For the first time in the research literature, the problems that hinder the correct understanding of Russian philosophy of the 19th and early 20th centuries by Chinese researchers are examined. Attention is drawn to the lack of serious grounds for believing the beginning of Russian philosophy earlier than the 18th century. The reasons why Chinese researchers accept the false interpretation of the religiosity of Russian philosophy as accurately following the teachings of the Orthodox Church are analyzed. In reality, Russian thinkers recognized traditional church Christianity as a false, distorted form of the teachings of Jesus Christ and expected a radical spiritual coup that would replace it with true Christianity, revived by the true teachings of Christ. The too formal and sharp opposition of Westernism and Slavophilism in Chinese literature is criticized; the opposition of these directions must be recognized as conditional and therefore not very fruitful for assessing the ideas of the most complex and original thinkers. Contrary to the opinion of Chinese historians of Russian philosophy that the “Russian idea” means an absolute denial of the significance of Western culture and Western philosophy for Russia and its historical development, it is proved that the most accurate expression of the “Russian idea” was given by Dostoevsky, and it is associated with the recognition of Russia as the only true heiress of the great culture created by Europe. The historical destiny of Russia lies in the creative and original development of European culture, while we must deny only a new, liberal Europe, which itself renounced the cultural traditions of old Europe. It was concluded that the correct interpretation of Russian philosophy of the 19th — early 20th centuries should be based on the discretion of its dependence on European philosophy and, in particular, on German philosophy of the early 19th century. In contrast to the prevailing point of view, it is shown that Russian culture should be perceived in unity with traditional European culture; the goal of cultural interaction between Russia and China should be China’s adoption of this universal model of culture for the more fruitful development of its own national traditions.