THE TRADITION OF THE RUSSIAN ECONOMIC THOUGHT IN FORMING THE RESURRECTION ECONOMIC THINKING AND PEACEMAKING IN SOBORNOST’

Russian spiritual tradition is with all and for all: it manifests itself in Sobornost', being at the same time sophian tradition (with a vision that is not setting bounds between human nature and the nature of the outside world), in peacemaking and in all-humankindness – with the unity of what is on Earth (earthborn) and Heaven (cosmic)…Human nature is seen as what is not unchangeable (already due to the ability of our ethically non-neutral thinking to distinguish the good and what only acts under the guise of good, trying to mix with it), and a person is viewed as being capable of spiritual transformation (transfiguration) of his nature…God walked the Earth, the Man walked the Sky… Ethically non-neutral vision of the global economic process involving interaction of people in their activity on Earth in fullness of culture and nature, as already seen in the Russian proverbs related to hozyastvo, brings the intuition of economic reality of a potentially eternal and immortal life, for which in our (together with our vision of the relation between economic and logical with joint application of both the classical and non-classical intuitionistic logics proposed by Andrey Kolmogorov), consistent and informally precise thinking of that life and its reality (implying a transition to continuum-like informally incalculable) there is no price: it doesn't expect price for itself, and could not be priced or measured, being beyond valuation. In the article, the tradition of the Russian economic thought and lines of synthesis in it are viewed in the unity of material and spiritual aspects (following Sergey Bulgakov) as constituting economic process and state of it – hozyastvo – that consistently links the economy and social ecology; a duality of so-called srebrolubie (related to greed for money) and lubonachalie (strive for power and control over consciousness of others) is constructively accounted for in seeing ethically non-neutral global economic space (showing that strive for reward feeds srebrolubie as connected with a temptation to live at alienating another account/expense); and the humankind is viewed in its unity in a global economy so as to be all-humankind, which is with all and for all (following the Russian spiritual tradition in undivided Christianity: Dostoevsky, Fedorov, Solovyov, Tolstoy, Bulgakov, et al). In this unity, an ethically non-neutral representation of money, profit and wealth arises, so that the theory of money and the theory of economic growth consistently interpret each other, together with invariant (and consistent) understanding of money as the economic energy of civilization: money is not capital that is accumulated, but the energy that (already in our ethically non – neutral vision of the utility of human interactions) is preserved (following the idea of money in the works of Fyodor Dostoevsky: “idea of money” as “the greatest equality”, money which “levels all inequalities”).