The question of the relationship between Russian and European philosophy is being raised in our days with particular intensity. The problem itself, of course, is not new,¹ but the ever growing actuality of this theme requires a more radical and systematic re-examination. A re-examination of this question is now made all the more necessary in view of the insistent claim that the achievements and insights of Russian thinkers are mature enough to give a new impetus to philosophy of the West.²