Fyodorov gave science a place next to art and religion in the Common Task of uniting humanity, including the dead, who must in the future be reunited with the living.

[citation needed] In 1836 he was admitted to the district school, in 1842 in the Tambov Men's Gymnasium [ru],[14][15] after which in 1849, he entered the cameral department of the Lyceum Richelieu in Odessa,[citation needed] where he studied for two years, then was forced to leave the Lyceum because of the death of his uncle Konstantin Ivanovich Gagarin, who paid the tuition fees.

[18] Fyodorov was a futurist, who theorized about the eventual perfection of the human race and society (i.e., utopia), including radical ideas like immortality, revival of the dead, space and ocean colonization.

[citation needed] He was an adamant defender of universalism and wanted universal rather than particular immortality and resurrection through something he called the common task of humanity[citation needed] He was a strong advocate of ancestor worship and saw people's genealogical and social relationships as reflecting their value and was critical of individualism as making people expendable.

"[21] For him, the Common Task meant "to regulate the forces of nature, to defeat death and bring ancestors back to life, so that they too would participate in the general resurrection.

Fyodorov also argued that mortality is the most obvious indicator of the still imperfect, contradictory nature of humanity and the underlying reason for most evil and nihilism of humankind.

Fyodorov stated that the struggle against death can become the most natural cause uniting all people of Earth, regardless of their nationality, race, citizenship or wealth (he called this the Common Task).

He described cloud seeding as being analogous to irrigation for sky rivers, and that the proper Christian way was to do this redirection, and objections on the basis of this going against the will of God were foolish.

His first project involved collecting and synthesizing decayed remains of dead based on "knowledge and control over all atoms and molecules of the world".

[30] Likewise he argued that making everyone a scholar would lead to a reduction in Addiction and other forms of escapism such as hypnotism as people would be more connected to the world itself.

The final break occurred in 1892 when Tolstoy wrote a scathing article for the London Daily Telegraph titled "Why are the Russian peasants starving?

Unlike many who tried to construct a universal planetary and cosmic worldview based on Eastern religions and occult ideas about the world, Fyodorov considered himself a deeply religious Christian.

Today's science is already capable in principle of provide the means to combat these elements, and the main factor on which the solution of these problems depends, is the fragmentation of mankind, lack of reason and goodwill.

He repeatedly expressed his views on the study and preservation of the cultural heritage of the past, did much for the development of local history in pre-revolutionary Russia, and stood up for overcoming the historical forgetfulness, the retail of generations.

At the heart of his life position was the commandment of St. Sergius of Radonezh: "Looking to the unity of the Holy Trinity, to overcome the hateful division of this world.

Libraries communicate with the great ancestors and should become the center of public life, analogous to temples, a place where people are introduced to culture and science.

With the "Philosophy of Common Task" by N. F. Fyodorov begins a deeply peculiar philosophical and scientific direction of universal knowledge: Russian cosmism, active-evolutionary, noosphere thought, represented in the XX century by such major scientists and philosophers as mycologist N. A. Naumov [ru], V. I. Vernadsky, A. L. Chizhevsky, V. S. Solovyov, N. A. Berdyaev, S. N. Bulgakov, P. A. Florensky and others.

For evolutionary thinkers, man is still an intermediate being in the process of growth, far from perfect, but together consciously creative, called to transform not only the external world, but also his own nature.

The cosmists succeeded in combining care for the big whole – Earth, biosphere, cosmos with the deepest demands of the highest value – the concrete person.

The idea of man as a consciously creative being, as an agent of evolution responsible for all life on the planet, the idea of the earth as a "common home" is important in our era, when more than ever before humanity is facing questions about the relationship to nature, its resources, to the very imperfect mortal nature of man, which gives rise to individual and social evil.

The idea of continuity, memory, connection with the spiritual heritage of the past, which received a new ethical justification in the philosophy of N. F. Fyodorov, is relevant today.

Fyodorov can rightfully be considered a forerunner and prophet of the noosphere worldview, whose foundations are laid in the works of V. I. Vernadsky and P. Teilhard de Chardin.

[45] At the same time, transhumanism calls for endless human perfection with technical achievements, while Fyodorov considered technology a temporary, side branch of civilization development.

[47] Philosophy of common task [ru] has resonated in the work of many 20th century writers, poets, artists, such as V. Bryusov and V. Mayakovsky,[48] N. Klyuev and V. Khlebnikov, M. Gorky and M. Prishvin, A. Platonov and B. Pasternak, V. Chekrygin and P. Filonov.

Their work was touched by the depth of ethical requirements of Fyodorov, the uniqueness of his aesthetics, the idea of the regulation of nature, overcoming death, debt to past generations.

It was he who first stated that before the restored in its entirety humanity lies the path to the development of the entire cosmic space, in which man plays the most important role of the carrier of the Mind, is the force that opposes the destruction and heat death of the universe, which will inevitably come if man will give up his role as a conductor of the Divine Energy in the mortal world.

His works, published after his death in 1903 by Fyodorov's followers V. A. Kozhevnikov and N. P. Peterson under the title "Philosophy of Common Task", were carefully read by Sergei Korolev.

Manga Gunnm : Mars Chronicle in 2022 chapter LOG_044 has also directly mention Fyodorov's name and recalling The Philosophy of the Common Task.

The group denied death as logically absurd, ethically intolerant and aesthetically ugly, and advocated galactic liberation from the state, calling for the immediate establishment of space communications.

Vladimir Evgenievich Lepsky [ru] relies on Fyodorov's critique of individualism, justifying the need for public participation in self-developing polysubjective environments.