In the era of Peter's reforms, much has changed in Russia. The intensification of the activity of people has given rise to qualitatively new approaches to the perception of what is happening. The picture of the world was changing, a tendency for the development of a different culture in society was noted. It gradually replaced the ecclesiastical-feudal system that dominated the state for centuries. The country needed a thinker who could express the content of change. They became Mikhail Lomonosov. The philosophy of this thinker considered issues relating to the significance of Russia from the very sources of the formation of the state. His work has always focused on the prescription and significance of Russian history, modified by the eras of reform. What was Lomonosov’s philosophy? Abstracts on this topic are often written by university students. We will consider this issue as well.
General information
Lomonosov, whose ideas of philosophy played a significant role in the formation of a new worldview, was a scientist, thinker, poet, public figure. Undoubtedly, this person occupies a special place in Russian and foreign history. It was on his concepts that the whole philosophy of Russian enlightenment was built. Lomonosov, Radishchev and a number of other figures formulated advanced theories, systems of views that give rise to hope for a better picture of the world. It, in turn, is achieved by human energy and mind. The philosophy of Lomonosov and Radishchev was based on the materiality and reality of the world.
Patriotism
What was Russian philosophy of the 18th century? Lomonosov possessed effective, high patriotism. Absolutely everyone who interacted with the scientist to one degree or another drew attention to this feature. Love and respect for native places is inherent in any Russian person. But for the thinker this was especially pronounced. Each person to one degree or another interacts with the culture of his era. The individual assimilates it, acts in it, enriches it. Lomonosov's philosophy, in short, promotes the concept of the country's inexhaustible possibilities. The Thinker saw and felt the tremendous power of the people. All this gave rise to a boundless love for the country, a passionate desire to contribute to its prosperity. All these feelings are clearly reflected in Russian philosophy. Lomonosov was distinguished by the deepest faith in the people and the country.
Culture
Her assimilation was not easy for Lomonosov. This was due to the fact that in the XVIII century. culture was transitional. During this period, the process of crowding out medieval culture took place. In the first third of the century, he was approaching its climax. But on the outskirts of the state, especially in the Pomeranian North, there remained areas in which medieval traditions dominated. The Old Believers acted as one of them. Lomonosov’s philosophy, in short, was based on the fact that the improvement of a person should not come through pious prayers, fasting, thoughts, but with the help of knowledge of the world, the laws that are present in it. The main goal of the thinker's concept was to achieve the country's prosperity through the development of culture.
Eulogy of the sciences
In research , Lomonosov saw the basis of enlightenment. Praising the affairs of Peter, he spoke of the fact that it was the sciences that made the ruler Great. Many spoke out against a large number of gymnasium students and students. Objecting to them, Lomonosov called many areas of activity in which scientists are needed. In particular, he spoke about the importance of developing Siberia and the Northern Sea Route. Scientists were also needed in mining, military, commercial affairs, factories, and agriculture. Lomonosov's philosophy was realized not only in educational and educational-organizational activities. He can be called the first popularizer of natural science in the country.
"The words"
The contribution of Lomonosov to philosophy is enormous. Of particular importance in his assessment are the numerous works of the scientist. So, in the "Word on the Benefits of Chemistry," the scientist enthusiastically talks about natural phenomena, the study of which requires knowledge of this discipline. It was from this work that Lomonosov’s corpuscular philosophy began to develop. The scientist pointed out the close relationship of chemistry, mathematics and physics. Lomonosov describes the process of knowing the properties of the initial particles that make up the body. In a simple and accessible language, he speaks of the importance and need for knowledge of chemistry in the study of odors, tastes, colors, in medicine, pharmacopeia, in the analysis of the physical characteristics of substances, etc. Lomonosov explains the features of the application of science in the visual arts, technology, and crafts. Also, he clearly and simply acquaints people with the achievements of the modern era and in other "Words". All these works were read at the Academy of Sciences in public meetings.
"Scientific squad"
Lomonosov's philosophy was formed under the influence of the progressive thought of his predecessors. They went down in history as a "learned squad." These included Feofan Prokopovich (bishop of Novgorod), Antioch Kantemir (publicist poet) and V.N. Tatishchev (historian, well-known statesman). These people were widely educated, were ardent opponents of stagnation and obscurantism. Prokopovich taught philosophy at the Kiev Academy, then engaged in natural science. Cantemir translated the book of Fontel, refuting the biblical approach to the process of formation of the universe. All of them supported Peter's reforms, advocated the development of the fleet and industry, and upheld the importance of disseminating scientific knowledge. The "learned squad" has always been at the center of political life.
Social ideal
The civic path of the thinker was dominated by the pathos of affirmation. His social ideal was highly democratic. It took into account the interests of not only the privileged classes, but also the lower classes — the common people. For example, Sumarokov adhered to the position that it is necessary to educate, first of all, the "sons of the fatherland" - the nobles. And then they, putting the national benefit in the foreground, they themselves will take care of the remaining layers. Lomonosov's philosophy fundamentally rejected such an approach. The thinker was against the recognition of the cultural and social inferiority of the common people. Education of the entire population, the necessity and importance of which Lomonosov spoke all the time, was for him the most urgent and large-scale task. It was necessary to put his thoughts into practice as soon as possible.
Satire
Lomonosov's philosophy did not reject her, but her attitude was pretty cool. Historians do not exclude that this is due to his own "peasant" origin. By the way, Sumarokov was ironic all over him, by the way. The people, of course, loved the evil word and jokes. But they were used at leisure, and not in the process of work. For almost all poets of the 18th century, their work was not only a spiritual and biographical fact, but also an activity of national importance. Such an attitude to their work took time from them. Lomonosov made the lyrics and the ode, as its main genre, the most important element of the civic principle, inseparable from the state at the beginning of the century. This is the outstanding merit of the thinker and manifests his exceptional independence as a poet.
Social Studies
As mentioned above, Lomonosov was characterized by a deep love for his country and people. He tirelessly defended the interests of ordinary people. Throughout his life, he sought to benefit his state. Lomonosov did not deal with far-fetched, far-fetched problems. He tried to connect science and the needs of the developing industry, the entire national economic complex. In understanding social problems, Lomonosov was an idealist. In some of his works, he tells only about the secondary causes of the plight of the population. Moreover, the scientist does not touch on the main and main aspect - the nature of economic relations in the country. Lomonosov did not seek to rebel against the system; he defended the need for a humane attitude to serfs and for improving their lives. The thinker gives a negative assessment to the clergy. He speaks of him as a breeding ground for ridiculous superstitions. The clergy contributed to the increase in child mortality by performing baptisms in winter in cold water, believing that warm water is unclean. Priests establish posts from which many people die as a result of a change in diet. In his works, Lomonosov also speaks about the dangers of marriage of people with a large age difference, which are concluded by direct orders of the landowners. The scientist also expresses thoughts about the "living dead". So he calls the serfs who run away from soldier sets and landlord oppression. However, speaking about this, Lomonosov is limited to advice to ease the burdens of people.
The medicine
Lomonosov considered the most important omission of the underdevelopment of the healthcare sector in the country. He paid special attention to the distressing state of obstetrics. Lack of timely assistance leads to high mortality among the population. Lomonosov proposed to print and redirect medical books to various regions of the country, build pharmacies, and disseminate knowledge among the people. So he sought to eradicate the harmful activities of various witches, healers, only "multiplying the disease with his whispers." To ensure greater effectiveness in the fight against diseases, Lomonosov proposed the establishment of “medical science” in the country, the necessary number of doctors in all cities, and the sending of more students to foreign universities for doctoral studies.
Attitude to politics
The best form of government for Lomonosov was the monarchical power of an enlightened man. The image of such an autocrat was Peter the Great. Lomonosov respected him with great respect and respect. With his reforms, Peter tried to put an end to the backwardness of the state and find new ways of its development. The nascent capitalist relations contradicted the age-old structure of the feudal country. Peter's activities aimed at supporting the new course of development were very progressive.
Philosophy of Radishchev
The views of this figure bear traces of the influence of various European concepts. Radishchev argued that the existence of things does not depend on the degree of their knowledge. According to his epistemological views, experience is the foundation of natural science. In a world in which nothing exists, except for the "bodily", a separate place is occupied by man. He is also a material being, like all nature. A person performs special tasks, he represents the highest form of physicality. Along with this, a close relationship has been established between him and nature. One of the obvious differences between humans and other creatures, according to Radishchev, is the presence of reason. However, the most important attribute of an individual is his ability to carry out moral actions and evaluate them. Man is the only creature on the planet who knows what good and evil are. A special property of the individual Radishchev calls the opportunity to improve or corrupt. Being a moralist, the thinker did not accept the concept of “rational egoism”. He believed that not selfishness acts as a source of moral feeling. Radishchev always upheld the idea of ​​natural human nature. However, he did not share the opposition between society and the environment proposed by Rousseau. Radishchev perceived social being in the same way as natural. The thinker defended the concept of normal living arrangements, considering the injustice prevailing in society as a disease. In his famous Treatise, Radishchev investigated metaphysical problems. At the same time, he remained faithful to naturalistic humanism, pointing to the inextricability of the connection between spiritual and natural principles in man. His position cannot be called atheistic. Rather, he acts as an agnostic, which corresponds to the general ideas of his worldview.
Conclusion
Lomonosov's contribution to philosophy was appreciated not only by descendants, but also by contemporaries. His restless and inquisitive thought made the figure become a pioneer in various scientific fields. The dynamics of transitions, the scientist's encyclopedia, were largely determined by patriotic aspirations. They were based on his educational work. She, in turn, was focused on improving things at the Academy of Sciences, as well as on the development of domestic education. Lomonosov did not notice any negative aspects in the activities of Peter. Reforms of the monarch were for him the maximum above which his social aspirations did not extend. Lomonosov saw his patriotic task in effectively contributing to the end of the Petrine reforms. His activity has always been closely connected with the most urgent needs of the state, with its cultural, industrial development. All his work was aimed at the prosperity of the country.
The historical significance of the scientist is also that he always insisted on the widespread dissemination of education in the state. Lomonosov advocated the active involvement of ordinary people in science. From his own experience, he showed what a person is capable of for the prosperity of his Fatherland.