The Peculiarity of N. A. Berdyaev’s Philosophical Discourse

Abstract

To refute the opinion about the chaotic presentation of problems in Berdyaev’s texts, the dominant of the unconscious, means to fall into ontological dependence on them. In the literal sense, these are not conclusions drawn on the basis of an analysis of N. A. Berdyaev’s work, but quoting the philosopher’s self-assessment, to which he resorted more than once. They have no analytical and heuristic value. N. A. Berdyaev’s way of thinking simultaneously contains Christian intuitions and an oppositional structure characteristic of philosophical creativity in general. The peculiarities of the Russian philosopher’s thinking are reflected in the fact that such types of philosophical creativity as personalism, existentialism, as well as intuitive components of the Eastern Christian worldview are organically combined. In the philosophy of N. A. Berdyaev there are also cosmological components, which contain the statement that the world is entering the era of the third period, which is expressed in its structure contains the statement that the time for freedom and creativity is coming. The peculiarities of N. A. Berdyaev’s thinking can be evaluated from the point of view of aesthetics and uniqueness, which significantly distinguish his way of thinking from the typical development of philosophical thinking of Modern times. According to the Russian philosopher, analysis and splitting cannot serve as a starting point for the thought process. Without creativity and freedom, the philosophy of the non-classical period has no significance and significance, because the potential of formal and dialectical logic has already clearly and fundamentally affected the best examples of classical philosophy. The third level is binarism, which formally has generic signs of the organization of problematic thinking of logocentric sciences, but the specific differences are too striking to pass by them without specifying anything.