About the author:
Ksenia V. Vorozhikhina, Senior Researcher, Institute of Philosophy, Russian Academy of Sciences.
The article is devoted to the origins and reception of the concepts of the vsechelovecheskoe and vsechlovek in the work of the late F. Dostoevsky. N. Danilevsky’s book “Russia and Europe” attracted attention of the writer, because it contained ideas in tune with his own thoughts about the special role of Russia, destinated to unite the Slavs. However, the program of Dostoevsky was significantly different from the conception of Danilevsky: the scientist radically separated religion and politics, while for Dostoevsky religion was called to sanctify politics and point out the ideal of the development of the Russian state, history and humanity; Danilevsky considered the struggle of Russia and Europe inevitable, and the writer believed in the possibility of building of new relations with the Western Europe countries on the Christian fraternal principles. Moreover, Dostoevsky accepted the distinction between universal and vsechelovecheskoe, introduced by the author of “Russia and Europe”. The ideas of vsechelovecheskoe evolved not without the influence of the young philosopher V.S. Solovyov. The historiosophical views of Dostoevsky, concedered by his contemporaries to be overly naive and devoid of robust realism, were adopted by Silver Age thinkers and Eurasians. Using the category of vsechelovecheskoe V.F. Ern and V.I. Ivanov comprehended contemporary historical events, revolutions and wars. The Eurasians, who at first came closer to Danilevsky’s concept with its isolated cultural-historical types, subsequently came to a religious understanding of history in the spirit of A.S. Khomyakov, V.S. Soloviev, F.M. Dostoevsky and others.