Humanism or conservatism?

The article analyzes two of the most important teachings in the world of religious-philosophical and socio-political thought — humanism and conservatism. It is emphasized that the doctrine of humanism, which arose in the XIV–XVI centuries. initially opposed the traditional religious and philosophical teachings of European peoples, primarily Christianity. As a religious philosophy, humanism served as a tool for the destruction of traditional societies and traditional religions and at the same time served as a methodological basis for creating an ideal society of universal justice. In the XVI–XIX centuries. The religious and philosophical attitudes of humanism have become the methodological basis of all the main religious, philosophical, ethical, political, economic, and aesthetic teachings of Western European civilization. The humanistic attitudes in these teachings took various forms — from the most radical (Marxism, anarchism) to liberal and protective (Hegelianism). However, in the XX — early XXI century. humanism has become a tool of the leading so-called "civilized" states, with which they destroy undesirable state regimes and traditional values of peoples who do not fit into the newly created "world order". Russian Russian thought tradition, in turn, was initially traditionalist and conservative, moreover, Russian religious and philosophical teachings were markedly different from those of Western European ones. The article shows the history of the birth and development of the Russian traditionalist-conservative tradition from the XI to the XXI centuries. It is concluded that in the works of modern Russian researchers at the beginning of the XXI century, the basic principles of the traditionalist-conservative methodology were formulated in the new historical conditions in which the current human community exists. The term "Russian chranitelstvo" is proposed to designate this kind of methodology in modern Russian socio-humanities. A new understanding of the traditionalist-conservative approach to the analysis of the historical development of man and society makes it possible to reflect and show the civilizational specifics of Russia, the complexity, multidimensional nature and interdependence of those social, spiritual, religious, political and economic processes that determined Russian statehood, as well as to offer an alternative, and, most importantly, a perspective view of the current state and the future of our state and people.

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