Vladimir Sergeyevich Solovyov

Vladimir Sergeyevich Solovyov
(1853–1900)

Solovyov on Fyodorov's «Common Task»

«"Your 'Project' I accept unconditionally and without any discussion… Since the advent of Christianity, your "project" is the first forward movement of the human spirit along the path of Christ. For my part, I can only recognize you as my teacher and spiritual father…»

From a letter to N. F. Fyodorov, early 1882

Key Ideas

All-unity. The central idea of Solovyov's philosophy: the world and humanity are originally rooted in divine unity, but have lost it and fragmented. The goal of the world process is the free reunification of all existence with God, overcoming chaos and fragmentation.

God-humanity. The doctrine of reciprocal movement of God toward humanity (the Incarnation of God in Christ) and humanity toward God. Humanity is called to actively participate in its own salvation and deification, continuing the work of Christ on earth.

Sophia (Divine Wisdom). One of Solovyov's most complex concepts. Sophia is ideal humanity, eternally dwelling in God; the eternal feminine principle that unites God and the created world. Closely connected with Sophia is the World Soul—the foundation of natural life, which fell from God and strives to restore the lost all-unity.

Connection to Russian Cosmism

Solovyov is one of the key figures in the religious-philosophical branch of Russian cosmism. His metaphysics resonates with the practical schemes of the cosmists, especially Fyodorov's.

All-unity and the «Common Task». Fyodorov's project did not grow out of Solovyov's all-unity: Fyodorov (1829–1903) was almost a quarter century older than Solovyov and developed his teaching independently. Solovyov learned of it in 1878 from Dostoyevsky, met Fyodorov in person in autumn 1881, and in early 1882 read his manuscript and wrote him the letter quoted above. The ideas of the two thinkers are close: the restoration of the world's lost unity, which Solovyov described as a metaphysician, Fyodorov conceived as a practical task—to unite humanity for the victory over death and the resurrection of the dead.

God-humanity and Active Evolution. In cosmism, the doctrine of God-humanity is read as a call for humanity's active role in evolution. Humanity must not passively await salvation: it is called to become God's co-worker—to transform the world, to govern the elemental forces (in Fyodorov this is «the regulation of nature») and ultimately its own biological destiny, up to the attainment of immortality.

Transformation of the Cosmos. Solovyov wrote of the necessity of spiritual and bodily transformation not only of humanity but of the entire material world. In cosmists, especially in Fyodorov, the same idea is expressed in concrete projects: from weather control to the exploration of other planets and the regulation of cosmic processes.

Parallel with the Noosphere. According to Solovyov, in humanity the World Soul comes to consciousness for the first time. This thought can be compared with Vernadsky's teaching on the noosphere—a new state of the biosphere in which human reason and labour become a geological force. We are speaking of similarity of ideas, not of proven influence: Vernadsky constructed his teaching as a natural-scientific one.

Important Caveat

When speaking of Solovyov in connection with Russian cosmism, one usually means his works of the 1870s–1890s—from «Readings on God-humanity» to «The Meaning of Love». But shortly before his death, in 1899–1900, he wrote «Three Conversations on War, Progress, and the End of Universal History» with the included «Brief Tale of the Antichrist».

The Antichrist here is not a monster but a benefactor of humanity, a tender-hearted philanthropist and vegetarian. He establishes a world monarchy, ends wars, and institutes «equality of universal satiety». Yet this is good without Christ and instead of Christ: the Antichrist «believed in God, but in the depths of his soul unwillingly and unreasoningly preferred himself to Him». It is not his villainy but a simple request that exposes him—to confess Christ as the Son of God: this he cannot do. For the late Solovyov, universal peace and satiety in themselves are not yet salvation—the Antichrist can provide them too. Asceticism, unselfishness, and charity in him are genuine. According to Solovyov, these, it seemed, justified his self-love. But he understood his superiority not as a duty before God and the world but as a right—«above all before Christ». He considers himself the «ultimate savior», and the second coming a replacement of «preliminary Christ with the ultimate, that is, himself». At the council he gives each church what is dearest to it. To the Catholics—a pope on the Roman throne, to the Orthodox—tradition, to the Protestants—the institution of free biblical investigation. In return, he asks to be recognized as leader «by a feeling of heartfelt love», and the majority agrees. Elder John answers: «Most dear to us in Christianity is Christ himself… But from you too, Your Majesty, we are ready to accept any good».