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2IDEA OF RESURRECTION IN THE WORKS OF RUSSIAN RELIGIOUS PHILOSOPHERS
The following paper deals with one of the central issues of religious philosophy, i.e. immortality of the soul and eternal life. The main purpose of this work is to show the relationship between the ideas of eternal life and moral improvement. Resurrection is considered not only as a religious concept, but also as one with a deep philosophical and symbolic meaning. The idea of immortality is presented as one overcoming the conventions of the material world and personal search for the integrity and abundant spiritual life. The author based the study on historical-philosophical and comparative analysis that allowed considering the development of resurrection and immortality concepts in the Russian religious philosophy. The study materials are useful for understanding the historical and cultural relationship and philosophical and religious integration of fundamental ideas in the Russian philosophical tradition. The author concludes that the idea of soul salvation and bodily resurrection in the Russian philosophical works are connected with the desire for internal and external transformation of man and humanity as a whole.
Keywords
Salvation of the soul, Russian religious philosophy, resurrection, immortality of the soul, immortality, sobornost
AUTHOR
Svetlana G. Gutova,
Doctor of Philosophy, Associate Professor, Nizhnevartovsk State University, Nizhnevartovsk 56, Lenin Street, Nizhnevartovsk, 628605, Russia svetguts.07@mail.ru
1. Introduction
1.1. Urgency of the problem
For Russian religious and philosophical thought, the memory of the past is not a simple accumulation of rational knowledge. This is what a person sees through the prism of living modern reality, intuitively experiences, turning to his conscience, and, finally, what he keeps in his heart. Turning to the idea of eternal life, Russian thinkers described it not only in a strictly religious orthodox meaning, but also as a symbolic philosophical concept. In this sense, the idea of immortality is also considered as a confrontation of death, the possibility of eternal life and salvation, and as the ability to conquer death with every willful effort throughout life, overcoming the stagnation of the material world, rising above it in deep mystical insight. Such a human aspiration invariably raises admiration, since on the one hand it gives human life a certain meaning, and on the other hand it introduces it to the spiritual evolution of humanity as a whole.
1.2. Explore Importance of the Problem.
For a believer, the right attitude towards death is part of his preparation for the transition to the Kingdom of God, and therefore, overcoming the fear of death, and
therefore the opportunity to learn to live with awareness of one's own and others' mortality, can be considered an important task of spiritual transformation. Thus, the idea of deification in Russian philosophy is directly related to historiosophy and cosmology, and this suggests that it is impossible to think of human development outside of humanity and the universe as a whole. The formation of the world through the unity of part and whole on the example of the philosophy of all-unity V.S. Soloviev (1853-1900) and his followers raises many metaphysical and ethical issues affecting all strata of human existence. For example, reflections on the future of mankind and consideration of spiritual evolution expand our ideas about ideals and values, setting new meaning-life orientations.
2. Materials and Methods
The methodology of this study is based on textual analysis highlighting the comparative aspect and taking into account the selection of the main ideas that are gradually developing and are implicitly integrated into the considered religious and philosophical systems. The interconnection of the resurrection and immortality ideas with moral issues leads us to an ethical interpretation of the central problem. Historical and philosophical analysis confirms the direct connection between the idea of resurrection and the ethical context in the concepts under consideration. A significant part of the methodology is syncretic, smoothly uniting various analysis methods aimed at the religious, occult, philosophical and theological aspects of the issue. Syncretism is a principle of combining various cultural elements based on their initial relationship or introducing meaningful and valuable components of one paradigm into the systemic and methodological forms of another. This approach allows us to apply a more holistic approach in considering the perception of resurrection in Russian philosophy. Thus, the methodological base of the study includes, firstly, considering the idea of resurrection in Russian philosophy through the prism of ethical humanism; secondly, presenting the idea of immortality through anthropocentrism; thirdly, providing a philosophical and comparative analysis of the unique religious and philosophical concepts of resurrection and immortality.
4. Results
3.1. Gregory of Nyssa about soul salvation and bodily resurrection.
The theme of soul salvation and bodily resurrection was presented in a special way in the Eastern Christian mystical tradition, which in turn directly affected the work of many Russian religious thinkers. Gregory Bishop Nyssa (331-394) in his work "On the soul and resurrection. Dialogue with Sister Makrina "examined in detail the question of resurrection, both in religious and philosophical terms. Reflecting on human nature, he observes that: "Care for life, of course, comes from mortal fear" (Gregory of Nyssa, 1862). The desire to overcome death in a person coincides with his religious desire for immortality through the salvation of his soul, since it is the soul that is indecomposable, whole, eternal. Gregory of Nyssa provides convincing arguments in favor of the fact that you should not grieve over the death of human flesh, since this is a natural process that does not destroy the uniqueness of the life of an individual person.
The idea of resurrection unites all people, allowing them, hopes for eternal life. The thinker pays special attention to the question of bodily resurrection, which is described in Holy Scripture. Every believer would like to know, argues Gregory, in what particular bodily form the return will occur. Indeed, why should a man hope for a brighter future in the Kingdom of God if he returns sick, old and weak, or becomes an eternal baby? What is the meaning of such an expectation if there is no joy of being? According to the
philosopher, the resurrection affects only the true essence of man, that its main part, which is the image and likeness of God. This main part, namely the soul, is initially unchanged. Not the salvation of the individual is the problem, but the salvation of the whole Man, for the Origenists Gregory of Nyssa and Gregory the Theologian is tantamount to saving everyone (dnoKaidoraoiq xwv ndvxwv) (Karsavin, 1994).
In order to bring the idea of resurrection closer to reality, to make it understandable to every person, Gregory of Nyssa quite logically explains: "The inspired Scripture in both the New and Old Testament teachings says that when our nature in a certain order and connection completes a complete turn of time, this flowing movement, committed by the succession of those born, will certainly stop at last, and as the filling of the Universe will not allow it to increase to a greater number, all the fullness of souls from an invisible and dispersed state will again return to the collected and seen, and the same elements will come together with one another again in the same connection. And such a state of life, according to the Divine teaching of Scripture, is called resurrection, and this name means all the movement of the elements during the restoration of the earthly" (Gregory of Nyssa, 1995).
Grigory Florovsky (1893-1979), further elaborating on the thoughts of Grigory Nyssky, notes that: "Death, dying, changing forms and generations, birth and growth are all originally and naturally in the natural world ... Death is unnatural, and therefore painful, only in a person; however, according to St. Gregory, and for man, it is at the same time a kind of beneficial healing, a path to resurrection and purification. Therefore, the healing of sinful corruption will be accomplished in the resurrection, which at the same time is the restoration of pristine incorruptibility" (Florovsky, 2005. 230).
The natural force of nature alone cannot be restored and healed, the coming of Christ is necessary, through which there will be a return to genuine life and victory over death. But this is possible, according to Gregory, only through the unity of divine life with human life. In his resurrection, Christ overcame the bonds of death and paved the way for us to be born through resurrection. Thus, "Christ is the Way, Resurrection, and Life" (Bulgakov, 1993). When the birth of people ceases, time also ceases, the history of sin and vice will end, and souls will remain in oblivion, evil will remain in the past. New life should be revealed in free creativity. It is important to emphasize that, according to Gregory of Nyssa, a person can only voluntarily accept divine grace and the benefit of salvation. Even divine love, encompassing everything that exists, does not find its response in every human heart. Such is the reckoning of man for free will. Similar ideas are widespread, and understanding in Russian religious and philosophical thought.
3.2. Orthodox version of the resurrection of V.N. Lossky.
Representative of Orthodox Philosophy V.N. Lossky (1903-1958) in the work of Dogmatic Theology. Theology "described the Orthodox version of the resurrection:" human nature triumphs over the anti-natural state, for this whole nature is wholly concentrated in Christ .... Every human life can always be renewed in Christ no matter how it is aggravated by sins; a man can always give his life to Christ so that he can return it to him free and clean, and this work of Christ extends to all of humanity beyond the visible boundaries of the church" (Lossky, 2006).
V.N. Lossky believes that the calm assurance of the martyrs, who did feel neither fear, nor even physical pain, indicates that from now on, a real consciousness of the resurrection is available to Christianity (Lossky, 2006. 548-549). He is convinced that all faith in the triumph of life over death, all forebodings of the resurrection is already, albeit indirectly, faith in Christ, for only the power of Christ resurrects and will rise from the dead (Lossky, 2006. 550). An example of the resurrection and victory over death for the whole living world is the resurrection of Christ and it is now obvious to every believer that resurrection is a general law that unites not only all of humanity, but also all that exists.
"Sacrifice - It is the act that new humanity will have to complete in the immense priesthood that was originally entrusted to Adam: giving God the whole cosmos as a container of grace" and further: "Resurrection changes the fallen nature, it opens up a wonderful opportunity - the possibility of sanctification death itself; henceforth, death is no longer a dead end, at the door to the kingdom". Grace has been returned to us; and although we carry it in ourselves as in "weak vessels", as in the containers of mortals, still in our very fragility lies the power of overcoming death" (Lossky, 2006. 548).
3.3. Nikolai Fedorov and the theme of immortality.
In Russian philosophy, a great merit in considering the concepts of resurrection and the problem of immortality belongs to N.F. Fedorov (1829-1903). The peculiar social utopia of the original Russian thinker, with all its complexity and ambiguity, is full of optimism and sincere faith in the reality of a miracle. His desire to create a synthesis of science and religion, combining efforts so that the goal remains highly moral, going beyond nature itself deserves a special attention. And indeed, how else can death be conquered if not to rise above its every particular manifestation?
Creating a project of a society in which people would have one important goal, namely, unification around the common cause of resurrection, N.F. Fedorov draws our attention to the fact that at the end of this great work, moral values will overcome the need for the material world, and this is already a breakthrough on the ontological level. Although it was not Fedorov's aim to construct a complex philosophical system, and his metaphysics of overcoming death only at its very roots could be called theoretical, nevertheless, many ideas born in his synthetic quests were subsequently developed in the fundamental works of the Russian classics of cosmism.
A well-known religious thinker, possessing extensive knowledge in various fields, like every Russian scientist looked a little further than his time, he felt in himself a prophet. Describing the physical laws that are quite applicable to the material world, he realized that in explaining human nature they are powerless. Reflecting on the future of mankind, Fedorov wonders why life even today, even after the resurrection of Christ, remains a mutual extermination and that it is necessary for a universal resurrection to begin (Fedorov, 2006. 208).
Firstly, the religious phenomenon of resurrection itself as an indispensable element of the Christian faith already speaks of the possibility of achieving immortality; secondly, the strongest feelings a person experiences in his life are love for his family and friends, and therefore he cannot be happy until death triumphs. Thus, the Russian philosopher sets himself three main tasks: the resurrection of the ancestors, the achievement of immortality, the regulation of nature on the cosmic level. In his opinion, the problem of the inevitability of evil stems from the imperfection of the universe and man, which in turn are subject to the law of death. Hence the desire to conquer and subjugate the forces of nature. "Non-fraternity", "non-gentilty" - this is the result not only of social contradictions, the problem lies much deeper, namely in the general separation, disunity of the world. People must stop fighting with each other and finally find a real good goal that can unite humanity and this is the only way to achieve immortality. Death should not leave anyone indifferent, according to Fedorov, it is necessary to resist evil in its very root, that is, life itself should be viewed through the prism of death of all people who have ever lived on earth. From his point of view, this lends itself to social planning, which means that humanity is able to reach a new level of existence (Fedorov, 2006. 550). All the problems of modern society, and above all, the shortcomings of even the most developed culture, are the result of an incorrect attitude to death, or rather to its oblivion. "If the unification of the living for the general resurrection is not done consciously, the unification of the sons turns into civilization, into alienness, hostility,
destruction, and the place of resurrection is culture, that is, degeneration, degeneration and finally extinction" (Fedorov, 2006. 204).
Thus, the main place in the philosophical teachings of Fedorov is occupied by the idea of "resurrection of the fathers" (patrofication). In his opinion, this project is a direct appeal or even an appeal to all true believers. For him, there is only the literal meaning of biblical statements on this subject, and therefore the task of mankind is simple and understandable to every mortal. Such materialization and concretization of ideas is based on a completely pragmatic meaning, requiring in part even religious fanaticism, fetishism, and also an alloy of science and magic. Fedorov, in his social utopia as well as Plato, seeks to bring his ideas to the extreme, absolutizing them and at the same time concretizing every detail. For example, he argues that children should not be born, this is unnatural, but all dead generations must be resurrected, and literally this must be prepared both socially and physically. Religion has the specific task of becoming a synthesis of art and science. Places of worship should be a cemetery, temples, museums (loci), which people need in order to prepare everything necessary for the resurrection (Fedorov, 2006. 550).
Fedorov himself sincerely believed that he had borrowed a number of ideas from gospel texts and church rites, periodically referring to them, but both representatives of philosophy and religious figures were equally wary of the scientist's calls. Obviously, for Orthodox Orthodoxy, the true purpose of being a Christian cannot be achieved in earthly life. The resurrection will take place on the Day of Judgment, and only thanks to the wonderful will of God. Despite the fact that orthodox theology attaches crucial importance to the doctrine of the Last Judgment and the afterlife, it is more likely to be soteriological in nature and more focused on the symbolism of spiritual transformation, where bodily resurrection is only part of the process.
Thus, universal salvation and resurrection depends not only on God, but also on man, on his own activity. Similar thoughts were expressed by another prominent Russian thinker I.A. Ilyin (1883-1954): "The basic quality of created perfection is immortality and is inextricably linked with it eternal glory" (Ilyin, 1931). Fedorov believes that the main mission of God should be entrusted to the people themselves. It replaces the Last Judgment with the resurrection of the dead using science and technology. Salvation is possible only in the process when a person himself will carry out his transformation, stop devouring his own kind and defeat death through self-creation. The general process of resurrection ends with the return of all victims to eternal life and reunion in a single being (Ilyin, 1929).
4. Discussions
Critics and followers of Nikolai Fedorov: N.A. Berdyaev and V.S. Soloviev.
Berdyaev (1874-1948) writes on this subject that the possibility of overcoming necessity and reversing time: "In religious consciousness, this is the problem of the Resurrection. This is the problem of the "philosophy of the common cause" N. Fedorov. This is a victory over the deadliness of time. "Le temps reprove" can only be a victory over the disease of the time, not a movement toward the past or future. Recovered time is eternity. And all creative activity creating new things should not be directed towards the future, which involves care and fear and does not completely overcome determinism, but towards eternity" (Berdyaev, 1994. 287). What is a victory of spirit? Berdyaev poses this question from within human existence, since all other attempts to overcome time and death lead to objectification. He states that: "The end of time is the end of objectification, the transition to inner existence, to the life of the spirit. An insurmountable difficulty is created for Christian eschatology, which is only obscured by dogmatic rationalization and objectification. Therefore, "the fate of man after death
remains to the end of the world" (Berdyaev, 1994. 295). According to Berdyaev, the past with all the dead generations seems to us to be non-existent only when it and we along with it are perceived as part of the material, objectified world, that is, outside the life of the spirit, and therefore outside of eternal life (Berdyaev, 1994. 288).
Berdyaev himself, discussing the basic paradox of time, asks: "How to reconcile the end and resurrection individually-personal and the end and resurrection of the whole world?" (Berdyaev, 1994. 295). And really, what we call eternal life is not a future life at all, he says. Therefore, "Each person experiences his own personal Apocalypse, which also includes the basic paradox of time and eternity, limb and infinity. This apocalypse is a revelation about the realization of personality" (Berdyaev, 1994. 296). Unity is possible only in a whole person, who in a creative act itself overcomes the decomposition of time and plunges into eternity. But an isolated person cannot achieve either eternity or unity with God. This is the result of the arguments of most representatives of Russian religious philosophy. Indeed, the theme of resurrection through universal unity in Russian culture is closely connected with the idea of collegiality, which for many has become a kind of foundation uniting the problems of the individual and society, secular and church.
Nikolai Fedorov also covers this concept, which is important for Russian culture, but here he shows originality, criticizing other thinkers for pure metaphysics, trying to substantiate his own vision of collegiality. It is necessary, he believed, to imagine well, why does the desire for the conciliar unity of people arise? What is his purpose? "The search for meaning is the search for a goal, a deed - a single common cause" and further: "Only a goal gives a meaning to life; man does not need to search for the purpose of life if he recognizes himself as a son and mortal, that is, the son of dead fathers; ... the resurrection is the complete triumph of moral law over physical necessity. Refusing to resurrect, to control the blind force of nature, man gives himself to the power of the latter" (Fedorov, 2006. 201-202).
Conciliarism turns out to be a joint act, the gathering by the Russian people around themselves of other people, both Christian and non-Christian, on the basis of the commemoration of their ancestors, and the fulfillment of the moral duty of resurrection. But this is not the ultimate goal, the true completion of the path of world transformation will take place only through the unification of the human race into a single, blood-related brotherhood and fatherland. Fedorov notes that this form of unity and fraternity "... is a society not by the type of organism, but by the image and likeness of the Holy Trinity" (Fedorov, 2006. 201). The moral law, the Russian thinker insists, will only apply through the resurrection of all generations that lived on earth to all the worlds of the universe.
N.A. Berdyaev believes that Fedorov contrasts the principle of collegiality of the individualistic, egoistic theory of knowledge. Reflecting on the peculiarities of Russian religious thought, the philosopher notes that among the Russians, moral motives always prevailed over metaphysical motives, and the thirst for religious transformation of the world supplanted mystical contemplation. So, in his opinion, the very possibility of deep penetration into the essence of the transformation disappeared. Summarizing the idea, and at the same time discussing with Fedorov, he says that the Russian soul is characterized not so much by the action itself as by the thought of the action. "His philosophy of the common cause is not conciliar, not collective, not fraternal, but lonely and practically inactive" (Berdyaev 1989. 254). Fedorov sees resurrection as a kind of collective work of mankind, which opposes the goal of "natural progress." But real progress, in his opinion, consists in resurrection. Humanity is increasing not due to births, but due to the resurrection of the dead. Religion in his teaching takes on a very specific meaning: "Christianity is the unification of the living for the resurrection of the dead" (Fedorov, 2006. 205).
Fedorov in his teaching describes cognition as a radical transformation of the world and man. True knowledge cannot be separated from work, it necessarily includes a moral sense of duty. True enlightenment, in this way is a person's desire to change and transform, first of all, himself, his abilities of the mind, soul and body. Only by conquering nature, mankind can defeat death, resurrect people and achieve universal brotherhood, and then people will truly become free. He writes: "It is not from personal freedom that the duty of resurrection arises, but from this last freedom must occur, without the fulfillment of that duty freedom is not even possible" (Fedorov, 2006. 151). According to N.F. Fedorov, a man, having defeated death, becomes the Creator, that is, essentially -the omnipotent God. If humanity unites for universal resurrection and universal victory over death, then it can escape the end of the world and the Last Judgment, since the resurrection itself is the fullness of mental, moral, and artistic life (Fedorov, 2006).
The ideas of Fedorov worried many domestic religious thinkers, especially in an environment where mysticism and prophecy were part of the worldview. In this regard, it is interesting to consider the ambiguous attitude of V.S. Solovyov to the project of Fedorov. On the whole, the idea of resurrection aroused his approval and understanding, since he himself returned to this issue more than once in his writings. So in the work "On the Path to True Philosophy," Soloviev notes that true salvation is rebirth, or, a new birth, and a new birth involves the death of a previous false life, and nobody wants to die, he says. He further states in the spirit of Fedorov that before deciding to accept real salvation as his personal task and feat, the pagan world tried to do this through salvation by dead faith "by deeds, not by deed. And besides external affairs; but true Christianity i s, first of all, a deed - a deed of life for mankind, and then deeds" (Solovyov,1990. V.2. 344). Thus, V. Soloviev v considers the cause of salvation and resurrection as a moral and historical task, as a common cause of Christianity. For him, as for Fedorov, it is obvious that the essence of religion "... as the norm of reality, as the law of life" (Soloviev,1990. V.2. 345).
But at the same time, certain moments of the doctrine of the resurrection of the fathers alarm Soloviev with his naturalism. This is especially true of the separation of Fedorov from a religious understanding of the idea of spiritual transformation of man. Vl. Soloviev is skeptical about the idea that humanity can replace God even in such a noble impulse as a matter of universal unity. He claims that through his death and resurrection Christ saved the world in principle, in the root, but to realize the beginning of salvation in our reality, he can do this only together with humanity itself, since no one can be saved by force (Solovyov,1990. V.2. 345). In his work on the meaning of love, Soloviev expresses thoughts in many respects opposite to Fedorov's views. In particular, discussing family, childbearing and sexual love, with his penchant for an ascetic lifestyle, he does not see in them the reason and root of evil sin, on the contrary, in his mind, love ennobles and gives meaning to human life (Solovyov,1990. V.1. 516).
Vladimir Soloviev explains the importance of this feeling in this way: "we must recognize the greater importance of love as the beginning of the visible restoration of the image of God in the material world, the beginning of the embodiment of true ideal humanity. The power of love, turning into light, transforming and spiritualizing the form of external phenomena, reveals our objective power to us, but then it is up to us: we ourselves must understand this revelation and use it so that it does not remain a fleeting and mysterious glimpse of some mystery" (Solovyov,1990 V.1. 516). For Soloviev, "The meaning of love and the dignity of love as a feeling is that it really makes us, with our whole being, recognize the unconditional central meaning that, due to egoism, we feel only in ourselves (Soloviev, 1990. V.1. 511). The meaning of human love in general is the justification and salvation of an individual through a sacrifice of egoism (Soloviev, 1990 V.1. 505). Love, therefore, represents the most powerful bulwark of the human faith in
immortality, it sets the meaning and purpose of being, pushes the boundaries of the individual and raises a person to the divine level.
According to the conviction of Vladimir Soloviev, resurrection is the final link in world evolution, its internally necessary completion, He thought of it as a creative act of God's will, where great importance is attached to man, in his desire to reunite with God. Soloviev writes: "The spiritual and physical process of restoring the image of God in material humanity cannot be accomplished by itself, in addition to us (Solovyov,1990. V.1. 516). "He who maintains the root of death will inevitably taste its fruit. Only a whole person can be immortal ..." (Soloviev,1990. V.1. 522).
5. Conclusion
Reflecting on the importance of the topic of immortality and the resurrection in the work of many representatives of Russian religious and philosophical thought, it should be noted that most of the ideas related to the salvation of the soul and body are certainly utopian. So Zenkovsky remarks that: "The spirit of utopianism generally blows over Russian thought ... Fedorov's utopianism is not evidence of the weakness of his philosophical talent, but so far the insurmountable difficulty of combining ideal and history," universal salvation "with the living reality of our being. [7, p. 150].
It is important to emphasize that Nikolai Fedorov, in particular, saw the possibility of universal and complete salvation for all people living, and not just for chosen people, although he had to explain the point of view on the sinners and the righteous for a long time. Fedorov expressed the idea that the greatest calling of man is the realization of a great plan through God's providence, and this means being God's instrument in saving the world. Thanks to this calling, each person has a free choice and, therefore, the possibility of personal salvation, through active and spiritual-moral improvement of himself, society and nature.
Thus, for representatives of Russian religious philosophy, the theme of soul salvation and bodily resurrection is not only an attempt to avoid death and the fear of its inevitability, but rather, the desire for the spiritual transformation of man, where both the inner world and the outer one exist in harmony. To sum up, it may be concluded that the main task of mankind in the works of Russian religious philosophers coincides with personal thirst for salvation and is aimed at combating death. The active beginning of human life is presented not only as a struggle for existence, survival, self-defense or a constant thirst for meeting the needs, but it can also have a better form. This state is achieved through unity with God and the world, as a desire for integrity and moral perfection, in which there is a place for both the human and the divine.
REFERENCES
Berdyaev N.A. (1989). The Religion of Resurrection (Philosophy of the Common Affair by NF Fedorov) Reproduced from the 1989 edition (Types of Religious Thought in Russia. [Collected Works. T. III] Paris: YMCA-Press,. 714 pp.) [electronic resource] Access mode. - http://krotov.info/library/02_b/berdyaev/1915_186.html Berdyaev N.A. (1994). I and the world of objects./ Berdyaev N.A. The philosophy of free spirit. Moscow.480 Bulgakov S.N. (1993). Works: In 2 volumes V. 2. Moscow. 532
Fedorov N.F. (2006). The question of brotherhood, or kinship, the reasons for non-brotherly, unrelated, i.e., non-peaceful, state of the world and the means to restore kinship: a note from the unlearned to scientists, spiritual and secular, to believers and unbelievers. Moscow. 593. Florovsky G. (2005). Eastern Church Fathers. Archpriest George Florovsky. Eastern fathers of the church. Moscow.633 Gregory of Nyssa. (1862). About soul and resurrection. Dialogue with sister Makrina. 234 Gregory of Nyssa. (1995). On the dispensation of man. St. Petersburg.176
Ilyin V.N (1931). Nikolai Fedorov and Rev Seraphim of Sarov. Russia, Church, Apocalypse. Section 9. Religion, Science,
Mystic [electronic resource]. Access Mode - http://www.apocalyptism.ru/Ilin-Fedorov.htm Ilyin V.N. (1929). On the religious and philosophical worldview of N.F. Fedorova // Eurasian collection. Prince VI. Prague. Russia, Church, Apocalypse. Section 9. Religion, science, mysticism [electronic resource]. Access Mode -http://www.apocalyptism.ru/Ilin-Fedorov.htm Karsavin L.P. (1994) Holy Fathers and Teachers of the Church (the disclosure of Orthodoxy in their creations). Moscow.110.
Lossky V.N. (2006). Dogmatic theology / Lossky V.N. The vision of God. Moscow. 775. Soloviev V.S. (1990). Justification of the Good / Soloviev V.S., Composition in 2 volumes. Moscow. T. 1. 892 Soloviev V.S. (1990). The meaning of love // Soloviev V.S. Op .: In 2 vols. Moscow. Vol. 2. 822 Zenkovsky V.V. (1991). History of Russian philosophy. Volume II. Part 1. Leningrad. 255/
LIFE AFTER BREXIT: UNITED KINGDOM INDEPENDENCE PARTY IN POST-REFERENDUM
The article considers the situation that has developed in British politics after the United Kingdom European Union membership referendum in 2016. The major causes of the crisis of the United Kingdom Independence Party are presented. The estimated characteristic and ways of possible further party development are given.
Keywords
Brexit, Gerard Batten, European Union (EU), Nigel Farage, United Kingdom Independence Party (UKIP), referendum
AUTHOR
Danila V. Nesterov
MA in History, Assistant of the Department of World History and International Relations
Institute of History and International Relations
Kemerovo State University, Kemerovo 6, Krasnaya Street, Kemerovo, 650043, Russia nesterov.danila.viktorovich@gmail.com
1. Introduction
The current political situation after the referendum held on June 23, 2016 is quite an important issue either for the European Union or for British politics in particular.
First of all, the short-term results of the referendum showed a sharp decline in support for right-wing conservative and right-wing radical political parties and movements within the UK, which gives an obvious signal to similar movements throughout Europe. A moment of triumph for the national-conservatives turned to their total defeat in the next election. Fulfillment of campaign promises by the «populist party» (as many researchers characterize it), unexpectedly for itself, led to an ideological crisis, because the «tough Euro-skepticism», on which the election program of the majority of national conservative parties was based, lost its relevance, and the plane of discussion of the issue moved from theoretical discourse to its practical implementation (this was reflected in the phenomenal result of the «Brexit» party in the next European elections Parliament in 2019).
