The first part of our article was devoted to the general philosophical foundations of Solovyov's teachings, including the genesis of his system, the ontology and metaphysics of all-unity, sophiology, and the doctrine of God-manhood. The second part of the article focuses on the philosophy of law and the state, including the moral foundations of law, the concept of the "minimum of goodness," the doctrine of the state, and the theocratic ideal.

The article argues that the concept of law as the "minimum of goodness" overcomes the false alternative between legal positivism and moral rigorism, and has practical significance, as it allows for the justification of criticism of laws that contradict fundamental moral principles (human dignity and basic individual rights), while also indicating the limits of legal regulation. Not everything that is morally desirable can or should be subject to legislation, as a significant area of human life remains a realm of free moral choice. The article notes that Solovyov's philosophy of the state contains elements of both utopia and realism. The theocratic projects, the hopes for the unification of churches, and the construction of a Christian state are utopian. The demands for social justice, protection of the weak, and ensuring a dignified existence for all members of society are realistic. At the same time, a critical analysis reveals the limitations of Solovyov's philosophy. Its weaknesses include: excessive systematicity, which sometimes leads to the violation of reality in the name of a scheme; a lack of attention to the empirical specifics of social processes; utopian elements that underestimate the power of evil in history; and a certain arbitrariness in metaphysical constructions, particularly in the field of sophiology.