Phenomenology of rebellious consciousness and freedom: F.M. Dostoevsky and LI Shestov
The report deals with the evolution of Shestov's ideas about the works of the great Russian writer F. M. Dostoyevsky, shows the shestovization of ideas of Russian philosophy. Shestov had the ambition to direct perception of life in its inexhaustibility, and, consequently, to illogicality, chaos, groundlessness. Shestov's cognition is an aspiration to express the idea succinctly and, at the same time, visibly, so it is not decomposable on concepts, theses and provisions. The author also seeks to identify new aspects in the interpretation of the problems of life and death, God and Man, tragedy and freedom, faith and truth in the texts of Leo Shestov. It's obvious for the author that Shestov had difficulties to avoid contradictions in his interpretation of Dostoevsky's works, the article identifies the contradictions that have been unable to settle in their anthropodicy neither to Dostoyevsky, nor to Shestov, the contradictions in their approaches to human values and his life. If Shestov was attracted by groundlessness, then Dostoyevsky, on the contrary, only in unity with the soil, with the world, with the earth sees the salvation of Man, and therefore himself. Shestov created the image of a" man above the abyss", that is, a man who rose above the vices and ulcers of the world, but rose not by the wave of the magic rod, but by the price and measure of unbearable suffering, at the cost of exorbitant efforts. Dostoyevsky also often uses the notion of abyss when creating his characters. For Dostoevsky, God meant the Good, what brought him to Tolstoy and disconnected with Shestov. Breakthrough to God according to Dostoevsky it is always the overcoming of the abyss of evil and initiation to the Good, and not just a desire, but the battle for the Good, everpresent bloody fight with everything that stays out of the way. He does not believe in instant transformation - a Miracle of accomplishment, which occurs without the participation of the person, outside of hard mental labor. Dostoyevsky would have difficulty in agreeing that only faith saves. In his concept both faith and actions save. On the example of L. Shestov's philosophie it is possible to explore the tragedy of the twentieth century mindset, in the complex ambivalence of which the world and man, his consciousness, the problems of cognition and values are connected.