The 1910 debate between Vladimir Ern and Semyon Frank marks one of the most conceptually charged moments in Russian philosophy’s confrontation with modernity’s crisis of reason. At stake is not a national or cultural contrast between “Russian spirituality” and “Western rationalism,” but the deeper philosophical question of whether reason can remain self-grounded without losing its ontological bond with being. Ern’s critique of ratio – the self-sufficient, schematic intellect born of Kantian transcendentalism – diagnoses modern rationality as meonism, a logic of non-being that abstracts thought from reality. His counterproposal of a threefold Logos (cosmic, discursive-logical, and divine) envisions philosophy as mediation between the ontological and the divine – a participatory act through which logic regains transparency to being. Frank’s rejoinder, while rejecting Ern’s ontological excess, treats living reason, truth, knowledge, and consciousness as articulations of a single immanent and phenomenologically describable participation in the Absolute, capable of uniting discursive clarity with ontological depth. This article reinterprets their polemic as a rigorous philosophical attempt to reconstruct rationality between ratio and Logos. Drawing on the dispute and situating the debate within the post-Kantian horizon of Spinoza, Schelling, and Hegel, it argues that Ern and Frank articulate two poles of a single, unresolved antinomy: reason as participation versus reason as autonomy. The article advances the concept of participatory ontologism as the synthesis implicit in their confrontation – a philosophical position in which rational thought is neither an abstract formalism nor a mystical immediacy but a dialogical event of being’s self-disclosure through the intellect. In this sense, the Ern–Frank debate anticipates later European attempts – from existential phenomenology to dialogical personalism – to reconstitute the unity of being and thought.
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Abbas Jong (2026) studied this question.
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