It is well known that Slavophilism left a significant mark on the history of Russian social thought in the 19th century. However, not all the links in the evolution of this ideological phenomenon, as well as the individual identity of the main figures of the Slavophil camp, are sufficiently understood in the literature. Researchers mainly focus on the ideological legacy of the founders of the Slavophil doctrine-K. S. Aksakov, A. S. Khomyakov, brothers I. V. and P. V. Kireevsky, whose activity falls on the 1840s-1850s. To a lesser extent, the history of post-reform Slavophilism1 is covered . This article presents an experience of comparative characterization of the socio-political positions of the Slavophils of the "second call" - I. S. Aksakov, Yu. F. Samarin, A. I. Koshelev during the first bourgeois reforms, at the time of the culmination and decline of the first revolutionary situation in Russia. In the 1850s, I. S. Aksakov kept to himself in the Slavophil circle. A man of a practical turn of mind, little inclined to abstract theorizing, he, more than any of the Slavophiles, felt and painfully experienced the separation of Slavophil constructions from reality. In the idealization of pre-Petrine Russia, Aksakov saw a disregard for personal development. They regarded the worship of external forms of patriarchal life as an unnecessary hindrance to the natural course of national life. Dear to the Slavophiles ,the " Russian principles "did not look so perfect in his eyes: they were mixed with a lot of" Great Russian abomination","great Russian folk corruption". His own program in the 1950s was openly Westernized. "And we ourselves, the champions of the people," he wrote, "know of no other tools for healing evil than those indicated by European civilization: railways, changes in serfdom, magazines, newspapers, glasnost." 2 This" pure and bright " Westernism of Aksakov was very embarrassing for the editor of Russkaya Beseda, A. I. Koshelev3 . Aksakov, in turn, was criti ... Read more