ie qity wnee, ocae his concealed wandered, quietly, lived he canon: hagiographic on built tionally 26 UDC 141 Keywords Abstract professor ofthedepartmentmanagement,socio-culturalactivitiesandtourism, mortality. Space, patrofication, conciliarity, non-kinship, autotrophy, progress, magic, im all – scientist,philosopher, religiousthinkeroracharlatan? cal project, or both of them together. Who was cosmist Fedorov in realшен after or in the framework of scientific prediction, forecasting, futurologi fit into the genre of the lives, and ideas are discussed in the tideway of orthodox to easy is life whose man, holy uncanonized and visionary,righteous brilliant a as Fedorov of perception of tradition the formed implicitly periods extended over preconception. simply and silence silence of veil a disguise, innuendo, by evidenced still is creativity his of assessment the Fedorov,in Nikolai but er Many studies have been published recently on the teaching of the Russian think ieaue bu Fdrv tradi Fedorov about Literature Context andReflection:Philosophyofthe World andHumanBein Nikolai Fedorov – founder oftheRussiancosmism Introduction P.O. Box123007,5-thMagistral'nayastr., No.5,Moscow, ; Academy forRetrainingin Arts, Cultureand Tourism, - Volkov Vladimir Nikolaevich bread and tea, refused increased salaries, rags, slept on the trunk for 3-4 hours, ate in dressed Museum, Rumyantsev the of most by heart all the books in the library al knew independently, studied origin, e-mail: [email protected] Volkov Vladimir Nikolaevich Full DoctorofPhilosophy, g . 5-6`2013 - - - -

Publishing House "ANALITIKA RODIS" ( [email protected] ) http://publishing-vak.ru/ Publishing House "ANALITIKA RODIS" 27 handed out money to the poor, consid- erary and artistic form (F. Dostoevsky, ered sinful any private property, etc1. L. Tolstoy). So what is this ? Nevertheless, this holy, a prophet of en- First, Fedorov boundlessly in cyclical threatens mankind, reason and science and dreams of scolds science, education, rich people, mastering the full mysteries of life and universities, intellectuals, progress, citi- the victory over death, of a man reach- zenship, legal laws, rights and freedoms, ing godlike power. The land itself came Enlightenment, institute of chartered, lit- in human to the perception of its erary publicity, branding culture and civ- fate and this active awareness is a means ilization as a whole and all "the repub- of salvation: when the mechanism would lic of letters" in particular2. All this does deteriorate, in a man's face appeared me- not prevent him to call criminal offenses chanic who fix everything: "The real "pranks" as "terrible in its consequences, true can be found only in the man- they are in motives quite childish"3. agement of the blind forces of nature"4. Fedorov is sure that human activities The originality of the Fedorov's should not be limited outside the Earth concept planet. He has no doubt that awakened from death, resurrected and transfigured In Russian philosophical thought humanity will settle on other planets, ex- Fedorov is an unusual figure, his ideas plore other worlds and universes. are very different from both the Christian Secondly, Fedorov has a severe philosophizing (K. Leontiev, V. Soloviev, aversion to abstract theorizing and phi- N. Berdyaev, etc.) and from religious losophizing. All philosophical thought and ethical concepts expressed in the lit- preceding to his own teachings does not 1 Berdyaev, N.A. (1989), " of cause him any sympathy, as separated resurrection ("The philosophy of common from the "common cause". He scolds cause" by N.F. Fedorov)", Collected Works. Vol. 3 ["Religiya voskresheniya all philosophers from Socrates to Kant, ("Filosofiya obshchego dela" N.F. from Soloviev and Tolstoy to Schopen- Fedorova)", Sobranie sochinenii. T. 3], YMCA-Press, Paris, p. 246. hauer and Nietzsche, because they could 2 Fedorov, N.F. (1995-1999), Collected not reveal the true purpose of human ex- works: In 4 vols. Vol. 1 [Sobranie istence, which he opened. Strongly ob- sochinenii: V 4-kh tt. T. 1], Progress, Moscow, pp. 43-47. jecting to the abstract theories and laying 3 Ibid. P. 103. 4 Ibid. P. 104.

Nikolai Fedorov – founder of the Russian cosmism 28 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 claim to construct a "philosophy of the transformation of the world to its knowl- common cause", he tends to turn the theo- edge. For Fedorov absolute ry into a tool to change the world, which, is possible only in the model created by incidentally, brings him closer to Marx humanity itself. Definitive knowledge of declared that "philosophers have only in- any given from the outside object is only terpreted the world in various ways, but possible when the object is our creation, the point is to change it". Fedorov for- arranged, reduced to our law. mulates this idea as follows: "Thought Third, Fedorov teachings are de- and being are not identical, i.e., the idea signed as religious doctrines. Creator of is not carried out, and it should be car- "common cause" firmly believes in the ried out. < ... > The world is not given convention of apocalyptic prophecies – he to man for observation, the worldview is is convinced in the necessity of universal not a goal of a human being. Man has al- salvation during immanent resurrection, ways considered possible effects on the which unified fraternal humanity reaches world, the way to change it according to "at the behest of God", that mastered the his own desires"5. The main reference secrets of life and death, the secrets of point of Fedorov teachings – not regular, the "metamorphosis of substance". The but proper, not present, but desirable and founder of Russian cosmism "relies" on obliged to be. He seeks to "do" meta- the New Testament of Christ and "re- physics, to implement transcendental. To veals" its cosmic sense, calling for active abandon the passive contemplation of the transformation of natural, mortal world world, abstract and proceed in a different, non-natural, artificial, im- to determine the values ​​of proper order mortal, divine type of the being (King- of things, to the development of the plan dom of Heaven). The worst enemies of of transforming human activity – in this the doctrine of resurrection are lurked case, according to Fedorov, the mean- "in parables, metaphors, symbols, al- ing of a new radical change in philoso- legories", i.e., in metaphorical and cul- phy. However, he essentially refuses to tivated understanding of higher submit to a particular view of the being about God and human being. According organization. Only creative activity, uni- to Fedorov the requirement to resurrec- versal labor, animated by a great idea tion of the dead must be understood di- of the realist will lead through a radical rectly, literally – this is the great pathos 5 Ibid. Pp. 294-295. of Orthodox Christianity.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 29

Fourth, typical is the Manichean feeling and the need for action. In con- opposition of forces of evil to forces of trast to the individualized philosophizing good for Fedorov concept: to natural birth "scientists" the "unlearned" feel, think, of people – their artificial recreation, to evaluate collectively, relying on a gener- town – the village, to the West – Russia, ic sense, the cult of the dead fathers. to non-fraternity – conciliarity, to Cathol- icism and Protestantism – Orthodoxy, to Fundamentals of the teaching of scientists – uneducated, to metaphysics – Nikolai Fedorov common cause, to science – liturgy, etc. Russia, he said, is opposed to the West, The notion of "common cause" new Judaic culture of Islam maintained appeared in the public consciousness of by the culture of the new paganish West. the XIX century not as a result of inspira- Our unlearned concept of the God and its tion to the works of Fedorov, but thanks unawareness, for example, is above the to literary character Petr Verhovensky – west, the scientific, because it is based the hero of "The Possessed" by Dosto- on feeling, and the God in the West – is a evsky. Used by Dostoevsky in burlesque philosophical God, that is not the father. sense, the term "common cause" in a few Nevertheless, Fedorov sincerely believes decades quite positively perceived in that this option creates the Orthodox re- Russian philosophy – appears the Fedo- ligion, which is amenable both to "sci- rov's work with promising title "Philos- entists" and "uneducated". First – due to ophy of the common cause". However, the fact that Fedorov flirts with advances the title was not invented by Fedorov, of science, complements them with "folk but his publishers Kozhevnikov and Pe- wisdom", the second – by incorporating terson. Fedorov himself treated philoso- the teachings with traditional supersti- phy with great hostility. For instance, he tions and remnants of ancient cultures, writes: "Not only image-worship makes which he regards as "creativity of the the distortion of religion; idolatry is also masses". According to him, "scientists" its misrepresentation; philosophy as the scrambled and distorted a clear outlook product separated from the other repub- on life and death, evil and good in the lic of letters is the greatest distortion of world. "Uneducated" people managed religion"6, "Philosophy is the greatest to preserve this clear view, the people distortion of religion, it is the product deprived of knowledge, but not lost the 6 Ibid. P. 72.

Nikolai Fedorov – founder of the Russian cosmism 30 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 of class separated from the people who there is an external force, compelling us does not want to know its needs, though to do evil, the law of mutual suppression living at the expense of people, living at and death. Non-fraternity, non-gentility the expense of labor of those whom they not only occur as a result of interperson- despise"7; "a state of death is the most al or social contradictions: they go to the philosophical concept... resurrection is very root of , so that the action the most non-philosophical concept: the of mankind should be aimed at eliminat- resurrection collects, restores and revi- ing non-fraternity matter. The main prob- talizes everything whereas philosophy lem of the individual – the insecurity of not only recovery makes only a mental life and health, so instead of having to one, i.e., the most abstract, but even the fight for a "place under the sun", people most outer existing world due to contem- should unite in the struggle against the plative, sedentary, inactive life becomes main enemy – death and try to achieve a representation, a mental fact only, a . All the flaws found in cul- phantom"8. Given the huge Fedorov dis- ture, industry, science are produced out like and contempt to philosophy, we can of indifferent attitude to death, so Fedo- assume that in all probability he would rov did not perceive a society that is not be very offended if his "doctrine" called concerned with the issue of death and philosophy. immortality. Opposition to evil presup- To duly appreciate the creativ- poses the transformation of the world ity of the Russian father of cosmism, into a harmonious, rational, reasonable, one should turn to three basic founda- i.e. regulated, controlled, predictable tions of his teaching: the resurrection world. of ancestors, achieving immortality, the According to Fedorov a mankind regulation of nature on a cosmic scale. has made a number of "treasons" to God: According to Fedorov, the of evil first a man was unfaithful to Heavenly associated with the blind forces of na- Father for the fulfillment of the will ture, with the imperfection of universe of "wife" (original sin); the next is an and human subject to laws of finiteness abandonment of agriculture, rural areas and death. The idea of the "Kingdom of (i.e., the dust of their ancestors), outgo- God within us" is not feasible because ing from race and tribe for the sake of 7 Ibid. P. 206. life in the city, preference of "legal-eco- 8 Ibid. P. 230. nomic" society instead of a family and

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 31 kindred community. Over this treasons revival of all living on the Earth from the humanity pays for "unrelated rela- the sperm of descendants. First he pre- tions", wars, loss of life meaning, death. sented the ideas of ​​ "Unrelated relations", "non-gentility" – in a letter to Dostoevsky, which he has are legal and economic relations, class, silently nurtured for many years. Started international discord; consequences of in 1878, it was written up after the death non-kinship – citizenship, statehood in- of the recipient (1881) and became his stead of "countryhood". Civilization and main composition. The project of im- statehood is shirking of duty to return the manent resurrection addressed directly life gifted by the fathers. Fedorov is sure to the Christians; for unbelievers it is that under the "brotherish" state, a hatred, proposed as a project of regulation of struggle, war could naturally disappear. nature, which is directly identified with The desire to preserve syncretic ideal of the "common cause", the union of peo- the Russian traditional patriarchal life ple to resurrect their fathers. We should leads him to idealize the autocracy, cel- not forget, although Fedorov uses non- ebration of conciliar ideal of "all estates theological concepts such as economics, community", patterns of traditional soci- science, art, history, labor, they repre- ety, "all estates agricultural community, sent only temporary, imperfect means in which intelligent class takes the posi- of education for the primary purpose of tion of teachers, for winter period with mankind for the "resurrection of the fa- a manufactory industry would weaken thers". Some of these phenomena with and, finally, destroy competition, specu- the improvement of humanity and its in- lation, social unrest, revolution, and even clusion in the performance of "common foreign wars, because there is a wide ap- cause" must become a means of patrofi- plication for all of the power that is spent cation implementing. That's exactly that in mutual conflicts"9. reason that in his works the concept of "science", "art", "liturgy" must be under- The idea of patrofication stood as synonyms to the concept of pa- trofication. For instance, the art emerged Central place in the Fedorov's as an "imaginary" resurrection of the fa- teachings is occupied by the idea of ​​"res- thers, with the implementation of the ba- urrection of the fathers", patrofication, sic idea will turn into a "real resurrection 9 Ibid. P. 254. of the fathers", i.e. patrofication. These

Nikolai Fedorov – founder of the Russian cosmism 32 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 phenomena itself have no value and even acterize the university Fedorov does not hinder the unification for the main goal, regret to speak negative epithets: servant diverting by momentary temptations, of industrialism, enemy of the throne "imaginary values". and altar, enemy of autocracy, orthodoxy and nationalism, calling the fathers, Attitude to science prophets, Christ, God Himself for jus- tice, enemy of all the authorities, arming Modern science and its realiza- sons against fathers, apprentices against tion for Fedorov – such a university ab- teachers, students against professors, de- solutely does not suit him: "science is a stroying fraternity, putting hatred above son or daughter of gentility (patronage) communication, leading to , so- and trade ... science born at leisure and lipsism, leading each of being alone and produces luxury"10. When knowledge turning the whole world into a presenta- is applied to industry, science works to tion12. Real science, according to Fedo- sexual selection, for a woman. When sci- rov, should be combined in astronomy ence is working on military applications, or history, which open people the whole then it is of the male. If science is sex- universe as a field of their activity. less, then there are no feelings to fathers, it is lifeless. In all these three values, ​​the Attitude towards arts knowledge that comes from us, has no similarity to the Holy Spirit derived from Fedorov awards an artistic cre- the Father, for in the latter sense, i.e. as ativity with derogatory epithets as well. pure, it is soulless, dead, not viviparous, He does not accept contemporary art, and in the first two is influenced by gen- which, in his opinion, is limited to the der, under the influence of blind instinct, creation of dead similarities of all the because knowledge work for women past and reproduction of the whole uni- even when it is of a male. Only when a verse in the apparent form. "The art of woman is enlightened, i.e. when she has similarities" as a "dead creation, idol" no need in clothes, only then science will produces only a "shadow of the fathers", not work for sexual selection, will be while the resurrection project calls for a cleared of sexual coloration11. To char- transition to the art of reality. Art, as it 10 Ibid. P. 129. should be, really recreates the past, the 11 Ibid. P. 100. 12 Ibid. P. 398.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 33 works of God and a human being. All art Is patrofication an Orthodox must be united in the temple as an im- idea? age of the universe, and in the service which is performed in the temple, that is Fedorov did not consider himself to serve to the patrofication. the founder of the doctrine of patrofica- Fedorov pinned great hopes on tion because, in his opinion, it is pre- religion, science and art, for they are as served in its original form in the Gos- "collective forces" are involved in the pel texts and religious rituals. In fact, it resurrection project with its specific sym- should be emphasized that the idea of pa- bolic means. However, their fundamental trofication completely alien and unusual flaw, as he argues, is that they remain in for both philosophical and theological the illusory nature in its traditional form, thought. Fedorov project of resurrection so they need to be transformed and mo- of the fathers absolutely opposite to or- bilized into the dynamic actions. Liturgy, thodox one, which stands on the position or a service of all mankind, as well as the that a person cannot defeat death, but the temple and the whole community must real purpose of being a Christian cannot unite in a single thought, in a general be achieved in this life. Moreover, there sense, in a common action. Crucial role is no such term as "patrofication" in tra- in the Fedorov project plays a synthesis ditional Christian theology. According to of the arts. From the fact that architecture, Christianity, the resurrection will occur sculpture, painting, music and drama as in the Day of Judgment, by a wonderful its specific nature contribute to the re- will of God, as the last act of the histori- covery of the dead life, should the neces- cal drama of humanity. Orthodox theol- sity of combining various arts enhance ogy gives a crucial doctrine of the Last the effect. If the temple as a similarity Judgment and the : Judgment of the space has only symbolic mean- Day will take place simultaneously with ing, the museum-church should unite all the end of the world, and it will immedi- the arts and sciences. Religion (liturgy), ately precede the resurrection of all the synthesis of the arts and science as "col- dead and the transformation of all living. lective forces" are designed to ensure the This resurrection Fedorov admits, but he preparation of a real resurrection project believes that it may happen only if a man- on the basis of traces stored in the pre- kind does not implement his proposed ferred loci (cemetery, temple, museum). project of resurrection of the fathers.

Nikolai Fedorov – founder of the Russian cosmism 34 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013

According to him, the resurrection of all level of consciousness of the resurrected, the dead on the ground should be done including villains, will reveal them all by humanity and can be realized only the abyss of their sins, will prejudge the through the joint efforts of a mankind. necessity of repentance and reunification Sons and daughters, using knowledge into a single being. Patrofication is a real of the nature directed by the unbound- immortality. In the philosopher's believe, ed to dead parents, return the life to the a transcendental resurrection will be ac- last, and become immortal themselves. complished only if mankind do not come Thus, Fedorov shifts all the worries, that to "mind of the ". And it would be a are attributed to God by the religion, to real "resurrection of anger", when a final humanity, God's mission shoulders to a split of the human race for salvation and man, replaces the Last Judgement with eternal damnation may happen. resurrection of the dead by means of sci- What are the arguments leads Fe- ence and technology. He believes that if dorov in support of his position? It re- mankind focuses on salvation from sin lies on the theological definition of God and doing the will of God, then there will as an all-merciful spirit, which omnibe- be no "day of wrath", because the God nevolence cannot admit the eternal pun- will not need to judge the sinless. ishment of sinners. Patrofication sense is In fact, Fedorov decrypts a Chris- precisely to avoid the wrath of God in tian mystery of posthumous God's grace, the day of the "Last Judgment" not only mechanizes a miracle. He is convinced for this generation but for earlier genera- that there cannot be a hopeless hell, as tions as well, up till Adam. Consequent- well as a prepared paradise, for all in- ly, Fedorov project of resurrection of the volved in the original sin of extrusion fathers presents a way of resolving the and devourment, and all are in need of contradiction of the Christian doctrine purification. A passage through the true of the all-merciful God existence to the purification and salvation may happen position of eternal punishment for sins in the process of creation of Paradise, a committed during the short life on earth. gradual transformation of human being Actions proposed by Fedorov must save form the devouring, displacing, deadly the entire human race from sin, to allow creature to self-creating, resurrecting, God to manifest both as an all-merciful immortal one. After resurrection all the and as a most just, because righteousness victims will return to eternal life. New does not allow God to forgive sinners,

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 35 and omnibenevolence – not to forgive with the preservation of the body (hence them. the appearance of embalming). They did not divide the earthly and the heavenly, Ideological sources of Fedorov's otherworldly worlds. Rather, empha- teaching sized the similarity of the underworld with real world, believed that there as We should not think that Fedo- well as here. Death was considered a rov builds his doctrine from scratch. The prelude to the afterlife existence. They roots of his teachings can be seen, for pinned their hopes on the incorruptibility example, in the cult of the dead, typical of the body of a man whose power was religion of the ancient Egyptians who indestructible in life. The cult of the dead believed that consciousness continues to was the most important characteristic of live after physical death. In their view, the Egyptian culture. Art of embalm- the human being is composed of not ing and mummification, construction of only clearly visible and tangible physi- grandiose tombs commemorating the cal body, but more of several substances deceased – all served one purpose – to not visible to the human eye under nor- provide a symbolic immortality. In this mal conditions. The most important of regard, S.N. Bulgakov said: "one cannot these substances – "ka" and "ba". After but marvel the proximity of the main and the death, human souls behave differ- the most intimate motive of Fedorov's re- ently: "ba" ascends to the sun, and "ka" ligion; a religious love for the deceased remains with the body. The degree of fathers, to the essence of the Egyptian preservation of the body and "ka" prede- religion, which all stems from honoring termine both welfare of the dead in the the dead, and all its cult and ritual ap- afterlife and the possibility of rebirth. pear as sprawling funeral rites. Fedorov That is why the Pharaoh's body carefully religion is like a Christian version of the embalmed, mummified, and for his soul Egyptian worldview"13. "ka" created favorable conditions. Ac- A significant impact had - Chi cording to the doctrine of the Egyptian nese culture on the outlook of Fedorov, priests every man possessed eternal life in which the passing to the underworld force, every man ensured immortality 13 Bulgakov, S.N. (1994), Unfading Light: if his ashes were surrounded by proper Contemplations and Speculations [Svet nevechernii: Sozertsaniya i umozreniya], care. Egyptians associated eternal life Respublika, Moscow, p. 312.

Nikolai Fedorov – founder of the Russian cosmism 36 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 actually does not occur. The deceased separable from the Triune God, from the go from living figuratively. The world Father and the Son and the Holy Spirit, is densely populated with "living dead", in which deified the inseparability of the they move to another state, but do not go sons and the daughters < ... > no other into another world – they do not leave than the cult of ancestors; yet us. The ancient Chinese believed that a others cults are only a distortion (idola- welfare of their lives depends entirely try) or negation (ideolatry) of the true re- on the patronage of the dead ancestors. ligion... "16. Funeral ceremonies in China had a par- ticular splendor, and decoration of tombs The relationship of body and was given deeper meaning. There is no soul doubt that the worldview of Fedorov was greatly influenced by with The problem of the relationship its terms of true rooted in the between body and soul is solved by Fe- cult of ancestors, when affinity is equal dorov in the spirit of , according to morality, on the state as a family and to which the human body – a microcosm, sovereign as a father (it is particularly in- like the macrocosm, the universe. Im- dicated by S.G. Semenova14. According mortality of man involves the creation of to Fedorov, pagan worship to their gods an immortal body. It is achieved through at the same time was a selfless service to assimilation tao – a space and transfer their fathers, in its turn, the Christianity of tao attributes, including eternity, on has committed itself to replace supersti- the human body. Taoism has developed tious devotion to the fathers who've been methods to achieve immortality, among recognized alive, for a universal resurrec- which the main emphasis was placed on tion15. He refers Christian God to as "the special exercises resembling yoga and God of fathers". "True religion is one – alchemy. It was believed that if a person the cult of ancestors, though worldwide, with food restrictions, yoga, alchemy, the cult of all fathers, as one father, in- elixirs of immortality would try to create favorable conditions for the spirits that 14 Fedorov, N.F. (1982), Works [Sochineniya], Mysl', Moscow, p. 42. live in the body, and they will become 15 Fedorov, N.F. (1995-1999), Collected the predominant element of the body, works: In 4 vols. Vol. 1 [Sobranie then the body was dematerialized and a sochinenii: V 4-kh tt. T. 1], Progress, Moscow, p. 123. 16 Ibid. Pp. 205-206.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 37 human being became immortal. In this neglect of this obligement will inevitably regard, the viewpoint of the famous ori- lead to degeneration and extinction, and entalist E.A. Torchinov is of a particular therefore the question is as follows – res- importance, he says: "For medieval Eu- urrection or extinction. Commemoration ropeans the elixirs of immortality were itself, or the cult of ancestors is a primi- not needed for the Christian religion, tive expression of a resurrection oblige- since it promised him a bodily resurrec- ment: that's why the path leading to the tion and immortality in his "coming fu- actual execution of this duty easily rec- ture"... Taoists do not possess a similar onciles all these people and makes them doctrine, and alchemy itself originated in real family both internally and externally China in the context of Taoist searches related by the common cause of resur- of immortality"17. Not accidentally Fe- rection. Conciliar spirit is permeated in dorov schemes to achieve immortality the main idea of Fedorov – the idea of ​​ are strikingly reminiscent to social Tao- universal kinship as a model and project ist alchemy. of global kinship when all realize them- selves as brothers, feeling themselves Conciliarity the sons of the deceased. Until now, consciousness, mind, morality were lo- In Fedorov's teaching we can find calized on the earth planet; through the a peculiar idea of ​​conciliarity. He re- resurrection of all generations that lived bukes the Slavophiles for what they did on the earth, a consciousness will spread not answer the main question: what is the to all the worlds of the universe. But a purpose of a conciliar unity of people? further spread of the influence of sentient According to Fedorov, an accumulation out of our land is possible only in of Christian and non-Christian people combination of religion and science. Al- around the Russian people based on the though the resurrection of all ancestors remembrance of the ancestors, appears may seem the ultimate goal of a common as the first step leading to the execution cause, it is only a means to achieve this of "supramorality" – an obligement of ultimate goal – the unification of the en- the deceased ancestors resurrection. A tire human race into a single one, broth- 17 Torchinov, E.A. (2004), Taoist practices erhood and fatherland related by blood. [Daosskie praktiki], Azbuka-klassika, Original model of such unity and broth- Peterburgskoe Vostokovedenie, St. Petersburg, p. 161. erhood appears an inseparable consub-

Nikolai Fedorov – founder of the Russian cosmism 38 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 stantial Christian Trinity. Consequently, the most important and fundamental dif- in order to unite all need to recognize ference between the ideas of Fedorov and the Trinity, but to recognize all need to humanists ideas of the Enlightenment. unite. The point is that Fedorov is far from the idea of ​​social progress and the idea of​​ Was Fedorov a humanist? the individual, he is only interested in the "common cause". Moreover, Fedo- "" – a word that is not rov does not accept the Christian idea of ​​ accepted by Fedorov18, even science is of personal salvation as well, considering it his interest only as a possible way for the deeply immoral. He believes that "must implementation of the project, these ideas ... live not for oneself and not for others, are really reminiscent of the "humanist but with everyone and for everyone"21. activism", although in the form, which This statement is not genuinely human- is rightly pointed by G. Florovsky19. S. ist, an apparent humanism and secular Bulgakov notes that the teaching of Fe- nature of this assertion disappear upon dorov is developed in line with the En- closer examination, for "with everyone", lightenment humanism: "In essence, according to Fedorov, means the associa- this doctrine is the last word in modern tion in the name of the "common cause", European humanism (although Fedorov and "for everyone" – for the resurrection shunned the latter). Within his grandios- of the ancestors. In the Fedorov teaching ity the utopias of Mechnikov, Fourier, one would not find anything about the Marx and others seem to be poor-spirited human person, because it is generated by and infirm"20. And, nevertheless, there is the same hateful progress. Quoting N.I. Kareev, he points out: "The purpose of 18 Fedorov, N.F. (1995-1999), Collected the progress – a developed and develop- works: In 4 vols. Vol. 1 [Sobranie ing person, or the greatest measure of sochinenii: V 4-kh tt. T. 1], Progress, Moscow, p. 98. freedom available to a person", i.e. not 19 Florovsky, G.V. (2009), The ways the communication... but the separation of Russian theology [Puti russkogo is the goal of progress. Therefore, the bogosloviya], In-t rus. tsivilizatsii, Moscow, pp. 327, 330. lowest degree of fraternity is precisely 20 Bulgakov, S.N. (1994), Unfading Light: 21 Fedorov, N.F. (1995-1999), Collected Contemplations and Speculations [Svet works: In 4 vols. Vol. 1 [Sobranie nevechernii: Sozertsaniya i umozreniya], sochinenii: V 4-kh tt. T. 1], Progress, Respublika, Moscow, p. 314. Moscow, p. 126.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 39 an expression of the highest progress"22. naturalistic force within universal mili- G. Florovsky quite rightly points out that tary obligation, termination of the class "Fedorov is of a little interest in the fate of struggle, reconciliation of believers with a single individual or an organism itself. unbelievers in a "common cause". All In the resurrected world he is interested these activities should be carried out un- not so much in fullness of persons as the der the supervision of the king and the fullness of generations – materialization Orthodox Church. or restoration of the integrity of genera- tion... The doctrine of human person is Hope for a good king and a not developed in Fedorov's teaching. The strong state individual remains and must be only an organ of generation. Therefore, among Fedorov writes that over the cen- human feelings Fedorov puts ​​above all turies thr Russian state have collected the devotion and consanguinity..."23. the lands and peoples, to protect them Fedorov is firmly convinced that from decay. This gathering was neces- his teaching is based on the Christian re- sary for the sake of their ancestors and ligion: as evidenced by one of its main for ancestors, connecting all living for goals – the resurrection of the dead, and the resurrection of all the deceased. In the means of its implementation – the the implementation of the Fedorov's society must take religious education, be project an important place is given to the occupied in religious and practical ac- king: an autocrat takes the lead in "com- tivities. Numerous educational measures mon cause" as a patriarchal head of the are provided: the return of the sons to the state, professing familial moral principle graves of fathers (inverse return from the of dispensation. The king will be an au- city to village), the construction of nu- tocrat, a ruler, a sovereign of the blind merous temples, learning the sacred his- forces of the matter, the lord of the exter- tory and science in museums-temples, nal, material world and the liberator of that equipped with astronomical towers, legal and economic law. Russian auto- the invocation of the human race into the crat – ruler and controller of all periods, 22 Ibid. P. 52. the administrator of the deceased ances- 23 Florovsky, G.V. (2009), The ways tors, bringing up humanity to adulthood. of Russian theology [Puti russkogo Autocrat – the deputy of all fathers, the bogosloviya], In-t rus. tsivilizatsii, Moscow, p. 325. representative of all kinds, he is selected

Nikolai Fedorov – founder of the Russian cosmism 40 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 by fathers, whom he should resurrect, by nature – the Mohammedans, so the and therefore cannot be removed by townspeople by nature are gentiles, and children. N. Berdyaev believes that "the only farmers are natural Christians"25. It basis of the theory of autocracy of Fedo- follows that Russia is a Christian coun- rov implies religious , mate- try, because it is a peasant country. Thus, rialization and naturalization of the Holy Fedorov attaches Christianity to agricul- Trinity, materialization and naturaliza- ture and the agricultural way of life, and tion of the human spirit. The fiction of Christian is identified as a peasant. autocracy, spreading upon the celestial Fedorov sees an important advan- spaces and resurrection of the dead, does tage of Russia in its social backwardness, not involve anything real, has no con- in the imperfection of personal outset, in nection with history and with the concise endangered and decaying remnants of life. <...> Fedorov's autocracy is just a Russian life, associated with Russian pa- grand utopia (totally illusionist)"24. ganism, with the land community, patri- archal authority, etc. Rural noble "land Christian means peasant labor", giving birth to "daily bread" and artisanal handmade household produc- Regulation of nature in the Fedo- tion, not alienated from the land of the rov's project is not connected with city, village, not leading away from the gener- but with the village, not with industry, but ation, in particular from the graves of the with the land. The humanity must be pre- ancestors – all of that Fedorov opposes pared in a proper way to implement the to capitalist production. The purpose of "patrofication". Training should begin in the peasant and handicraft labor, in his Russia, as it is an agricultural country, au- opinion, is the maintenance of life, sal- tocratic, orthodox and peasant. Fedorov vation from death, the aim of capitalist professes countryside, peasant religion, production – luxury, comfort, whimsy, he seriously believes that "as nomads wealth. Scientists "in favor of women's whim, having created and supported a 24 Berdyaev, N.A. (1989), "Religion of manufacturing industry, this root of non- resurrection ("The philosophy of common kinship, invent ever new means of its ex- cause" by N.F. Fedorov)", Collected Works. Vol. 3 ["Religiya voskresheniya 25 Fedorov, N.F. (1995-1999), Collected ("Filosofiya obshchego dela" N.F. works: In 4 vols. Vol. 1 [Sobranie Fedorova)", Sobranie sochinenii. T. 3], sochinenii: V 4-kh tt. T. 1], Progress, YMCA-Press, Paris, p. 268. Moscow, p. 175.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 41 pressing, i.e. invent weapons of destruc- a fighting force with the elements of na- tion to protect manufactory generated by ture and nature management. He is con- women's whim"26. Primarily "prodigal vinced that general conscription should sons", those who had left rural commu- become a mandatory duty for everyone nities, should be back. Landowners and to participate in active struggle with the farmers will be engaged in agriculture; unconscious forces of nature. All this is landlords will regulate agriculture, con- suspiciously similar to the alignment of trol atmospheric phenomena, etc. They all new disciplinary spaces and practices, attract peasants to a conscious participa- control of everything using Bentham's tion in farming, become natural science Panopticon, a policy of active military teachers in their area. And in the imple- involvement in , har- mentation of the space project the princi- vesting, forest fire fighting, patrolling in pal value acquire "such layers, mankind cities etc. in our very recent history! groups, which under the old form of life were in contempt; peasants-ploughmen Replacement of natural birth by have the greatest value in heavenly mat- artificial recreation ters: for bankers and manufacturers there is no place in the world and heavenly The community envisaged by Fe- activities"27. As it recalls the words of dorov is only the first step of a proper the Internationale: "We will destroy this society. He considers, while nature is not world of violence – he who was nothing completely controlled by man, as there is will become everything!" a birth and people have children, while Since for Fedorov the city is in- there is a care of children, grandchildren compatible with Christianity – the city's and great-grandchildren, till then there development is disastrous for the Chris- won't be full knowledge and truth in ag- tian religion – to that extent it is neces- riculture. Fedorov is not satisfied with a sary to go from the city to the village. natural human birth – he prefers to solve In addition to rural residents Fedorov the problem of artificial recreation of peo- holds hopes of natural regulation on the ple arguing this approach upon the need army, which in his project not only be- to fulfill a moral duty to the "fathers": "... ing pulled down, but is transformed into It is necessary to achieve such a state, < 26 Ibid. P. 40. ... > to get rid of any impure desires, i.e. 27 Ibid. Pp. 262-263. not only be born, but also to become an

Nikolai Fedorov – founder of the Russian cosmism 42 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 unborn, i.e., rebuilding itself from those fathers out of the children's sperm, the from whom was born, and recreate one- management of all the molecules and at- self as a being, which is aware and con- oms of the world in order to gather the trolled by the will"28; "... natural repro- scattered, decomposed together, i.e. to duction in Christianity corresponds to accumulate the bodies of the fathers. Not chastity in a negative sense, i.e. denial of accidentally Fedorov emphasizes the im- birth, but in a positive – universal resur- portance of heredity, the need for careful rection, i.e. reproduction from that redun- study of oneself and its ancestors. Res- dance, which is spent on giving birth, … urrection is conceived in associated akin of formerly living generations..."29; "We row, son revives father like out of "him- must first recognize that any public rear- self", his father – revives his own father rangements cannot improve the destiny and so on. At the limit the task is to recre- of man; ... the evil in the birth and the ate the fathers, grandfathers, great-grand- associated inextricable death"30, "inner fathers and so on up to the first man from regulation... will give love to the parents the sperm of living men. In other words, in advantage over sexual feeling and means the possibility of the ancestor res- lust, and even completely replace them, urrection upon the hereditary information turning the begetting force into recre- that he transferred on to descendants. Ac- ating, i.e. replacing child-bearing onto cordingly, it is supposed that those who patrofication..."31. live now recreate themselves as immor- Resurrection techniques, which tal independently, in their own will. The offers Fedorov, are diverse: "replacement creature obtained by means of social al- of death into resurrection", a conversion chemy, being material, has no difference of "the unconscious process of birth into to the spirit, it is like an angel. However, universal resurrection", "picking up the from this doctrine it is quite impossible to scattered particles" for the recreation of understand who must recreate those dead corpses by means of certain vibrations who have no children, those who were that the sons of men will detect by "sen- childless. And it should be noted that the sitive hearing", recreation of the dead Fedorov's approach to humanity as a ge-

28 Ibid. P. 280. neric being is intrinsically opposed to his 29 Ibid. P. 181. idea of patrofication, for an approval of 30 Ibid. P. 283. individual immortality is the cessation of 31 Ibid. P. 407. immortality of the generation in subse-

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 43 quent generations. Even if to regenerate even the Earth wants Fedorov to turn all the people who lived on earth, they into a kind of spaceship, managed by hu- would still be negligible in amount com- man consciousness and will. "The ques- pared to the scale of the universe, which, tion on the motion of the earth then will according to Fedorov, they have to learn be resolved when humanity will become and even convert. servants instead of indolent passangers, Throughout the entire doctrine of the crew ... or no one knows what kind resurrection one may observe an explicit power of that driven ship – the globe. dislike of inartificial, natural, organic When the issue is resolved, then for the and a drive for supernatural, unnatural, first time a star will appear through the miraculous, preference of made – to the heavens, or a planet controlled by the born, artificial – to the natural. Particu- will and consciousness"33. larly, G. Florovsky draws attention: "the The Fedorov's concept is charac- unraveling of death Fedorov is looking terized by a kind of sexism. Woman, wife, for in some ways of bioengineering. And mother, are essentially not represented in it is typically that he opposes organic his teaching, and Fedorov refers to the birth process to technical, the natural force of with a squeamish modesty and disgust: birth – to the human labor and settlement. "An essential, distinctive feature of a per- Fedorov sees and recognizes no meaning, son is appeared in two senses – the sense no purpose, no beauty in the nature. The of death and shame of birth"34, "The ques- world is a chaos and the element. That is tion of power, forcing the two to connect why it has no world. Sense in the world themselves into one body for transition to is introduced only by labor – and not the the third creature by means of a birth, is creativity. Life outburst is opposed to the the question of death; this is an exclusive labor project by Fedorov – some kind of cleaving unto wife, inducing to forget fa- cosmic perennial... For Fedorov human thers, brings political and civil hostility being is, above all, a technician, almost in the world..."35. Aversion to procreation a mechanic of nature, manager and dis- and the need to strengthen communication tributor. And the highest course of action 33 Fedorov, N.F. (1995-1999), Collected for him – the regulation..."32. Indeed, works: In 4 vols. Vol. 1 [Sobranie sochinenii: V 4-kh tt. T. 1], Progress, 32 Florovsky, G.V. (2009), The ways Moscow, p. 262. of Russian theology [Puti russkogo bogosloviya], In-t rus. tsivilizatsii, 34 Ibid. P. 277. Moscow, p. 325. 35 Ibid. P. 43.

Nikolai Fedorov – founder of the Russian cosmism 44 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 with parents forces the founder of patro- doxy, according to which the atonement fication to dispute the position of the offi- of sin by Christ extends to the "material cial theology, explaining the marriage as a world". However, the founder of Russian sacrament. He puts forward a philosophi- cosmism places emphasis of the univer- cal precursor of cloning – the idea of ​​"uni- sal significance: he writes on salvation in versal resurrection" and final termination the spiritualization of all the universes, of pregnancies (pregnant woman seemed about managing not only the weather and to him ugly). Fedorov came to the con- harvest, but the force of gravity and the clusion that the industry, the technology world, attracting us to the ground. Per- are doomed to the service of sexual selec- son, having carried out the project, is not tion, and it shows a deep humiliation and the owner, but the executor of the will of shame of the human mind, on the human God, "co-owner of the universe". People assimilation to animals, the moral decline made ​​some semblance of angels, they of the city. If peasants have the cult of the can live in all the "surroundings" and fathers, the townspeople therefore have attend ancestors settled on other plan- the cult of women in general and the cult ets. Fedorov's scheme allows immortal- of sexual desire in all its various manifes- ity finally solve the demographic prob- tations. Entire urban culture is adoration, lem – the problem will simply disappear, idolization, i.e. the cult of woman36. One cease to exist. In this regard, he writes: should abandon the urban cult of things "Transforming an unconscious process and women of this "grandeur of corrup- of birth, as well as power, into action, tion" and turn one's eyes to the village, to into the universal resurrection, mankind ashes of the fathers. Placing the center of through recreated generation makes all gravity outside the city, people will put the worlds livelihood. Only in this way the initiative onto the movement of the can be resolved the Malthus equation, city to the village. the contrast between reproduction and livelihood"37. Therefore, immortal hu- The idea of ​​the nature regulation man angels will live on stable population and control of the universe size on Earth and in space: nobody dies, nobody is born. Teaching about the nature regu- Fedorov's philosophy strangely lation is rooted in the dogmas of ortho- and fancifully intertwine the faith with 36 Ibid. P. 250. 37 Ibid. P. 277.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 45 human reason and hope with miracle, un- calls to go from apparent knowledge to expected transformation. Fedorov does those what it should be. He thinks on the not accept the progress in its usual sense. resurrection of humanity as a collective More precisely, on the one hand, it comes thing that opposes the goal of "natural from the ideal of scientific progress, on progression". Ashes of ancestors are col- the other – he does not only accepts prog- lected for the purpose of creation of a ress, but the word itself becomes hateful new perfect world from broken pieces. to him. "Natural progress" is rejected by This activity is understood as a collec- Fedorov on moral grounds, understand- tion of separate parts of the victim. Fa- ing by such progress "the superiority of thers are victims in the sense that they younger upon older and living upon the are absorbed by sons. Birth is an adop- dead, an apprentice upon the teacher, a tion, taking the life of the fathers, i.e. de- student upon the professor". This "sup- priving fathers' lives. Hence, the original posed superiority" undermines the con- definition of death: death is the passage cept of patrofication as a human objec- through the birth of one or two creatures tive. Natural and social progress have into the third, the birth of children is also aspirations for the bad infinity, in which the death of their mother39. A sin of un- each new generation considers previous affected cannibalism, which is charac- only as a pedestal for their own elevation. teristic of primitive society, continues "The ideal of progress (on the notion of in "hidden cannibalism" of the current scientists) is to give everyone both being time, which is still living at the expense involved in the production of objects of of their ancestors, which is extracted sensual pleasure and in their consump- from the ashes of food and clothing. tion. Whereas the aim of true progress Sons' contempt for fathers, expressed in can and should only be the involvement the idea of ​​progress, simply means re- of everyone in business or in labor, the placing physical spiritual murder. The cognition of a blind force, bearing hun- present progress of mankind, according ger, pestilence and death, to convert it to to Fedorov, is in the resurrection: a man- the life-giving"38. kind does not increase due to births but Fedorov recognizes not the prog- for the resurrection of the dead. In this ress of abstract knowledge but practical way one is able to perform a moral duty progress of knowledge and action, and before the fathers and to ensure the re- 38 Ibid. Pp. 55-56. 39 Ibid. P. 35.

Nikolai Fedorov – founder of the Russian cosmism 46 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 production of the population. Note, that Vulgar materialism calling to perform a duty before the dead ancestors, Fedorov somehow ignores the According to the dogmatic of or- moral duty to the unborn and those who thodoxy, God created everything not only already have no chance to be born. in time, but eventually, being in eternity. According to Fedorov God acts Beginning of the world – is the beginning through a man, by the will of man. This of time, time acts as a factor of change. thesis – one of the axioms of his doctrine. Hence Fedorov learned the idea that the Thus, Fedorov writes: "It is impossible implementation of his project will lead not to notice that the Lord, having creat- to the disappearance of time – time is ed a man, commanded him to possess the minimized to a point, evolving in space. earth and everything on it"40. "Then God Just walking in the direction "reverse" to said: Let us make man in our image, after the natural course of events, devouring our likeness. And let them have dominion time, the humanity will find a way to tre- over the fish of the sea and over the birds mendous spiritual growth. Purpose and of the heavens and over the livestock and a final state of history are represented over all the earth and over every creep- for Fedorov as a "complete victory over ing thing that creeps on the earth"41. But space and time" and "consistent ubiqui- further on: "And God blessed them, and tous", i.e. simultaneous coexistence of all God said unto them, Be fruitful, and mul- time series (generations). In the Fedor- tiply, and replenish the earth, and subdue ov's teaching mutually exclusive cultural it: and have dominion over the fish of the mechanisms are eclectically combined: sea, and over the fowl of the air, and over he develops a utopian project, which is every living thing that moveth upon the usually accompanied by displacement of earth"42. It is easy to notice that in some the cultural past, in the name of the mem- cases Fedorov holds God's command- ory that will resurrect fathers. Therefore, ments, in others – deliberately ignores, his thought is differentiated in a strange does not notice them. mixture of archaic cult of ancestors and 40 Ibid. P. 39. pseudo-fiction, Slavophile 41 "The First Book of Moses, called Genesis and interests of the most advanced tech- (Holy Bible)" ["Bibliya, Pervaya kniga nology, simultaneous aspiration of the Moiseeva. Bytie"], available at: http:// biblia.org.ua/bibliya/byt.html past and the future and rejection of the 42 Ibid. present.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 47

According to Fedorov, a person Although S.G. Semenova insists must recapture his body from the inside, that "Fedorov persistently developed to cognize oneself and the world in order just a moment of transfiguring in the res- to be able to produce oneself from the urrection process"43, in fact, his views on most fundamental principles, on which the bodily-material resurrection are bad- human being decomposes. And this abil- ly conformed with a spiritual resurrec- ity to "reproduce oneself "implies a re- tion and transfiguring. Fedorov literally, spective power over every human body, naturalistically understood the resurrec- over the matter at all, "knowledge and tion, following vulgar materialists he control" of all the molecules and atoms saw a kind of substance in the thought. of the external world" – since the whole In his opinion, "... the body – the car, and world is dust of ancestors. For Fedorov ... consciousness refers to it as bile to the the question is only specifically about liver; collect the car – and consciousness the collection and combination of par- will return to it!"44 Fedorov did not deny ticles, on the folding of the decomposed. his proximity to Büchner in this matter, He wants to rebuild a cosmic organism, recognizing that he understands the res- alter to cosmic mechanism, fully sub- urrection in this case in the most simple, servient to the will and mind of a man, vulgar meaning: "As soon as we were and expects that the world will come to able to bring ... ashes in such a state, that life and rise to become immortal from it made ​​a thought, we would be immortal such treatment and rationalization. < ... > the mechanism may be an instru- These ideas cannot be called scientific, ment of the mind"45. they come from the most archaic forms Fedorov combines a naturalis- of religion, they clearly present magic. tic approach to the resurrection with a It is known that Fedorov highly valued unique voluntarism, tracting to miracle, a magical period in the development of . Having noted that the resur- human consciousness, calling to turn it rection is not something mystical, Fedo- in future from an imaginary power over rov immediately admits: "Nevertheless, the nature into a real one. In his opinion, 43 Fedorov, N.F. (1995-1999), Collected science is a pragmatic transformation of works: In 4 vols. Vol. 1 [Sobranie sochinenii: V 4-kh tt. T. 1], Progress, a magic. No wonder that in Moscow, p. 22. his concept should become "gnoseourg- 44 Ibid. P. 258. ia" in future. 45 Ibid. P. 194.

Nikolai Fedorov – founder of the Russian cosmism 48 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 we believe in the resurrection, which is religious subordination literally in all understood as a miracle, as incompre- social life, turning it into an unceasing hensible act of deity"46. Thus, for Fedo- daily, partly desacralized liturgy: "The rov magical ideas not only coexist with union of nations shall come in a common the natural science, but also exceed it. cause, in the liturgy which prepares all It is known that the magic implies acts, meals (food issue) for healing body and rites and ceremonies connected with the soul of everyone (health issue), and that in the existence of supernatural liturgy of all mankind will be a prayer powers and the ability to influence them, passing into the action; mental memory, to impose their will, using them to influ- turning into reality; a throne of this lit- ence the surrounding reality. "Liturgy", urgy will be the whole earth, as the ashes "worship", "common cause", "regulation of the deceased, "the powers of heav- of nature", "patrofication", "resurrection en" – light and heat – will be apparently of the fathers" – all these synonyms refer (and not mysteriously) used to transform to nothing more than expressly magical the dust into the body and blood of the character that will change the sinful na- dead"48. ture of mankind towards the original di- vine essence: "A man and world are pure Cemetery – the spiritual center only at its source, in its childhood: the of humanity childhood is a return to the beginning. A filial love, brotherly love, later trans- According to Fedorov, if religion forms into a sexual love, and only when is the cult of the ancestors, or an overall sexual love is replaced by the resurrec- prayer of all the living about all the dead, tion, when the recovery will replace the then for the time being there is no reli- old birth for a new, only then the whole gion, because the churches do not have world will be clean"47. Consequently, we cemeteries, and in cemeteries, in these are talking about the fantastic, supernatu- holy places, prevails an utter desolation. ral movement back to the first principle, Church, according to Fedorov, is a soci- to God. ety of not yet dead, having a universal In fact, Fedorov requires a radical resurrection as its object, the goal of the change of life from a man and mankind, already dead. To avoid further depletion 46 Ibid. P. 294. of graves and oblivion of fathers, we need 47 Ibid. P. 82. 48 Ibid. P. 265.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 49 to create a cult of cemeteries. To look at dead and collect these portraits in por- the ground as a home, and not as a cem- trait or face synodic, which will serve as etery – it means to cleave unto wife and the identification of the external appear- forget the fathers, and all the land turned ance of the dead. Together with skulls into a comfortable abode, i.e. it means to collected from the graves they constitute look at it as an earthly, and not as a ce- the material basis for resurrection50. lestial body. Fedorov said, that the cen- M. Epstein drew attention to the ter of spiritual life of a mankind should fact that in such a mundane profession be transferred to the cemeteries, which as a librarian at the reference room of the should be the place of the cult of the Rumyantsev Museum, Fedorov cared dead, meetings, funeral feasts, temples, about saving and collecting all the letters schools and museums49. How should it that have ever brought a human hand, happen? and the particular importance attached to Cosmist Fedorov teaches that the library card-annotation. "Predicting museums with schools and astronomi- destruction, annihilation, loss of books, cal towers should be built at cemeteries, cards cannot be a means of saving them on the graves – to conduct funeral feasts, from such death, but they are more likely pictures on the crosses should comprise than books to survive the destructive era; a museum iconostasis, which replaces if books die, cards remain and enable to the portrait gallery. In the field of phi- erect from forgetfulness that work, to lology he became attracted to necrology, which they are included, to return it to i.e. the list of the dead, who is remem- life"51. Hence, a very special bibliograph- bered in prayer. Synodic is the prototype ic question in the interpretation of Fedo- of such historical genres like a textbook, rov internally connected with the idea of ​​ memorials, genealogy, hagiography, etc. the resurrection of the world: a card is a Despite the fact that the synodic – only grain or a trace of the book, whereby one a verbal, nominal resurrection, it is con- can recover it52. sidered an unconditional prerequisite for 50 Ibid. P. 320. a common cause. In extended, figura- 51 Fedorov, N.F. (1995-1999), Collected tive sense the cemetery is also a synodic, works: In 4 vols. Vol. 3 [Sobranie written on the ground. Fedorov offers to sochinenii: V 4-kh tt. T. 3], Progress, Moscow, p. 228. equip tombstones with portraits of the 52 Epshtein, M. (2000), "A figure of iteration: 49 Ibid. Pp. 72-73. philosopher Nikolai Fedorov and his

Nikolai Fedorov – founder of the Russian cosmism 50 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013

To move schools to the graves Evaluation and critique of the of the fathers, to their common monu- teaching of Nikolai Fedorov ment, the museum – means to recreate schools, turn away from the town to the Since Fedorov considered his field, to the village. Temples outside teaching as a project requiring practical cemeteries – an expression of obsequi- implementation, trying to attract L. Tol- ousness wishing to forget the death: stoy and V. Soloviev to its implementa- Easter and liturgy have the sense only tion. When they refused from such ac- at cemeteries. Consequently, the cem- tivities, he sincerely felt aggravated and etery church should become the first out cursed them. We must admit that at first of the last, such a position of cemetery Soloviev enthusiastically adopted the churches will be the beginning of the Fedorov's project", "Your project I either religion reintegration. Temple, origi- accept unconditionally and like a shot... nally created in the cemetery, is "the <...> ... since the advent of Christianity art image of generations coexistence"53. your "project" is the first forward move- The cemetery is a vast field with many ment of the human spirit on the way of tables-graves that invite consociations Christ"56. However, some aspects of the to the feast54. Fedorov's representations idea of resurrection of the fathers have that coffins "are the true feast tables to initially seemed to him very doubtful. the living"55, apparently, have their ori- Soloviev met with skepticism the idea of gin in ancient cult of the dead, where the a literal recreation of the fathers. It turns coffin was the place of meal and a table out that children, he says ironically, are for food. forced to create (recreate) their fathers. literary prototypes" ["Figura povtora: Thus, Fedorov opposes resurrection filosof Nikolai Fedorov i ego literaturnye to procreation and puts the cart ahead prototipy"], Voprosy literatury, No. 6, pp. 114-124. the horse. "A simple physical resurrec- 53 Fedorov, N.F. (1995-1999), Collected tion of the dead in itself cannot be the works: In 4 vols. Vol. 1 [Sobranie goal. To resurrect people in the state in sochinenii: V 4-kh tt. T. 1], Progress, Moscow, p. 300. which they seek to devour each other, to 54 Ibid. P. 74. raise humanity at the stage of cannibal- 55 Fedorov, N.F. (1995-1999), Collected 56 Fedorov, N.F. (1995-1999), Collected works: In 4 vols. Vol. 3 [Sobranie works: In 4 vols. Vol. 4 [Sobranie sochinenii: V 4-kh tt. T. 3], Progress, sochinenii: V 4-kh tt. T. 4], Progress, Moscow, p. 472. Moscow, p. 629.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 51 ism would be absolutely impossible and Vladimir Solovyov considered undesirable", –he wrote to Fedorov57. the resurrection as a final link in the But it turns out, that Nikolai Fedorov world , as an inner necessity of even had no doubt that a "transfiguring" its completion, although being hesitant would happen simultaneously with pa- about the extent of participation of hu- trofication. According to him, the idea of​​ manity itself. He thought it as a creative bodily resurrection followed by "trans- act of God's will, or as a resurrection by figuring" is recorded in the catechism forces of a humankind under the united, and other religious books. Nevertheless, possessed powers of the nature (which he unreservedly sure that it is a matter of seems undeniable influence of Fedorov's human being, not God. According to his ideas). Our literature has repeatedly sug- teaching, transfigured people will be not gested, including Fedorov, that Solovyov so much people as angels, and, at first caught Fedorov's ideas in his scheme of glance, this idea is quite consistent with a theandric process, but did not have the canonical orthodoxy. However, it seems courage to develop them fully and was to me, that G. Florovsky is absolutely forced to present them half-heartedly, in right when he notes that "his "projects" a camouflaged form. Thus, in a letter to do not contain otherworldliness, only a V.A. Kozhevnikov Fedorov wrote: "For direct insensibility of transfiguring"58; the people of our time the most terrible "in his strange religious and technical thing is to be funny, fear of being ridicu- project an economy, technology, mag- lous when there is insufficient ic, erotic, art combined in a charming of truth, of course, holds Solovyov from and creepy synthesis"59. In other words, an explicit acknowledgment of the resur- the whole symbolic depth of the Chris- rection honor. And if he decided to tell tian doctrine of the resurrection of Fe- the whole truth without fear, then, if it dorov reduced to a vulgar materialist, originally triggered laughter, the laughter positivist ideas on universal control and soon be passed, and a serious discussion regulation. of truth, which certainly would be initi- 57 Ibid. P. 630. ated, if Solovyov said, would facilitate 58 Florovsky, G.V. (2009), The ways an early transition from thinking only to of Russian theology [Puti russkogo the case of resurrection itself"60. bogosloviya], In-t rus. tsivilizatsii, Moscow, p. 323. 60 Fedorov, N.F. (1982), Works 59 Ibid. P. 326. [Sochineniya], Mysl', Moscow, p. 644.

Nikolai Fedorov – founder of the Russian cosmism 52 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013

However, it must be noted that "physical selfishness", succumbed to the the teachings of Fedorov and Solovyov law of death earthly nature should wait quite unlike: if Fedorov dreamed of "reg- for deliverance. Thus, many of the criti- ulation" of natural forces on how to de- cal points of naturalistic technicist intu- feat nature, make her obey human being, ition of Fedorov confronts artistic and then for Solovyov such victory would mystical intuition of Solovyov"61. Since eliminate the life of nature "in a global the late 1880s Solovyov's attitude to Fe- solidarity"; the elements should not "be dorov and his teaching changed dramati- conquered", but "make persuaded", en- cally. From his letters to brother Michael lightening from the inside, and it is not on 16/28 December 1888 it is followed the task of engineering, but of a free that an internal gap occurred between consent. "Driving force of the Fedorov's Solovyov and Fedorov: "Do you remem- "project" – a moral power of filial love, ber a ridiculous incident with N.F. Fedo- filial duty to the dead fathers, while de- rov? I hope you will not suspect me in nying any positive sense upon the energy any bad feelings towards this "Fool for of sex. For Solovyov the power of love is Sunday". But his cantankerous act by its also deeply moral, because it means the suddenness turned all my particular vi- destruction of selfishness, shifting the sion of a man and made the old relation- center of personality with one's "I" on ship really impossible"62. the other. But Fedorov hopes for creative In our literature about the father power of filial feelings are not conclu- of Russian cosmism undoubtedly exag- sive for him, he refuses to see a relative gerated the influence of Fedorov on Lev prototype of saving love. He imposes the Tolstoy who, respecting and appreciat- task of saving on sexual love, strength, by 61 Gal'tseva, R., Rodnyanskaya, I. (1991), Soloviev sense of the world, on its top – a "The genuine concern of the artist (Posi- mystical, not just a moral or natural. The tive of Vladimir Solovyov and a view at creative writing)", Philosophy of perfect union of the pair restores a holistic art and literary criticism ["Real'noe delo image of a man-androgyne, who, having khudozhnika (Polozhitel'naya estetika overcome an inferiority of gender sepa- Vladimira Solov'eva i vzglyad na literatur- noe tvorchestvo)", Filosofiya iskusstva i rate existence, thus becomes immortal. literaturnaya kritika], Moscow, p. 18. And as we have to understand Solovyov, 62 Solov'ev, V.S., Radlov, E.L. (1970), yet from such immortals couples all the Collected works. Letters and appendix. Vol. 4 [Sobr. soch. Pis'ma i prilozhenie. T. plangorous creatures, all fragmented by 4], St. Petersburg, p. 118.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 53 ing Fedorov, nevertheles, did not accept Also fear of blasphemous "substi- his doctrine. In 1889 in his diary Tolstoy tution" expressed N. Berdyaev: "Fedorov's makes the following record: "... I met project requires that human life would be Nikolai Fedorovich and talked with him. centered on cemeteries, near the ashes of In his < ... > life and books is not what the fathers... It's hard to say whether Fe- we have, but that what he wants. And dorov believed in the immortality of the intonations of confidence are amazing. soul. When he speaks of the death and res- Always these intonations are inversely urrection, he always has in mind the body, with the truth"63. bodily death and bodily resurrection. He Nikolai Fedorov's desire to re- even does not bring up the question of the vive the dead from the graves by force fate of the soul and spirit"65; "An appreci- of human knowledge and skill, picking ation of human activity in the resurrection up scattered ashes of the fathers in all brings Fedorov to terrible words about the the universe produces, at least, ambiva- need to start applying action of telluride- lent impression on those readers who are solar and psycho-physiological forces "on experienced in philosophy and religion. the corpses in terms of the research and "Solovyev had an opportunity to ask perhaps even revival, and whether it will whether it would be "a revival of corps- be the first step towards resurrection. But es"? Fedorov undoubtedly has some Fedorov does not want to recognize, that taste of necromancy" – says Florovsky, he takes the path of a magical impact on emphasizing original death theology of nature... There is a deviation and failure Fedorov, his fascination with death. "It in Fedorov's brilliant boldness, though he remains unclear who dies and who is res- is a victim of passive Christian conscious- urrected – a body or a person?.. About ness, which has not revealed creativity afterlife of the deceased Fedorov bare- yet. Fedorov starves for an active human ly mentions. He says more about their creativity in the resurrection of the dead, graves, about their sepulchral dust"64. in the victory over the death, i.e. in the

65 Berdyaev, N.A. (1989), "Religion 63 Tolstoy, L.N. (1928-1958), Collected of resurrection ("The philosophy of works: in 90 vols.Vol. 50 [Sobr. soch.: V common cause" by N.F. Fedorov)", 90 tt. T. 50], Moscow, Leningrad, p. 23. Collected Works. Vol. 3 ["Religiya 64 Florovsky, G.V. (2009), The ways voskresheniya ("Filosofiya obshchego of Russian theology [Puti russkogo dela" N.F. Fedorova)", Sobranie bogosloviya], In-t rus. tsivilizatsii, sochinenii. T. 3], YMCA-Press, Paris, Moscow, pp. 324, 326. pp. 294, 296.

Nikolai Fedorov – founder of the Russian cosmism 54 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 matter of atonement. But only Christ can Nikolai Fedorov calls for exceptional raise the dead, for the resurrection one pri- human activity, he believes that a person marily needs a redeeming grace of Christ. can control the universe. But does Fedo- And human creativity cannot be a recla- rov recognize human creativity? – asks mation of the deadly consequences of sin. Berdyaev. "Resurrection of the dead an- "Common cause" of Fedorov is not cre- cestors in itself is not a creative work – ative, but conservative. Human activity is it's too drawn back, not forward. Creative going not to the art of a new being, but to task of life cannot be limited by resurrec- the restoration of an old life, to fight evil, tion, i.e. reconstitution of the deceased not the creation of new life"66. being. In its turn, Fedorov believed that In the work "Religion of resur- we cannot create, we should recreate a rection (The Philosophy of the Common world that created not by ourselves, the Cause of N.F. Fedorov)" N. Berdyaev highest level of control is not a creation, notes that the Achilles heel of Fedorov but rather a recreation; a man is a con- is a completely naive religious material- troller, clerk, recreator, but not the Cre- ism. He connects unnatural religious ma- ator, not the Author"68. terialism and scientific materialism. At Sergei Bulgakov in the "Unfad- times it seems that Fedorov recognizes ing light" gave a thorough analysis of neither the spirit nor the other world, but the views of Russian cosmism father, he only this world chained to the physical noted that the resurrection of the dead for corporeality. "If Fedorov has been more Fedorov discontinued to be theurgic, but oriented to the spiritual life, he couldn't became entirely household-magic. Bul- have seen a single and comprehensive gakov says, that suppose, that thanks to purpose of life in the resurrection of the "the nature regulation" the sons managed fathers. There are inherently valued life to collect the atoms from the decom- of the person, its individual fate, its spiri- posed bodies of the dead fathers from tual life – the creatively positive life"67. planetary space and to warm up life in 66 Berdyaev, N.A. (1994), Philosophy of the recreated bodies. Assume that these creativity, culture and arts: In 2 vols. bodies would constitute an exact replica- Vol. 1 [Filosofiya tvorchestva, kul'tury i iskusstva: V 2-kh tt. T. 1], Iskusstvo, Works. Vol. 3 ["Religiya voskresheniya Moscow, p. 323. ("Filosofiya obshchego dela" N.F. 67 Berdyaev, N.A. (1989), "Religion of Fedorova)", Sobranie sochinenii. T. 3], resurrection ("The philosophy of common YMCA-Press, Paris, p. 297. cause" by N.F. Fedorov)", Collected 68 Ibid. P. 300.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 55 tion of the body of the dead and possess a pedagogical method, is an act too far the consciousness of communication rolling beyond this world to be able to and even identity with their counterparts cope with it alone only by the "regula- who lived previously. Resurrection is tion of nature", by physical resurrection supposed not only as a complete simi- of the body, no matter how they were so- larity, but the identity as well: not two phisticated, even involving the vitality of identical replication of the same model, human sperm in aid of reverse birth or but the recovery of the same, single, only resurrection of the fathers by sons (with temporarily interrupted life. This is the the corresponding indications in the Fe- essence of the Fedorov's "project". Ac- dorov's teaching). The soul can return cording to Fedorov by recreating bodies only into transfigured resurrected body, of the fathers their departed souls will be and there is no earthly reason to sew tot- called to a new life as well. Only to the tering ramshackle "leather chasuble" of body is subject to resurrection, and the the deadly body from scraps"69. soul returns to it by virtue of a natural According to Bulgakov, Fedorov necessity, as soon as it is revived. The takes the present state of life as the only upshot is a kind of materialism and spiri- possible at all, and only wants to expand tualism compound, which corresponds to the power of a person through the "natu- a purely mechanical conception both the ral regulation" directed toward the goals death and resurrection. According to this of resurrection. But at the same time he view, the soul, yet its body not revived, thinks precisely about the resurrection is in a state of some anabiosis, a pure po- of this flesh and on this earth, otherwise tentiality. However, it is precluded that it would be difficult to understand his the soul, having passed through the gates thought (although he expresses indigna- of death, generally cannot return to the tion meeting such understanding in the body, moribund and destroyed by death, letter of V. Solovyov). Resurrection is es- and to revive it, for it had lost the ability sentially equivalent to an indefinite pro- to revive the body, and not only the body longation of human life by death suspen- lapsed to be alive; that's why the resur- sion. Characteristically, that in Fedorov's rection of the fathers by sons is impos- constructions as if totally the sible. "In other words, the death, which 69 Bulgakov, S.N. (1994), Unfading Light: Fedorov generally adhered to see only a Contemplations and Speculations [Svet nevechernii: Sozertsaniya i umozreniya], kind of chance and misunderstanding or Respublika, Moscow, p. 311.

Nikolai Fedorov – founder of the Russian cosmism 56 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 of the afterlife and its importance are not force. He wants a human being, exercis- taken into account, all the changes under- ing the will of God in creation, to possibly gone by the soul apart from the body, its go without God and apart from God, with growth in this mysterious and unknown an abruption of theandric indivisible and condition. Immortality is not only the unmerged unity. Since the God to him is absence of death or just its elimination, a transcendental , law, design, ex- something negative, it is a positive force ample, and people should do their human associated with the spirituality of the forces. "Economic magician, illuminated body in which the spirit fully penetrates by the will to adelphopoiesis and resur- and takes possession of the flesh; thereby rection of the fathers, feels himself as a the matter, the source of death and mor- theurgist and does not want another theur- tality are being sublated. Fedorov after gy. The resurrection of the dead delivered all is tending to scientific immortality, as an ultimate goal for a thrifty will, is taking it as an absence of death, or an generally a false task, because it places indefinite lifespan. He wants a win over in the prism of temporality those things the death only as a moment of mortal life, that are beyond the time, at least this time and not on mortality as its overall qual- of our aeon"70. That flesh that is available ity. All the time Fedorov thinks about the for the impact of economic labor would revival of the corpse that being initially not rise in its present form, it is sepa- decomposed, but once again recreated by rated from the resurrection by the death means of science, not the spiritual resur- threshold and "change", that is equivalent rection of the body, glorified and trans- for people who did not experience death. figured. Therefore, the resurrection of This "change", which is essentially a new the fathers, according to Fedorov's proj- creative act of God over a man, cannot ect, even if it was feasible, is far distant make produce an economic labor, and from the resurrection of the dead that is therefore Fedorov's "project", no matter so much desired by the Christian faith, it how far gone the "regulation of nature", is is in a different angle from it. unrealizable by natural and human forces. Bulgakov is convinced that in "Generally speaking, it is unclear whether dealing with the "project" of resurrection there is any place for metahistory of the Fedorov falls into explicit monophysitism "human future life" in visions of N.F. unilaterally pushing the human element as Fedorov, which is separated by the onto- a substituting and preemptive to the divine 70 Ibid. P. 313.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 57 logical catastrophe from the current aeon. resurrection of a human being in the un- According to Fedorov, historical human- transfigured body, which would still need ity should not leave anything to the Son food. Hence, the question arises about of Man but a good example, and for him the settlement of other planets. All this is Christian revelation of the Holy Trinity is achieved through advanced science and narrowed down to the commandments of technology. From this perspective, Fe- the resurrection, which divine image of dorov's teaching akin to the doctrines of the Holy Trinity is given in the life as a di- contemporary naturalists who consider vine family to the glory of the world kin- possible extension of life by improving dered. This evolutionary monism, though the art of medicine, improve hygiene begins with the doctrine of the Incarna- and living conditions etc. Lossky reveals tion of Jesus, in fact abolishes a living the main difference between Fedorov's faith in the crucified God. It relinquishes teaching and Christian doctrine: "The only a threatening perspective of a forc- basis of Christian doctrine is the belief ible miraculous resurrection of the dead that moral evil – is a pride and selfish- at the end of this century, which awaits ness – all being initially. All other forms humanity in the case of non-performance of evil – the imperfection of the body, of the "common cause". At this historical blindness of natural forces, human hos- failure people will be resurrected by God tility – are only the consequences of the itself – many on judgment and condem- original evil. Therefore, the redemption nation. But humanity is already admon- of evil can only be achieved through ished about this failure, it must do on their the elimination of its main reasons – the own", concludes Bulgakov71. separation from God. Fedorov believes N.O. Lossky in his "History of the issue solved when he says that ev- Russian Philosophy" noted that Fedo- ery person fighting for the preservation rov called his conceived resurrection as of his life and creating a discord with an immanent and condemned the pursuit other people. In fact it is on the contrary, of otherworldly, transcendent being. His the discord between people, discord be- ideal was to implement the kingdom of tween man and nature creates a struggle God in this world. He tried to combine for existence"72. In general, according to religious metaphysics with a naturalistic realism. Apparently, Fedorov implied the 72 Lossky, N.O. (1991), History of Russian philosophy [Istoriya russkoi filosofii], 71 Ibid. P. 314. Vysshaya shkola, Moscow, p. 110.

Nikolai Fedorov – founder of the Russian cosmism 58 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013

Lossky, philosophical works of Fedorov cepts, which must first be implemented... create an impression as talented but im- The kingdom of God is an absolute con- mature. They are set out not quite sys- cept. Therefore, we need to implement it tematically and consistently due to a lack on the earth. Based on the fact that all of learning and excessive interest in one the concepts that we use, in principle, are issue. amenable to real implementation... Such From this we can conclude that a thing could develop in Russia... sim- testing an explicit personal involvement ply because of the lack of tradition of an to "dead souls", showing particular inter- abstract culture. Including the lack of a est in the tombs and cemeteries, Fedo- such within Christianity, in Russian Or- rov was not concerned about the eternal thodoxy. And in a society – that this ma- life of the soul but the magic of reviving nia to touch absolutes. To touch – then I corpses and therefore inevitably slipping will believe in them, or let's realize them, into a primitive , vulgar mate- with their absoluteness... Because Chris- rialism. Demetaphorization is at the core tianity speaks of the resurrection not in a of his thought, i.e. literal understand- vivid truest sense of the word. It speaks ing of the metaphor of the resurrection of the very special things about which of the fathers. Hence the desire to build we can only speak the language, but un- a paradise not only on earth, dreamed derstanding its abstract symbolism, some by the Bolsheviks, but also in the uni- sort of allegory. Not a literary allegory verse. In this context are interesting the but a spiritual one. And understanding reflections on the social utopias like Fe- this culture is identically to the posses- dorov of the famous philosopher Merab sion of the culture... All social utopias Mamardashvili. He definitely identified grew of a lack of culture, i.e. of attempts the essence of such views, having noted to visual understanding that defies an in- that Fedorov directly and clearly under- tuitive understanding..."73. stood what Christianity understands in Bulgakov drew his attention onto the symbolic and metaphorical meaning. the relation of Fedorov's teachings with And it is a characteristic of any utopia, the utopia of Marx: "Fedorov's "project", including Bolshevism. "Bolshevism is even understood in its broadest and un- generally originated from materializing 73 Mamardashvili, M.K. (1992), How absolutes. That is from the assumption I understand the philosophy [Kak ya ponimayu filosofiyu], Moscow, that the absolute concepts are such con- pp. 325-327.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 59 certain sense as a general idea of human plementation are selected. The ideal of participation in the resurrection of the "humanization" of reality, understood as dead, retains its essential features, dis- its rationalization, in principle, allows tinguishes by its economism and magi- full control over the nature and social cism. That faith in the economy, which is situations. In its turn, on the one hand, evident in today's economism, and par- it leads to understanding the nature and ticularly in "economic materialism" gets the society as a mere resource of human here the most radical expression... Fedo- activity, to the idea of its infinite altera- rov's teaching was exactly what Marxism tion, conquest, and on the other hand, to dimly dreamed of that, what constituted the orientation on design and construc- its unconscious, but intimate motive"74. tion of social processes , and perhaps a And even Berdyaev notes that "during man himself, to technocratic illusions. the Soviet era in Russia was a Fedorov Such an understanding of man's libera- movement. And, oddly enough, there tion from external dependency identified was some contact between the teachings this exemption with mastery, control and of Fedorov and communism, despite its administration upon external processes. very hostile attitude towards Marxism. Totalitarian apparatus that emerged in But Fedorov's hostility to capitalism was our country owes its origin primarily to even greater than of the Marxists"75. the idea of possibility and need for sound Utopian social engineering has management of social processes, creat- been developed both by the cosmist ing "transparent" social relations, i.e. Fedorov and the Bolsheviks, which is their humanization and rationalization. characterized by some utopian social The relationship between Bol- goal, and then rational means for its im- shevism and Fedorov's utopia has deep

74 Bulgakov, S.N. (1994), Unfading Light: roots, they are implied in the inescapable Contemplations and Speculations [Svet desire to subordinate to the control and nevechernii: Sozertsaniya i umozreniya], Respublika, Moscow, p. 315. administration not only people, but also 75 Berdyaev, N.A. (1990), "Russian idea. the nature of the whole world, the whole Main problems of the Russian thought of universe; to transform a natural living the XIX century and early XX century", organism into a giant machine subject to About Russia and Russian philosophical culture ["Russkaya ideya. Osnovnye the will of a man, who became the God; problemy russkoi mysli XIX veka i nachala not only overmaster death and become XX veka", O Rossii i russkoi filosofskoi kul'ture], Nauka, Moscow, p. 229. immortal, but to achieve miraculous

Nikolai Fedorov – founder of the Russian cosmism 60 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 transformation of human nature, to make of the elements regulation, the use of a person comprehensively and harmoni- solar energy, improvement of plant and ously developed by means of magic and animal forms, until the mastery of time social alchemy; to build a paradise not and space. But the life on our planet and only on earth, but export it to infinity, to the entire universe will be managed by a the universe. Does we need God for these single brain of "gods of various degrees" acts of a man? Very doubtful. In modern which constitute numerous celestials. A Russia teachings like Fedorov's are be- highly organized existence in space fore- coming ideological basis of all modern dooms earthlings to the need of self-de- of common cause, of all velopment: since each of them, or rather "national-patriotic" claiming their brain atoms are given a chance to anti-Western essence of Russia, using get into the planetary Mind. Endowing a stamps on the original collectivism of prerogative of immortality to the small- the "Russian soul", Russian conciliarity, est particles of matter, Tsiolkovsky does ideocracy, state and leader cult. not want to understand those who op- pose the perspective of atomic immor- The influence of Fedorov's ideas tality, who would rather meet again their upon his contemporaries and beloved and relatives in a blissful space, descendants to save the identity of its own personal- ity in the new existence. In his perfect Programming ideas of Fedorov world everything related to personality were continued in the works of Vladimir as though atrophied: a wealth of interper- Mayakovsky, N. Zabolotsky, A. Platon- sonal, family relations, emotional begin- ov, but they are most fully reflected in the ning – compassion, memory, friendship teachings of K. Tsiolkovsky, who gave and, most importantly, love. Not a single scientific completeness and transparency person with the infinity of its internal to the theory of the "common cause", and creative development, but the space as the conclusions of this theory became a whole becomes an embodiment of the more apparent, frank, and therefore more supreme "divine" reality. frightening. For Tsiolkovsky reunion is Tsiolkovsky comes from the fact appeared as a great achievement human- that a supreme intelligence reigns in the ity, which result would be the transfor- Space, which bestows joy and bliss. A mation of the Earth, the implementation person must apply to the same kind of

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 61 autotrophic creature isolated from the of some people-automats, who was not outside world, devoid of eliminative or- able to climb to the crest of evolution; gans, his life will be maintained only by a Tsiolkovsky insists on "artificial selec- beam of light. The personality transforms tion", leading to the creation of "crea- into the biological "perpetuum mobile", tures without passion, but with a high in- definitively best suited for an immortal tellect" and puts the task of "preventive" cosmic destiny. Tsiolkovsky not only in- destruction of imperfect forms of plants troduces marginal radicalism in the idea and animals. Space path to "eternal bliss" of ​​immortality, but also an engineering of a rootless and forgetful "citizen of the calculation. And if in the doctrine of Fe- universe" is based on the principle of dorov the forthcoming "crystal palace" "kill the suffering". In our opinion, such will be converted into the temple-muse- an activity directed toward a single goal um, then the entire Space of Tsiolkovsky, of the control over the whole Universe by сolonized by mind, will be the highest means of powerful supraindividual intel- abode of a common humanity, "as if lect, even based on the universal love of mankind turns into one powerful being humanity, cannot lack most distressing under the control of their president"76. and tragic consequences for people. It is clear that "religious – tech- nical" project of Fedorov and "scientific Can the Fedorov's teaching religion" of Tsiolkovsky are only the become Russian national idea? variants of social utopias, nothing more. However, in the philosophy of "Russian In recent years, national philo- cosmism" not everything harmless – sophical literature in relation to the ideas some ideas can be found quite strange, of Fedorov have acuired sweetly-enthu- not to say extravagant: for instance, in siastic assessment, and above all they are the "philosophy of flying" of A. Sukho- typical with reference to S.G. Semeno- vo-Kobylin our "mammal-like" wild an- va, a famous explorer of his works, who cestors, "imperfect" race get into the cat- suggests that the doctrine of the "com- egory of outgoing to the dust; N. Umov mon cause" can become a nation-wide agrees with the inevitability of extinction Russian idea, since it corresponds to its weal. S.G. Semenova indicates that even 76 Tsiolkovsky, K.E. (2001), Philosophy of in the middle of the last century has been space [Kosmicheskaya filosofiya], URSS, Moscow, p. 350. proved an amazing pattern of evolution

Nikolai Fedorov – founder of the Russian cosmism 62 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 of living creatures, called "cephalization" Christianity of Fedorov in due course, in (headization): permanent, complexity of a peaceful evolution, if the Soviet em- the nervous system in a polar vector (i.e. pire has not collapsed? According to Se- without reversion), the growth of the menova, the Soviet system had already brain. According to Vernadsky, such an established valuable formal prerequi- "empirical fact" indicates on an internal sites for possible ideocracy for its filling program of evolution, which lead it to with advanced, solid ideal. She believes create a more complex, more intelligent that Fedorov's teaching as new national forms. Human being – is yet a crown of idea has a chance to become the main cephalization, but this deep pattern can- direction of the development of Russian not stop at him, furthermore, according civilization. "Among the vast amount of to Fedorov, it is designed to become works for the dispensation of the new conscious. This is a new, active-creative economy, material and cultural national stage of evolution, when a person has wealth preservation, among the strug- to take its helm in hands and lead it in gles of parties and interests, attitudes and that direction, which is dictated by the orientations we cannot forget that main evolutionary law of increasing growth of value, those overarching goals of glob- the spirit in the womb of the matter, the al, planetary, ontological order, many of most profound moral sense, a religious which were formulated by Fedorov, and imperative. they precisely must give the necessary S.G. Semenova is convinced that identity and stability in the being of our Russia with its ineradicable psychic national existence, to become our word , designated by Russian religious to the world", – writes S.G. Semenova77. thinkers as "all or nothing", being today Thus, the philosophy of the com- almost at the bottom of national despair, mon cause of Fedorov pretends to turn tempting by "nothing", just might mount into "our word to the world", in a national to this "everything". In Russia in gen- idea, designed to unite all first, teel history such "all" has been imagined and then all the humanity in the resurrec- by the communist idea. Russians now 77 Semenova, S.G. (1995), "Philosophy are only to be asked a rhetorical ques- of resurrection of N.F. Fedorov", N.F. tion: could Russian radically Fedorov. Collected works: In 4 vols. be cleansed of and incorpo- Vol. 1 ["Filosofiya voskresheniya N.F. Fedorova", Fedorov N.F. Sobr. soch.: V 4 rate metaphysical tasks set in the active tt. T. 1], Moscow, p. 33.

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 63 tion of the ancestors, the regulation of na- Fedorov" – N.K. Gavryushin78. However, ture, the achievement of immortality. S.G. the situation is far otherwise: L.N. Tol- Semenova, as a follower and theoretical stoy, V.S. Soloviev, N.A. Berdyaev, S.N. successor of Fedorov, not simply acting Bulgakov, N.O. Lossky were against the as an apologist and adherer of his teach- Fedorov's teaching; moreover, they op- ing – she offers Russia another utopian posed not just certain provisions of his version of "Russian idea" , but now in the teaching, but adduced serious arguments ideological package of the "philosophy of scientific and religious insolvency of of the common cause". She believes that Fedorov's teaching generally, indicated Russia has always been fixed on the late on utopianism and whimsicality of his times and dates, to the world of unfading project. "rustic paradise" of the Kitezh City, so it is quite of its depth to implement the Fe- Conclusion dorov's paradise project in intergalactic space. The consideration here is probably What conclusions can be drawn upon the fact that the Russian people are from the above? If thinker proposes a maximalists, if it really should fight, then conceptual system, especially claiming not with the stratification of society into to address the global issues of human ex- rich and poor, not with alcoholism, drug istence, hence, at least it should not be addiction and prostitution, not with the controversial in its own grounds. Since shallowing of rivers, draining wetlands, the teaching of Fedorov not only in con- pollution of the environment, not with flict with reality, but also he proposes to the improvement of their material and change the reality itself, to create a new spiritual well-being, improvement of liv- reality, then the logical basis of this teach- ing standards. Where is the good of be- ing should be irreproachable. However, it ing distracted by trivia? Let the Russian is obvious that the philosophy of the "com- peasant will fight with the death! mon cause" does not hang together. The S.G. Semenova insists that Floro- concept of the Russian cosmism father vsky was the first who made ​​an attempt is incondite, eclectic, contradictory and in print to take away Fedorov from the utopian. "The philosophy of the common Orthodox thought, from Christianity in 78 Semenova, S.G. (1994), Mysteries general, and there is only a one follower of the Kingdom of Heaven [Tainy tsarstviya nebesnogo], Shkola-Press, of Florovsky that being the "destroyer of Moscow, pp. 340-341.

Nikolai Fedorov – founder of the Russian cosmism 64 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013 cause" – a social utopia, here revealed a technology of resurrection has no relation prophetic type of utopian consciousness. to the New Testament Apocalypse and Fedorov believes in his doctrine of the built on vulgar materialist views. New Passover, in technical possibilities The father of the Russian cosmism of its implementation. The traditional idea solves the problem of death too easily. It "regulation of nature" for ​​utopia, as well is known that for the Russian mentality as an idea of ​​"immanent resurrection", are death is perceived according to the for- justified by natural science and religion. mula – "The outgoing loses, the remain- However, upon closer inspection, the Fe- ing wins", that indicates on the essence dorov's "theory" is not related to the com- of infantile-adolescent relationship to petent Orthodoxy, nor, especially, to the this . In accordance with this men- real science, if not to mix science with tality Fedorov is inclined to transform magic and sorcery, astronomy with as- the meaning of death, to present it not as trology, chemistry with alchemy. Accord- a necessity, but as an accident, to oppose ing to Berdyaev, positive scientific resur- an opportunity to prevent the inevitable rection of the dead is a genre of "utopian final end all. Death as an existential prob- dreamery", "Fedorov's "project" in that lem, Fedorov is not interested in personal form in which he develops it, completely problem, as well as not interested in the unacceptable: it is a utopia and fantasy, individual itself – he solves this prob- born by bad naturalism and materialism lem from the standpoint of conciliarity, in religion, by mixing different plans"79. the "common cause". But life on earth, Fedorov's teaching is a vulgarization transmittable into infinity, becomes of Christian dogma, because it defines meaningless: in a bad space-time infin- Christianity as "the union of living for the ity an eternal life chronotope does not resurrection of the dead"80, and Fedorov's range, because it doesn't have the main thing – the sense. Immortal half-, 79 Berdyaev, N.A. (1989), "Religion of resurrection ("The philosophy of common half-angels in a fully above controlled cause" by N.F. Fedorov)", Collected society will fly to each other on a visit Works. Vol. 3 ["Religiya voskresheniya from planet to planet, from one galaxy ("Filosofiya obshchego dela" N.F. Fedorova)", Sobranie sochinenii. T. 3], to another. Immortality is achieved, but YMCA-Press, Paris, p. 301. what is it? Indeed, there is no progress 80 Fedorov, N.F. (1995), Collected works: In in the eternity and infinity, nor Fedorov 4 vols. Vol. 1 [Sobranie sochinenii: V 4-kh tt. T. 1], Progress, Moscow, p. 138. refers to progress skeptically. The goal

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 65 is achieved, but what it solves? And this human. This posthuman being is no lon- sad result indicates certain taboos which ger an earthly man. According to V.A. are based on a ban to handle religious Kutyrev, "an ecological pessimism is symbols. mainly connected with the finiteness of Fedorov treats all natural, in- the Earth. Nature puts limits to growth. artificial and all chaotic, spontaneous People want to overcome this obstacle with animosity. This feeling imbued by an access into the Space. Fashion his practical recommendations and fan- on the "Russian Cosmism". We tend tastic projects. But complete harmony, to forget the main thing: human limits. absolute regulation is an absolute rest, Space here will not help. As humans, complete stagnation and, ultimately, we cannot overcome them. "Either we death, since the control in his "transfig- will remain as we are, or we would fail ured macrocosm" must be completely to be" – so said one Patriarch of Rome transparent, therefore, any contradic- on the proposal to change the symbol of tions would disappear and arduous de- faith. The same can be answered to the terminism would dominate, natural or- enthusiasts of autotrophy, immortality ganism would become a huge artificial and to other technicists. All things have mechanism. If we assume basic prac- their nature and measure"81. ticability of Fedorov's project, it will And indeed, the superman inevi- lead not just to elimination of the "non- tably will destroy the nature, as a spirit, kinship" existence, i.e. contradictions, elements, living in its naturalness and but eliminate the carriers of these con- unpredictability, and itself as a human tradictions themselves. The autotrophy being, as a personality, with all its ad- idea, a radical change of a human being, vantages, extravagances and imperfec- who could live in all environments and tions. Therefore, about the full and lit- control them, now enjoys considerable eral implementation of the "theory" of popularity among a number of scientists the father of the Russian cosmism, the and philosophers. They are not satisfied theory claiming now to be the new "Rus- with the modern "imperfect man", they sian idea", even his most ardent adher- are eager to turn it into something like ents prefer to keep quiet. an angel, therefore they enthusiastical- ly and tirelessly advocate autotrophy. 81 Kutyrev, V.A. (2012), The Mortido time [Vremya Mortido], Aleteiya, St. Сome to think of it, this idea is preter- Petersburg, p. 157.

Nikolai Fedorov – founder of the Russian cosmism 66 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013

References

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13. Florovsky, G.V. (2009), The ways of Russian theology [Puti russkogo bogosloviya], In-t rus. tsivilizatsii, Moscow, 848 p. 14. Frolov, I. (1989), "Spirits and illusions of "eternal life" and "universal resurrection" ["Prizraki i illyuzii "vechnoi zhizni" i "vseobshchego voskresheniya"], Sovetskaya kul'tura, No. 94, pp. 451-453. 15. Gal'tseva, R., Rodnyanskaya, I. (1991), "The genuine concern of the artist (Posi- tive aesthetics of Vladimir Solovyov and a view at creative writing)", Philosophy of art and literary criticism ["Real'noe delo khudozhnika (Polozhitel'naya estetika Vladimira Solov'eva i vzglyad na literaturnoe tvorchestvo)", Filosofiya iskusstva i literaturnaya kritika], Moscow, pp. 8-29. 16. Il'in, V.N. (1929), "About religious and philosophical worldview of N.F. Fedorov", Eurasian collected volume. Book VI ["O religioznom i filosofskom mirovozzrenii N.F. Fedorova", Evraziiskii sbornik. Kn. VI], Prague, pp. 694-702. 17. Kogan, L.A. (1990), "Philosophy of N.F. Fedorov" ["Filosofiya N.F. Fedorova"], Voprosy filosofii, No. 11, pp. 74-84. 18. Kutyrev, V.A. (2012), The Mortido time [Vremya Mortido], Aleteiya, St. Peters- burg, 336 p. 19. Lossky, N.O. (1991), History of Russian philosophy [Istoriya russkoi filosofii], Vys- shaya shkola, Moscow, 559 p. 20. L'vov, V. (1974), "Mysterious old man. Tale-Chronicle" ["Zagadochnyi starik. Pov- est'-khronika"], Neva, No. 5, pp. 65-122. 21. Mamardashvili, M.K. (1992), How I understand the philosophy [Kak ya ponimayu filosofiyu], Moscow, 408 p. 22. Semenova, S.G. (1977), "Nikolai Fedorovich Fedorov (life and teaching)" ["Niko- lai Fedorovich Fedorov (zhizn' i uchenie)"], Prometei, Vol. 11, pp. 86-105. 23. Semenova, S.G. (1982), "Fedorov and his philosophical heritage", N.F. Fe- dorov ["Fedorov i ego filosofskoe nasledie", N.F. Fedorov], Mysl', Moscow, pp. 5-50. 24. Semenova, S.G. (1990), Nikolai Fedorov: the creativity of life [Nikolai Fedorov: tvorchestvo zhizni], Sov. pisatel', Moscow, 383 p. 25. Semenova, S.G. (1993), "Russian cosmism", Russian cosmism: the anthology of philosophical thought ["Russkii kosmizm", Russkii kosmizm: Antologiya filosof- skoi mysli], Moscow, pp. 3-33.

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Николай Фёдоров – основоположник русского космизма

Волков Владимир Николаевич Доктор философских наук, профессор кафедры управления,

Volkov Vladimir Nikolaevich Publishing House "ANALITIKA RODIS" 69

социально-культурной деятельности и туризма, Академия переподготовки работников искусства, культуры и туризма, 123007, Россия, Москва, ул. 5-я Магистральная, 5; e-mail: [email protected]

Аннотация Об учении русского мыслителя Николая Фёдорова в последние годы опу- бликовано немало исследований, однако в оценке его творчества до сих пор присутствует недосказанность, утаивание, замалчивание и просто предвзя- тость. На протяжении длительного времени в нашей "федориане" подспудно формировалась традиция восприятия его как гениального провидца, правед- ника и неканонизированного святого, жизнь которого легко укладывается в жанр жития, а идеи рассматриваются либо в русле православной филосо- фии, либо в русле научного предвидения, прогнозирования, футурологиче- ского проекта, либо и того и другого вместе. Кем же был космист Фёдоров на самом деле – учёным, философом, религиозным мыслителем или шарла- таном?

Ключевые слова Космос, патрофикация, соборность, неродственность, автотрофность, про- гресс, магия, бессмертие.

Библиография

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Nikolai Fedorov – founder of the Russian cosmism 70 Context and Reflection: Philosophy of the World and Human Being. 5-6`2013

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