This article addresses the writing of the history of Russian philosophy from the first of such works—Archimandrite Gavriil’s Russian Philosophy [ Russkaja filosofija , 1840]—to philosophical histories/textbooks in the twenty-first century. In the majority of these histories, both past and present, we find a relentless insistence on the delineation of “characterizing traits” of Russian philosophy and appeals to “historiosophy,” where historiosophy is employed as being distinct from the historiographical method. In the 1990s and 2000s, the genre of the history of (...) Russian philosophy has grown increasingly conservative with regards to content, with histories from this period demonstrating an almost exclusive Orthodox focus. This conservatism, in turn, has contributed to widespread contention in recent years over the status of these philosophical textbooks—disagreements that often lead to either (1) further appeals to “historiosophical” methods; or (2) denials of the domestic philosophical tradition altogether, where the response to the query “Is there philosophy in Russia?” is emphatically negative. This article argues that the contemporary disputes over the development and preservation of the Russian philosophical canon are in many ways part of a larger debate over the roles of Orthodoxy and the history of philosophy in post-Soviet philosophical thought. (shrink)

Recent years have seen constantly broadening professional ties and the development of fruitful collaboration among the philosophers of the socialist countries in solving pressing problems of dialectical materialism, sociophilosophical problems of developed socialist society, and problems of the revolution in science and technology, as well as the strengthening of the united front of Marxist-Leninists in the struggle they are presently waging against bourgeois ideology, anticommunism, and Right and "Left" revisionism.

Recent years have seen constantly broadening professional ties and the development of fruitful collaboration among the philosophers of the socialist countries in solving pressing problems of dialectical materialism, sociophilosophical problems of developed socialist society, and problems of the revolution in science and technology, as well as the strengthening of the united front of Marxist-Leninists in the struggle they are presently waging against bourgeois ideology, anticommunism, and Right and "Left" revisionism.

The unity and diversity of the worldwide process of history is one of the central problems in Marxist-Leninist social thought. The dialectical materialist interpretation of the unity of world history lies at the basis of the primary, fundamental positions of the Marxist theory of society and of the paths by which this develops; it underlies the inevitability of socialist revolution, and the establishment of a classless, communist society throughout the world.

kn. 1. Ot vozniknovenii︠a︡ marksistskoĭ filosofii do ee razvitii︠a︡ v 50-kh-60 godakh XIX veka.--kn. 2. Razvitie marksistskoĭ filosofii vo vtoroĭ polovine XIX veka.