The theological understanding of the main categories of Gustav Teichm"uller's personalism

One of the main provisions of patristic theology is the distinction between the concepts of hypostasis and essence. This distinction makes it possible to talk about the Tri-une God, the incarnate Word of God, as well as about God-like anthropology. In this article, in the framework of research on the theology of the person and its connection with philosophical personalism, the main personality- being categories of personalism of the German thinker, founder of the Yuriev school, Gustav Teichmuller are considered. In contrast to Leibniz, Teichmuller uses the concept ‘person’ and the pronoun ‘I’ to refer to substances-monads. The philosopher considers human as a combination of substance-soul and body. The human body consists of many spiritual substances of a lower level of development. Teichmuller does not distinguish between the pairs of concepts ‘nature’ and ‘essence’, ‘person’ and ‘self’. Like Leibniz, he is far from the duality of the patristic ontology of ‘essence’ and ‘hypostasis’. ‘I’, ‘self’, and ‘person’ are the true ‘being’, ‘essence’, ‘existence’, and ‘nature’ for Teichmuller. This non-distinction between ‘nature’ and ‘personality’ leads Teichmuller’s philosophical thought to a certain ‘personal-pantheistic’ deviation, which draws all being to an exclusively personal pole. In the study of personal existence the German philosopher assigns a large role to subjective human reasoning and consciousness, reducing a lot to the personal experience of self-consciousness. This gives a subjectivist bias to his personalism, bias which the patristic anthropology cannot be accused of.