philosophical discussion. But, as we think, only historical research can provide material and a basis for a correct philosophical assessment. The idea of the Logos, the universal, divine Mind, originated in Greek philosophy.

We must first consider the idea of the Logos in its origin in connection with the development of Greek speculation, and then those most important facts that served as the basis for the Christian teaching about the Logos, i.e., the general history of the Word of God, the history of God-consciousness in the Old and New Testaments. This is our task. But at the same time, in order to carry it out with due care and completeness, in order to understand the Christian idea and Christian teaching in all their originality, in all their differences both from Greek ideas and from national Jewish beliefs and aspirations, we must, first, examine the beginnings of theological thought in the religious philosophy of the Greco-Roman period, especially in the teaching of Philo of Alexandria. who so influenced subsequent patristics and was the first to try to introduce the idea of the Logos into the interpretation of the Old Testament; and secondly, before passing from the Old Testament to the New, we must examine the religious atmosphere of Jewry in the time of the Saviour, examine the messianic aspirations of Jewish apocalypticism and the real beginnings of Gnosticism that we find in it.

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The negative attitude towards speculation, which has replaced the extreme enthusiasm for the abstract philosophy of the first half of our century, is beginning to give way to critical study. But still, in general,

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distrust and prejudice. The history of philosophy, the history of ideas, must dispel them, and impartial thought must recognize the necessity of speculative philosophy.

The idea of the Logos undoubtedly originated in metaphysics, but with the highest speculative interest which this idea represents, there is undoubtedly a practical interest of the deepest moral significance. Does human life have any rational meaning, and if so, what does it consist of? Does all human activity, the entire history of mankind have a rational meaning and a rational purpose, and what is this meaning or purpose? Does the whole world process have a rational purpose, does existence have any meaning at all? These are not speculative questions, these are the most important practical, moral questions. Positive science cannot and does not undertake to solve them, but this does not mean that they can be solved only by faith, without thought. For where the purpose of our activity and the rational meaning of our existence are asked, there reason has a voice.

All rational, conscious human activity involves an implicit affirmation of the hidden purpose of human existence, a tacit recognition that this being has a positive meaning and a purpose for myself or for others, a goal worthy of desire. Without such a goal, the life of each and every one is meaningless, history is meaningless, our very reason is meaningless, as a case of universal nonsense and as one of the means for maintaining our meaningless existence. Without such a goal, there is no progress in the kaleidoscope of phenomena, in the evolution of the world and man, there is no good and evil, there are no norms in general, not even logical norms, because the rational basis for the activity of reason itself disappears.

To a certain extent, human reason itself, by the mere fact of its existence, protests against this universal negation of reason. I think, which means that there is a meaning at least in my thinking, there is a rationally justified activity at least in the sphere of my personal life. But the question arises, what is the meaning of my reason, and what place does it occupy in the general nature of things? Is it only a case of universal irrationality, a child of chaos, born by chance?

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