UDC

111.7+291.23

Authors

Konstantin Yu. Kazachenko
Russian State University for the Humanities; Miusskaya pl. 6, Moscow, 125993, Russian Federation;
e-mail: infirmus100@yahoo.com

Abstract

This article dwells on the problem of eschatological metaphysics, including the justification of the creation of the world, as well as on the problem of world history and the human spirit. All the components of the given problem are considered one by one. Thus, it is shown that neither cataphatic nor apophatic theology can solve the problem of theodicy, as cataphatic theology maximally rationalizes the mystery of world creation and transforms world history into a play of God with Himself, while apophatic theology ultimately leads to the most radical theocentrism. The paper describes the concept of G.W. Leibniz’ theodicy and emphasizes that the latter is totally unconvincing from the philosophical point of view and, what is more, non-Christian. As a component of eschatological metaphysics, the problem of theodicy can be solved within the framework of N.A. Berdyaev’s doctrine of primordial freedom (Ungrund). Nevertheless, the doctrine of Ungrund is unable to deal with such aspects of the problem as justification of the creation of the world and justification of world history. The paper points out that justification of the creation of the world is possible if all the created entities gain absolute freedom both by being and by birth, like God Himself. At the same time, if we adhere to Berdyaev’s concept of Ungrund, such God-like freedom can be achieved with the help of the person’s own spiritual essence, which is different from the divine essence. The theoretical basis of universal salvation can be that Ungrund, which, according to Berdyaev, exists in the human soul, is present in it completely, as it is a transcendent essence to which no categories from the world of phenomena can be applied.

Keywords

eschatological metaphysics, theodicy, creation of the world, world history, world evil, human spirit, God-like freedom

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