In a certain degree this process can be noticed even in theology, for instance in the "Introduction" of Macarius Bulgakov to the Principles of Orthodoxy and in an analogous treatise of Philaret Yumilevsky, containing a criticism of German rationalism.
This development, however, is much more conspicuous in Russian philosophy, mathematics, and various branches of knowledge concerning Reality.
The prevalent influence of foreign, and particularly German, philosophy over Russian thought lasted a long while; but in course of time German idealism and materialism found some critics among Russian scholars of the forties and sixties.
From this point of view Sidonsky tried to connect "speculation" with experience, and the Slavophiles proved to be more original than the "Westerners": Kiryéevsky and particularly Homyakov refuted the rationalism of Hegel, whilst Ryedkin and particularly Chicherin remained more faithful to its principles. The Slavophiles had a wider conception of consciousness as a whole than the "Westerners" and hence were not inclined to agree with the rationalistic formulas of Hegelianism which failed to give a satisfactory explanation of reality; but even Chicherin tried to introduce some corrections in the logic of Hegel, and some other
Критико-біографическій словарь русскихъ писателей и ученыхъ, С.-Пб., 1886, sqq., vols. I-VI. Further bibliographical information may be seen in the article of P. Simoni on Russian Bibliography in the Russian Cyclopedia of Brockhaus and Euphron (new edition), VI, pp. 432–502, particularly pp. 492–497. Subsequent notes appended to these lectures contain only general references: I could not over-burden them with more detailed indications.
