exploitation and injustice, suggesting an alternative path for Russia's development based on communal principles. Nikolai Konstantinovich Mikhailovsky, also a representative of narodism, developed the theory of "heroes and the crowd," emphasizing the role of the intelligentsia in awakening popular consciousness and leading the peasant revolution. ^[7] Mikhailovsky, like Lavrov, criticized Western capitalism and saw the community as the basis for a future socialist society. Thus, by the end of the 19th century, the boundaries between Slavophilism and Westernism were blurring, and a desire was born to find an original path of development for Russia that took into account both the values of the West and the peculiarities of Russian culture and history. This synthesis, however, was not simple and harmonious. It was accompanied by heated discussions, contradictions and conflicts. Nevertheless, it became an important stage in the formation of Russian national identity, in determining Russia's place in the world.

Ultimately, the search for the "Russian idea" in an era of change led to an understanding of the need to overcome one-sidedness and dogmatism. Russian thought realized that the truth lies not in denying the other, but in dialogue, in accepting different points of view. This process of interpenetration and synthesis of philosophical trends became an important factor in the development of Russian culture and anticipated many intellectual trends of the 20th century.

Religious philosophy. The crisis of traditional religiosity caused by scientific progress, secularization, and the general spirit of doubt that engulfed European society in the late 19th and early 20th centuries has not spared Russia either. This spiritual vacuum, however, did not lead to a total denial of faith, but rather became a catalyst for its rethinking, for the search for new forms of religious experience and expression. During this period, an original Russian religious philosophy was formed, which, absorbing Western philosophical trends and rethinking traditional Christian dogmas, tried to build a bridge between reason and faith, between modern knowledge and eternal truths. In this sense, the Russian religious philosophy of the Silver Age is a vivid example of convergence, synthesis of various intellectual trends in search of a holistic worldview. An important factor influencing the formation of Russian religious philosophy was the influence of Western philosophical ideas. Russian thinkers carefully studied the works of Kant, Hegel, Nietzsche, Husserl, Bergson and other Western philosophers, trying to find answers to their questions about the essence of being, the meaning of life, and human nature. However, they did not just copy Western ideas, but creatively reinterpreted them, adapting them to Russian conditions and synthesizing them with Christian teaching. Vladimir Sergeevich Solovyov, one of the founders of Russian religious philosophy, became a vivid example of such a multifaceted perception. He sought to build a system of "all-unity" that combines all aspects of existence – the material world, the human mind and the divine essence. Solovyov borrowed the idea of dialectical development from German idealism, but reinterpreted it in a religious way, seeing in history the process of ascension to the Kingdom of God. In his work "The Justification of Goodness," Solovyov, relying on Kantian ethics, develops the concept of moral progress based on love and compassion. His words, "The meaning of human life is unconditional self-affirmation in perfection," reflect the desire for God-manhood, for the transformation of human nature through union with God.^[8]

Nikolai Alexandrovich Berdyaev, another prominent representative of Russian religious philosophy, was strongly influenced by existentialism. He emphasized the uniqueness and freedom of the human personality, its responsibility for its choice and its destiny. Berdyaev criticized rationalism and collectivism, seeing them as a threat to freedom and creativity. His concept of "existential philosophy" was based on the idea that being precedes essence, that man creates himself in the process of his existence. "Man is not a natural being, but a historical and spiritual being," Berdyaev wrote, emphasizing his transcendent nature.^[1]

Sergei Nikolaevich Bulgakov, a former Marxist, turned to religious philosophy in his mature years and became one of the leading representatives of the Russian religious renaissance. Bulgakov developed the concept of "sophiology," the doctrine of Sophia, the Wisdom of God, as an intermediary between God and creation. He combined Christian theology with the ideas of German idealism and Russian cosmic philosophy. Bulgakov saw in Sofia not just an abstract idea, but a living force permeating all existence. His works "The Philosophy of Economy" and "The Light of the Evening" represent an attempt to build a Christian economy and metaphysics based on the idea of Sophia.

Pavel Alexandrovich Florensky, a priest, scientist and philosopher, was one of the most original thinkers of the Silver Age. Florensky strove for a methodological justification of the interconnectedness of science and religion, seeing in them two different but complementary forms of cognition. "By shifting the load on things, we condense their individuality and at the same time impoverish the space. Things, individually, tend to be self-contained. The connections between them weaken, and at the same time space pales, losing its distinctive structure, internal coherence and integrity. As the forces and organization of reality are attributed to things, each separately, the space that unites them empties and tends from concrete completeness to meon" ^[3]. He developed the concept of "concrete metaphysics," based on the study of specific phenomena and symbols. Florensky studied mathematics, physics, biology, art history and other sciences in order to find confirmation of Christian truths in them. His work "The Pillar and the Affirmation of Truth" is an encyclopedia of Christian knowledge covering all aspects of human life.

The Russian religious philosophy of the Silver Age is a vivid example of convergence, synthesis of Western philosophical ideas and traditional Christian teaching. Russian Russian thinkers not only borrowed Western ideas, but also creatively reinterpreted them, adapting them to Russian conditions and synthesizing them with Christian dogmas. As a result, new, original philosophical systems were born, which had a huge impact on Russian culture and thought of the 20th century. Convergence became a source of creative impulse, which gave rise to a unique phenomenon of Russian religious philosophy.

The influence of science and technology on philosophical thought. The second half of the 19th century was marked by the triumphal march of science and technology, which radically changed man's understanding of the world and his place in it. The successes of natural science, from Darwin's evolutionary theory to the discovery of the law of conservation of energy, have not only expanded the boundaries of knowledge, but also had a profound impact on philosophical thought, stimulating the development of new directions and rethinking old ones. In the Russian intellectual environment, as in the European one, there was a complex and multifaceted convergence of science and philosophy, in which philosophers tried to comprehend scientific discoveries, integrate them into their systems and respond to the challenges posed by science to traditional worldviews.

One of the most influential trends that emerged under the influence of science was positivism. Russian positivists such as Dmitry Ivanovich Pisarev and Nikolai Gavrilovich Chernyshevsky shared the belief that science is the only source of reliable knowledge, and metaphysical speculation is a waste of time. Pisarev, with his radical nihilism, called for the destruction of old authorities and for their replacement by scientific knowledge. He wrote: "We are not saying that philosophy is useless, we are only saying that it is fruitless." For Pisarev, science is a tool for transforming the world, and philosophy is just an abstract theory divorced from life.

Chernyshevsky, with his materialistic worldview, saw science as a means to achieve social progress. He believed that scientific knowledge would help build a just and rational society. His famous novel "What to do?" He became the manifesto of Russian positivism, preaching rationalism, utilitarianism and faith in scientific progress. Chernyshevsky, however, did not limit himself to crude materialism, but recognized the importance of moral values and social justice.

However, even within the framework of positivism, there was an evolution from primitive materialism to more refined forms, such as empirio-criticism, represented by Alexander Alexandrovich Bogdanov and Vladimir Alexandrovich Bazarov. Empirio-criticism, or Machism, denied the existence of objective reality, arguing that human sensations and experience are the only reality. Bogdanov, with his theory of "organizational experience," tried to build a science based on the principle of coordination and coordination of human experience. His ideas influenced the formation of Soviet science and technology.

The influence of science penetrated into religious philosophy, forcing religious thinkers to rethink their views and take into account scientific discoveries. Vladimir Sergeevich Solovyov, as already noted, sought to synthesize science, philosophy and religion, trying to find a rational justification for religious faith. He saw science as a tool for understanding the material world, and religion as a means of comprehending spiritual reality. Solovyov believed that science and religion should work together to create a holistic and harmonious worldview. In his Critique of Abstract Principles, Solovyov criticizes the one–sidedness of both materialism and idealism, offering his own path - "whole knowledge," combining science, philosophy and religion.

Solovyov acknowledged that scientific discoveries such as Darwin's theory of evolution cast doubt on traditional religious beliefs about the creation of the world and man's place in it. However, he did not deny science, but tried to find its place in the religious worldview. Solovyov believed that evolution is not a random process, but is controlled by God, and that man is the highest point of evolution, a being capable of knowing God and connecting with him.

The influence of science on religious philosophy was manifested not only in attempts to reconcile scientific knowledge with religious faith, but also in the use of scientific methods to study religious phenomena. Religious philosophers have studied the psychology of religion, the sociology of religion, and the history of religion to understand how religion affects human life and society.

Neo-Kantianism and its influence on the fusion of science and philosophy in Russia. Neo-Kantianism, which revived interest in Kant's philosophy, had a significant impact on the Russian intellectual environment, especially during the Silver Age. Unlike positivism, which sought to limit cognition to empirical experience, neo-Kantianism emphasized the role of categories and forms of sensuality in the formation of knowledge. It recognized the importance of science, but criticized it for absolutizing empirical evidence and ignoring philosophical questions about the nature of knowledge, values, and culture. The influence of neo-Kantianism manifested itself in several aspects:

Differentiation of natural sciences and cultural sciences: Neo-Kantianism, especially the Baden school (Windelband, Rickert), distinguished between nomothetic (law-setting) sciences that study nature and idiographic (describing unique phenomena) sciences that study culture. This distinction helped to understand that scientific methods applicable to the study of physical phenomena are not always adequate for the analysis of social, historical and cultural processes. The Neo-Kantians paid close attention to the methodology of scientific knowledge, analyzing the prerequisites, limitations, and value orientations underlying scientific theories. This stimulated philosophical reflection on science and contributed to a deeper understanding of its possibilities and boundaries.

Neo-Kantianism emphasized the importance of ethical and value aspects of human activity. Philosophers of this trend considered science not only as a means of understanding the world, but also as a part of culture, subordinated to moral and social norms. Neo-Kantianism offered an alternative to materialistic and positivist worldviews, emphasizing the active role of the subject in the process of cognition and the importance of spiritual values.

The convergence of science and philosophy was addressed by such figures as Boris Valentinovich Yakovenko (1884-1949), a famous neo-Kantian philosopher who explored the problems of the methodology of science and the relationship between science, philosophy and culture. Sergey Iosifovich Gessen (1887-1950): A neo-Kantian philosopher, he developed the concept of "eternal education," based on the idea of continuous self-improvement of the individual through familiarization with universal values. Gessen believed that science should serve the goals of moral and spiritual development of man. Lev Platonovich Karsavin (1882-1952): Religious philosopher and historian who was influenced by neo-Kantianism. He developed the concept of "all-unity," striving for a synthesis of science, philosophy and religion. Karsavin argued that all the phenomena of the world are interconnected and form a single whole, and knowledge should be holistic and comprehensive.

Thus, the influence of science and technology on philosophical thought in 19th-century Russia was multifaceted and complex. It stimulated the development of positivism and materialism, forced religious philosophers to rethink their views and led to the emergence of new, synthetic philosophical systems. The philosophers sought to comprehend scientific discoveries and their implications for humans and society, integrate scientific knowledge into philosophical systems, and respond to the challenges posed by science to traditional worldviews. This process continues in our time, testifying to the eternal relevance of the problem of the relationship between science and philosophy.

Active interaction of philosophy and literature. Russian culture of the 19th century is a unique space where philosophy and literature not only coexist, but are organically intertwined, forming a complex and dynamic system. Many writers become philosophers, and philosophers become writers, using different tools to achieve one goal: to know a person, his soul, and his place in the world. The interpenetration of these two fields of knowledge creates a unique atmosphere of Russian spiritual life, where an artistic image becomes a way of philosophical reflection, and a philosophical idea becomes a source of inspiration for literary creativity. This convergence is manifested in the fact that philosophy and literature are used as complementary tools for exploring human nature, moral issues, and social contradictions.

One of the most striking examples of this convergence is the work of Fyodor Mikhailovich Dostoevsky. His novels such as Crime and Punishment, The Brothers Karamazov, and The Demons are not just fascinating stories, but also deep philosophical treatises that raise questions about the meaning of life, good and evil, freedom and responsibility. Dostoevsky creates a gallery of complex and contradictory characters, each of whom is the bearer of a certain philosophical idea. These ideas collide in dramatic conflicts, forcing the reader to reflect on the fundamental issues of human existence.

In the novel Crime and Punishment, Dostoevsky explores the idea of the "superman," which would later be developed in Nietzsche's philosophy. Rodion Raskolnikov, the student who kills the old woman, is guided by the belief that he, as an "extraordinary" person, is allowed to violate moral laws. Dostoevsky shows the tragic consequences of this idea, leading Raskolnikov to a deep spiritual crisis and suffering. "Am I a trembling creature, or do I have the right?" – this question, which torments Raskolnikov, is the central philosophical question of the novel.

In The Brothers Karamazov, Dostoevsky raises the question of theodition, the justification of God in the face of evil and suffering in the world. Ivan Karamazov, an intellectual rebel, refuses to accept a world in which children suffer. His famous "legend of the Grand Inquisitor" is a philosophical parable about freedom and power, about the choice between Christ and the Antichrist. Dostoevsky shows that freedom is a heavy burden that not everyone is able to bear.

In "Demons" Dostoevsky explores the phenomenon of Russian nihilism and revolutionary extremism. He shows how good intentions based on false ideas can lead to tragic consequences. Dostoevsky warns against blind faith in revolutionary utopias and calls for the spiritual rebirth of Russia.

Another striking example of the convergence of philosophy and literature is the work of Leo Nikolaevich Tolstoy. In his works such as "War and Peace," "Anna Karenina," and "Resurrection," Tolstoy criticizes modern society and preaches moral self-improvement, nonviolence, and love for one's neighbor. Tolstoy creates realistic pictures of Russian life, but there is always a deep philosophical meaning behind these paintings.

In War and Peace, Tolstoy reflects on the nature of history, the role of personality in history, and the meaning of life. He shows that history is not the result of the will of individuals, but the result of the interaction of millions of people. Tolstoy preaches humility, simplicity and closeness to the people. "To live honestly, you have to struggle, get confused, fight, make mistakes, start and throw, and start again, and throw again, and forever struggle and lose. And peace of mind is mental meanness," Tolstoy wrote, emphasizing the need for constant spiritual search.

In "Anna Karenina" L.N. Tolstoy explores the theme of love, family and marriage. It shows the tragic consequences of violating moral norms and values. Anna Karenina, who violates marital fidelity, is doomed to suffering and death. Tolstoy preaches the value of family and marriage based on love and fidelity. In Resurrection, Tolstoy exposes the social injustice and hypocrisy of high society. He shows the spiritual transformation of Dmitry Nekhludoff, who, realizing his guilt before Katyusha Maslova, dedicates his life to helping the poor and destitute. Tolstoy calls for repentance, forgiveness, and love for one's neighbor.

In turn, many philosophers, such as Vladimir Solovyov and Nikolai Berdyaev, used literary techniques and images to express their ideas. Solovyov, as already noted, wrote poetry and prose, in which he embodied his philosophical ideas. Berdyaev, with his expressive and imaginative language, wrote books that read like novels.

It is obvious that in Russia at the end of the 19th century, philosophy and literature are closely intertwined, forming a unique cultural environment in which an artistic image becomes a way of philosophical reflection, and a philosophical idea becomes a source of inspiration for literary creativity. This convergence enriches both fields of knowledge, allowing them to delve deeper into the mysteries of human nature and the mysteries of the universe. Philosophy and literature have been used as complementary tools to explore human nature, moral issues, and social contradictions. It was in this synthesis that the great works of Russian literature and philosophy were born, which still inspire readers and thinkers all over the world.

The Convergence of Mysticism, Esotericism, and Culture in Silver Age Russia. The end of the 19th – beginning of the 20th century in Russia was an era not only of scientific discoveries and social upheavals, but also of deep spiritual search. In the atmosphere of the crisis of traditional religiosity and disillusionment with rationalism, interest in mysticism and esotericism, occult teachings and Eastern religions is flourishing. This surge of interest in the irrational permeates all spheres of culture – philosophy, literature, art – having a significant impact on the formation of the worldview and creativity of many figures of the Silver Age. The convergence of mysticism and esotericism with philosophy and art is manifested in the integration of elements of various religious and mystical teachings into philosophical and artistic systems, in the pursuit of a synthesis of rational and irrational, earthly and heavenly.

The influence of mysticism and esotericism was also evident in the literature of the Silver Age. Symbolists such as Alexander Blok, Andrei Bely, and Vyacheslav Ivanov used mystical motifs and images to express their feelings and philosophical ideas. They sought to comprehend the transcendent and otherworldly world, to reveal the symbolic meaning of existence.Alexander Blok often referred to the image of a Beautiful Lady in his poems, symbolizing eternal femininity and divine love. In his poetry, the earthly and the heavenly, the real and the mystical are intertwined. The block wrote: "I enter dark temples, / I perform a poor rite. / I'm waiting for a Beautiful Lady there / In the flickering of the red lamps." These lines reflect the desire for spiritual enlightenment and a meeting with the divine principle.

Andrey Bely, in his novels Petersburg and The Silver Dove, explores the mystical forces at work in Russian life. He shows how chaos and irrationality penetrate into everyday reality, destroying the usual foundations. Bely used a complex symbolic language full of allusions and hints to convey an atmosphere of mystical tension and premonition of disaster. Vyacheslav Ivanov, a poet and symbolist theorist, developed the concept of "realistic symbolism," arguing that symbols are not just conventional signs, but real forces operating in the world. Ivanov saw in myth a source of spiritual energy and called for the revival of mythological consciousness. Mysticism and esotericism also influenced the Russian religious revival of the early 20th century. Many religious philosophers, such as Nikolai Berdyaev, Sergei Bulgakov, and Pavel Florensky, were interested in occult teachings and Eastern religions. They tried to synthesize Christian teaching with elements of other spiritual traditions, developing their own concepts aimed at overcoming rationalistic limitations and revealing the mystical dimension of Christianity. This convergence of mysticism and esotericism with philosophy and art has led to the emergence of a unique cultural phenomenon characterized by the desire for a synthesis of rational and irrational, earthly and heavenly. The Russian culture of the Silver Age became a space where the boundaries between religion, philosophy, science and art blurred, and artists and thinkers sought new ways to comprehend the mystery of being and human existence. This search, despite its contradictory and eclectic nature, has left an indelible mark on the history of Russian culture and influenced the development of world thought.

Let's consider the methodological principles of studying the convergence of values of Russian culture in the late 19th and early 20th centuries. This task requires the application of specific methodological principles that take into account the historical context, cultural specifics and the diversity of value orientations.

1. Historicism:

• Principle: Analyzing values in the context of a specific historical period, taking into account the socio-economic, political and cultural conditions of Russia in the late 19th and early 20th centuries.

• Methods: Historical analysis, study of archival documents, analysis of memoirs and diaries, reconstruction of historical context.

• Emphasis: The study of the evolution of value orientations during the period under study, the identification of factors influencing value changes (reforms of Alexander II, the development of capitalism, revolutionary movements, the First World War).

2. Cultural and historical approach:

• Principle: Considering values as products of a particular culture, taking into account the religious, philosophical, literary and artistic traditions of Russia.

• Methods: Analysis of literary texts, works of art, philosophical treatises, religious teachings, folklore, traditions and customs.

• Emphasis: The study of the influence of Orthodoxy, Slavophilism, Westernism, populism, Marxism, and religious philosophy on the formation of value orientations of the Russian intelligentsia and various social groups.

3. Comparative analysis:

• Principle: Comparison of the value orientations of various social groups (nobility, peasantry, intelligentsia, workers, bourgeoisie), as well as various trends in Russian culture (Slavophilism, Westernism, populism, religious philosophy, modernism).

• Methods: Analysis of sociological data, comparative analysis of literary texts and philosophical treatises, comparative analysis of survey and interview data.

• Emphasis: Identification of common and specific features in the value orientations of different groups, identification of trends towards convergence or divergence, identification of factors contributing to or hindering convergence.

4. The study of "value fields":

• Principle: Analysis of the interaction and competition of various value systems (for example, traditional values vs. modernization values, religious values vs. secular values).

• Methods: Network analysis, discourse analysis, analysis of social movements, analysis of cultural conflicts.

• Emphasis: Identification of dominant and marginal values, identification of mechanisms for the dissemination and consolidation of values in society, analysis of conflicts between different value systems.

5. Reconstruction of mentality:

• Principle: Striving to understand the worldview and value system of people who lived in Russia in the late 19th and early 20th centuries through the study of their language, behavior, customs and traditions.

• Methods: Hermeneutic analysis, phenomenological analysis, ethnographic research, study of personal documents (letters, diaries, memoirs).

• Emphasis: An empathic understanding of the value orientations of people from the past, avoiding modernization and ethnocentrism in interpreting data.

6. Interdisciplinarity:

• Principle: Integration of knowledge from various disciplines such as history, cultural studies, philosophy, sociology, psychology, literary and art studies.

• Methods: Interdisciplinary research projects, collaboration between researchers from different fields of knowledge, the use of methods and theories from different disciplines.

• Emphasis: A comprehensive understanding of values as a multidimensional phenomenon that requires the integration of knowledge from various fields of knowledge.

7. Using the category "discontinuity":

• Principle: Taking into account that the late 19th and early 20th centuries were a time of deep social and cultural rifts, revolutions and wars that radically changed the value system of Russian society.

• Methods: Analysis of turning points in history, study of crisis phenomena in culture, analysis of changes in language and rhetoric.

• Emphasis: Identification of factors causing gaps in the value system, analysis of the consequences of these gaps for culture and society.

8. Orientation towards the identification of the "Russian idea":

Russian Russian philosophy and culture Principle: The study of the search for national identity and the "Russian idea" in the Russian philosophy and culture of the late XIX – early XX centuries.

• Methods: Analysis of philosophical treatises by V.S. Solovyov, N.A. Berdyaev, S.N. Bulgakov, L.P. Karsavin, study of ideas of Slavophiles and Westernizers, analysis of literary works reflecting the search for national identity.

Russian Russian idea concepts are identified, their influence on the formation of value orientations of the Russian intelligentsia is analyzed, and conflicts between different concepts of the Russian idea are investigated.

9. Ethical approach:

• Principle: The study of the values of the past should be conducted with respect for the cultural traditions and historical heritage of Russia. It is important to avoid imposing modern values and biased assessments.

• Methods: Objective representation of different points of view, respect for cultural traditions and historical heritage, avoidance of political bias.

• Emphasis: An unbiased study and presentation of the values of the past, recognition of their importance for understanding the history and culture of Russia.

10. Critical approach:

• Principle: The study of convergence of values should be critical. It is important not only to describe the processes of rapprochement, but also to analyze their causes, consequences and possible negative effects (for example, loss of cultural identity, imposition of Western values, suppression of individuality).

• Methods: Critical discourse analysis, analysis of ideologies, identification of power relations.

• Emphasis: Analysis of the social and political forces behind various value orientations, identification of manipulations and ideological distortions.

The application of these principles in practice will allow the researcher to gain a deeper and more objective understanding of the processes of convergence of values in the Russian culture of the late 19th and early 20th centuries. This will help to identify the complex interrelationships between various social groups, cultural trends and philosophical trends, as well as to understand how the value system of Russian society was formed and transformed during a crucial period of its history.

Limits of convergence: challenges and limitations of methodology

Despite its significant heuristic potential, the convergent approach is not a universal tool and faces a number of limitations that must be taken into account when applying it to the study of the Silver Age. This section is devoted to a critical understanding of the limits of the applicability of convergent methodology and an analysis of potential challenges.

The risk of eclecticism and loss of focus: The desire to integrate a wide range of disciplinary perspectives can lead to a superficial examination of certain aspects of the phenomenon of the Silver Age and a loss of a clear research focus. Excessive emphasis on the interrelationships between different areas of culture can obscure the specifics and uniqueness of each of them. It is important to maintain a balance between integration and differentiation, so as not to reduce complex cultural phenomena to simplified schemes.

The problem of validity and objectivity of interpretations: A convergent approach based on the interpretation of various cultural texts is influenced by the subjective views of the researcher. The integration of different interpretations requires careful analysis and critical evaluation in order to avoid bias and distortion of historical reality. It should be borne in mind that the "objective" reconstruction of the worldview of the epoch through convergent analysis is, ultimately, an interpretative construct.

The complexity of comparing heterogeneous data: The integration of data obtained from various sources (literary works, artistic works, philosophical treatises, historical documents) is a significant methodological challenge. It is necessary to take into account the specifics of each type of source and develop appropriate methods for their analysis and comparison. An insufficiently critical approach to sources can lead to incorrect conclusions and a distorted understanding of cultural processes.

Limited availability of sources: The restoration of a complete picture of the cultural landscape of the Silver Age is complicated by the fragmentation and unevenness of the preserved sources. Not all aspects of the cultural life of the era are equally represented in the available materials, which can lead to distorted perspectives and incomplete understanding. It is necessary to take into account the gaps in the source database and develop strategies to compensate for them.

The danger of historical anachronism: The application of modern concepts and categories to the study of the past can lead to historical anachronism and a distortion of the understanding of cultural phenomena of the Silver Age. It is necessary to take into account the specifics of the historical context and avoid imposing modern values and views on the era under study.

The application of the concept of convergence to the analysis of cultural and philosophical thought in Russia at the end of the 19th century allows us to see the complex processes of interaction, mutual influence and synthesis of various philosophical trends, scientific ideas, literary movements, religious teachings and cultural values. This allows us to form a more holistic and in-depth understanding of the spiritual and intellectual atmosphere of the epoch, its key problems and contradictions, as well as its contribution to the development of Russian and world culture. The convergent approach allows us to see how various elements of culture and philosophy interact with each other, forming a unique and complex cultural and philosophical landscape of Russia at the end of the 19th century.

In conclusion, we emphasize that the restoration of an epoch is not just an academic restoration of the past, but an active construction of the future. Knowledge about past mistakes and triumphs, about the ups and downs of civilizations, about the interaction of man and nature, serves as an invaluable foundation for making decisions in the present and planning for the future.

As noted by Elena Nikolaevna Knyazeva, PhD, a leading researcher at the Institute of Philosophy of the Russian Academy of Sciences: "Modern forecasting and future studies is an area of transdisciplinary research based increasingly on the theory of complex systems. Future research, as defined today by the world's leading futurists, is a transdisciplinary, systems science—based approach to analyzing patterns of change in the past, identifying trends and possible outcomes of changes in the present, and building alternative scenarios for possible future changes to help people create the future they desire."^[5]

This is the main goal of the convergent method of epoch restoration: to study the past in order to know how to build the future based on scientific knowledge, system analysis and humanistic values. Understanding the patterns of society's development, identifying trends, and designing alternative scenarios for the future allow us not just to adapt to a changing world, but to actively shape it, striving to create a more just, sustainable, and harmonious future for all.