To the question of the relationship between soviet and Russian religious philosophy

The paper examines the relationship between Soviet and Russian religious philosophy in the context of prospects for further development of modern post-Soviet philosophy. The relevance of the study is determined by the fact that the solution to this issue can determine the strategy for the development of philosophy in Russia for a long historical period. The scientific novelty of the work lies in the substantiation of the author's vision of the optimal version of such a strategy. The purpose of the study is to critically examine the main options for solving the issue of the relationship between Soviet and Russian religious philosophy, formulated in the works of modern Russian philosophers, which is necessary to substantiate the author's version of solving this issue. In this case, dialectical and hermeneutic methods are used, as well as such general logical methods as deduction, induction and analogy, analysis and synthesis. The study examines the concepts of the relationship between Russian religious philosophy and Soviet philosophy as elements of a dispositive (V.Yu. Bystrov and V.M. Kamnev), as a sequence of historical stages of dialectical development of one of the branches of philosophy that is international in nature with the Russian “national style” (A.V. Chernyaev), as two historical stages of the formation of professional (scientific) philosophy in Russia in the course of its struggle with the “growth” of Russian religious philosophy that hinders its free development (S.N. Korsakov). The author points out that these historical stages of the development of Russian philosophy are incommensurable, since Russian philosophy is national, and Soviet philosophy is one of the stages in the historical development of the international philosophy of Marxism, which is global in its scale. Therefore, Russian religious philosophy and Soviet Marxist philosophy cannot be components of a single philosophical tradition; the second historically displaces the first, being, in turn, displaced by modern post-Soviet philosophy. It is further stated that in the modern world there is a confrontation between two historical trends – globalization and fragmentation. At the same time, modern science is one of the most striking manifestations of the first trend, while modern religion is the second. Since Russia historically occupied an intermediate position between the East and the West, it cannot today clearly define itself between science and religion. Accordingly, modern Russian philosophy cannot be either scientific (analogous to Western positivism) or religious (analogous to Indian philosophy). The most organic variant of development for it is existential philosophy.