The main objective of this paper is to determine whether the mystical currents and, inparticular, a cabbalah one have influenced the formation of the Leibniz's philosophicalsystem. Authors try to prove that the philosophy of Leibniz is based on the rational bases.If it is possible to speak about Leibniz's mysticism it is rather a Christian mysticism, thanthe Cabbalistic. It concerns mainly relations between the person and God, but not thesystem of Leibniz, which excludes any ambiguity and does not provide for any mysticintervention in a course of nature. And though Leibniz's mysticism concerns one of thebasic concepts of his rationalistic system concept of natural light, – nevertheless it ismuch more correctly to speak about rationalization of mysticism by Leibniz, than aboutthe mystical bases of his rationalism.

Within a culture, which is understood as a complex of prohibitions, the phenomenon of wall is examined as an incarnate prohibition. The role of the wall is probed in a historical aspect, and fragment of wall as substrate in a fine art. Certain locus of walls as crossing of rays of direct and reverse prospects, jointly adopted a positive prospect. On the example of graffiti, the concept of negative prospect is introduced. It had been shown that an integral appearance in a negative prospect disintegrates to pieces. Destruction of image is explained by the influence of wall as an incarnated metaphysical prohibition. So interpreting phenomenon of the wall is the object of apophatic philosophy.

This paper is dedicated to V. V. Rosanov views on the issue of sexual love. Analyzing the system of Rosanov’s notions of the God, nature and sex, authors show how the philosopher is trying to create pansexualistic quasireligious doctrine versus Christianity. The thinker is referred to as a radical ideologist of mystical-erotic revolution and a mouthpiece of peculiar to Russian culture trend towards the construction of a national religion.

Examining the problem of subject in close relation with the problem of certainty, Leibniz demarcates in this matter several different points of view and, respectively, sev-eral different notions of subject. Therefore, although Leibniz uses the term “subject” pre-dominantly in metaphysical meaning, in the controversies, nevertheless, he distinguishes at least five meanings of this term: empirical, gnosiological, epistemical, phenomenologi-cal and metaphysical. Since he understood philosophy as the constantly developing sys-tem, and its development– expression of human spirit striving for bigger certainty, the bearer of such knowledge Leibniz views niether empirical nor even the transcendental subject, but the whole humanity in the history of its development. The God in Leibniz’ system also is the special kind of subject.

This work is dedicated to erotic philosophy of V. Solovyov. The authors analyze Solovyov’s general ideas about sex, sexual love and sexuality, as well as Solovyov’s sophiological doctrine. The sources of such analysis are not only philosophical but also literary works of V. Solovyov. In the article much attention is given to the search of archetypal basis of Solovyov’s theoretical constructs. The authors draw parallels between metaphysical constructs of V. Solovyov and Slavic cosmogonic myth.

The author offers an analysis of the logical model of “natural state” in the writings of the three mentioned authors and attempts to define its role in their theories of law. The analysis demonstrates that all three models share the same basic idea: namely, the concep-tion of an independent reasonable individual; this very idea is exactly what these different models are based upon. The concept of an individual itself does not have a substantiation.

The paper considers F. Brentano’s judgement theory and its influence upon the develop-ment of analytical philosophy. It is asserted that this judgement theory in Brentano’s reistic ontology, using the notion of accidental extension, leads to the creation of the existence of things “by word”. Such an “art” becomes possible only when the “accidental extension” is treated as an aesthetic or ethic evaluation. Brentano owes the separation of a logical evalua-tion of “truth” to Descartes’ dualism. Judgement theory does not satisfy the criterion of in-tersubjectivity. Therefore Brentano as well as his admirers must read the judgements by de-scription. It is stated that the description defence mechanism against the expression of the presented subject in language lies in the fact that it does not allow for the unique junction in the composition of the description of existence and essence (accidental extension), allowing to express the existence of only a part of the presented subject.

The article considers the problem of theology and the speculative in their dialectic and systemic sense. The author comes to the conclusion that the more spontaneously the necessity of historical theology is grounded (in a narrow sense, as exegesis, as church and dogmatic history), the more inevitable becomes their need of abstraction and speculative comprehension of themselves. On the other hand, this very speculative comprehension of oneself allows theology to develop fruitfully and systemically. The author considers this dialectic connection on the example of Protestant theology.

The article shows that the theology of post-Soviet Protestants in a nominally religious society naturally finds interlocutors in the philosophical sphere, where, it turns out, there is more freedom and diversity. The article proves that theology, with its aggregative capabilities, can become the foundation and axis for the integration of knowledge, aca-demic and spiritual culture, philosophy and practical wisdom, church and community life. According to the author’s approach, the obvious fact that the language of Protestant theology is limited in vocabulary and usage does not impoverish it, but liberates it for the adoption of other languages, languages of culture and philosophy. Theology is consi-dered, first and foremost, as a part and function of the Church, but also as an intellectual and spiritual culture. Therefore, the theology that wants to become more than theology for the Church, wants to become a witness to the world and a tool of its retransformation, must also be a philosophical theology. The article emphasizes the problem of overcoming fundamentalism, which can be accomplished not through moving backwards – from a theological-philosophical union of cultures to internal church subcultures, but by moving forwards – through a theological assimilation of philosophical culture.

The author reveals the origins of Georges Florovsky's philosophical reflexion. The central idea of it is the problem of defining the place and importance of «Odessa period» in his creative heritage. The author pays special attention to Florovsky's early works.

Discussion with Andrew Baumeister about the relationship between the terms "Species" and "Ideae" in Thomas Aquinas.

National philosophy as a research topic in relation to Ukraine has its peculiar features. The national philosophy, in this case, cannot signify only Ukrainian philosophy, strictly ethnically limited (meeting either geographic or mental criteria). This entails an inevitable question of delimitation between Russian and Ukrainian philosophies. The only way to solve this unavoidable question is to recognize the duality of national consciousness as well as cultural parallelism, suggested by V. Zenkovsky for solving problems in relationships between Russia and Ukraine.

The idea of national philosophy is often expanded to ancient doctrines and problems. This is inappropriate but possible due to a number of clichés in contemporary understanding of philosophy, such as the reduction of philosophy to life experience and identification of philosophy with journalism and ideology. The author presents several arguments against these positions basing on various texts of early Ionian thinkers, Aristotle, Isocrates, Gorgias. Philosophy in Ancient Greece was understood as a critical practice of reasonable debates that implied a commitment to specific school or position and conscientious civil position of the philosopher. It was classic Greece where this understanding of philosophy formed as a combination of three conditions: citizen’s virtue → rhetorician’s persuasiveness → philosopher’s best knowledge (i.e., truth), that accompanied philosophy for the last 25 centuries. On that ground any discussion of national philosophy (Russian, Nenets, Bantu etc.) will be correct only if all of these conditions would be realized in any discourse, and this discourse would correspond to specific disciplinary features mentioned above.