Abstract: This article is devoted to the analysis of several suppositions, related to Rozanov’s creativity and options of it’s interpretation. We mean by the supposition the guess and at the same time the concrete plan. This position makes it possible for us to bring together the different treatments to Rozanov’s creativity that can be found in the history of Russian philosophy. Simultaneously we consider as the supposition the convergence between different schemes of the mind and sides of the world, that Rozanov had suggested in his first book “On Understanding”. This approach helps us to realize, that the prepositions of the interpreters concerning the creativity of Rozanov are connected with his own suppositions. We presume the phenomenon of the potentiality is the general base of Rozanov’s vision, that links Rozanov’s suppositions to the conceptions of researchers and puts early and late Rozanov’s works together. We suggest, that the late works of Rozanov are the realized potentialities of his early ideas, that he expressed in his treatise “On Understanding”. Rozanov’s creativity gives us the opportunity to examine Rozanov’s spiritual search as the movement from the concrete particular images to the general (Rozanov’s metaphysics). Our theory basis on the conception of the hermeneutic circle. We come to the conclusion, that the main statement of Rozanov’s creativity, integrating it’s different features is the symbolism of Rozanov’s world. This symbolism can be explained by means of A.F. Losev's theory of the interpreted symbol and by some aspects of the doctrine of the chronotope by M. M. Bakhtin. We try to unite these theories, according to the creativity of Rosanov and understand his searches in such way. This approach gives us the opportinity to realize the ideas of Rozanov better.

Abstract: The problem of the immanentization of the religious ideal is explicated in the context of cultural history as a synchronous "movement" from idea to ideal and from ideal to idea. In the process of realizing the idea of the transcendent within the framework of the Christian tradition, its immanentization takes place – reduction to ultimate forms that can be considered based on the intuition of potential infinity (ancient tradition) and based on the intuition of actual infinity (Christian philosophy). The intuition of actual infinity is actualized in the eschatological relation to the Other, and the intuition of potential infinity in the principle of hierarchy, universal for the Christian tradition. The synthesis of these intuitions, with the predominance of one of them, is a tragedy for the Christian tradition, which determines the peculiarities of the spiritual searches of thinkers. The reflection of this tragedy in the works of Alexander Schmemann suggests a return to the "attitude" characteristic of early Christianity for the future, correlating with the preserved tradition based on hierarchy. At the same time, the philosopher's spiritual quest reflects the process of devaluation of the hierarchical principle in Christian culture, stimulating the inversion of the hierarchy, when transcendence can be realized through low-ranking humor and foolishness. The work uses the method of historical and philosophical reconstruction, which allows to identify the features of the interaction of the transcendent and immanent in certain philosophical and religious concepts. The synchronic method explicates the mutual correlations between philosophical and religious concepts belonging to the same historical period. The diachronic method makes it possible to actualize the features of the immanentization of the religious ideal in the work of thinkers belonging to different historical periods. The scientific novelty of the research lies in the combination of reflection on the relationship between the transcendent and the immanent, carried out on a rational basis by European philosophy and the study of the experience of transcendence described by specific Christian writers and thinkers (in particular St. Augustine). Thanks to this combination, the study realized the possibility of considering the relationship of the transcendent and immanent in the history of European philosophy using the logic of the symbol by A.F. Losev, when the structure of the interaction of the symbolized and the symbolizing is extrapolated to the correlation of the transcendent and immanent, and the scope of the concept of "transcendent-immanent" becomes equivalent to its content. The process of immanentization of the transcendent is considered simultaneously from the outside (from the point of view of the dialectic of concepts) and from the inside from the point of view of changing the paradigm of religious life in culture, which allows us to take into account its features.

Abstract: The intuitions of Raimundus Lullus religious metaphysics are in this article explicated according to the opportunities of the convergence between the medieval and the new time philosophy. Such approach to the creativity of the thinker is possible, because his conception is one sides associated with the mystical symbolic theologism, that is typical for the medieval tradition, over sides develops Lullus the new understanding of the infinity of the world, inherent in the newtime philosophy. This opposition conditions some of the features of Lullus spiritual quest. This quest connected the respect to the past, that causes the homesickness to the lost ideals, together with the progressivity – the presentation of the future. This presentiment is by Lullus expressed as the desire to change the external world. The aim of this change is the approximation of the rational theological base – the model for the real life. Lullus experiences the combination and the unrealized synthesis of this intentions as the tragedy. The acute and intensive conflict of this intentions triggers the practical atheism, when the stimulation of the external distraction of the evil leads causes the appearance and the activation of the new evil. This disaster of life is determined with some aspects of Lullus metaphysics, in that the infinity of God is realized as the infinity of the world. The infinity of the world is by Lullus given as the rational hierarchical order, leading to the creator of the world. The tragedy of life is for Lullus the marker, that emphasizes the crisis of the medieval philosophy, that was based on the revelation. This crisis discovers the land of new philosophy. This philosophy stresses the autonomy of the human personality.

Abstract: Our approach bases on the explication of Rosanov’s creativity as the special intention, that implements the unspeakable Self-Selfness of Vasiliy Rosanov. The ineffability of Self-Selfness can be dialectical expressed by Rosanov through phenomena, of that consists the Rosanov’s world. This ineffability actualizes by Rosanov by means of understanding as a filled emptiness, that determinates the specialties and the structure of the understood objects. The exposition of this emptiness conditions the antinomies of Rosanov’s creativity: one sides is understanding by Rosanov the closed world, other sides it corresponds with the world of things. Rosanov mythically fills the void, using the intimate personal contact with the things. We consider the creativity of Rosanov as the synthesis of both this global directions of Rosanov’s theory: the vision of understanding through things, this vision causes the special perception of things by Rosanov. The things are by Rosanov neither material objects, nor the ideal essences. This are by Rosanov the givens, inherent to the understanding. At the same time Rosanov examines the things through understanding, including it with help of the carnivalisation in his own special world. This method defines in our opinion style and content of Rosanov’s works. The thinker realizes by means of the carnivalisation the understanding, according to the concrete things, creating the special world of life (reality). For Rosanov this world is the second world.

Abstract: The spiritual quest of Raymond Lull is of interest to modern philosophical discourse as occupying an intermediate position between the Middle Ages and the Renaissance and thus combining the features of these two eras in the history of the development of human thought. They are connected with the Middle Ages by theocentrism and traditionalism, and with the Renaissance by emphasizing the peculiar polyphony of the world, the predominance of plurality over unity, given in the autonomous dialogic space of the human personality as a gradual immanentization of the presence of a transcendent deity, associated with the acceptance by man of the external world as the only possible one. This immanentization is carried out by Luli in the symbol of Love as the Unity of the Loving and the Beloved, explicating the thinker's introspection.
The novelty of the work lies in the application of the teachings of A.F. Losev about the interpretive symbol, which made it possible to consider them as a special form of explication of the personality as its transcendence and simultaneous immanence, being a special form of introspection, which correlates with Lull's teaching about Love as a fluctuation in which the Beloved descends, and the Lover ascends. This contributes to the actualization of Lull's spiritual quest as an integrity, a unique eidos, in which each of the separate features of Raymond Lull's spiritual quest is realized in a special way, reflecting the intermediate position occupied by the thinker between the worlds of Antiquity and the Middle Ages. The proposed model of mutual positing of the "components" of Lull's teaching allows us to show one of the possibilities for the interaction of the thinker's logical system (understanding the force, its bearer and passively perceiving its beginning) and his theologically oriented personal spiritual quest as a special kind of dynamics in which the leading role is assigned to introspection as a personal intentions, a kind of mythological sub-foundation of the actual logical dimension of the thinker's teachings.

Abstract: The study of the legal awareness in the educational space presumes its exposition as a universal phenomenon. This phenomenon combines two mutually agreed aspects. One aspect includes the theory of the legal awareness, that is determined with the philosophical reception of such concepts as the natural right and the positive right. The another aspect concerns the practical forms, that help to realize the legal awareness in the educational space by means of the creation of the special educational environment. The theoretical analysis of the phenomenon of the legal awareness shows the complexity of this problem, that connects legal and social sides of the phenomenon. The mutual integration of this directions is possible only on the theoretical level and basis on the grounds of the idealist philosophy by Kant, Hegel, Ilijin. The another possibility of such exposition gives the materialist philosophy primarily the marxism. This state can be explained with the antinomy of the phenomenon of the legal awareness. This antinomy allows the situations, when the special features of the phenomenon do not correspond with each other, but its unity keeps safer. This unity keeps safer by means of the theory of the reflection, that accentuates the material external world. The another way of the realization of this unity is connected with the idealist philosophy, that considers the legal awareness as the special structure- third option that corresponds with the human personality as the potency and the educational environment only realizes this third option. The modern theories of forming of educational environment in the educational space, created by V. V. Rubzov, V. A. Jasvin, V.I. Svobodchikov, V. I. Panov integrate this two approaches and emphasize the dialogical features of educational environment and do not reduce it to the ideal or material grounds.

Abstract: The subject of this research is the study of V. V. Rozanov’s texts as a peculiar way of achieving the being, realized as the understanding of style of things – their inner form, associated with the human perception, which allows the thinker to see the world as collected (attained) integral (order, meaning) on one hand; and as deprived of its integrity individual, which in its absolute expression represents the beginning of the chaos. The real world, living and undefined, in Rozanov’s understanding is the irrational combination of these beginning that preside over the life of mortal man. The reconstruction of V. V. Rozanov’s apophasis is being realized with the help of dialectical method; reconciliation of the two antagonistic beginnings is performed through the third, which is defined by the mutual coexistence of the first two. Thus, the animosity between the heavenly and earthly in Rozanov’s works finds its resolution in the phenomenon of family. The scientific novelty consists in examination of the thinker’s texts using the apophatic method. It allows demonstrating not only the inner logic of separate fragments of Rozanov’s texts, but also mark their conceptual dominant understanding of the being as emptiness, the filling of which in various situations leads to either supremacy of the absolute order (divine being defining the world as the harmonic whole), or supremacy of the chaos (irrational beginning of the world associated with Paganism). Their interaction, in Rozanov’s opinion, is valuable a priori.  

Abstract: Rosanov created an original massage. He witnessed the being of things. This witness supposes the special relation to the events, that are happen and the perception of this presence as the reality. It causes the identity of being and reality in his works. It is the main plot of his texts, because the real world is changeable, and Rozanov foxes the points of this transformation. All, that seems to be real is for Rozanov the truth. In such way the concrete facts are connected with the unchangeable limit (being). To evidence this limit as the border between the idea and the structure is for Rozanov the main task. Rozanov takes writing as the technology and all other forms of society as the profanation. Rozanov trays to avoid this mistake, so , that why are his opinions subjective. Rozanov protects the ideal concepts of the real life. This concepts are present and we can feel this presence. The people forget about this presence, then they form and order the life. The reality is out of this forms and Rozanov turns to the everyday life. He uncovers the presence of the being. It gives Rozanov the opportunity to reappraise his attitude to the concrete things. It is the main topic of his massage without it the interpretation of his philosophy is impossible.