Problem of methodological bases of reconstruction of F. M. Dostoevsky's historiosophy concept

Dostoevsky's philosophical thought isrepresented not in philosophical treatises, but in his novels and social and political essays. This specificity of the research topic demandsa unique set of methods of comprehension and specific approach to it in general. This unusual situation needs philosophical reflection.Before starting the research of the content and sources of Dostoevsky's historiosophy, we have to think of the problem ofcomprehension. Thus, the main question of our research belongs to the area of methodology and can roughly be formulated as follows:how is it possible to reconstruct the historiosophy of Dostoevsky if it is expressed by literary means, not by "Logos"? The articleconsists of two paragraphs. In the first paragraph we explicit the problem of methodological difficulty to reconstruct the philosophy ofDostoevsky and point out the task to think of it. We also give a preliminary review of ways to handle this problem. We allocate twomethodological positions. 1. Methodological monism (where Dostoevsky's philosophy is reduced to the ''central'' and is deduced fromthe ''central'' [be it the basic idea, central hero or the Absolute]). Such thinkers as S. Bulgakov, N. Lossky, V. Rozanov worked withinthis paradigm. I. Evlampiyev called this approach a ''monistic'' interpretation of Dostoevsky's philosophical ideas. 2. Methodologicalpluralism or, according to I. Evlampiyev's thought, M. Bakhtin's ''model'' concept: recognition of ''pluralism'' of Dostoevsky'sphilosophy, impossibility to reduce it to an element or an idea. The ''monistic'' interpretation of Dostoevsky's philosophy is sowidespread and has such a general character that almost all Dostoevsky's researchers paid tribute to it to some extent, by I. Evlampiyev.It is thought that a certain methodological dualism, or the new ''model'' concept which could synthesize organically the positivemoments of methodological monism and pluralism is necessary to solve this problem. In the second paragraph we introduce ourhypothesis, which aims to propose a new research (methodological) "paradigm" for the analysis of historiosophy concept, notDostoevsky's philosophy in general. Accepting Evlampiyev's methodological principles, we, nevertheless, differ in where and how tolook for the central element (''the central axis'', in our terms), and also what, eventually, it is. It is proposed firstly to look for ''the centralaxis'' of Dostoevsky' historiosophy not in historiography itself, but in the deep origins of the writer's world-views. Secondly, we willlook for ''the central axis'' not in the area of notions, but in the area of concepts. After analyzing the concept, it should be applied toDostoevsky's ideas.

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