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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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at a certain moment of the world's movement, only to be extinguished again in the eternal night of the unconscious, or is it a reflection of the higher, eternal light, the infinity of which it reflects in its formal-logical universality? Is reason the beginning and the end of the world, or is it a mere epiphenomenon of an insignificant part of the world's movement, an insignificant and accidental episode of an unconscious and senseless, mechanical process? It is clear that this is not a simple question of speculation, but a vital question about the fate of man and all mankind.

In the midst of the growing unbelief of our day, we find few consistent and unconditional atheists. If believers recognize the existing, pre-eternal Deity, then the majority of modern atheists consciously or unconsciously believe in man or in humanity as a Deity becoming. Many modern thinkers, German and French, have openly expressed such a belief; others, which is the same thing, believe in the coming kingdom of God of the unreal God; The majority believes in progress, i.e., not in evolution alone, but in the progressive movement of mankind towards one supreme rational goal, towards the ultimate ideal of the good. Without the recognition of such a goal, it is impossible to speak of a forward movement, of the progress of mankind, and the recognition of such a supreme and universal intelligent force presupposes a kind of faith in Providence. In fact, what is this supreme goal, unconditionally worthy of universal desire, atoning for all the sacrifices, all the sufferings of history? This is either an objective providential goal set for man by the will of the Creator, or it is a goal that man himself sets for himself and for his neighbors: but in the latter case, where is the guarantee that this goal is true, worthy of the desire of all people, where is the guarantee that it is attainable and that in it is the redemption and justification of history? Perhaps, however, this goal is both objective and subjective, not only posited of man, but also pre-laid in him, in his spirit or reason. Such a synthesis is also possible: there are thinkers who recognize both the existing, the becoming Divinity and see the meaning of the world in the incarnation of the Being in the Becoming, in the Incarnation of God and God-manhood. But whatever may be the ultimate goal of man and mankind, the human mind cannot grasp it, and consequently

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nor can he understand the existence of progress beyond the contemplation of the very nature and significance of reason.

There is an area in which progress is indubitable, the realm of reason and knowledge; here mankind is moving towards one definite and clear, worthy goal – the truth, and knowledge gives it more and more power over nature; spreading among the masses, it enlightens, elevates, liberates them, unites humanity in a single culture. But can science be the ultimate goal of mankind? Can it in itself give man the fullness of spiritual and bodily good, transform man and completely subordinate nature to him? If not, then it is not the highest goal of humanity.