Predicting back. 
 He called the historian a prophet, 
 And probably at random 
 Once Hegel inadvertently

 Boris Pasternak. 
 "High sickness", first edition.

PARADOXES OF READING

Hegel, judging by the total volume of his legacy, although he was a very educated man in the field of Oriental studies, but he did relatively little specific Oriental research. However, as the researchers noted, few other people in the history of the European philosophical tradition have so enriched the general theoretical base of Oriental knowledge ^.1 And not only in a strictly Oriental sense. At least in the "Phenomenology of the Spirit" - one of the most brilliant works of the philosopher, and moreover written earlier than his subsequent Oriental studies-already in all the originality of this "historicist-imbued" ² work, the macro-historical Oriental problems of the second half of the XIX-beginning of the XXI century are predicted. In addition, the text of "Phenomenology of the Spirit" anticipates - or, as English-speaking researchers say more precisely, preconfigured-the core problems of developing societies not only in Central and Eastern Europe ,but also in Latin America. ³

Before going directly to Hegel and his Oriental and, more broadly, macrohistorical prefigurations, we should briefly mention Latin American studies. The application of Oriental theory to the study of the current destinies of Latin America is a special question. It is connected not only with the heritage of pre-Columbian civilizations in the socio-cultural experience of the countries located south of the Rio Grande, and not only with the Phoenician, Arab-Maghreb and Jewish heritage of the Iberian peoples, but also with those elements of partial spontaneous orientalization that affected the peoples of the" Latin " continent due to geopolitical, civilizational and ideological trends. past XX century: peripheral economy, "tricontinentalism", socialist indoctrination, etc. ⁴

In the approach to the Afro-Asian, Oceanic countries, even partly to the peoples of post-communist spaces and Latin America, the old practices of the East are still being applied.-

* When working on the article, the author used the text of " Phenomenology of the Spirit "(hereinafter referred to in footnotes as FD) translated by G. G. Shpet under the editorship of B. Y. Slivker ( G. V. F. Hegel. Works, vol. 4. Moscow: Institute of Physics of the USSR Academy of Sciences, 1959), checking with the German original by ed.: Hegel G. W. F. Saemmtliche Werke. Jubilaeumausg in zwanzig Baenden. 1964. Bd.2.

(c) 2003

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Vedic knowledge is not" removed", but rather contextualized in new global and civilizational concepts; in that new social knowledge, in that, according to M. A. Cheshkov, a new socio-humanitarian science that sheds some new light on the history of the West itself...

The core of this new knowledge lies in the complex and explosive dialectic of modernization and postmodernization, i.e., a contradictory movement away from the patriarchal-archaic foundations of human socio-cultural organization and human existence itself. Traffic - where? Or-for what?

These questions remain open. And Hegel, in the Phenomenology of the Spirit, being unable to decide anything, willingly or unwittingly emphasizes precisely the openness of history. So reading the book as a specific monument of historical, more precisely, historical and theoretical thought will have a special one. For this is a book about the specifics of the human spirit, which is constantly immersed in the elements of nature and sociality, in the elements of history, but - ultimately-is looking for itself ^.5

I will try to talk about this book from the perspective of a researcher who deals with those diverse "Orientalists" who have discovered their own special, but at the same time connected with Western (European, North American, and partly even Russian) influences, internal dynamics. This dynamic gradually began to show up after Hegel's death, although during his lifetime the first publications of books from the Hindu and Buddhist canon, the first fundamental knowledge of Arabic studies and Zoroastrianism, and the first news about attempts to correlate spiritual traditions and modernizing aspirations in the Bengali Renaissance were already reaching the European intellectual circle. Without a doubt, Hegel knew about the state and cultural, as well as legal and humanitarian transformations in post-Petrine Russia. It is quite possible that he could have known about the Turkish Tanzimat, as well as about the ideological search among the Greeks of the Balkans, Islands, Anatolia and the Levant.

Of course, all this information that reached Hegel was fragmentary and could hardly be put together in any significant whole, especially at the relatively early time of writing and publishing the Phenomenology of Spirit (1805-1807). One can only wonder at the richness of a certain global intuition of the philosopher, which went not only and even not so much after history, but towards history, and partly even ahead of it. For the very idea of the conjugation of the future with the past and the past with the future, a conjugation mediated by the intellectual and spiritual experience of man, turned out to be one of the most important vital nerves of Hegel's entire thought complex ^.6

The controversial idea of the identity of the historical and the logical, when" logical " was most often referred to as theoretical extrapolations of unstable topical experience, played a lot of evil jokes with Hegel's legacy, and even more so with his epigones. But the substantial richness of Hegel's first great book remains valid to this day.

I foresee an objection: is the author, as they say in the current postmodern jargon, going to "read"," write"," draw " his own conjectures into the fabric of Hegel's ideas? Or - in normal human terms-using the complexity of the Hegelian text to fit the German philosopher's discourse with his own interpretation of those phenomena and events that Hegel did not know about and did not know about?

However, I believe that such a question about" reading in " can only be the result of a philosophical misunderstanding. For it is not the nature of a great text to rest in history, but to live in it. It is characterized by that openness, that ability to build up historical experience, associations and meanings that outgrow the subjective concepts and personal experience of the author.

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Thousands of researchers, not knowing the subtleties of the structure of the Athenian statehood and Athenian traditions, study the elements of cyclical dynamics of political forms according to the" Polytheies " of Plato and Aristotle. Thousands of researchers, who professionally do not know either late antiquity or the history of the first centuries of Christianity, nevertheless comprehend the problems of the ambiguous and sometimes tragic interaction of forms of worldly and spiritual experience in history thanks to the "City of God" of St. Augustine. Thousands of researchers who are not professionally familiar with the Arab Middle Ages turn to Ibn Khaldun's Muqaddimah in their works on Oriental subjects. Furthermore, we would be wrong to underestimate the power and scope of Hegel's own historical and intellectual observations.

So, the book was written almost two centuries ago, in 1807. Hegel was then 37 years old. And behind the soul is not only the experience of grandiose historical observations (the collapse of the semi-patriarchal "old order" in continental Europe, as well as the collapse of precocious illusions about the identity of Revolution and Reason), but also the experience of grandiose transformations in philosophical culture. First of all, this is the intellectual revolution of Kant, who proved the inner antinomianism and non-self-sufficiency and, consequently, the need for constant self-correction and self-renewal of our thought process.

The same theme of inner antinomianism and dialectical self-transformation of self-seeking human thought (of course, in other systems of creative coordinates) is developed in the works of two other giants of German culture of those times - Goethe and Beethoven. ⁷

And it is during this very period that Hegel performs the act of reading European history, which unfolded before his eyes as the dynamics of the most important structures of the human spirit: from immersion in the empirical connections of the natural and social orders to self-consciousness liberated and open to the Deity.

As one of the modern researchers of Hegelian philosophy notes, the very use of the biblical concept of Spirit (Geist) by a thinker, in its particular, human (i.e., historical and self-thinking, i.e., ultimately dialectical) refraction, contrasts it, i.e., the concept of Spirit, with the concept of substantiality ^.8 The latter concept means in Hegel the immersion of human existence in a primary, semi-natural being ^.9

SPIRITUAL AND HISTORICAL TRIAD

So, the philosopher offers a triadic scheme of history-fate and history-spirit. These are the periods of history itself, and the dialectical stages of the spiritual evolution of any developed person. The scheme is, of course, suggestive and heuristic. However, it was born in the flame of European events of that period, but events that were theoretically reinterpreted. This spiritual-historical triad is something like this:

1. "substantial", or more precisely," non-mediated "life, connected with the" womb", with the non-separateness of a person from his primary collective, from the world of habits, automatically accepted collective superstitions, etc.;

2. "education", "enlightenment"(Bildung) - individualizing, critical, protesting, historically and spiritually necessary, but essentially negative work of thought, consciousness and society^. ;

3. a new, expected level of narodosobiranie and internal solidarity of the people. And at the same time - a new desired level of internal gathering of the personality itself. That level, which, by gathering the people and the individual in new levels of freedom, order of law, solidarity and self-consciousness, would provide the prerequisites for further internal growth of the individual himself.

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The third stage involves one of Hegel's most enticing utopias. All the more tempting because it is, in fact, unattainable, but immutable in the history - and even more so in the current history of any country - the problem of a cultural society and a state governed by the rule of law. But more on that later.

And now let us consider successively these stages of the history-spirit triad outlined by Hegel.

Stage one. "Substantiality", " substantial life "(Unmittelbarkeit) ¹¹ . We are, of course, talking about a traditional or semi - traditional statist society, partly crushed in Europe by the French Revolution and the Napoleonic expansion, a society that, from the point of view of Hegel's universalism, is fundamentally called into question.

In fact, the pages of "Phenomenology of the Spirit" do not directly discuss Oriental materials. But the problems of this first stage-the historical immersion of human existence in semi-natural "substantiality", the "immediacy" of blood-related territorial collectives, the "substantiality" crowned by the system of absolute hieratic power-are of fundamental importance for Oriental thought. For some Orientalists, who are driven by universal-progressive visions of history, this problem is nothing more than a stage-historical factor. For others, who proceed from the premises of the immutable civilizational originality of Eastern societies, it remains an eternal and irremediable factor. There is a group of Orientalists and thinkers who, avoiding a direct solution to this dilemma, insist on the long-term "periphery" or "synthesis" of Eastern societies of the last two, three or four centuries. And perhaps, in the process of concrete research of the East, this position is one of the most realistic.

But the problem of historically surmountable "substantiality" posed by Hegel, the problem of the horizons of freedom that glimmer in some problematic distance, remains philosophically irremediable. Whatever the reactions of non-Western societies to European vectors of individualization and freedom (vectors sometimes imposed by force), whatever the surprises of "peripheral" or "synthesis" development, the very elements of sociohistorical and, to some extent, even spiritual traditionalism in our post-Hegelian era remain questionable. And the stronger the rage and convulsions of traditionalism, the more obvious its problematic nature. And the dramatic context of the current post-Hegelian history, the current post-Hegelian "universality" is not traditional, not "substantial". Moreover, it is imbued with deep, albeit multi-valued vectors of individualization ¹² .

This range of phenomena can be treated in different ways. You can interpret them in terms of problematic progress, or you can expose them in the spirit of quasi-religious or quasi-revolutionary cliquery. But one can simply admit that they exist, that they exist in history, and that they determine much of the difficult specifics of the present historical life. This was, for example, the position of one of the most devoted, honest and critical researchers and followers of Hegel - Benedetto Croce ^.13

Stage two - "education", " enlightenment "(Bildung). The description and analysis of this stage carries not only the experience of Hegel's observation of the objective historical and socio-cultural processes of his time, but also the reflection of the philosopher himself, who experienced deep enlightenment and revolutionary hobbies in his youth.

At this stage, the individualizing human spirit, protesting against traditional oppression, traditional constraints, acts on behalf of itself, challenges reality on behalf of itself, tries to justify itself

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yourself ¹⁴ . Skeptical of all traditional forms of sociality and thinking, making these forms nothing more than the object of revolutionary "storms and onslaughts", the philosopher characterizes this stage as fruitful only in the process of the external course of history and as a dead end in the processes of the inner work of the human spirit. For, according to Hegel ,the degree of negative dependence of this straight-forward revolutionary, individualistic, protesting "education" on the depersonalizing, collectivist premises of traditional sociality, traditional existence is too great. ¹⁵ But, according to Hegel, the protesting "enlightenment", while calling into question the decayed forms of human experience, still, like these forms, bears the features of a spirit that has not found itself and, therefore, is alienated from itself. ¹⁶

Fascinated by the oppression of the past, the protest - "enlightenment" consciousness ultimately relies on a purely individual, self-centered existence. And consequently - on the consumer, appropriative attitude to the world. There is no understanding here that human activity, human labor, driven by the tasks of personal survival and well-being, is essentially universal, although not valuable in itself, because it is a necessary but insufficient prerequisite for the universal life of the spirit, which forms the true meaning of history.

So, according to Hegel, the revolutionary-protest consciousness is an "unhappy" consciousness. It is, as it were, a servile instrument of history, ¹⁷ where the" waywardness "of the protester is not true freedom, but only" freedom within slavery. " ¹⁸ Calm evolution, and at different stages of history, is hardly possible here. Of course, one day one or another dilapidated icon of traditionalism must collapse, but hardly such a "beautiful day" is not painted with the thick color of human blood ^.19..

It is interesting that this anti-individualistic, anti - "wayward" Hegelian pathos in the pages of the Phenomenology of the Spirit has only intensified over time, when the former revolutionary sentiments of the German intelligentsia have shifted to the sphere of national religious and mystical romance. Moreover, it has acquired anti-fascist, anti-charismatic, anti-aesthetic overtones. So, in a course of lectures on aesthetics, delivered during the 1828/29 academic year and published posthumously, the philosopher said that rigid self-centeredness, the protrusion of individual talent, individual inspiration can sometimes generate individual correct observations and ideas. But in the end, it leads to internal devastation, to falling out of the context of human universality ^.20 But all this was said at a time when German romantic culture was only approaching the time of Wagner and Marx, the time of militant national and social particularism.

This is one of the cross-cutting and still deeply misunderstood and unclaimed themes of Hegel's work, so painfully confirmed by the experience of our national history: liberation aspirations, not supported by deep and versatile spiritual searches (in particular, philosophical, religious, scientific searches), are easily emasculated and inevitably - although sometimes not in full-give up their gains to the recurrent tendencies of authoritarianism and oppression ²¹ .

So relevant to modern Oriental studies, and even more broadly, to the world, the theme of the mutual reversibility of boundless freedom and boundless authoritarianism haunted Hegel until the end of his days. In his last, dying work, "The English Reform Bill of 1831," the philosopher confirmed this on Irish agrarian material. Combining traditional "organics" with the principles of legally protected and socially recognized personal freedom may fall on the shoulders of the population

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especially the poorest and uneducated strata of the population. The powerful, informed, and resourceful can manipulate any combination of paternalism and freedom ²² ...

One of the textual monuments of the era of emancipation, which he experienced (in particular, in himself) Hegel is a paradoxical and polysemantic philosophical parable about the Master and Slave, set forth in the pages of the Phenomenology of the Spirit ^.23 For all the empirical belittlement and destitution of the Slave before the Master, the position of the Slave-in the life perspective-is more dynamic and open than the position of the Master. The Master has only a reactive defense of his power and prerogatives, and on the side of the Slave-the potential opportunity to put pressure on the Master gradually (day after day, year after year, from generation to generation), opening up the field of his freedom inch by inch and pushing its boundaries.

According to an English historian of philosophy, this tiny text about the Master and Slave is one of the favorite "philosophical tales" of the left-wing discourse of the XX century (Marxist, national liberation, feminist) ²⁴ . I will note, however, that this fairy tale would not be so comforting for a professional freedom lover if he had a share of Hegelian reflection and Hegelian irony. For domination and slavery are far from linear states (an infinite decrease in tyranny and power, on the one hand, and an infinite expansion of the horizons of freedom, on the other), but a bad infinity of cyclical processes of enslavement, gradual emancipation, coups and new enslavements. Hegel would not be Hegel if he described history as a process of dualism between traditional oppression and liberation aspirations and passions. I would not be a Hegel if I did not seek a way out of the bad infinities, i.e., out of the dualism of thought and sociality, of domination and subordination. And he would not be a Hegel if he did not understand that the wisdom of rulers and deep proactive reforms that are occasionally shown in history are not so much the result of philanthropic predispositions as the result of the obvious or hidden onslaught of protest elements. And the very internal logic of Hegel's dialectical discourse suggests that, passing through the crucible of long-term institutionalization and dialogue, these relations of Master and Slave can lead to the fact that the Master will no longer be completely Master (i.e., the master is far from being a rampant and unaccountable master), and the Slave will no longer be a slave at all. But then the philosopher may receive a torrent of reproaches for opportunism and reformism.

And yet it is no coincidence that until his death, the philosopher uncorked a bottle of champagne on Bastille Day. The individualized element of protest, combined with a concern for the preservation of life, was at work in him.

Stage three - the mutual acquisition of the individual and the people, or

TOTALITARIAN TEMPTATION

Hegel lived with the dream of a creative or dialectical overcoming (Aufhebung) of the dualism of natural - traditionalist Slavery and the emancipated "waywardness" that was striving for Dominance in the state of the future, which would be able to reunite the demands of human solidarity, legitimate freedom and enlightenment. This dream remains a guiding star and a temptation for the social and philosophical thought of the West, the Slavic world. Latin America, the East. And everyone interprets this dream according to their inclinations. Some praise Hegel for making concessions to statism, others curse him for his totalitarian overtones (the best thing written in this vein is Karl Raimund Popper's "Open Society and Its Enemies"), and still others try to justify their delusions about the"new man" with Hegel's teaching.

But if we start from the texts and meanings of the Phenomenology of Spirit, is the totalitarian temptation contained in this book so comprehensive and self-contained? On the edge-

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At the very least, let us thank Hegel for raising the question of the indissolubility of the innermost personal, communicative and social in man, and also listen to his concerns about the future (for his time!) the historical evolution of Europe. And only in Europe?

Hegel insists on the objective need for mutual harmonization of thought and the inner world of man, on the one hand, and the historical destinies of the people, on the other. According to Hegel, the cult of the "national spirit" is a correlate of everything that lacks genuine personal spiritual concentration; a correlate of the deathly-natural, "scattered", relaxed in man and in Being ^.25 However, individuals who have failed in themselves and are in a hurry to merge with the masses are hardly able to succeed as a people. So, from the depths of the Napoleonic era, the philosopher warns us about the humiliation and futility of all these heated nationalist and narodnik aspirations. They may be functionally important empirical moments in history, but in their philosophical essence they remain only manifestations of the same "freedom within slavery" ²⁶ . Moreover, the ideal of paternalistic power, which focuses itself on images of the pastoral past, is contradictory in itself. It is impossible to inculcate and reproduce the old and, therefore, obsolete forms of the" national spirit", because the very content of the human spirit is not static. And, consequently, in another epoch it is already different ^.27

Hegel, with his characteristic rejection of spiritual imitation and relaxation, tends to praise activity, work, skill, cooperation in work, and, of course, the person who has a decent command of the skills of work (Werkmeister). It would seem-a respectful curtsey to the historically approaching Marxism. But no! Hegel writes that the exaltation of skill, labor, and the skillful worker, which has lost critical reflection and lost a sense of proportion, is nothing more than a cult of the human spirit, but of a partial, divided, hastily analyzing spirit, which has not yet grown up to serious world knowledge and self - knowledge ^.28

So, judging by the text of the Phenomenology of the Spirit, Hegel, who accepted and assumed the triple challenge of traditionalism, liberal-progressivism, and the totalitarian temptations that were already looming in his time, performs a kind of involuntary act of triple overcoming (of course, in thought and spirit) the main challenges of subsequent history on different continents-challenges traditionalist, individualistic, totalitarian. These challenges are like fate constantly knocking on the door (if we recall Beethoven's explanation of the first bars of his Fifth Symphony)...

How do you overcome the challenges of history? How are they overcome? And are they overcome at all?

Let's try to search (not to find, but to search!) The answers to these questions are addressed to those religious and philosophical aspects of Hegel's work that are not fully studied not only in Russian, but also in world literature.

However, there can be no complaints about literature. Hegel - "a lot" (not only in terms of volume, but also in the concentration of meanings), his philosophical ambition was exorbitant, and with his caustic, and sometimes grumpy criticism, he managed to" annoy " almost every direction of thought.

AN APOLOGY FOR FREEDOM

For my further discussion, it is important to understand the meaning of one of the categories that became a fundamental category in the works of the late, mature, systematizing Hegel. This is the category of " Absolute Spirit." It is formally absent from the Phenomenology of Spirit. But it seems to be maturing in the pages of the book. It matures, like all the rest of the content of the subsequent Hegelian work.

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This category is not easy to interpret. Some researchers of Hegel's work are in a hurry to identify it with God, others-with the historical maturation of the world. I am inclined to define the Phenomenology of Spirit as an open process of dialectical interaction between God and the world that is taking place in the depths of human consciousness.

Hegel writes that the human spirit is only able to transcend the particular boundaries of dissimilar forms of community and styles of thought when it acquires the ability to think about itself universally, assuring itself of its freedom ^.29 Therefore, Hegel's Absolute Spirit can be defined as the divine context of the world unfolding in time. A context that is inseparable from the world and includes traces of its creative dynamics.

Now many researchers-each in his own way - write about the importance of the category of Aufhebung used in the "Phenomenology of Spirit": withdrawal, or more precisely, dialectical overcoming. Indeed, the history of the past, present or future can be perceived as a museum of exhausted and overcome forms of individual or collective experience of people. But the museum approach presupposes a certain external distance, a certain detachment of the collector. However, the Hegelian Aufhebung is a sign of those realities that, having emerged from the outer circle of existence, continue to operate in memory and, in part, even in the actual experience of the spirit.

One can talk as much as one likes about the historical exhaustion of traditional forms of social life, but the problem of human connection with the natural foundations of its existence (biosomatic, economic, micro - and macroecological) and with the experience of its formation in the bosom of primary groups has always been and remains immutable. The scientific developments of Oriental knowledge related to the analysis of this whole range of phenomena over the past three centuries are also immutable.

You can scoff at the liberal-progressive way of understanding history, but when you discard the problem of internal self-determination and the right-born freedom of a person, history is voluntarily or involuntarily rendered meaningless, turning into a kind of cemetery or concentration camp. Those who reject the problem of the interdependence of statehood and freedom, thereby invite the cycle of terrorism and pseudo-organic authoritarian power, plunging themselves into the dark areas of unreal, shadow-like existence ^.30

In his posthumously published Lectures on the Philosophy of Religion, Hegel indirectly answers the question of the essence of his interpretation of the concept of Absolute Spirit, defining freedom as a person's consciousness of "his infinity in himself." Such consciousness puts a person above the illusory nature of purely empirical existence, introducing him into the realm of higher meanings and higher orders of Being that develops in time. And, therefore, stories ³¹ . To return to the Hegelian jargon, the Absolute Spirit that builds and knows itself in man and in history is associated with that "animating" or spiritualization (Begeistung) "by virtue of which substance becomes subject" ^.32 You can also say that. The Hegelian concept of Absolute Spirit means our living, meaningful (o-meaningful!)Soul. and therefore has a free connection with the Divine and human universe (Allgemeine).

From all that has been said, it becomes clear that for Hegel man is not a sad object of natural or social inertia, leading only to breaking, breaking, disintegration, disappearance and death, but - by vocation-precisely a "subject", a creative being. Art, faith, the depth of scientific research, philosophizing, the ability to relate oneself to the experience of other people's life, knowledge, and faith - that is, the very thing that is designated by the strict and demanding concept of culture-all this turns history from a jumble of external events into something full of human meaning.

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This process is not idyllic. The human spirit - as it is given in the Christian experiences of Holy Week-passes through the idea of "the death of God" ³³; through a complex of feelings associated with orphanhood, one's own guilt, depression, and brokenness. "The death of God" - this phrase taken out of the context of the" Phenomenology of Spirit " - has become, since Nietzsche's time, a trump card for many nihilistic teachings. But after all, behind the "death of God" - if we talk about Holy Week-is the catharsis of the Resurrection ³⁴ . And how it all resonates with Goethe's later poems: "Stirb und werde!" "Die and be!":

.. To break out of the Eternal whirl, go through death and stand Beyond the line


 of death.
If the soul could not grasp
 the Meaning of the huge-
Know: you are just a sad guest
 On the dark planet...

  (Translated by E. B. Rashkovsky)

The explicit concept of the meaning of history that is emerging in Hegel's book, which is opposed to the idea of the "death of God" and our corresponding status as a "grieving guest" (ein trueber Gast), I would define as dignity-in-freedom, or vice versa - freedom-in-dignity. Such a mutual correlation of dignity and freedom, according to Hegel, is possible only if we understand the intrinsic value of the spiritual nature (or, more precisely, supernature) of man ^.35 But this also opens up a new perspective on the meaning of the Hegelian category Aufhebung, which is so popular in modern philosophy, i.e., the dialectical overcoming of the contradictions of thought, sociality, and history proper at the highest levels of culture ^.36 Such an absorbing overcoming, such a self-discovery of the human spirit in the contradictory currents of time, is "real history." ³⁷

I would like to draw the reader's attention to the difference between the Hegelian idea of "real history" and the way it was interpreted in the left - wing discourse of the penultimate and last centuries, in particular, in the works of the "classics of Marxism-Leninism". "Real history" is not equated with the pretensions of the avant-garde gentlemen and the masses they mobilize to a hypothetical future. There is a "valid history". It is present in one form or another, often semi-hidden or discrete, in the past, present, and future. And the human spirit must seek it. In particular, and in itself. And not the least help in this search should be provided to the spirit by the works on the word and image, on introspection and cognition, which have been achieved over the centuries and centuries of cultural creation in the West and East. And Hegel was not so wrong when he saw in his own philosophical work the moment of this kind of search, opposing the forces of annihilation and death ^.38

Vladimir Solovyov, Russia's greatest philosopher, wrote in his writings that the question of self - conscious and self-creating human freedom is a question raised in history precisely by the West. And moreover - with the active participation of Hegel. This question is universal, universal, and covers the limits of Western civilization, which has raised this question, but with such force and on such a large scale that it can no longer solve it by itself. However, it is the West that has some spiritual and historical primogeniture in this sense ^.39 And the book "Phenomenology of the Spirit" is one of the "certificates" of such primogeniture; primogeniture, which is contraindicated by any arrogance and complacency.

So the story is one. Its context is the same. And the richness of its circular-situational, psychological, typological, stylistic-patterns only reinforces this unity, giving it a special dramatic harmony and complexity. That

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the harmony and complexity that marked the great German musical culture of Hegel's time-from Haydn and Mozart to Schubert and Mendelssohn. And if, in Spengler's fashion, we are in a hurry to challenge this unique unity with an inhumane cycle of external phenomena, then Hegel is indeed right: "so much the worse for the facts."

In order to somehow, in the spirit of Hegel himself, bring down the heat of our Hegelian discourse with a certain amount of irony, I will offer my own verse about the "Phenomenology of the Spirit"to the reader's generous attention.

Sonnet to them. 

's blind spots? 
God knows what a blessing
read  
 at the summer cottage,

learning that a poor creature, 
passed through an imaginary paradise of substances, 
finds itself  
 by chance,

that the horizons are not boundless, 
that the world is just beginning to dawn 
and that,like a bird or a liner, 
soul lies on its wing.

Understand, forgive, and understand again, 
So that you can get confused again.

notes

¹ See: Lifshits M. A. Preface / / Gegel G. V. F. Estetika v chetyreh tomakh [Aesthetics in four volumes]. Moscow, 1968. Vol. 1. P. VII; S. I. Lapshin focused attention on the Hegelian interpretation of the historical East as the" childhood " of mankind; but, according to S. I. Lapshin, this accentuation-with all its rigidity and conventions-still makes one think that, according to modern, already post-Hegelian, psychology and historiography, a person in many respects is formed and lives by the experience of childhood (see: Lapshin S. I. "The Eastern World" in the system of Hegel // Orientation-search. The East in theories and hypotheses, Moscow, 1992).

^{Ovsyannikov M. F.} 2 Filosofiya Gegelya [Philosophy of Hegel], Moscow, 1959, p. 49.

³ The problem of disciplinary boundaries between Oriental studies and" third world studies " (as knowledge about the socio - historical and socio - cultural experience of the current developing countries) - in all its immutability and, at the same time, conventionality of these boundaries-is described in the most detailed and qualified way in the works of M. A. Cheshkov. See, for example: Cheshkov M. A. Global context of post-Soviet Russia. Ocherki teorii i metodologii mirotselostnosti [Essays on the theory and methodology of world integrity], Moscow, 1999.

Studies of the specific Euro - North American roots of objective third-world problems, rather than the Eastern ones, are given primarily in the works of Wallerstein.

On the European roots of third world studies / development studies as a special form of organization of socio-humanitarian scientific thought and scientific speech, see: Rashkovsky E. B. The Third World: the fate of the macro-historical concept // East world: experiences of social transformation. M., 2001.

⁴ See trudy Im. Wallerstein, Leopolde Zea, Ya. G. Shemyakin, and others.

⁵ See: Ovsyannikov M. F. Decree, Op. pp. 50-85.

⁶ See: Shaimukhambetova G. B. Hegel and the East. Principles of approach, Moscow, 1995, p. 137.

⁷ Nota bene for the historian: while Hegel is writing the Phenomenology of the Spirit, Goethe is completing the first movement of Faust, and Beethoven is writing the Fifth Symphony.

⁸ For a more detailed discussion of this concept, see below.

⁹ See: Kozhev A. The idea of death in the philosophy of Hegel / Translated from French and preface by I. Fomin, Moscow, 1998, pp. 142-143.

In this connection, I recall the words that I have often heard from M. K. Mamardashvili: once a person thinks of himself, he already belongs to the "supernatural" order of Being. However, entering the ob-

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pike" the fabric of Being and bringing into Being the moment of his "supernaturalness", a person and the very processes of consciousness forces to "be". This calls into question the scholarly dualism of Being and consciousness.

¹⁰ Judging by Hegel's relatively early work " The Spirit of Christianity and its Fate "(1798-1800), the experience of the individual's opposition and resistance to the undivided "spirit of the whole" was existentially experienced by the philosopher in his youth and preserved in himself and in his own work until the end of his days (G. V. F. Hegel, Philosophy of Religion in two volumes, Vol. 1 / Obshch. ed. and will enter, art. Gulygi A.V. Trans. Levina M. I. M., 1975, p. 167).

¹¹ FD. S. Z.

¹² See: Bauman 3. Individualized society / Translated from English, ed. Inozemtseva V. L. M., 2002.

¹³ Immersed in European, and especially in his native Italian, cultural and historical specifics, B. Croce was even further away from Oriental subjects than Hegel. But this distance is purely external, not philosophical, and therefore deceptive.

¹⁴ Later, in a detailed study of the history of philosophy, Hegel typologically likened pre-Socratic sophistry to his contemporary Enlightenment. In both cases, in his opinion, reflection related to the processes of individualization and "burst" into history was active ( Hegel G. V. F. Lectures on the History of Philosophy. Vtoraya kn / / Sob. soch. T. 10. Moscow, 1932. P. 9).

¹⁵ Nota bene for orientalists, Slavists, or Latin Americans. In non-Western contexts of this kind, revolutionary-enlightenment trends can take on nostalgic, pochvennicheskie, narodnik overtones as much as they please. Here, a powerful foreign-cultural, alien element can sometimes act as a substitute for the established, solid, authoritarian-traditional one. But the essence of the matter does not change, because in this case thought is based not on a deep philosophical and historical analysis, but primarily on the strength of its protest claims.

¹⁶ See: FD. pp. 260-263. Perhaps the most brilliant artistic discoveries of this protesting alienation in the literature of the East are Rabindranath Tagore's novels The Mountain and Home and Peace.

¹⁷ See: FD. pp. 200-202.

¹⁸ Ibid., p. 108.

¹⁹ See: Ibid., p. 293. Here is a half-hidden ironic polemic with D. Diderot's novel "Rameau's Nephew".

²⁰ See: Gegel G. V. F. Estetika v chetyreh tomakh [Aesthetics in four Volumes], vol. 1, pp. 32-33.

²¹ См.: Bal К. Historiozofia Hegia miedzy dialektyka i metafizyka. Proba interpretacji pojec "Reformacja" i "Rewolucja" // Studia filozoficzne. Warszawa, 1975. N 1. Based on the Russian material, this is one of the central and most profound themes of A. S. Akhiezer's works.

²² See: Gegel G. V. F. Politicheskie rabotaniya [Political Works], Moscow, 1978, p. 387.

²³ See: FD. pp. 103-104.

²⁴ See: Spencer L. Hegel for beginners / Translated by Kharlamova L. V. Rostov-on-Don. 1998. pp. 60-61.

²⁵ See: FD. p. 370.

²⁶ Ibid., p. 108.

²⁷ See: Shaimukhambetova G. B. Decree, op. p. 155.

²⁸ Later N. A. Berdyaev took up this Hegelian theme. According to Berdyaev, creativity is not so much the creation of objectified" products " of activity as the process of a person's worthy experience of God, Mipa and another person in himself. The result of this process may be some decent external results.

²⁹ See: FD. pp. 321-322.

³⁰ See: Ibid., p. 239.

³¹ See: Gegel G. V. F. Filosofiya religii v dvukhomakh [Philosophy of Religion in two volumes], vol. 1, p. 396.

³² FD. p. 419.

³³ Ibid., p. 400.

³⁴ In this connection, we can recall an episode from the beginning of the first part of Faust: shocked by the angelic singing of Easter Night, the hero throws away a cup of poison prepared for himself. New encounters with people, life and thought lie ahead. And at the same time - new breakdowns and suffering.

³⁵ See: FD. pp. 234-235.

³⁶ See: Ibid., pp. 150-152.

³⁷ Ibid., p. 430.

³⁸ See: Kozhev A. Decree, op. p. 208.

³⁹ For a reconstruction of this circle of ideas by Vladimir Solovyov, see Rashkovsky E. B. Profession-Historiographer. Materials on the history of Russian thought and culture of the XX century. Novosibirsk. 2001. pp. 22-41.

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