В статье проводится анализ работы "Теоретическая философия" Вл. Соловьёва. Применяя системный подход к описанию деятельности сознания, Вл. Соловьёв проблематизирует само понятие сознания. Отталкиваясь от Декарта, он, как и Гуссерль, но не используя при этом феноменологическую редукцию, раскладывает Я на составляющие его элементы, в которых явственно проглядывает его философия синтеза. Одним из таких элементов становится нравственная мотивация. В "Логических исследованиях" Гуссерль проводит демаркацию логического и психического, но у Соловьёва мы видим синтез этих функций, который он разрабатывает в разные периоды своей философской деятельности. Соловьёв также приближается к исходной реальности через область логического и психического, для этого он занимает критическую позицию по отношению к "Я" Декарта - то есть позицию сомнения в самом сомнении, невозможности получения достоверного знания из субъективного переживания Я. И всё же проблематизация субъективного мышления схожа с гуссерлевской редукцией.

The article analyzes the work "Theoretical Philosophy" by VI. Solovyov on the subject of its phenomenological orientation. Applying a systematic approach to the description of the subjective activity of consciousness, VI. Solovyov problematizes the very concept of consciousness. Starting from Descartes, he, like Husserl, but without using phenomenological reduction, decomposes the Ego into its constituent elements, in which his philosophy of synthesis is clearly visible. Moral motivation becomes one of these elements. In Logical Studies, Husserl demarcates the logical and the psychic, but in Solovyov we see a synthesis of these functions, which he develops in different periods of his philosophical activity. In general, in Russian philosophy in the second half of the XIX century, an ontological tendency was very noticeable, which in Husserl's philosophy initially took the formula: "To the things themselves!" and then confidently develops into a subject area. Solovyov also approaches the original reality through the realm of the logical and psychic, for this he takes a critical position in relation to Descartes' "I" - that is, to the position of doubt in doubt itself, the impossibility of obtaining reliable knowledge from the subjective experience of the Self. Nevertheless, the problematization of subjective thinking resembles Husserl's reduction. At the same time, the article actualizes the possibility of a phenomenological tradition in Russia before the phenomenology of G. G. Shpet. The features that can be used to establish the presence of this trend since the end of the XIX century are revealed. The author also explores the immanentist component, which had a significant impact not only on the philosophy of N. O. Lossky, but was noticeable in Vl. Solovyov's systematic approach and, above all, in the formulation of the very problem of the mental - individual, subjective Self. The purpose of this work is to study Vl. Solovyov's theoretical method in the field of cognition and the phenomenological origins of this method. The relevance of this research lies in the findings that reveal the origins of Vl. Solovyov's "positive" ontology and its connection with the phenomenological tradition both abroad and in Russia. Additionally, the study of the issues of inner experience leads us not only to phenomenology but also to the problem of consciousness criticism through the analysis of inner experience. The article used the following scientific methods: historical‐philosophical and system analysis, phenomenological, hermeneutical and comparative methods.