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chemical property, physical phenomenon, etc.), he really doesn't know what said for yourself. Positive science is not knowledge. And speculation feeds on a fix. And Hegel's speculative story in recognition of the Hegel123contains a scepticism about the positive cognition.Not gained its legitimacy science - not real science, it falls into a lower category, i.e. the ideology or means of government, if the discourse, which was supposed to legitimize itself turns out to be hiding a pre-scientific knowledge (just as in "vulgar" story). What happens when the rules of the game of science, which he announces empirical turn against her.Assume that a given speculative statement: "the scientific statement is knowledge if and only if it is in the universal process of generation". Question put with respect to its plot, the following: whether this statement is knowledge in the sense defined by it? It is only if you can refer to the overall process of generation. For example, can. For this it is enough to assume that such a process exists (the Life of spirit) and that it itself is its expression. This assumption is necessary even in speculative language game. If it is not done, the language of legitimation itself would not be legitimate, and will be togeth-
Another important difference L. Karsavin seen in the understanding of catholicityor universality. "The Ecumenical, or universal, says Catholicism,covers, ideally at least, all. So universal thatis in all things and the universal General equivalent. (...) With thispoint of view, the universal Church -- a sort of international ideawhich is no accident appeared in the West, essentially being just one ofdefinitions of Catholic ideas. For the universal Church as such cannotto be national churches: all national, not religious, absolutely notsubstantially" (ibid. S. 384). In the case of Orthodoxy, on the contrary,"the universal Church and conceivable only as a system or a harmonic unitylocal, national or uniting the several nationalities orseparating organic any nationality churches" (ibid.P. 385). We're talking about this difference because it has a semioticcharacter. CP. the arguments of Boris the assumption of the Petrine era aschange languages. And, we believe, a step further is the argumentthe same subject L. Karsavina: "Every culture is potentially the Church.
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