Among the many ideas of Tolstoy on various issues can be released five principles on which to build a whole philosophy of life of L. Tolstoy.

I. Principle of rational life: One must lead a reasonable life, ie (1) in formulating their views on one or another issue not to take anything on trust and do not form any belief in any arbitrary way, and each of its belief the truth of one or another argument for the validity or the correctness of one or another prescription for action should build on the foundation of his mind, by thinking, by way of reasoning, which means not ignoring foreign knowledge and ideas, but that we strive to enrich them, their adoption should be, as they throw a critical assessment of their own Reason, and (2) in the living human activity should be guided by perceptions that are held through its Mind by his thought through their arguments.

As seen from the above formulation, the principle of rational life consists of two parts.

The first part prescribes how the individual has to form his knowledge of the outside world and to himself: "When you live with people, remember what you learned in your solitude. And in my solitude Ponder what you learned to communicate with people "1," To accept foreign wisdom of man is needed above all he himself thinks. "2," Occupy your thoughts if you want to reach their goals. "3

The second part does not prescribe what is the role of the resulting knowledge in the activities of the individual: "Reason is aware that human law, they must be given his life." 4 "It takes no denial of his personality, and her obedience of sound mind. "5" Only those people say that reason can not be head of the life of the mind that is so perverse that they do not trust your own understanding "0.6

II. Principle of moral self-perfection: One must always endeavor to realize more fully the meaning, purpose and value of life and throughout his life activity to strive to act accordingly, constantly improving thus their moral behavior.

Rationalization of our business and individual actions actually occurs when a person is guided by its own intelligence, as required in the previous principle. New in this second principle is the explicit requirement for me (ie to each person) to this place not only for their individual actions and wider activities, and for life in its entirety: "What is the point of my life "," What is the purpose of my life "," What is the value of my life? "These questions can be summed up in a short question," Why live? "Moreover, both components of moral My self-improvement - and understanding of the meaning of my life by understanding its relationship with all, with "infinite" as is Leo Tolstoy, and the subordination of the various actions and my activities as a recognized way of life is problematic, requiring efforts , which is why my self-improvement can be achieved not by short single act of my life, but as an ongoing process of approaching an ideal price of a sustained effort.

"My question, without which life is impossible. consists in this: "What will be the result of what I do now that will do tomorrow - what will become of my life?" Otherwise expressed, the question will be, "Why live, why would I want something why not do something? "This question can be expressed even more so anyway:" Are you in my life such meaning which would inevitably be destroyed by my impending death? "7;

"What am I? - Part of the infinite. Indeed, these two words already contained the entire task. All these terms, which end is equivalent to the infinite and you get the meaning of life, we toss of logical analysis. "8

"Your job is not to reach perfection, but in this, that more and more to approach it." 9

III. Principle of intuitive penetration into the essence of things: One can achieve real, credible knowledge no empirical way, not by observation of the phenomena given to us in space and time, and inter-intuitive way, by directing his mind to himself, to their spiritual essence.

This principle is expressed and applied particularly bright in the philosophical treatise "For Life": "What could be more understandable than this: the dog feels pain, calf is endearing - he loves me, enjoys bird, the horse is afraid, good man evil beast? And all those most important to understand words are not defined by space and time, on the contrary: the law which is subject to a phenomenon that is incomprehensible to us, the more accurately defines the phenomenon through time and space.

We really know only our lives, our desire for good reason and that we indicate that good. Next level of reliability knowledge is knowledge of our animal personality, striving for good and subject to the law of reason. In our knowledge of animal personality has appeared spatial and temporal conditions, visible, tangible, observable, but inaccessible to our understanding. '9 Next, in descending degree of reliability knowledge of more distant from the spiritual nature of human object types from nature - knowledge of other people, animals and plants, finally, at least "accessible to our knowledge is impersonal, material objects, they no longer find the likeness of our personality, did not see the pursuit of good, but we see only temporal and spatial expressions of the laws of reason, which they obey.

The truth of our knowledge does not depend on the observability of objects in space and time, but rather: the observable manifestation of the object is in space and time, the less it is understandable to us.

Our knowledge of the world stems from the awareness of our commitment to the welfare and the need to reach the public good of obedience of the animal in us the mind.

Of us need to know and we can know itself. The world of animals for us has an impact on what we know in ourselves. The material world does something like a reflection of the impact. "9

During the development of philosophical thought since the Renaissance concept of "intelligence" is treated very differently by different philosophers. In the XVII th and XVIII th century, the theory of knowledge formed two main directions on the question of the relationship and the role of experience and reason, respectively. thinking, knowledge of reality. Broadly speaking, according to empiricism (Bacon, Locke, Hume), a major role in the knowledge game experience, but according to rationalism (Descartes, Leibniz, Kant) - mind, thinking. Perception of Tolstoy's knowledge that we presented above, as shown by its contents, refer to rationalism. In turn, in this era rationalism developed in two mutually opposite forms: (1) formalnologicheski rationalism, as rationalism of Leibniz, who in the treatment of scientific knowledge gives fundamental logic and mathematics, and in the treatment of the last - the coding thoughts and mental processes by signs of formal operations over signs of combinatorics, the construction of axiomatic systems, and (2) content-intuitivistki rationalism, as rationalism of Descartes and Kant, giving fundamental, yet in different way of substantive points of knowledge gained through intuition. The above-mentioned conception of Tolstoy's knowledge relates to the second form of rationalism. It is particularly associated with the teachings of Kant's a priori truths - roughly speaking, these are allegations, which in contrast to the definitions reveal new links in the objects of knowledge, whose authenticity is established to try and regardless of experience. An example can be given first mathematical statements, of course, according to The treatment given to them by Kant in "Critique of Pure Reason" Kant later applied his doctrine to this type of reasoning to ethics in his work "The Critique of Practical Reason "that Tolstoy special study during his work over the treatise" For Life "as his motto puts typical excerpt from the conclusion of this work. If, however, the intuitive moment in the cognitive process is treated in Tolstoy in a very specific way than Descartes and Kant - it is cognate of empathy, the ability of man to put in the place of another living being and reproduce themselves in characteristic of his thoughts and feelings that skill Tolstoy himself commanded eminently and expertly applied for the depiction of the psychological portrait of his characters in his artistic works. That gives us a specific reason to believe that at issue here of Tolstoy's view knowledge as a new, special form of content-intuitivistkiya rationalism among these forms, we present the works of Descartes and Kant. •

(It)

St. Research Fellow I degree

Dr. Boris Chendov

NOTES

L.N. a Tolstoy, Path vital Publishing "Vыsshaya School", Moscow, 1993, XXIV. Mыsly, pp. 355.

2 Ibid, pp. 356.

3 Ibid, pp. 363, with an indication that it is braminska wisdom.

4 L. N. Tolstoy, O vital. In "L.N. Tolstoy, in Sobranie sochineniy dvadtsati dvuh Thomas ", item XVII Publishing "Hudozhestvennaya literature", Moscow, 1984, pp. 42. (Treatise written during the autumn of 1886 to 3 August 1887 and was printed in 1888, but was banned and almost completely destroyed by censorship.

Was first published in English translation in New York in 1888 and translated into French, made by the wife of author SA Tolstaya, appeared in Paris in 1889 in the original Russian language, complete text of the treatise was first published in Geneva in 1891)

5 Ibid, pp. 72.

L.N. 6 Tolstoy, Path viability, cf. note 1, pp. 357.

7 L.N. Tolstoy, Ispovedy. In "L.N. Tolstoy, in Sobranie sochineniy dvadtsati dvuh Thomas "section XVI, Publisher

"Hudozhestvennaya literature", Moscow, 1983, pp. 122.

8 Ibid, pp. 142.

9 L. N. Tolstoy, Path viability, cf. note 1, pp. 314.

10 Tolstoy L.N., O lively Wed note 4, p 51.

11 Ibid, pp. 52-53.