The article is dedicated to the ideas of Eros and Femininity of poet Alexander Blok. The central place in the work is given to the problem of ontological status of Blok’s Fair Lady. The authors show that the poet has been looking for ontological place of Femininity in nature, society and universe on the whole for a long period of time. As a result, Blok finds the true kingdom of Fair Lady in time and in history.

The article is devoted to the ideological evolution of Pushkin : from skepticism (bordering with atheism) – to religiosity. In this regard, the pagan antiquity as a whole (and skepticism generated by it, in particular), as well as the Christian culture are the two equal important sources of Pushkin's creative work. In this research the author proves the following theses: 1) the mature Pushkin `s works are deeply akin to Goethe's ones, his position in the history of Russian literature is isomorphic to that of Goethe in the history of German literature 2) the position of the majority of Pushkin scholars who argued that the poet despised " German me-taphysics", is based on selective quotations and therefore wrong 3) towards the end of his life Pushkin inclined to German idealism, and some of his works of the 1830`s have sonata (dialec-tical in nature) form; some of them are built as a dialogue of opposites 4) the commonplaces of the modern Pushkin`s myths (Pushkin Voltairean, monarchist, an Orthodox-Christian) are the consequence of a unilateral approach 5) only holistic reconstruction of his philosophical and religious beliefs makes it possible to interpret his masterpieces adequately.

Leibniz disputes the ontological argument of Anselm and Descartes, because he does not find in it a demonstration of the possibility of the concept of God, namely justification of the consistency of this concept. As the latter requires an agreement of a single human will and the will of the Creator, the problem of this proof cannot be solved by a priori arguments, but also requires a posteriori argument, based on the reliability of the internal experience of consciousness. This paper, basing on Monadology and New Essays Concerning Human Understanding, analyzes Leibniz’s understanding of the role of memory in constituting the experience of continuity of consciousness and the connection of the concept of memory with the arguments from Theodicy.

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.

In order to speak seriously about the emergence of national philosophy, it is necessary to consider not only the content of available texts that belong to a certain period, but also the ability of society to create and adequately perceive them. The article shows how in the Russian mediaeval national consciousness certain themes were elaborated, in particular the themes of "pravda" and "volya", which later in the XIX century determined not only the main direction of the national philosophizing, but also its genre diversity.

The article analyses the use of the idea and notion of national philosophy in the studies of the history of Ukrainian philosophy. Particularly, studying the writings of Dmytro Chyzhevskyi and Vilen Horskyi, there were analysed problems of applying the descriptive strategy in this field. The strategy consists in finding phenomena in the history of philosophy which could correspond to the notion of national philosophy. The institutional approach is put forward as an approach which can unite various phenomena, making up the contemporary canon of the history of philosophy of Ukraine. The proposed approach supplements and deepens a cultural approach, suggested by Vilen Horskyi, with the application of methods of social philosophy. It consists in study into national philosophical traditions as institutions which allow forming and interconnection between different modes of philosophizing within a national culture.