Science and religion. The two terms occupy a special place in the book, because each of them reveals a separate essence of human existence. Berdjaev stands firmly behind the religion and supports it with many reflections, facts and works of other philosophers, furiously fights against established beliefs that science is a driving force in modern times that freedom is the root of science that science can explain everything. That is why the two concepts are mutually exclusive, science is written "for something," thinks of "something," while religion is "something," thinking "something." Few are those who dare to say "something," to write "something." They have "freedom," the choice to do so. Writing, speaking of "something" lost the meaning of freedom, it was overlooked in favor of the foundations of science. Berdyaev gives a great example to the Nietzsche philosopher Nietzsche, who dares to say "something", violates the foundations of the critical age, overlooks the decency of the scientific age. When people do not have absolute, unwavering confidence, then it is easier and better to speak and write "about something" and not "something," so the responsiveness is smaller. The free man is confident because he knows that he has the support of an entire spiritual world, a divine being, a whole that gives him the legal right to own and express freedom. In all of his creativity and philosophy, Berdjaev opposes Kant and Kantianism by trying to rebut the position put forward by the philosopher. Kant brilliantly formulates the detachment of man from his being, which is a denial of faith, an abandonment of freedom, and the killing of a great chat by himself. The issue that Berdjaev expresses his views is about the philosophy of freedom. It must be autonomous and free, but should the autonomous and free philosophy freely recognize the need for religious support, of religious fullness. Religion can go without philosophy, its sources are absolute and real, but philosophy can not go without religion, religion and is needed as food. Religion is a vital foundation of philosophy, religion feeds philosophy with a real being, from which derives the importance of Berdjaev's spiritual beginning and confidence in his thesis. The philosophy of freedom means the philosophy of the Church, of the universal consciousness. Church philosophy is a philosophy involved with the life of the world soul, having a world-wide meaning. The church is the soul of the world, connected with the meaning of life. Philosophy must be free, it must seek the truth, but it is free philosophy, the philosophy of freedom reaches to the fact that only religiously, through the life of the whole spirit, truth and being are attained.

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Berdjaev has a very important and meaningful point of view in referring faith and knowledge. Faith is knowledge, the highest and the most true knowledge that does not need facts and more special support to be justified. Faith is closely related to religion, because the presence of faith in the being frees man from all fears. Religion does the same thing, but faith itself lies in religion. The religious man is the believing man. Consequently, faith and freedom of man are the basic principles that make up the being without which no one can live. From Berdjaev's point of view, knowledge is faith, and faith is knowledge. Not ordinary knowledge. When he believes, one knows knowing, he realizes that he knows. This is the connection between knowledge and faith, as Berdjaev has everywhere in mind knowledge as a part of being and the spiritual beginning, not knowledge based on some scientific instances. Berdjaev proposes three solutions for the intrusion of the relationship between knowledge and faith, and despite the differences, they coincide with the equally recognizing the root opposite of knowledge and faith. The first is the supremacy of knowledge and the denial of faith. The second is the supremacy of belief and denial of knowledge. The third is a dualism of knowledge and faith. The first solution has dominated a long time and was considered the most advanced. A good example is many rationalists from the 19th century. Knowledge can not destroy and replace faith. Certainly, scientific knowledge is targeted by the author by opposing him and arguing that science denies reason and is based on reason, based on experience, and restricts experience. For people with scientific consciousness, it is clear that science is simply incompetent in resolving the issue of faith. The third, dualist type of solution to the question of the relationship between faith and knowledge must be recognized as dominant. This dualism recognizes both knowledge and faith, but in some proportions. Philosophically, belief is revealing invisible things, because in truth this is how truth is revealed, while knowledge is revealing the visible things. The things that are given are visible, the ones you have to win, to discover are the invisible ones. Knowledge is therefore compelling, faith is free. Gnosiology (science of knowledge) is a very important factor in Berdjaev's philosophy, and he shares it in two types: naive-ontological and conscious-ontological. Distortion, disturbance of existence in ontological gonseology is observed. The relationship between the subject and the subject is impaired and the general perception becomes limited, impossible.


The "Philosophy of Liberty" reveals in detail the specific angle under which Berdjaev examines the problems and compares them with the views of many famous philosophers. In an exceptional way, the author reveals the advantages and disadvantages of the world philosophy and offers alternative ways to get out of it. To a great extent, Nikolay Berdjaev believes that only Russia can bring the Asian East and the European West at first sight.