Abstract of the doctoral dissertation by Le Thi Hong Nhung

HANOI NATIONAL UNIVERSITY

UNIVERSITY OF SOCIAL SCIENCES AND HUMANITIES

 

 

 

 

 

LE THI HONG NHUNG

 

 

 

 

NABERDYAEV'S THOUGHT ON FREEDOM THROUGH HIS WORKS "MAN IN THE SPIRITUAL WORLD" AND "THE PHILOSOPHY OF FREEDOM"

 

 

Specialization: Civil Engineering and Historical Civil Engineering

Code: 62 22 03 02

 

 

 

SUMMARYDOCTORAL THESISPHILOSOPHY

 

 

 

 

 

 

Hanoi - 2020

 

INTRODUCTION

1.The urgency of the topic

Currently, in the context of modern civilized society and global cultural exchange, especially the profound influence of Western culture, Vietnamese people, and particularly the youth, tend to live hedonistically and pursue and worship material values, thereby forgetting and even disregarding spiritual values ​​as factors that define their humanity. Many negative social manifestations in our society today stem from a value orientation of "materialism," "worship of wealth," "worship of money," and generally the absolutization of the role of tangible, finite things, while neglecting the spiritual and cultural values ​​of our nation such as ancestor worship, motherhood, patriotism, community spirit, mutual support, etc. In other words, people lose themselves, lose their humanity, or more precisely, they become prisoners and slaves of things that do not belong to their human nature, forcing their humanity to submit to material, mundane values ​​(in Buddhist terms, people are "attached" to the Self and Phenomena). However, the more dangerous thing is that many of them do not realize they have fallen into such a state of spiritual slavery. There are many reasons for this, but one of the most important is that they do not worry, ponder, or understand "what freedom is." Meanwhile, people are only truly happy when they are themselves, when they determine their own identity, which means they are free.

Furthermore, because people "follow the call" not of conscience, but of worldly desires, of things that represent not "humanity" but "animalistic" instincts, many in our society today treat each other not as "human beings," but as "animals," like animals treating each other, acting according to the "law of the jungle." Social violence is increasing. Many people in our society today are also increasingly showing a "deviation" from their values ​​(indifference and lack of compassion are the clearest manifestations). The shocks in their lives force them to seek spiritual support. However, because they do not understand what spiritual freedom is, they are easily led astray and tempted by worldly values, falling into superstition. This is also the "fertile ground" for a series of "heretical sects" to appear and spread widely in our society in recent times.

All of the above reflects the manifestation of a "spiritual crisis" among a significant portion of our society today. Along with all other humanities disciplines, as well as education and media, philosophy has a special mission ("the owl flies out at sunset") to play the role of "savior," "liberator," and "freedom" of humanity from this state of slavery. To fulfill its noble mission, philosophy first needs to explain to people what freedom is, how they should live a true life, what their true "homeland," "fatherland," and "kingdom" are, why they are enslaved, how slavery manifests itself, and, finally, how to escape from that state of slavery. All of these issues have always been subjects of concern for philosophy and religion since ancient times. Therefore, to unravel the mystery of spiritual freedom, it is necessary to return to the philosophical heritage of humanity and search within it for valuable ideas on this subject.

Russia at the end of the 19th and beginning of the 20th centuries was experiencing a spiritual crisis. Many Russians succumbed to the temptations of Western materialistic values. Russians suddenly lost their lofty humanistic values. A number of great Russian writers, especially M.F. Dostoevsky, brilliantly depicted Russian society as a "desert of humanity." They attempted to illuminate the unique characteristics of Russian culture and the historical path of the Russian nation, but the most prominent theme in their works was that of freedom and slavery, the path to liberation from spiritual enslavement.

NABerdyaev was born precisely in a historical and social context marked by a spiritual crisis. He was always deeply concerned about the human condition in this world. All his works focus on a central theme: human freedom, the causes of human deprivation and enslavement, and the path to liberation from these "forces" that shackle humanity. This idea is clearly expressed in his two works, "Man in the Spiritual World" (also known as "The Problem of Freedom and Slavery") and "The Philosophy of Freedom." In them, NABerdyaev clearly outlines the limitations of the "Spiritual Being" path; exceeding it would only lead humanity to enslavement to forces outside of humanity, not belonging to human nature, thus alienating humanity from its own essence.

Globalization creates many opportunities for the comprehensive development of society and individuals through the adoption of achievements from Western industrial civilization. However, along with the market economy, it also brings many challenges and pitfalls that threaten to destroy human nature, causing people to follow only "materialism" (directing all efforts towards the understanding and possession of things) while forgetting "spiritual values" (the lofty spiritual values ​​that constitute "humanity" in the true sense of the word), falling into "materialism" (A. Einstein). Therefore, studying the theme of "freedom" in the philosophical legacy of N.A. Berdyaev and, through it, shedding light on the problems of modern Vietnamese people, becomes particularly urgent both theoretically and practically.

For the reasons mentioned above, NCS decided to choose this topic."NaBerdyaev's ideas on freedom as seen in his works 'Man in the Spiritual World' and 'The Philosophy of Freedom'"I used it as a research topic for my dissertation.

2Research objectives and tasksof the Thesis:

Purposeof the ThesisThis clarifies Naberdyaev's ideas on freedom through his two works, "Man in the Spiritual World" and "The Philosophy of Freedom".

The Task of the Dissertation:

The firstThis thesis provides an overview of research related to the dissertation topic, thereby evaluating the results and unresolved issues in the study of N.A. Berdyaev's ideas on freedom that the dissertation will address.

Secondly, the study examines the socio-economic, political, and cultural conditions, and the theoretical prerequisites for the emergence of N.A. Berdyaev's ideas on freedom.

TuesdayThis paper presents and analyzes the methodological and philosophical stance in Naberdyaev's thought on freedom.

Wednesday, clarifying the fundamental contents of N.A. Berdyaev's thought on freedom.

Thursday, pointing out the advantages and limitations of Naberdyaev's ideas on freedom.

3. Theoretical and methodological basis of the dissertation research.:

Theoretical and methodological foundations:This dissertation is based on the dialectical materialist conception of history, the Marxist philosophical perspective on the study of the history of thought, and the Vietnamese Communist Party's viewpoint on the adoption and creative development of foreign culture.

Research methodsrescueThis dissertation is based on the principles of the unity between philosophy and the history of philosophy, employing research methods from the history of philosophy, such as hermeneutics, analysis and synthesis, the unification of history and logic, comparison, generalization, cultural anthropology, etc.

4. Subject and Scope of the Thesis:

ObjectThis dissertation examines the fundamental tenets of N.A. Berdyaev's thought on freedom through his two works, "Man in the Spiritual World" and "The Philosophy of Freedom".

Scope of the ThesisNaberdyaev's ideas on freedom are presented in his works "Man in the Spiritual World" and "Philosophy of Freedom," as well as other works that directly address freedom.

5. New contributions of the Thesis:

This dissertation points out the origins and fundamental contents of the existentialist ontological approach to the problem of individual freedom as presented by Naberdyaev through his mystical realist and personality-based philosophical thought in the works "Man in the Spiritual World" and "Philosophy of Freedom," thereby outlining the value and limitations of this thought.

6. Theoretical and practical significance of the dissertation.:

ButIn theoryThrough Naberdyaev's ideas on freedom, this thesis contributes to clarifying the content of the philosophical concept of "freedom," the causes of human loss of freedom (becoming enslaved), and the path to human liberation in a spiritual sense.

- In practical terms: the thesis can be used as a reference for teaching and research on Russian philosophical thought in general and that of N.A. Berdyaev in particular.

7. Structure of the Thesis:

Besides the introduction, conclusion, and bibliography, the content of the thesis is presented in 4 chapters and 13 sections.

Csmell 1.

OVERVIEW OF THE RESEARCH STATUS OF THE TOPIC

1.1. Research on the socio-economic, political, and cultural conditions, and the theoretical prerequisites for the emergence of N.A. Berdyaev's ideas on freedom.

1.1.1. Studies on socio-economic, political, and cultural conditions

Researchers first point out the enormous changes that took place in Russian life in the second half of the 19th century and the early 20th century. These changes had a profound impact on the development of Russian thought in general, and Russian philosophical thought in particular, including that of N.A. Berdyaev.

Researcher Nguyen Truong Lich clearly points out that the most important economic, social, and political transformation in Russia during this period was the beginning of the capitalist development phase after the emancipation of serfs (1861). However, researchers also agree that Russian society after the emancipation of serfs did not seem to progress, but on the contrary, fell into a more severe and comprehensive crisis, making social contradictions more acute and leading to a more dire situation for Russian workers, mainly peasants, than ever before.

Lenin pointed out the dark side of capitalist development, which is that workers are exploited even more severely.

Researcher Nguyen Kim Dinh emphasized that the oppression and exploitation suffered by Russians in the early 20th century was due to oppression by the bourgeoisie, landowners, and other ethnic groups.

Zenkovsky also pointed out another phenomenon in Russian cultural and spiritual life that emerged in the context of social crisis: the trends of seeking and creating deities, the trend of returning to cultural and spiritual traditions, and NaBerdyaev is a typical representative of this trend.

1.1.2.Research studies on theoretical premises

NABerdyaev grasped and absorbed the ideas of many Russian and Western philosophers, but entirely in a critical spirit.

According to the renowned Russian historian of philosophy, V.V. Zenkovsky, in his ideas on freedom, N.A. Berdyaev was initially influenced by the critical philosophy of Marxism, and later by the transcendental idealism of I. Kant. Subsequently, Berdyaev was influenced by the Russian religious romanticism of D.S. Merezkovsky: the idea of ​​a new religious consciousness and a critique of secular civilization.

In forming his mystical realist viewpoint, Berdyaev was influenced by Vinesmelov: he adopted the idea of ​​human self-determination in the world.

In the preface to his work "The Philosophy of Liberty," the Russian philosopher A.G. Gulyga emphasizes that among those who had a significant influence on philosophical thought in general and on the idea of ​​liberty in particular, Dostoevsky must be mentioned.

Furthermore, Berdyaev also absorbed ideas from Jacob Bohme…

1.2. Studies on the ideas of freedom by Naberdyaev in the works "Man in the Spiritual World" and "Philosophy of Freedom"

1.2.1. Research on the methodological and philosophical perspectives in N.A. Berdyaev's thought on freedom.

In the introduction to Berdyaev's first major work, "Philosophy of Liberty," author A.V. Gulyga emphasizes that this work is of significant importance in terms of its critique of classical rationalism, specifically that Berdyaev resolutely rejects Western European rationalistic theology.

In the book "Existential Philosophy," the authors offer a concise assessment of one of Naberdyaev's most important contributions in terms of reasoning about human existence in general and existential freedom in particular: his critique of rationalist philosophy and his pioneering role in existential philosophy.

1.2.2. Research works on the basic contents of N.A. Berdyaev's thought on freedom.

Particularly noteworthy are the studies of the renowned Russian historian of philosophy, V.V. Zenkovsky.

Another document that mentions NaBerdyaev's ideas on spiritual freedom is the introduction to "NaBerdyaev: biography and works" by Nguyen Van Trong for the work "Man in the spiritual world".

In his book "The Face of Modern Western Philosophy," the author deeply analyzes Naberdyaev's philosophical view of history from the perspective of individual freedom.

In the book "Outline of the History of Philosophy: Modern Western Philosophy," authors Do Minh Hop, Nguyen Anh Tuan, and Nguyen Thanh emphasize Naberdyaev's idea that spiritual transformation and creation are necessary conditions for humanity to avoid becoming enslaved to material values ​​associated with scientific and technological progress. Overall, this is a very important document to guide the author's research in their dissertation.

The authors of the book "Existential Philosophy" delve into the second part of "Philosophy of Liberty," entitled "The Origin of Evil and the Purpose of History." The authors point out that Naberdyaev found the cause of human enslavement to be linked to the intractable escape from the psychological age – the age of subjectivism, of closed individualism, the age of moods and emotions that do not align with any objective and absolute center.

1.3. Results achieved in the study of N.A. Berdyaev's ideas on freedom and issues that need to be addressed.

1.3.1. Results achieved in the study of N.A. Berdyaev's ideas on freedom

The firstResearchers have pointed out that Naberdyaev lived and created during a turbulent period in Russian history, when the feudal system was in decline and the bourgeoisie was emerging. The Russian people lived in a context of severe social crisis, suffering oppression and exploitation from both the landlord class and the bourgeoisie. Consequently, uprisings occurred frequently, and the issue of emancipating the working class became more urgent than ever.

MondaySeveral studies on the philosophical thought of Naberdyaev have clarified his attitude towards the emerging socio-political and philosophical movements that sought and argued for a path to the liberation of the Russian people. Naberdyaev initially followed Marxist theory of social liberation, but later shifted to the position of religious philosophy as a means of individual spiritual liberation.

TuesdayIn discussing the theoretical premises for the emergence of N.A. Berdyaev's idea of ​​liberty, the authors listed the most influential philosophers: Dostoevsky, Rozanov, Soloviev, Kant, Bohme, and Nietzsche. They also partially clarified the content of that influence on N.A. Berdyaev's idea of ​​liberty.

WednesdaySome researchers have presented NaBerdyaev's critique of rationalist philosophical positions in general and rationalist epistemology in particular on the issue of human freedom. According to these authors, NaBerdyaev recognized their fundamental error as only seeing human freedom in relation to nature, to the laws of nature and society, while ignoring the inner spiritual world of human beings.

ThursdayAll authors have, to a certain extent, clarified the basic contents of Naberdyaev's thought on freedom and the path to overcoming human slavery. According to researchers, Naberdyaev absolutized the spiritual self, considering freedom to be unique and only possible in the spiritual realm. Therefore, everything outside the spiritual realm suppresses human freedom. The only way to achieve freedom is through spiritual creation.

1.3.2. Issues to be addressed in the thesis

The firstAlthough already pointed out by researchers, the premises for Naberdyaev's ideas on freedom require more meticulous and in-depth analysis. Naberdyaev was influenced by many Russian and Western philosophers, but it is necessary to clarify which aspects of freedom from each specific thinker he positively or negatively absorbed. The doctoral candidate will attempt to address this issue in his dissertation.

MondaySome researchers studying Naberdyaev's ideas on freedom have noted that his thought stems from a new methodological perspective, opposed to rationalist philosophy and rationalist epistemology. However, this observation is only a generalization and has not been comprehensively analyzed. This dissertation will fill this gap.

TuesdayIt seems that all studies on N.A. Berdyaev's thought on freedom have not given adequate attention to clarifying and defining N.A. Berdyaev's philosophical methodological viewpoint (mystical realism and individualism) on this issue. This is a very important aspect for understanding N.A. Berdyaev's thought on freedom. Therefore, this dissertation will devote a significant amount of space to clarifying this issue.

WednesdayResearchers have outlined several forms of human slavery, but have not systematically and consistently analyzed their content. Therefore, they have not clarified the true nature of the path to overcoming slavery proposed by Naberdyaev, based on his unique personalityism and religious philosophy (transcendental realism). This study will attempt to analyze and present this content within Naberdyaev's thought on freedom.

Chapter Summary 1

Thus, through the systematic analysis of research studies on the socio-economic, political, and spiritual conditions—the theoretical premise for the emergence of N.A. Berdyaev's idea of ​​freedom—we see that researchers first point out the enormous changes that took place in Russian life in the second half of the 19th century and the first decades of the 20th century. According to them, these changes had a profound impact on the development of Russian thought in general, and Russian philosophical thought in particular, which of course includes N.A. Berdyaev's thought. Russian society after the emancipation of serfs underwent enormous changes, especially the emergence of the seeds of capitalism; however, researchers also point out that in that society, people were exploited even more severely, and their lives became more stifling and bleak. These socio-economic and political changes inevitably lead to changes in the ideological and cultural spheres, giving rise to great ideas aimed at liberating and freeing humanity, including those of Na Berdyaev.

Studies on the methodological and philosophical perspectives in N.A. Berdyaev's thought on freedom definitively affirm his critical attitude towards "epistemism." N. Berdyaev asserted that existence itself precedes knowledge, and moreover, the theory of knowledge. Epistemologists seek to separate existence from knowledge, to transform it into judgment, and to make it dependent on the category of the subject. This is a root cause of human enslavement to knowledge, and it is also the basis for N.A. Berdyaev's view on freedom. However, the authors have clarified, to a certain extent, the basic contents of N.A. Berdyaev's thought on freedom and the path to overcoming human enslavement. According to researchers, N.A. Berdyaev absolutized the spiritual self, considering freedom to be unique only in the spiritual realm. Therefore, everything outside of the spirit eradicates human freedom. The only way to achieve freedom is through spiritual creation. Thus, the aforementioned research serves only as a basis and foundation for the doctoral candidate to further study and clarify N.A. Berdyaev's philosophical ideas on freedom.

CHAPTER 2

THE CONDITIONS AND PREMISES THAT FORMED NABERDYAEV'S THOUGHT ON SPIRITUAL FREEDOM

2.1. Economic, political, social, and cultural conditions 

2.1.1. Economic, political, and social conditions

Naberdyaev was born, raised, and created during a very special period in Russian history. This was primarily marked by the abolition of serfdom (1861), a historical event that marked the beginning of a bourgeois democratic society in Russia. This society created contradictions that led Russians to confront numerous existential problems, which were reflected in the diverse and unique stream of Russian philosophical thought at the end of the 19th century and the first half of the 20th century.

Russian industry has developed significantly. The Russian economy has partially transformed its structure towards industrialization, and business methods have begun to change. However, the unique characteristics of an industrial economy still prevent Russia from overcoming its economic, technical, and technological backwardness compared to developed Western European countries.

Meanwhile, Russia's backward agricultural sector seems to remain stagnant.

Following the emancipation of serfs, Russia began to develop the first seeds of capitalist production. However, V.I. Lenin also pointed out the negative side of this development: the workers were exploited even more severely.

The aforementioned socio-economic conditions in Russia made the fate of the Russian people even more tragic; the poor constituted the majority of the Russian population, they lived miserable lives, and they were enslaved spiritually, enslaved by the very thing that separated and elevated them above their material and animalistic nature.

By the end of the 19th century, capitalist modes of production had become dominant in England, France, and other Western European countries, including Germany. The internal contradictions of bourgeois society had intensified. In Russia, after the abolition of serfdom, new productive forces continued to develop within post-feudal Russia. The economic reforms in Russia led to significant consequences. Wage labor began to replace serf labor. The feudal economic base disintegrated, and capitalist forms of land ownership emerged. However, social contradictions stemming from the absolute monarchy caused the Russian agricultural economy to stagnate and decline. Russia's defeat in the Crimean War demonstrated the decay and incompetence of the absolute monarchy, its technological and economic backwardness, and its military and political backwardness.

In the late 19th and early 20th centuries, the Russian working class remained weak and dependent, lacking political independence. Russian workers were deprived of all freedoms; factory owners, police, and officials not only forbade them from assembling but also prohibited music, singing, and dancing.

In that extremely perilous situation facing the Russian people, Naberdyaev devoted all his energy and intellect to the cause of liberating the Russian people from spiritual slavery. He dedicated his entire life to analyzing the spiritual slavery of the Russian people, identifying its causes, and seeking a path to their liberation.

2.1.2. Spiritual and cultural conditions

The bourgeois lifestyle emerged in Russia in the late 19th century and quickly left many cultural and spiritual consequences on the Russian people.

It was the "spirit" of early capitalism, of the barbaric "market" economy, that gave rise to a self-serving, money-driven lifestyle, distorting, corrupting, and alienating human character. People became consumed by passions and faced with questions about love, anxiety, freedom, slavery, and human responsibility.

At the beginning of the 20th century, the ideas and aspirations for freedom, and the struggle for freedom, equality, and fraternity of the Western European peoples, spread widely and left a profound impact on Russian soil.

However, the influx of Western culture in general, and philosophy in particular, into Russia also raises questions about their influence on Russian spiritual culture, and about the future of Russian culture and philosophy.

Within that cultural and spiritual context, Naberdyaev spoke out against the immense danger of such a deceptive form of spiritual slavery. And it was in the field of religious philosophy that Naberdyaev left behind invaluable philosophical works.

2.2. Theoretical premises

2.2.1. The Influence of Christian Philosophy

Freedom is the soul of Christian philosophy. The God of Christianity is a person.

God is the center of humanity.

2.2.2. The Influence of Russian Philosophers

M. Dostoevsky (1821-1881) was the most influential figure in N.A. Berdyaev's ideas on freedom.

The second major Russian philosopher who influenced Naberdyaev's ideas on liberty was Nolossy (1870-1965).

Like most Russian philosophers of his time, Naberdyaev was influenced by the ideas of Russia's most famous philosopher, S.S. Soloviev, and further developed them, particularly on the themes of freedom and love, enslavement to eros, and personality.

It is also in the theme of spiritual freedom and temptation, of enslavement to eros, that we see Naberdyaev being influenced by the ideas of another Russian philosopher, V. Rozanov.

2.2.3. The Influence of Western Philosophers

Among the Western philosophers who strongly influenced N.A. Berdyaev's ideas on liberty, Jakob Bohme (1575-1624) should be mentioned first and foremost.

Another philosopher who had a significant influence on Naberdyaev was B.-F.-K. Baader (1765-1841) - a German Catholic philosopher.

As a fierce critic of extreme rationalist philosophy, embodied in Hegelian philosophy, it is understandable that Naberdyaev was deeply sympathetic to and influenced by the philosophical ideas of A. Schopenhauer.

Another philosopher who was very close intellectually to Naberdyaev, having lived during the same "crisis period of rationalist philosophy," and who had a great influence on him, was F. Nietzsche (1844-1900) - the great German philosopher and writer.

2.2.4.The concept of freedom in the history of philosophy before N.A. Berdyaev

Ancient philosophical concepts of freedom were intertwined with ideas of destiny and fate.

In Stoic ethics, the free individual uses the power of reason and will to resist fate as something that does not submit to it.

In developed monotheistic religions, the concept of freedom is linked to grace.

The existing conceptions of freedom, as summarized by Th. Hobbes, B. Spinoza, and Hegel, encompass freedom as a necessary and perceptible state.

According to Marxist philosophy, freedom is primarily linked to the social nature of human beings, that is, the relationships between people. The issue of freedom is linked to the issue of eliminating alienation and liberation from alienation.

The Marxist-Leninist philosophical viewpoint: Freedom is a recognized necessity.

2.3. Naberdyaev: The Man and His Works

2.3.1. NaBerdyaev: Life and Career

Na Berdyaev (1874-1948) came from a long-established noble family and was born in Kyiv. His father, an officer, wanted his son to become a soldier and sent him to military school. However, the boy did not stay there long. He became fascinated with philosophy. By the age of 14, he had read not only Schopenhauer but also Kant and Hegel. His next passion was Marx. Berdyaev became a Marxist.

After returning to Kyiv from the Vologod prison camp, where he was exiled from 1898 to 1901, Naberdyaev befriended S.N. Bulgakov. Together they experienced a new spiritual crisis – a return to the Church. In 1904, Naberdyaev married Lidia Truseva, who, like him, had also participated in the revolutionary movement and later absorbed Orthodox ideas. That same year, he moved to Petersburg to become editor-in-chief of the magazine "New Way," and later "Problems of Life."

Naberdyaev's intellectual development began with his youthful fascination with Marxism, but his study of philosophy quickly led him to re-examine the philosophical aspects and content of Marxism. Along with other Russian Marxists, Naberdyaev became a disciple of transcendental idealism, yet he remained united with the Marxist social program for a considerable period.

In 1922, Naberdyaev, along with other philosophers and idealists, was expelled from Russia and settled in Berlin. There, he founded the Academy of Religious Philosophy (which moved to Paris in 1925), became the editor-in-chief of the journal "The Way," and led the religious philosophy publishing house "IMCA-PRESS." In Paris, Naberdyaev's creative career flourished, and his major works were completed there. Prior to his move to Paris, he had lived in Berlin for several years.

Presenting the philosophical ideas of Naberdyaev is very difficult, not only because he had many contradictions and a rather disdainful attitude towards the systematization of philosophy, but, as he observed, also because his thinking was "metaphorical" and scattered. Naberdyaev's most systematic works are completed in such a way that a particular idea (often chosen arbitrarily) is used as the basis for the entire work, and he analyzes certain philosophical themes in light of it.

To summarize Naberdyaev's fundamental arguments on basic philosophical topics, his entire creative career can be conventionally divided into four stages. However, these stages do not necessarily mark (historically) different levels in Naberdyaev's philosophical development, but mainly represent different aspects of his philosophy.

2.3.2. The works "Philosophy of Liberty" and "Man in the Spiritual World"

The work "Philosophy of Liberty" was completed and published by Naberdyaev in 1911. This work was the result of his reflections during his imprisonment. Its content reflects Naberdyaev's attitude towards Western rationalist culture in general, and its core, rationalist philosophy, as the source of the modern intellectual crisis. This very purpose dictated the author's "rebellious" intellectual orientation. The work consists of a preface, seven chapters, and an appendix.

The work "Man in the Spiritual World," originally titled "On Human Slavery and Liberty," was first published in Paris in 1939 and reprinted in 1972. In his homeland, it was first published in 1995 and has been reprinted numerous times since. The work consists of four chapters along with a preface.

Chapter 2 Summary

According to the fundamental principles of historical materialism, no intellectual movement or philosophical doctrine can be formed and developed in isolation from the material life and nature of social activity. Naberdyaev's idea of ​​freedom did not arise by chance or as a purely speculative product; its formation and development were profoundly determined and reflected the economic, social, and spiritual cultural conditions of Russia. This philosophy is partly a necessary product of objective conditions and subjective factors. In other words, Naberdyaev's philosophy of spiritual freedom was formed by the impact and influence of the specific historical and social conditions of the Russian nation and the era in which he lived.

As a form of social consciousness, Naberdyaev's philosophical thought on freedom not only reflects the historical, economic, political, and social conditions of contemporary Russia, but also inherits previous philosophical, religious, and cultural ideas. As a religious existentialist philosopher, Naberdyaev's ideas on freedom were deeply influenced first and foremost by the concepts of Russian philosophers and literary figures such as Dostoevsky, Lossky, V.S. Soloviev, and V. Rozanov. Of particular note is the profound influence of Dostoevsky's thought on him. Furthermore, in addition to Russian philosophers, Naberdyaev was also influenced by the ideas on freedom of Western philosophers such as Bohmer, Jacob, F.B.K.B.B.A.B.A., A.S.C., Schopenhauer, and F.Nietzsche.

CHAPTER 3

BERDYAEV'S CRITICISM OF RATIONALIST EPISTEMOLOGY AND PHILOSOPHICAL METHODOLOGY IN NABERDYAEV'S THOUGHT ON LIBERTY

3.1. Critique of Rationalist EpistemologyButThe flawed philosophical and methodological basis regarding the issue of freedom.

NABerdyaev pointed out the cause of the deplorable state of philosophy, leading to the philosophy of slavery, leading to modern-day slavery. It is the disease known as "rationalist epistemology."

Rationalist epistemology is a philosophical stance characteristic of modern and contemporary philosophical thought. Its essential feature is that it addresses all philosophical problems by basing its solutions on the achievements and methodologies of contemporary science, primarily natural science.

Rationalist epistemology posits that everything scientifically rational is true, and therefore human freedom lies in recognizing such rationalities and acting in accordance with them. Berdyaev argued that such a conception is unfounded.

To shed light on the current ills of rationalist epistemology, Berdyaev delves into the analysis and critique of philosophical rationalism under its methodological variations, namely empiricism, narrow rationalism, and critical rationalism.

Critique of rationalist epistemology was a necessary first step, a prerequisite for Berdyaev to build his philosophical methodology on the question of freedom.

3.2. Mystical Realism and Personalism - Philosophical Methodologies in N.A. Berdyaev's Thought on Freedom

3.3.1. Mystical Realism

According to NaBerdyaev, the methodological basis of rationalism does not allow for a correct approach to the problem of freedom; conversely, transcendental realism, concrete personalityism, and the philosophy of freedom allow for the correct formulation and resolution of the problems of freedom, and the understanding of the great mystery of freedom.

Realism is a philosophical view that acknowledges reality as existing outside of consciousness, explained either as the existence of mental objects (Plato, medieval scholastic philosophy), or as objects of knowledge independent of the subject.

Realism in Naberdyaev's philosophy is a methodological viewpoint whose task is to revitalize philosophy, to bring it into contact with the spirit of life, that is, to make the spirit of life triumph over speculative rationalism. According to him, the spirit of life, of authentic human existence, is freedom; therefore, realist philosophy must originate from freedom.

One of the key elements in understanding Naberdyaev's mystical realist methodological stance on the question of freedom is his distinction between generative consciousness and derivative consciousness, in which human freedom is present in generative consciousness.

3.3.2. Personalism

Personalism is a theological movement in Western philosophy that recognizes the individual and their spiritual values ​​as the ultimate meaning of secular civilization.

One of the central ideas in the conception of personality is the idea of ​​alluring existence understood as a positive dialogue between Christians and the modern age, drawing believers into social movements of progressive forces where the religious worldview must play a constructive role in the transformation of the world on a humanistic basis.

In Russia, individualism originated with Dostoevsky, who raised a series of ethical, psychological, and religious philosophical issues: human freedom and responsibility, power and violence, patience, and suffering.

Naberdyaev's theory of man has been dubbed "post-personalism." His personality further developed a mystical realist approach to freedom, demanding an approach to freedom as an essence.

Berdyaev asserted that human personality exists only in the spiritual world, in the world of freedom, manifesting the positive, subjective essence of humanity; freedom is the prerequisite for personality.

Thus, mystical realism and individualism are the philosophical methods in Naberdyaev's thought on freedom.

Summary of Chapter 3

To fully understand the methodological perspective in Naberdyaev's thought on freedom, it is first necessary to grasp previous conceptions of freedom, so that we can have a more complete and objective view of freedom. Specifically, ancient philosophical conceptions of freedom were linked to the idea of ​​destiny and fate; in Stoic ethics, free man uses the power of reason and will to resist fate as something that does not submit to it; in developed monotheistic religions, the concept of freedom is linked to grace; while the conceptions of freedom of Th. Hobbes, B. Spinoza, and Hegel are summarized in the conception of freedom as a necessary perception; or as C. Marx emphasized the social nature, the social essence of human existence: "In his reality, man is the sum total of social relations." Therefore, freedom in his conception is primarily linked to the social nature of human beings, that is, to the relationships between people...

As for Naberdyaev, to adequately address the problem of freedom, he asserted that the question of freedom is a fundamental issue of life itself, of existence itself, and of philosophy as a constituent part of human existence, a function of human existence. This is a problem of human being, not a problem of human cognition. He pointed out the cause of the tragic state of philosophy, of the philosophy of slavery, of modern slavery. This is the disease known as "rational epistemology." Rational epistemology is a philosophical stance characteristic of modern philosophical thought. Its essential characteristic is that it solves all philosophical problems based on the achievements and methodologies of contemporary science, primarily natural science. Critique of rationalist epistemology was the necessary first step, a prerequisite for Naberdyaev to build his philosophical methodology on the problem of freedom.

Mystical realism and personalityism are the philosophical methodologies in Naberdyaev's thought on freedom. According to Naberdyaev, philosophy is a function of life, and life is primarily religious (spiritual, spiritual); therefore, religion is the vital basis of philosophy, nourishing it through its real existence. Naberdyaev's personalityism, in its approach to freedom, demands the recognition of the tripartite structure of human existence: spirit, mind (soul), and body, with the spirit playing the leading role within it.

Chapter 4.

FUNDAMENTAL CONTENTS OF NABERDYAEV'S THOUGHT ON LIBERTY

4.1. Freedom is linked to the moral code of "humanity and divinity".

From the standpoint of mystical realism and individualism, NABerdyaev naturally needed to be concerned with the ethical sphere.

Berdyaev began with freedom as the basis of intellectual creativity, with its unique and authentic expression of human personality and morality. In other words, freedom is the foundation, the ontological basis of true morality.

All these points are presented very clearly by Berdyaev in his work "The Philosophy of Liberty".

Berdyaev's criterion for evaluating morality is the relationship between God's freedom and human freedom. This argument clearly reveals the idea of ​​transcendent freedom leading to God, which serves as the starting point for his entire ethical doctrine.

To fully understand the nature of true human freedom, Berdyaev defined three levels in moral development: legal morality (Old Testament); atonement morality (New Testament); and creative morality.

According to Berdyaev, human freedom, both in the religious and spiritual realms, requires obedience, submission, and creativity; in other words, freedom is the primordial essence, the "way" (Dao), and therefore the fundamental "virtue" of humanity is creativity.

4.2. Freedom is freedom within the Church.

In his work "Philosophy of Liberty," Berdyaev asserted that philosophy cannot exist without religion; it must play an "inherent function of religious life" and even needs to be the philosophy of the Church.

According to Berdyaev, the Church is the soul of the world, united with the "Spirit" (logos).

Berdyaev believed that freedom is intrinsically linked to the spirit; freedom is the result of self-analysis, self-exploration, and self-understanding of one's inner world. Only when a person understands that their "self" is essentially the spirit can it become its master, which is freedom.

The lofty spiritual values ​​(of the Church) are a necessary condition for individual self-determination and freedom.

According to Berdyaev, in order to become a truly authentic person, that is, to become a free human being, one needs to transcend to God, because God is free from universality, worldly necessity, and objectivity.

4.3. The state of human slavery and the path to overcoming it.

4.3.1. The state of human slavery

Discussing the state of human slavery, Naberdyaev mentioned 15 forms of human slavery. These are "slavery to existence," "slavery to God," "slavery to nature," "slavery to society," "slavery to civilization," "slavery to oneself," "slavery to the state," "slavery to war," "slavery to nationalism," "slavery to nobility," "slavery to property and money," "slavery to revolution," "slavery to collectivism," "slavery to eros" (sexuality), and "slavery to beauty."

In general, through the aforementioned forms of human slavery, we can clearly see that Naberdyaev's reasoning about human freedom and lack of freedom (slavery) is entirely based on his common philosophical premise: that a person becomes enslaved when they "leave the spiritual kingdom" and are dominated and "tempted" by things outside that kingdom ("mystical realism"). Furthermore, in his reasoning about human freedom and slavery...

Based on such analysis, NCS will attempt to generalize N.A. Berdyaev's mystical realist and personification reasoning about the enslavement of humankind. NCS will focus on the widespread forms of human slavery and highlight the essence of that slavery, clearly showing its urgency in modern social conditions.

4.3.2. The path to overcoming human slavery

After a comprehensive analysis of the basic forms of human slavery, Naberdyaev pointed out the path to overcoming human slavery. Here, we can summarize the basic methods he proposed as follows.

First, focus your mind.

Secondly, it involves orienting oneself towards transcendent spiritual values.

Thirdly, it is against visible religion.

Fourthly, to live bravely so that one can die as a human being.

Fifthly, never stop living by creativity.

Sixth, always engrave in your heart and mind the attitude and mindset: "I love, therefore I exist."

In short, living in an objectified and finite world, to achieve spiritual freedom, according to Naberdyaev, humanity must ensure that the "Kingdom of Heaven" comes not only in heaven, but also on earth. Achieving this goal requires not only atonement and a return to the original state, but, importantly, the "creation of a new world" as this world is transformed. Humanity has the task of "revolting against the enslavement by its universal, by its objectivity, against the false sacred." This is liberation from the illusions of consciousness "bound" to the network of objects, losing its internalization. This spiritual slavery can only be overcome through the active engagement of all the creative forces within humanity. When humanity fulfills its mission as a spiritual being of freedom and love, then there will be a new Kingdom of Heaven and a kingdom of freedom.

4.4. Evaluating N.A. Berdyaev's ideas on freedom

4.4.1. N.A. Berdyaev's contributions to the thought of freedom

First, there is the philosophical methodology.

The first contribution is the concept of "mystical realism" as the starting point of Naberdyaev's philosophical methodological principle on the issue of spiritual freedom.

The next contribution is the concept of "personalism," which is N.A. Berdyaev's second methodological principle in his thought on spiritual freedom.

Secondly, there is the concept of freedom and the path to achieving it.

Before evaluating Naberdyaev's ideas on freedom, it is necessary to emphasize that this is a philosophical concept that permeates the entire history of humanistic thought, especially religious and philosophical thought, because ultimately, all religions and philosophies share a common orientation and purpose: to liberate, save, and free humanity from forces alien to human nature, yet enslaving it and causing it to lose its humanity. This is a simple truth, yet it is often forgotten when discussing freedom. Naberdyaev's contribution lies primarily in his reiteration and emphasis of this truth: human freedom is spiritual freedom, inner freedom, freedom where one's humanity resides.

Naberdyaev vehemently criticized the shallow and superficial conception of freedom as freedom to escape from something, as freedom to destroy, as freedom to disregard existing realities. According to him, this is not only an illusion of freedom, but it also reveals humanity's complete enslavement to that illusion, thus potentially having the most destructive consequences due to humanity's complete loss of spirit and spiritual love as its original essence.

NABerdyaev devoted considerable effort to portraying the essence of spiritual freedom as the freedom to choose one's own personality and humanity through orientation towards "God."

In the field of liberal thought, another important contribution of Naberdyaev was that he outlined a path to overcoming slavery through creativity. This can be described as existential freedom.

4.4.2. Limitations in Naberdyaev's ideas on freedom

First, there is the concept of freedom.

Here, Berdyaev's concept of freedom is purely individual freedom. In essence, freedom is also a social category, manifested in the relationships between people.

Berdyaev's concept of freedom lacks historical specificity and is primarily imbued with existentialist overtones.

Secondly, there is the concept of the path to freedom.

He only recognized the path to overcoming slavery and achieving freedom in the spiritual realm.

Summary of Chapter 4

Naberdyaev's philosophical views on freedom gradually took shape through his writings and works, particularly through his two works, "The Philosophy of Freedom" and "Man in the Spiritual World." According to him, freedom must first be linked to "human-divine" morality. Naberdyaev began with freedom as the basis of spiritual creation, representing the unique and authentic expression of human personality and morality. Secondly, freedom resides within the Church. He believed that human freedom is only present within the Church; a person only becomes truly human when they "internally comprehend the Church." In other words, a person freely recognizes and reveals the "Kingdom of Heaven," "Christ," in the depths of their mind, internalizing it before entering the "worldly kingdom." Naberdyaev conceived of freedom as being connected to the spirit, as the result of self-analysis, self-introduction, and self-understanding of their inner world. When a person understands that their "self" is actually the spirit, only then can it become their master, that is, their freedom.

From there, Naberdyaev put forward his views on the state of human slavery and proposed a path to overcome it. He presented 15 forms of human slavery, through which we can clearly see that Naberdyaev's reasoning about freedom and the loss of freedom (slavery) of humankind is entirely based on his common philosophical premise: man becomes enslaved when he "leaves the spiritual kingdom" and is dominated and "tempted" by things outside that kingdom ("mystical realism"). Discussing the overcoming of human slavery, that is, the liberation of the human spirit, Naberdyaev immediately emphasized that, on the one hand, this is not only a difficult task because humans are accustomed to living in slavery, fearing freedom because freedom is a burden, demanding responsibility, but on the other hand, this task is entirely related to the inner world of human beings, that humans have the capacity to become free because they possess an innate spiritual origin within themselves.

Naberdyae's ideas on freedom truly deserve to be considered a legacy he left to humanity. While his contributions to philosophical methodology, the concept of freedom, and the path to freedom are largely positive, there are still significant limitations. Nevertheless, the ideas he left behind are truly worthy of respect and appreciation.

CONCLUDE

Currently, our society is undergoing a period of tremendous transformation. Our nation is reaching new heights of civilization. Our country has achieved and continues to achieve many great accomplishments in the modernization of society. Vietnamese people possess abundant abilities and potential to express and realize their creative capacity and high intelligence (high IQ). All of this is a tremendous resource for us to confidently move forward and believe in a bright future. However, we have witnessed and continue to witness numerous manifestations of barbarism, uncivilized behavior, and bestiality in a significant portion of the Vietnamese population. This is a truth and a shared concern for Vietnamese people who are genuinely worried and responsible for the future of our beloved nation. They reflect together on the causes of this "immoral" situation. Many explanations have been offered, and they are all reasonable and valid in their own way. However, the cultural traditions of all humanity, of our nation, of all religions, and of all philosophies and humanities clearly state that only humans have spiritual needs and live and die for those needs. No animal has spiritual needs. Countless sages have taught humanity about the meaning of life, about the most precious things for human existence, about happiness, yet humankind still seems unaware of this simple truth. It is time to reiterate the thoughts of the sages to awaken humanity. This is precisely the issue of "misconceptions," "misunderstandings" of humanity about freedom, happiness, and the meaning of life in this world. In other words, this is the issue of choosing a meaning and way of life, the issue of seeking wisdom. Naberdyaev's ideas truly resonate with the current spiritual context of our society and our people.

NABerdyaev discussed freedom and slavery, how to understand them, and the path to abolishing slavery and bringing freedom to humanity. At the core of his thought was the search for wisdom in this life. Humans are always faced with a dilemma: materialism and spirituality, the "Kingdom of Heaven" (the Church) and the "Worldly Kingdom," and they must choose one of the two (as S. Kierkegaard said: "Either it is - or it is," not "and"). Seeking wisdom requires people to diligently search for it, to experience and taste the bitterness of life. However, it is important that they do not lose heart; on the contrary, they must be patient and follow the right path. NABerdyaev shows us that wisdom, the correct path to finding it, is to know how to discern, because life presents us with all kinds of values, both the sublime and the ridiculous. We must know how to distinguish between these values ​​(to use the philosophical language of N.A. Berdyaev, this means adhering to personalism and mystical realism in the matter of slavery and freedom). We, by our very nature as human beings, are spiritual; therefore, we must choose noble, good, and eternal values, transforming them into nourishment for our souls, into our "Church," and rejecting the evil, vulgar values ​​associated with "materialism" and "animalism" ("the animalistic part") in each of us.

The next step that Naberdyaev recommends to us is that to become wise, we must know how to commit ourselves. We commit ourselves to pursuing the "Kingdom of Heaven" to the very end, abandoning all other worldly things in exchange for spiritual treasures, in exchange for the "Kingdom of Heaven," to live fully in the pure "Church." This resolute commitment stems from abandoning the "worldly kingdom," thus ending the path back to the "old home," leaving only attachment to the new homeland, the "spiritual kingdom." Such commitment is an attitude of love, passion, and intense creative desire. This is the attitude necessary in the quest for the "Kingdom of Heaven." In Buddhist terms, it is about finding and returning to our "true Self" (Atman), escaping from "Akosha" which causes us to be "ignorant" and "immoral." In Confucian terms, it is about seeking...Minh Duc"(Conscience) is like an innate, inherent brilliance within a person. Living a worldly life, people are dominated by materialism for a long time, so their inherent virtue is buried in darkness, like a precious gem buried in the ground, like a lamp wick surrounded by a dim shade, unable to radiate its light. To illuminate inherent virtue, one must first..."know when to stop"People must learn to stop before their selfish material ambitions, and not delve too deeply into the materialistic path. If one becomes too deeply immersed in the materialistic path, the passion for material possessions will completely bury virtuous conduct. After ceasing this passion, the human soul will no longer be controlled by material wealth, and one will feel joy."peaceful and happy"The spirit, the supernatural, independent of any external object—Ming Deng gradually emerges like a bright moon in a clear blue sky."

NABerdyaev emphasized that giving up is unwise; giving up everything one possesses is a great act of renunciation. However, according to him, abandoning and severing ties with what one is attached to is even more painful. Leaving a secure and stable place to embark on an uncertain future is an extreme adventure. Yet, there is no other path to becoming a free person. One must invest one's entire being, along with all one's talents, intellect, strength, and time, to hope to possess the "Spiritual Kingdom," the "Kingdom of Heaven," the "True Homeland," the "Kingdom of Freedom." A little regret leads to failure. A little hesitation ruins everything. A little delay leads to missed opportunities.

After letting go gently and gracefully, people feel joyful. Their hearts and minds are deeply attached to the newly discovered treasure. This is the wise attitude that Naberdyaev recommends for us on the path to finding the Kingdom of Heaven. It is: knowing how to diligently seek, knowing how to discern values, knowing how to readily let go, knowing how to enthusiastically commit to the end, and knowing how to create new spiritual values. How precious these reflections are in the context of "black and white mixed together," in a life "overrun by worldly power," where "money can buy anything," and where "the victor is the most cunning and violent." This is also a heartfelt message for everyone seeking meaning in this life.

LIST OF AUTHOR'S SCIENTIFIC WORKS RELATED TO THE THESIS

1. Le Thi Hong Nhung (2019), “Different views on God and the issue of worldview”,Journal of Religious Affairs,No. 11 (159), pp. 4-7.
2. Le Thi Hong Nhung (2019), “Theoretical premise for the formation of Nikolai Alexandrovich Berdyaev’s thought on liberty”.Journal of Social Sciences and HumanitiesVolume 5, number 2b, pp. 350-361.
3. Le Thi Hong Nhung (2020), "Mental crisis from the perspective of modern Western philosophers",Journal of Human Resources in Social Sciences, number 04 (83), pp. 38-46.