Evgenii Trubetskoi

Trubetskoi, Evgenii Nikolaevich


Born Sept. 23, 1863, in Moscow; died Jan. 23,1920, in Novorossiisk. Russian religious philosopher; friend and follower of V. S. Solov’ev. Lawyer and public figure. Prince; brother of S. N. Trubetskoi.

E. N. Trubetskoi graduated from the faculty of law at Moscow University in 1885 and received the degree of doctor of philosophy in 1897. He was a professor in Kiev and, from 1906 to 1918, in Moscow. Trubetskoi founded the Put’ (Path) publishing house (1910–17) and was an adherent of the religious and philosophical current associated with Put’. At first a supporter of the Constitutional Democrats (Cadets), he later advocated the political views of the Mirnoobnovlentsy (Party of Peaceful Renovation). During the Civil War he fought in the Volunteer Army against Soviet power.

Trubetskoi’s main philosophical works were V. S. Solov’ev’s World View (vols. 1–2, 1913), Metaphysical Hypotheses of Cognition (1917), and The Meaning of Life (1918). In them, he critically reinterpreted Solov’ev’s philosophy, seeking to reconcile it with orthodox Christian doctrine. Trubetskoi eliminated the elements of pantheism, evolutionism, and theocratic social utopianism in Solov’ev’s doctrine of “positive total-unity” and interpreted absolute total-unity by means of a concept of absolute consciousness. The absolute is not the essence of everything in the world, as Solov’ev (in Trubetskoi’s view) believed. Rather, the absolute is an omniscient force comprehending the world and including both the real and the possible and both truth and error. According to Trubetskoi, divine wisdom (Sophia) is not identical with this totally unified knowledge but is an ideal concept of the world, a possibility that man is free to accept or reject. Using an ontological approach to cognition, Trubetskoi made an attempt to critically revise Kantian epistemology. He attacked the mystical alogism of P. F. Florenskii, S. N. Bulgakov, and V. F. Em.


Religiozno-obshchestvennyi ideal zapadnogo khristianstva v 5 v., part 1. Moscow, 1892.
Religiozno-obshchestvennyi ideal zapadnogo khristianstva v 11 v., fase. 2. Kiev, 1897.
Filosofiia Nitsshe. Moscow, 1904.
Sotsial’naia utopiia Platona. Moscow, 1908.
Umozrenie v kraskakh. Moscow, 1916.
Izproshlogo, 2nd ed. Vienna, 1925.
Vospominaniia. Sofia, 1921.
Inoe tsarstvo i ego iskateli v russkoi narodnoiskazke. Moscow, 1922.


Istoriia filosofu v SSSR, vol. 4. Moscow, 1971.
Lopatin, L. “VI. S. Solov’ev i kn E. Trubetskoi.” Voprosy filosofu i psikhologii, 1913, books 119 and 120; 1914, book 123.


References in periodicals archive ?
Solov'ev's most interesting and rewarding philosophical critic was Evgenii Trubetskoi (1863-1920).
Despite his conversion, Frank continued to be condemned for his Western professionalism by nationalist thinkers such as Vladimir Ern and Evgenii Trubetskoi, a result of the education he received at Marburg and Freiburg.
These remarks were made by Soloviev to Evgenii Trubetskoi in 1892.
14) Yet another perspective on the same constellation of thinkers is offered by Evgenii Gollerbakh, this time concentrating on the 1910s and the group, "Put'," to which Prince Evgenii Trubetskoi, Bulgakov, Berdiaev, and Vladimir Ern, to name a few, belonged.
Reviewing the articles on Vladimir Gessen, Boris Nolde, and Evgenii Trubetskoi, he noted that the three men's "viewpoints find grounds for hope in intellectual constructs that have little basis in the institutional realities of early 20th-century Russia, and it is this absence in the writings of thinkers of extraordinary intelligence and erudition that lends their thought both an evocative power and an air of pathos.
Evgenii Trubetskoi offers us a powerful and sensitive philosophical response to the experience of war and revolution.
In his public lectures and newspaper articles, Evgenii Trubetskoi expounded his interpretation of the meaning of the Polish proclamation, not only for Slavic unity but also for the inner restoration of Russia.
This, after all, is what makes Evgenii Trubetskoi not only a Russian religious thinker but also a liberal philosopher.
Politics, however, was not their central concern: for Vladimir Gessen, it was the law and legal theory; for Evgenii Trubetskoi, spiritual renewal; and for Boris Nolde, law and the functioning and history of the Russian state.
Randall Poole's analysis of the thought of Evgenii Trubetskoi contains only one mention of the word "citizen," toward the end (233), where it has somewhat pejorative connotations.