Ukrainian Philosophical Thought

The Philosophy of H.S. Skovoroda

The central tenets of the philosophy of Hryhorii Skovoroda (1722—1794) revolve around reflections on two natures and three worlds, which form the foundation of his teachings on universal happiness. “The entire world consists of two natures: one is visible, the other is invisible. The visible nature is called creation, while the invisible is God. This invisible nature, or God, permeates and sustains all creations; He has always been, is, and will be everywhere. For instance, the human body is visible, but the mind that pervades and sustains it is invisible. For this reason, in ancient times, God was referred to as the Universal Mind.” The doctrine of three worlds includes:
a) The Great World (macrocosm): the entire world of things, where all that is born resides, or the universe; the macrocosm is infinite and boundless, composed of an infinite number of worlds—this is the “world of worlds”;
b) The Small World (microcosm): humanity, where each individual must find within themselves the person born of God (the invisible, or divine spark);
c) The World of Symbols, or the Bible, which contains a collection of celestial, earthly, and infernal creations.
For Skovoroda, philosophy is life itself. When asked, “What is philosophy?” he responded: “The primary purpose of human life, the essence of human affairs, is the spirit of man—thoughts and heart. Everyone has their own aim in life, but not everyone seeks the primary aim; that is, not everyone cares for the essence of life. Some tend to their physical needs, directing all their actions toward sustaining their bodily desires; others focus on their eyes, hair, feet, and other body parts; some are concerned with clothing and similar soulless things; philosophy, or the love of wisdom, directs all one’s actions toward the goal of nurturing our spirit, ennobling our hearts, and illuminating our thoughts, as the essence of all things. When the spirit of a person is cheerful, the thoughts are calm, and the heart is at peace—then all is bright, happy, and blissful. This is philosophy.” Life is philosophy, and philosophy is life—this is the guiding thought of Skovoroda. He crafted his own philosophy from his life experiences, embodying it in his existence.
Some researchers see a weakness in his philosophy due to his failure to construct a cohesive philosophical system. Skovoroda expressed gratitude to the All-Blessed God for making the necessary simple and the burdensome unnecessary. He wrote to a friend: “I neither plow nor sow, nor do I buy or wage war. What then do I do? I learn, my friend, gratitude: this is my work! I learn to be satisfied with all that Divine Providence has granted me in life. An ungrateful will is the source of hellish torment, while a grateful heart is the paradise of sweetness.” This encapsulates his way of life. From the heart arises thought, aspiration, and feeling. Thus, the main focus of moral dignity must be directed toward the heart. This leads to the demand of Skovoroda’s philosophy: “Know yourself,” “Look within yourself.” Hence arises the acknowledgment of the equality of different human types and individuals, along with a unique theory of “unequal equality” concerning their moral and religious lives.
On his tombstone, according to his last wishes, is inscribed: “The world sought to catch me, but it did not.”
Baroque culture reflects a certain state of national consciousness among the Ukrainian people; for this reason, the symbol of freedom and liberties for Skovoroda is Bohdan Khmelnytsky. This is affirmed in his work “De Libertate” (On Freedom):
“Be forever glorious, O chosen man, Father of Liberty, hero Bohdan.”
Here, Skovoroda elevates liberty above gold. Note how characteristically and majestically the language of the Baroque conveys this state.