DOI: 10.7256/2409-8728.2015.8.16339

Abstract: The subject of the present research is the concept of the infinite in Plotinus's philosophy acts. Plotinus undertakes comprehensive and multilevel consideration of concept infinite, applying it both to a matter, and to number, and to life. Thus, the problem infinite in Plotinus' teaching can be considered in three aspects: first, infinity as the matter in intelligible and sensual worlds, secondly, infinity as an infinite number (an infinity problem in the Mind), and in the third, the problem of infinity of the One. In this article the author focuses on the first question. The main method of research is the comparative historical-philosophical analysis of texts of Plotinus, Aristotle, Simplicius and other ancient authors. Similar research in domestic science is undertaken for the first time. It is shown that Plotinus offers a new positive understanding of the infinite which was absent in thought of the classical era in Platon's and Aristotle' teachings relying on Pythagorean tradition. Plotinus declares infinite a necessary metaphysical element of both the intelligible world (Mind and Soul), and sensually perceived Cosmos.

DOI: 10.7256/2409-8728.2015.11.1699

Abstract: The subject of the research is the traditionalist teaching introduced by a famous philosopher of the first half of the XXth century Rene Guenon. Based on the analysis of some Guenon's works, the author of the article describes Guenon's views on the relationship between secular and spiritual authorities, the image of an ideal governor, categories of quality, quantity and measure and methodology of application of these categories from the point of view of traditional sacred science and modern secular science. The author of the article also analyzes Rene Guenon's approach to his contemporary world situation as well as applicability of his approach to the present period. In the course of writing this article Kulikov has used the spiritual and culturological approach combined with the dialectical approach as well as methods of analysis, synthesis, comparison, generalization and abstraction. The author of the article examines views of an European traditionalist Rene Guenon that are underservingly understudied in modern philosophy, especially in philosophy of law. Kulikov analyzes Guenon's writings mostly from the political and legal points of view and searches for political and legal motifs therein. In addition, he pays special attention to Guenon's views on the 'quantity-quality-measure' triad. 

DOI: 10.7256/2409-8728.2015.12.1758

Abstract: The subject of this research is the reconstruction of the complex of socio-philosophical ideas, their genesis and forms of their realization within the intellectual biography of the philosopher, economist, physician, and fiction writer – Alexander Aleksandrovich Bogdanov (Malynovsky) (1873-1928). This article is dedicated to his life path and circumstances for the establishment of his views based on his major works, essays, and correspondence with family and colleagues. In the focus of this research is the time of the active revolutionary activity of Bogdanov, and simultaneously the beginning of the pinnacle of his creative work in the science and philosophy, including the so-called “Tula” and “Vologda” exile periods, during which his views upon the next decade have formed. The scientific novelty consists in the approach towards the research of establishment of the ideological complex of A. A. Bogdanov in the late XIX-the early XX centuries. The conclusion is made that if focus attention of the very genesis of Bogdanov’s ideas, it will allow us to see the inception of philosophical concepts of “local| and regional identities of complicated in its spiritual-cultural forms of social life of the Russian society. The adequacy of such approach is substantiated by the analysis of Bogdanov’s ideological evolutions, his public practice on the path of his political and cultural reformations of the Russian society.

DOI: 10.7256/2409-8728.2016.3.18086

Abstract: This work pursues correlation between the ethical doctrines of Aristotle and Spinoza on the question og typology of the virtues. Aristotle, whose ethic philosophy significantly affected the moral doctrine of Spinoza, determined two types of virtues that correspond with different interests of the moral constituent – practical (namely ethical) and theoretical (dianoetic). In its essence this distinction corresponds with two aspects of the idea of wisdom and the antique tradition, which cover the general life sphere of the human being, as well as the realm of contemplation by him of the genesis of being. In its entirety, Spinoza’s moral doctrine reproduces this model of human ethical life by distinguishing practical and worldly experience of the moral life and its intellectual component which supersedes the mortal image of a human being. This research is based on the historical-philosophical analysis of the moral theses of Aristotle and Spinoza, and engages the achievements of the modern Russian and Western ethical science. Scientific novelty consists in the author’s attempt to present the moral concepts of Spinoza and Aristotle in their metaphysical context. The author claims the idea of dependency of the topology of the ethical realm from the hierarchy of values defined by the highest beginnings of being.  

DOI: 10.25136/2409-8728.2019.7.30429

Abstract: This article is dedicated to examination of the original ideological-philosophical direction among White Émigré of the 1920’s – 1930’s – classical Eurasianism and its modern interpretations. The subject of this article is the socio-philosophical ideas and principles of classical Eurasianism, as well as their transformation in neo-Eurasian doctrines. Within the framework of this research, the author focuses on the development of Eurasian ideas in the teaching of A. G. Dugin. The main content of the philosophical doctrine of classical Eurasianism is revealed, The author also highlights and analyzes the basic concepts and theses of the Eurasian doctrine that underlied their social project and were reflected in the concepts of A. G. Dugin: Russia-Eurasia, developmental space, symphonic personality, communal spirit (“sobornost”), pan-Eurasian nationalist, autarchy. The scientific novelty consists in reconstruction of a range of positions in the philosophy of classical Eurasianism, as well as neo-Eurasian ideas of A. G. Dugin; comparison of their philosophical ideas and views; determination of the common along with incompatible aspects in their views. It is demonstrated that A. G. Dugin centered his attention just on the development of geopolitical ideas; the projective considerations of the thinker do not have philosophical substantiation.

DOI: 10.25136/2409-8728.2020.11.34187

Abstract: The subject of this article is meaning of the work “Ocean of Reasoning : a Great Commentary on the Nāgārjuna's Mūlamadhyamakakārikā” by Je Tsongkhapa for understanding the phenomenon of Nāgārjuna, his contribution to the development of the history of Buddhism overall and Buddhist philosophy in particular, essence of the explained by hum system of Madhyamaka – middle way, free from the extremes of reification and nihilism. The author establishes that false interpretations of Mūlamadhyamakakārikā as just logical-epistemological text and a guide for polemicizing, as well as such an improper understanding of the ontology of Nāgārjuna, when the doctrine of dependent origination is proclaimed higher teaching of the Buddha, can be overcome through the commentary of Je Tsongkhapa. The novelty of this study is defined by the fact that it involves original text of Tsongkhapa, which is translated into the Russian language for the first time, as well as introduced into the discourse on national Buddhology. Due the commentary of Tsongkhapa, it is established that the doctrine of emptiness is the “heart of teaching of the Buddha”, and the argument on the dependent origination is “superior to all arguments”, as it helps to cognize emptiness as the “dependently emerging suchness”. The doctrine of dependent origination and the view of emptiness comprise a semantic unity, although they are not identical. Therefore, translation from the Tibetan language and examination of the writings of Je Tsongkhapa, namely “A Great Commentary”, are relevant and essential for reconstruction of the authentic teaching of Nāgārjuna, as well as overall comprehension of Buddhist philosophy.

DOI: 10.25136/2409-8728.2021.5.35346

Abstract: The subject of this research is the reception of the doctrine on the categories and fundamentals of I. Kant’s pure reason in of V. D. Kudryavtsev-Platonov’s teaching on cognition (later referred to as Kudryavtsev). The reception of Kant’s doctrine in Kudryavtsev's philosophy, despite the wide array of literature dedicated to the perception of Kant's ideas in religious-academic philosophy, yet has not been the subject of in-depth historical-philosophical analysis. This defined the goal of this research – establish the degree of Kudryavtsev's understanding of the doctrine on the categories and fundamentals of Kant's pure reason, as well as reveal the nature of reception of this doctrine in Kudryavtsev's philosophy. The scientific consists in introduction of the previously unpublished Kudryavtsev’s manuscript dedicated to the philosophy of Kant. The result consists in the position, according to which Kudryavtsev interpreted Kant's doctrine on the categories and fundamentals of pure reason in the three aspects: 1) the Russian philosopher familiarizes with Kant's theory; 2) he criticizes Kant's doctrine from the perspective of gnoseological realism, focusing particularly on the transcendental deduction of pure categories; 3) Kudryavtsev gives a positive assessment to Kant's apriorism and actively uses it in his own philosophical constructs. It is claimed that the phenomenon of Kudryavtsev's “critical perception” of the doctrine on the categories and fundamentals of Kant's pure reason testifies to not only critical attitude towards the German philosopher, but also that Kantian gnoseological ideas were actively used by Kudryavtsev for solution of his own philosophical tasks.

DOI: 10.25136/2409-8728.2021.7.35713

Abstract: This article analyzes the anthropological paradigm of modernism in light of the New European theory of progress. The author underlines the importance of these worldview constructs for understanding the phenomenon of modernism, and based on the hermeneutical method conducts a historical-philosophical reconstruction of the corresponding ideas. It is noted that the specific features of New European anthropology alongside New European interpretation of the idea of progress, can be understood only in relation to each other. Special attention is given to determination and analysis of the fundamental, although not implicit contradictions arising within the worldview of modernism The New European image of the world is based on the synthesis of progressive pathos and assurance in fundamental imperfection of human nature. A participant of the progressive movement is proclaimed an atomized subject that follows selfish principles. Such way of thought leads to a contradictory result: namely the imperfect essence of a human is the foundation for the development. An important role is assigned to the idea of historical law that regulates the collision of selfish human for producing social good. This paradoxical construct can be viewed as an attempt to solve the fundamental for modernism problem of the part and the whole. Based on the research of H. Blumenberg, the origins of this problem can be traced in the dispute on the universals that took place in the late Middle Ages . The victory of nominalism with its thesis on the primacy of the singular undermined the medieval model of integrity, depriving human of the ontological foundations. Namely the crisis of integrity underlied the philosophical pursuits of modernism. By reconciling the singular represented by an atomized subject and the universal represented by the historical law, the theory of progress resembles the model of integrity. However, this model can only be effective in a situation of “comfortability” of the historical process. In the conditions of catastrophism of the XX century, the confidence in the progress is being problematized, and the problem of human nature becomes increasingly relevant.

DOI: 10.25136/2409-8728.2021.6.35898

Abstract: The object of the study is the Tyumen ethical and philosophical intellectual tradition, whose representatives are F. A. Selivanov, V.I. Bakshtanovsky, Yu. M. Fedorov, M. G. Ganopolsky, etc. The subject of the research is the history and conceptual framework of the Tyumen ethical and philosophical intellectual tradition. The introduction substantiates the research positions: – the problem is formulated, the essence of which is the lack of research on regional intellectual traditions of Russia; – the concepts of "intellectual tradition" and "research tradition" are divorced; – the purpose of the study is determined: the study of the history and conceptual framework of the Tyumen ethical and philosophical tradition, the constitution a specific field of research is the study of Russian regional intellectual traditions; – the theoretical and methodological apparatus of research is positioned, which is based on approaches and methods inherent in such an interdisciplinary research direction as Intellectual History, which is relevant in modern Russian science. The novelty of the research lies in the fact that it attempts to constitute a specific field of research – the study of Russian regional intellectual traditions. The first part of the article examines the history of the formation of the Tyumen ethical and philosophical tradition, analyzes the special moral situation associated with the industrial development of the Siberian North that developed in the Tyumen region in the second half of the XX century, which brought this intellectual tradition to life. The second part of the article explicates the key ideas that make up the conceptual framework of the Tyumen ethical and philosophical intellectual tradition (personalism, rationalism, praxeologism), reveals the specifics of understanding these ideas by its representatives. In conclusion, it is argued that the study of regional intellectual traditions contributes to the expansion of existing ideas about the intellectual potential of Russia, about the points of growth of the human capital of our country. Such studies are especially important for the Tyumen region, as they demonstrate that this region is rich not only in material (natural), but also in intellectual resources.

DOI: 10.25136/2409-8728.2021.8.36095

Abstract: The subject of this research is the works of Tyumen ethicists: the founder of the concept of rationalistic ethics that was a milestone in the history of Soviet ethics Fedor Andreevich Selivanov; the pioneer of the applied ethics in Russia Vladimir Iosifovich Bakshtanovsky; the author of the original anthropocosmist concept of morality Yuri Mikhailovich Fyodorov; the developer of the concept of regional ethos Mikhail Grigorievich Ganopolskyl; the adherent of dialogical ethics Nikolay Dmitrievich Zotov, and others. The article discusses the scientific justification of studying the works of Tyumen ethicists as a uniform ethical-philosophical intellectual tradition. The article reviews the fundamentally different opinions on the topic. An attempt is made to create a specific field of research dedicated to the Russian regional intellectual traditions. The novelty of this article consists in examination of methodology of studying the regional intellectual traditions, as well as raising the question on the degree to which the idea of regional intellectual traditions corresponds to reality, is it false, or made up, or links the unlinkable. The author also articulates the problem of whether the research of the Russian regional intellectual traditions contributes to cultivation of such phenomena a “provincial science” and “native science”; what brings the study of the Russian regional intellectual traditions in the context of representations on the points of growth of the human capital in the country and development of the Russian science?

DOI: 10.25136/2409-8728.2021.11.36898

Abstract: The subject of this research is the philosophy of Shūzō Kuki, which is usually associated with his original concept, built around the concept of iki that simultaneously denotes taste, wealth, sensibility, dignity, reserve, and spontaneity, as well as embodies the aesthetic ideal formed in urban culture of the Edo period (1603 – 1868). The Japanese philosopher is also notable for a number of other intellectual insights. For depicting a holistic image on the philosophical views of Shūzō Kuki, a more extensive array of his works is introduced into the scientific discourse. A significant part of these work have not been translated into the Russian or other foreign languages. This article explores the problems of time and space, which are cross-cutting in the works of Shūzō Kuki  using examples of such philosophical writings as the “Theory of Time”, “What is Anthropology?”, “Problems of Time. Bergson and Heidegger”, “Metaphysical Time”, "Problems of Casualty”. The research employs the method of historical-philosophical reconstruction and sequential textual analysis of sources. Special attention is given to the problems of cyclical time, correlation between the infinite and the finite, and its reflection in the literary or art works, existential-anthropological landscape of space and time, spatial-temporal aspect of casualty and relevance. The conclusion is made on the contribution of Shūzō Kuki to elaboration of the problems of space and time, namely his cross-cultural approach that allows viewing the general philosophical problems from the perspective of both Western and Eastern thought, as well as a distinct  “interdisciplinary” approach towards analysis of the phenomena of space and time, which are viewed from different perspective and acquire different characteristics depending on the angle and aspect of reality of the corresponding context. Thus, there is a variety of concepts of time, which do not eliminate, but complement each other.

DOI: 10.25136/2409-8728.2022.11.39136

EDN: ARYNLM

Abstract: The article closely examines Ivan Ilyin’s views on the phenomenon of social justice in its relation to the state. The inability to establish the principles of social justice through a normative legal act as well as the contradictory nature of understanding justice by some individuals create a scenario in which the state, according to Ivan Ilyin, should result in solidarism based on the principles of natural law. In this regard, the political aspect of society is of particular importance, since the traditional way of conducting political activity is often associated with the implementation of the interests of the selected few or groups of individuals that go against the nationwide will. Among the main conclusions of this study is the idea that Ivan Ilyin highly valued the principles of the form of government, which is focused on the control of the inner processes in society, and the search for a unified national ideology for its implementation in politics. According to Ivan Ilyin, the state should not put itself above the law which it creates. Otherwise, it will not be able to take into account and express the interests of its citizens. That way social justice will forever remain unattainable and the political aspect of society will be a reason for dispute leading to the collapse of statehood itself.

DOI: 10.25136/2409-8728.2019.5.30211

Abstract: The subject of this research is the analysis of the concepts of “time” and “space” in S. N. Trubetskoy’s concrete idealism. The object of this research is the Russian religious philosophy of the XIX-XX centuries. The author examines such aspects of the topic as the origin of temporal concept of S. N. Trubetskoy on the background of German idealism, English empiricism, positivism and voluntarism; substantive innovations introduced by the Russian philosopher into interpretation of these concepts; as well as the question of the feasibility of their implementation in realization of the gnoseological principle of  “universal compatibility of all that exists”. The author applies the traditional set of methods: philosophical reconstruction, system-structural analysis, hermeneutic and comparative methods. The following conclusions are made: space and time in the views of S. N. Trubetskoy have a real ideal nature of manifestation, which differs his approach from Kant’s and Solovyev’s; being the forms of sensuality, they, on the one hand,  “really” substantiate the unity of the world, and on the other – “ideally” present to the consciousness things in their diversity. The author’s special contribution into this research consists in the systemic analysis of dialectical approach of S. N. Trubetskoy in conceptualization of space and time. The similar specialized research dedicated to S. N. Trubetskoy’s concrete idealism has not been previously conducted.

DOI: 10.25136/2409-8728.2021.12.37003

Abstract: The article examines the original concept of the Vaisheshika school, criticized by other Indian philosophers, according to which Self (Atman), freed from the bonds of rebirth (saṃsāra), is a pure substance (dravya), devoid of consciousness, which is believed to be its impermanent quality (guna); the opponents compared the Vaisheshika's liberated Self with a stone or a log. The author proposes an explanation of the Vaisheshika liberation doctrine (soteriology) within the framework of its categoriology, in which consciousness and Atman belong to different categories, respectively, guna and dravya. Vaisheshika proclaims knowledge of the six categories to be the highest spiritual goal (nihshreyasa), which, in turn, comes from the pure Dharma (Merit). The reason why the Vaisheshikas felt obliged to add a pure Dharma as the final step towards liberation (which distinguishes Vaisheshika from other schools, emphasizing the soteriological value of knowledge) is explained by assuming the Dharma's capacity to overcome a dichotomy of merit-demerit (dharma-adharma) as the main factor responsible for the rebirth of an embodied ātman. The pure Dharma, due to all the positive karmic energy accumulated during countless reincarnations of the soul, arises at the very last moment in a person's life to purufy his/her true Atman from the law of karma and rebirth. Since nothing can be said about Atman's future, it is not a "liberation for", but a "liberation from", which can be called a "negative soteriology".

DOI: 10.25136/2409-8728.2022.6.37313

EDN: WJNZOT

Abstract: The subject of the study is the analysis of the construction of social reality in Hegel's "Phenomenology of Spirit". The form of representation of social life found by Hegel acted as one of the prerequisites for the formation of modern socio-humanitarian knowledge. The author seeks to show that Hegel's overcoming of the idea of the immediacy of social relations as a subject of philosophical consideration is a decisive moment in the formation of the method of social and humanitarian sciences. The construction of social reality, which replaces the uncritical perception of society as an object as accessible to observation as natural objects, opens up the possibility of a consistent, methodically verified disclosure of the essential characteristics of social life.   The study establishes that Hegel presents the described forms of social reality as necessary steps for the movement of the spirit to self-knowledge. The basis for the assertion of the natural nature of the processes of formation of social relations is their belonging to the sphere of self-consciousness. Thus, consciousness pushes its boundaries, overcomes singularity, establishing social reality as a sphere in which the spirit is able to reveal the concreteness of substance. The topic under consideration has not only philosophical and systematic significance, the article shows that Hegel justifies the possibility of overcoming subjective ("evaluative") approaches to the consideration of social life associated with the idea of the immediacy of social relations, reveals the necessary nature of the formation of social reality and its comprehension in various forms of the spirit. The method of constructing sociality presented in the "Phenomenology of Spirit" ensures the cognizability of social life by rational means and the evidentiary nature of social and humanitarian knowledge.

DOI: 10.7256/2409-8728.2015.3.14838

Abstract: The object of the study in this article supports one of the key concepts of modern philosophy - the idea of differences that is traditionally opposed to the idea of identity. This opposition is expressed in the opposition of the two major traditions of European philosophy: postmetaphysical modern philosophy and classical metaphysical philosophy. The subject of the research in this article is one of the historical stages of development of the idea of differences, the period of medieval scholastic philosophy. In particular, the authors analyze the ideas of John Duns Scotus and Richard of Middletown. The ideas of differences represented in the works of scholastic philosophers are being viewed from the perspective of the modal theory. The authors also refer to the ideas introduced by representatives of modern philosophies such as genology and Russian neo all-encompassing entity. The main results of the study include categorical analysis of the concept of differences in the discourse of medieval scholastic philosophy involving a detailed classification of differences. Thus, the novelty of the research is caused by the fact that based on the analysis of scholastic texts, the authors have proposed and substantiated the idea that the idea of differences refers to the actual existence of many differences. In other words, the difference in nature varies. Thus, the traditional history of the European philosophical dispute between difference and identity, the One and the Much, can be viewed from a new angle - the position of the modal theory interpreting these principles as mutually complementary ontological and epistemological principles. 

DOI: 10.25136/2409-8728.2020.7.33120

Abstract: This article examines the method of divination proposed by Friedrich Schleiermacher as one of the key means of interpretation. In literature dedicated to the philosophical views of Schleiermacher, this method is often associated with the intuitive grasp or empathy. However, Schleiermacher himself associated it primarily with creativity and ability of imagination. In order to clarify the meaning of the concept divination and a method related thereto, it is necessary to refer to a course of lectures of the philosopher devoted to dialectics. These lectures describe the method of divination as the main tool of cognizing surrounding reality, which establishes the link between dialectics and hermeneutics and allows reading Schleiermacher’s hermeneutics as hermeneutics of being. In the course of this research, the author made an attempt of original interpretation of Schleiermacher’s texts leaning on the development of modern Western scholars, whose works did not receive due attention within the Russian academic community. The result of this work lies in the restored and structured philosophical concept of Friedrich Schleiermacher, which centers on the method of divination. The obtained materials can be applied in the area of historical-philosophical study of the thoughts and ideas of German romantic philosophy of the XIX century. The examined in the article philosophical ideas of F. Schleiermacher allow getting a new perspective upon the problems of language, dialogue, understanding and interpretation.

DOI: 10.25136/2409-8728.2017.7.23271

Abstract: The subject of this research is the peculiarities of the method of Hegelian teaching about subjective spirit, substantiates by the presence of references to the author’s and reader’s point of view (“us”, “for us”) necessary for organization of narration and structuring the oeuvre’s storyline. Main attention is given to demonstration of the inevitability of suing the indicated elements of methods of the “Phenomenology of Spirit” in first chapter of the “Philosophy of Spirit”.  The author also turns attention towards the fact that the precedent of referring to phenomenological method in the process of studying the images of spirit took place in the early sketches of the philosopher. The scientific novelty consists in bringing to notice the presence in the text of “Philosophy of Spirit” of elements natural to the “Phenomenology of Spirit”, but disharmonious with the Hegelian concept of “Encyclopedia”, as well as in analyzing the most probable reasons of the indicated peculiarities of the method of “Philosophy of Spirit”. A conclusion is made that the use of “actual philosophy” of phenomenological method is associates with the fact that its thingness can be structured and describes only through correlation with consciousness, which sees not only the subject itself, but also its origin, and is able to determine the direction of its evolution.

DOI: 10.25136/2409-8728.2019.4.29443

Abstract: This article is dedicated to fundamentals of the social criticism of the prominent French philosopher Michel Foucault(1924-1986). The author begins with the “duality” of non-European subject, which on one hand, manifests as the carrier of the “relation to truth” appearing in “techniques” and “technologies” of itself; while on the other hand, represents a subject of spiritual self-analysis and “care of itself”. The author believes that such duality justifies the evolution of Foucauldian interpretation of power: from disciplinary concept of power, Foucault shifts towards the concept of “biopower”, outlining the field of the future social criticism. But does the subject, in Foucault’s opinion, becomes “ineffective” as a subject of social action? This work carries mostly a historical-philosophical character, leaning on the comparison of Foucault’s texts of various periods, as well as some of his successors (Laval, Budet, Balibar), and scholars (Bourdain, Metzger, Pizzorno). The author also touches upon the questions of history and theory of sociology. The scientific novelty consists in the attempt of rationalize Foucault’s philosophical thought in a particular context of scientific paradox that introduces a complex dialectical and critical social theory, never created by the author. The subject contains not only the “technology of truth”, but also “spirituality”; the power – not only “disciplinarity”, but also “governmentality”. It is concluded that, according to Foucault, the ineffectiveness of social action at the present day functionally depends on the potential intellectual criticism of the fundamentals of modernity. Refraining from the social action, the “ineffective subject” commits the process of critical conceptualization.

DOI: 10.25136/2409-8728.2019.7.30608

Abstract: This article presents the analysis of Martin Heidegger’s critical reading of the philosophical system of Rene Descartes in the contexts of fundamental ontology and existential-historical thinking as the two pivotal stages of Heidegger’s philosophical path. Since the early lectures until the late seminars, the German philosopher consistently referred to Descartes, seeing in the Cartesian mediations the philosophical substantiation of subject-centrism as the new beginning in history of metaphysics, characterized by drastic change in the essence of truth and new role of human in the world. Contemplating on Heidegger’s texts through analytical and hermeneutical approaches along with the method of historical-philosophical reconstruction, the author turns particular attention to the conceptual solutions of the German thinker on determination of Descartes’ metaphysical position as the key pattern defining the entire further philosophizing, including the thought of Nietzsche and phenomenology of Husserl. For the first time in scientific literature this article explicates and analyzes not only the evident conceptual grounds of Heidegger’s critical attitude towards Descartes’ system, but also the hidden agenda of his polemics with the French philosopher. The author reveals the theoretical principles of Heidegger’s convergence of Descartes with Husserl, and later with Nietzsche. The author draws a conclusion on the continuity and gradual amplification of criticism of the Cartesian philosophy by Heidegger, which subject-centrism manifests as the major “obstacle” on the way towards the truth and gleam of existence.

DOI: 10.25136/2409-8728.2022.8.38320

EDN: TVVXQI

Abstract: The article examines a number of characteristic features of modern concepts of religious tolerance and its "expanded" version – tolerance in general. These concepts now have a noticeable impact on socio-political life. Despite its spread, the concepts of tolerance and the concepts of multiculturalism and pluralism that grew out of them proved unable to solve the serious problems facing the modern international community. The subject of this study is the characteristic features of the concepts of (religious) tolerance. The purpose of the study is to analyze the specifics of the origin of ideas of (religious) tolerance in the works of European thinkers of the XVII–XVIII centuries and to identify a number of features of the corresponding modern socio-political concepts due to this specificity. The article uses: an integrated approach that contributes to the comprehensive disclosure of the problem posed; a causal method that allows us to trace the connection between the features of ideas of (religious) tolerance in the past and certain aspects of relevant modern concepts; methods of generalization and classification. The novelty of the study lies in the fact that one of the goals of religious tolerance in the past has been revealed – to level the influence of Christianity (Catholicism) on society. An attempt is made to answer the question of the reasons for the ineffectiveness of the concepts of tolerance, appealing to the historical origins of the underlying ideas, as well as to the modern period of global changes and geopolitical transformations, including the current military-political situation in Ukraine. The results of the study can be used both in the theoretical, purely scientific aspect (religious studies, philosophy, political science), and in practical – in the strategic planning of the internal political course of Russia. The result of the study is the establishment of a number of reasons for those trends that are inherent both in the process of theoretical development of these concepts and in the practice of their application. The conclusion is that religious tolerance cannot be the foundation for solving interfaith and state-confessional issues in the world.

DOI: 10.7256/2409-8728.2017.5.22444

Abstract: The object of this research is one of the most important and relevant questions of hesychast polemic in Byzantine Empire of the XIV century, namely the status and meaning of philosophy in the concept of its prominent representative Gregory Palamas. The subject of the analysis if the particular historical discussion, during the course of which the philosopher established and consolidated his views upon the role and place of philosophical knowledge within the spiritual teaching of hesychasm. The author also carefully examines the views of Palamas’ opponent Barlaam, tracing the features of intellectualism of the antique philosophy within it. Using the phenomenological analytical method, the author analyzes the problem of correlation of mind and body in the process of spiritual improvement, which leads to the conclusion about the two antagonistic approaches towards understanding of the link between psychic and physical in human nature. The work explores the profound for Palamas distinction between the essence and energy of mind, as well as his teaching about theosis. The author underlines a close interconnection of gnoseological and anthropological problematic, because the ability of cognizing God directly depends on the way of human existence, which includes not just the intellectual and emotional spheres, but also the corporeal practices. The article reviews the question of expression of mystical experience, which is connected with the problem of religious and metaphysical authority. The conclusion is made that Palamas’ clarification of mind outgrows the initial ethical-psychological level, and reveals its essence in gnoseological and ontological dimension.

DOI: 10.25136/2409-8728.2020.11.34207

Abstract: This article examines the key provisions of philosophical concept of the American pragmatist, representative of Pittsburgh School Robert Brandom, described in the commentaries to Hegel’s “Phenomenology of Spirit” (published in separate volume in 2019). It is demonstrated that rational reconstruction of Hegel's philosophy's conducted by Brandom was intended to revive the legacy of the classic, taking into account peculiarities and trends of development of the modern analytical philosophy. The specificity of Hegelian approach towards the analysis of experience of human consciousness, Brandom traces in “hypostasization of the conceptual” and gradual separation from all kinds of idealistic antirealist doctrines that contrapose being-for-consciousness-in-itself to being of things and “disengage” the subject of cognition from objects of the world. Brandom claims that reality itself, things in themselves, is conceptually articulated, and thus cognizable. The author reveals the theoretical-methodological difference between Hegel's interpretation of normativity (“recognitive model”) and Kant's subjectivist approach: according to Kant, institutionalization of the normative status is exhausted by the gesture of accepting such as an autonomous subject; in Hegel’s opinion, the essential condition for founding the status is, as interpreted by Brandom, socio-communicative mediation (“assignment” of status to the subject by his interlocutors, as well as recognition of his assertions by interagents and audience). The article reviews Brandom's arguments against the reduction of Hegelian master – slave dialectic to the inner conflict of individual self-consciousness (position of J. McDowell). The conclusion is made that “re-description” of Hegel conducted by the American philosopher is of radically anachronistic nature, and sheds light on the views of author of the commentaries (primarily his semantic pragmatism and holism), but not on the content of work he provides commentaries to.

DOI: 10.25136/2409-8728.2017.12.24902

Abstract: In composition “The Vision of God” (1453), Nicholas of Cusa explores the question of the perception of beauty through “vision of the invisible”. In this discourse he leans on the earlier compendium of texts by Raymond Lully, particularly fragments from the text “From the Book of Discussion Between Peter and Raymond” (“Ex libro disputationis Petri et Raimundi”, late 1420’s). The article traces the understanding of the concept of beautiful by Nicholas of Cusa in evolution from the early compendium to the treatise “The Vision of God”. The key method of research lies in the rational reconstruction of the ideas of Cusa associated with the concept of beauty. The work also applies the methodology of comparative analysis of specificity of the use of certain notions characteristic for the ancient and scholastic philosophical traditions, but at this point, in the context of their implementation and re-interpretation particularly in the teaching of Nicholas de Cusa. Based on the conducted research, a conclusion is made that the definition of beauty common to the teaching of Nicholas de Cusa by no means is synonymous to Plato’s comprehension of the “beauty as such”. The concept of beauty in the teaching of Cusa does not suggest the establishment of any hierarchy of the beautiful, but rather alleviates all need for it. Analysis of compendium of the text of R. Lully along with the own compositions of Nicholas of Cusa shows how exhaustively and seamlessly do the ideas and cognitive constructs of R. Lully conform with the teaching of Nicholas of Cusa.

DOI: 10.7256/2409-8728.2015.9.16642

Abstract: The subject of this research is the role and importance of the critical reasoning and critical rationalism within the system of philosophical views of Lavrov, as well as the significance of critical rationalism for the development of Russian civil society in the second half of the XIX century. The authors examine Lavrov’s solution to the issue of historical emergence and development of the critical thought. The emphasis is made on the importance of critical thought in the historical process. The article also analyzes the anthropological substantiation of critical reasoning; the critical thought of Lavrov is the result of the highest need – a demand for development, which is being interpreted as the ethic need for self-improvement, the need to create new social forms. In the course of this research, the authors reveal the significance of critical thought as a factor which makes crucial changes in personality, society, and public relations. The scientific novelty consists in the interpretation of Lavrov’s position within the framework of the Russian public thought of the second half of the XIX century, not as a revolutionist-democrat, but as an “enlightener”-liberal. Lavrov believed that the social system could be established basing on the enlightenment, on the development of critical thinking via converting the majority of members of the society into the critically thinking people. In the conclusion, the authors note that Lavrov was historically correct.

DOI: 10.25136/2409-8728.2020.1.32087

Abstract: This article carries out an analysis of the national tradition of scientific organization of labor due to the established epistemic situation in post-revolutionary Russia of the 1920’s – 1930’s. Based on clarification of Bolsheviks’ views on labor and its organization, an idea is formulated that the Soviet model of labor rationality was characterized by the unique sociocultural meaning, as it acquired rather uncommon features for the history of organizational thought. It is demonstrated that in many instances it was substantiated not only by the political agenda. In the conducted society the author refers to the concept of “repair society” applicable to post-revolutionary Russia, as well as pitches an idea that the proposed by the Bolsheviks goals and objectives on scientific organization of labor, unlike such in the Western scientific management, carried a reconstructive character. In this sense, labor and its organization in eyes of the Soviet society were associated primarily with the repair or restoration of either things, technology, household or social ties. The reconstructive meaning of the Soviet model of labor rationality is clarified through explication of the content of fundamental ideas and experiments of the Bolsheviks pertaining to organization of social life, working process, industry and individual traits of a person.

DOI: 10.25136/2409-8728.2020.7.33375

Abstract: This article analyzes the results of studying the ideal and ideas since the Soviet time (intellectual geritage of E. V. Ilyenkov) until the present. The authors examine a discussion between Ilyenkov and Dubrovsky that unfolded around the problem of the ideal. Special attention is given to the ideological reception and evolution of representations on the ideal in accordance with the historical framework. Depending on affiliation of the representatives of one or another intellectual tradition, the ideas was interpreted from the perspective of three approaches: activity (E. V. Ilyenkov), information (D. I. Dubrovsky), and ontognoseological (M. A. Lifshitz). It is noted that these trends are primary for the modern Russian philosophical thought as well. The scientific novelty consists in the establishment of coherence for development of problematic of the ideas in modern social philosophy. Emphasis is made on continuity of representations on the ideas of foreign and national researchers. The acquired results demonstrate that currently, there are very few works that in some way explore ideas; this category is predominantly used applicable to philosophical heritage of certain groups of intellectuals. The conducted review of the literature illustrates underestimation of determination potential of the ideas as the results of cognitive activity in the aspect of carrying out social reforms.

DOI: 10.25136/2409-8728.2021.10.36301

Abstract: The object of this research is the Platonic tradition of understanding of soul. The subject of this research is the interpretation of Plato's concept of soul in the philosophy of Florentine academicians. The goal is trace the historical-philosophical evolution of Plato's theory of soul from the Antiquity to the Renaissance philosophy. The article represents the authorial historical-philosophical and comparative analysis of the primary sources. Analysis is conducted on the works of Plato, Plotinus, Augustine of Hippo, Aristotle, Pseudo-Dionysius the Areopagite, M. Ficino, and D. Pico della Mirandola. The article outlines the key provisions of Plato's concept of the soul, reveals the tendencies of gradual historical transformation of this tradition within the history of philosophical thought. The topic at hand has not been previously covered in the scientific research, which defines the novelty of this paper. Soul is viewed as the mirror of the divine world that is in need of catharsis. Special attention is given to Neoplatonic comprehension of the luminous nature of soul. The concept of “universal soul”, which eclectically connects with the Christian understanding of soul as the individual and free principle is revealed. Analysis is conducted on components of the soul described by Plato, namely rational, appetitive, and the spirited. Special attention is turned to the rational soul as an immortal active principle. Position of the soul in the world hierarchy is considered. The article examines the soul as “bond of peace”, which encompasses the dialectical opposites of rational and sensuous, sole and numerous, separable and inseparable, time and eternity.

DOI: 10.25136/2409-8728.2020.5.32717

Abstract: The subject of this research is the personalistic intention in European theism of the XIX century in the context of anthropological turn. The article examines such trends of European theism of the XIX century as German post-Hegelian theism, French spiritualism, Spanish theism introduced by Unamuno, Russian spiritual-academic theism. It is demonstrated that the European theism of the XIX century as a philosophy of the period of anthropological turn is characterized with personalism: interpretation of personality as an individual substance in the context of its dialogical and value aspects; a more existential interpretation of personality was possible. Special attention is paid to the essence of anthropological turn and personalism in its context. Anthropological turn is viewed in light of Heidegger’s philosophy as structuring philosophy on the basis of natural sciences and psychology. It means that the human Self becomes individually substantial, and acquires psychological, dialogical and value dimensions. The philosophy of European theism of the XIX century is examines in this context, however, emphasis is made on explanation of personalism as a reflection of personality as an individual substance through researching the conditions of being and conditions for-self-being, and meaning of any being for other creatures. The scientific novelty consists in viewing personalistic intention on European theism of the XIX century in the context of anthropological turn, as well as in substantiation of the existence of personalistically oriented trend in European theism of the XIX century, which was represented by Lotze, Teichmüller, and Russian spiritual-academic theists. Maine de Biran and Bergson, who dedicated major attention to psychological method, did not substantiate personalism.

DOI: 10.25136/2409-8728.2018.2.21997

Abstract: The object of this article is the philosophical-historical views of the early Slavophiles, their perception of the main factors of social development, and Russia’s place in the world. The subject is the interpretation by the early Slavophiles A. S. Khomyakov and K. S. Aksakov of the persona and reign of Boris Godunov and his role in Russian history. The article examines the thinkers’ comprehension of the key directions in Godunov’s domestic and foreign policy, most remarkable events of his reign, as well as traces the link between the high evaluation of the persona and reign of Boris Godunov given by the Slavophiles with the assurance of the thinkers in the pivotal role of the nation in Russian history. The author applies the analysis of referential texts, comparison, classification; correlation of the historical and logical, system and comprehensive analysis of the problem. The scientific novelty is defined by the following: emphasis of the role of nation in Russian history; systematization of thinkers’ views on the persona and reign of Boris Godunov; analysis of the thinkers’ attitude to Boris Godunov and his actions; determination of the place of analysis of Boris Godunov’s reign within the philosophy of history of the Slavophiles.

DOI: 10.25136/2409-8728.2018.7.26820

Abstract: The object of this research is the philosophical doctrine of the French thinker of the early XIX century Maine de Biran. The subject is the views of the French philosopher upon the origin and nature of human cognition. The authors reveal the philosophical ideas of François-Pierre-Gontier Maine de Biran, who has traveled a long path in evolution of his ideas, and laid the foundation for the development of a new phase in French philosophy, turning it in a spiritualistic direction. Analyzing the doctrine of Maine de Biran, the authors prove that is was structured by means of independent considerations over the facts, as well as demonstrate its substantial impact upon the views of the prominent representatives of spiritualistic tradition in France –  Victor Cousin, Paul Janet, Felix Ravaisson, and the Russian theists, representatives of the Kazan Theistic School – V. A. Snegirev and V. I, Nesmelov

DOI: 10.25136/2409-8728.2019.4.29938

Abstract: On the example of “ethnocentrism” of R. Rorty, this article analyzes one of the most controversial and discussible in the modern philosophical literature versions of deflationary solution of the problem of truth and rational substantiation of knowledge. Opposing the metaphysical hypostatization of truth, considering it a ”mere concept”, the American philosopher, nevertheless, concedes the possibility of using the predicate of truth in the negatively-limited, fallibilistic meaning – as a cautionary reference to the future plausible refutation. Analysis of the concept alongside the discussions unfolding around it, allow concluding that in the question about truth, Rorty does not move far beyond from the pragmatism of C. S. Pierce, as he thinks he does. Virtually, in his gnoseology Rorty leans on Pierce’s theory of truth as a “final faith of scientific community; he does not decline transensus, a transition from “worse”, less substantiated and valid knowledge to the “better”, more substantiated and valid. From the perspective of common (scientific, philosophical, political, moral, etc.) sense, which may imply only one thing – approaching the objective truth.

DOI: 10.25136/2409-8728.2019.8.30760

Abstract: This article is dedicated to examination of the interpretation of socialism suggested by A. D. Gradovsky – prominent representative of the Russian conservative liberalism. The goal of this research lies in identification of peculiarities of the criticism of socialism in Gradovsly’s writings and specificity of his liberal doctrine on the state and society in the context of the Russian anti-nihilistic literature of the XIX century. A more general research task is to explore the specificity of the Russian classical liberalism in its polemic with the socialist and conservative political doctrines. The author’s main contribution consists in the proof that A. D. Gradovsky understood socialism and classical liberalism, associated with the tradition of metaphysical rationalism, as the two identically destructive political doctrines with the shared philosophical origins. The author demonstrated that according to Gradovsky, the classical liberalism prioritizes the idea of individuality, while socialism underlines the idea of community against individuality. As a counterbalance to these two extremes, Gradovsky puts forth his theory of progressive nation, which suggests an organic synthesis of the principle of unity (community) alongside individuality that combines unity and plurality. The novelty of this research lies in determination of correlation between the concept of A. D. Gradovsky and the philosophy of romanticism, which leans on perception of the historicity of existence and focuses on the significance of national element within the structure of the state.

DOI: 10.25136/2409-8728.2017.11.24617

Abstract: American pragmatist R. Rorty is widely recognized as one of the most radical antirepresentationalists due to his criticism of the traditional Cartesian-Kantian epistemology. Rorty believes it is possible to scrutinize all human practice through the prism of linguistic (discursive) activity. Any pre-discursive dimension of life experience is straightforwardly ignored by him. An epistemic subject, in Rortyan version of pragmatism, is wholly deprived of a non-linguistic access to the outer or inner world; “language goes all the way down”, as he bluntly puts it. In spite of his verbal rejection of Kantian epistemology Rorty de-facto brings linguistic transcendentalism to its highest perfection: even the domain of our direct interaction with nonhuman reality turns out to be a subject to “the categories of language”. The analysis in this paper is based on the critical reading of Rorty’s later works (published from 1979 to 2007), including his enduring debates with “realist” opponents. The research applies the following methods: historical-descriptive method (in explicating Rorty’s philosophical views), rational reconstruction (in clarifying the theoretical assumptions that underlie the linguistic pragmatism), comparative analysis (in juxtaposing antirepresentationalism with other philosophical theories relevant to the subject matter)

DOI: 10.25136/2409-8728.2022.1.37437

Abstract: The existing representation of juxtaposition of the religious literature of the late Middle Ages and contemporary to it university philosophy requires clarification. It is particularly difficult to draw this boundary in texts of the tradition of the so-called "German mysticism". This question is discussed on the basis of the German-language work “The Mystical Treatise on the Mass and Its Effects in the Loving Soul” (Mystischer Traktat über die Messe und ihre Wirkungen in der minnenden Seele). The treatise has survived in several manuscripts of the late Middle Ages, the earliest of which is the manuscript Cgm 89 (BSB, München, near 1375). The conducted historical-philosophical analysis of the selected passages of the anonymous treatise on the Mass indicates the presence of complex combination of stylistically diverse fragments consisting of rearrangement of topoi that belong to both scholastic and religious literature of the late Middle Ages. In enunciation of the doctrine of the Eucharist, the author of the treatise resorts to metaphorical language, description of personal experience of the church sacrament. At the same time, the text identifies the references to Aristotle's treatise "On the Soul" used by the author as the philosophical foundation to describe the process of connecting the soul to God. The conclusion is made that the anonymous treatise on the Mass testifies inappropriateness of rigid juxtaposition of the traditions of religious literature and scholastic philosophy, which still can be encountered in the overall description of the Medieval intellectual culture.

DOI: 10.25136/2409-8728.2020.11.34232

Abstract: The goal of this article consists in demonstration of the impact of research in the field of history and theory of law alongside the hermeneutics of Emilio Betti impacted the vector of this philosophical thought. The subject of this article is the lectures read by Emilio Betti (prolusioni) in 1927 and 1948, as well as his writings of 1949 and 1962. Analysis is conducted on the succession of Betti's ideas in these works, which is traced despite the discrepancy in their theme (legal and philosophical). The author indicates “legal” origin of the canons of Bettis’ hermeneutics, namely the canon of autonomy of the object. Emphasis is placed on the problem of objectivity in Betti's theory, as well as on dialectical tension between the historicity of the interpreted subject and strangeness of the object that accompanies legal, as well as any other type of interpretation. The article reveals the key moment of Betti's criticism of Hans-Georg Gadamer. Regarding the question of historicity of the subject of interpretation. The conclusion is made that the origin of the general theory of interpretation lies in the approaches and methods developed and implemented by Betti back in legal hermeneutics and in studying history of law.   Betti's philosophical theory was significantly affected by the idea on the role of modern legal dogma in interpretation of the history of law. Namely this idea that contains the principle of historicity of the subject of interpretation, which commenced  the general hermeneutical theory of Emilio Betti, was realized in canon of the relevance of understanding in the lecture in 1948, and later in the “general theory of interpretation”. The author also underlines that the question of objectivity of understanding, which has crucial practical importance in legal hermeneutics, was transmitted into the philosophical works of E. Betti, finding reflection in dialectic of the subject and object of interpretation.

DOI: 10.25136/2409-8728.2021.9.36499

Abstract: This article examines interrelation between the concept of Confucianism and sustainable development, as well as their theoretical mutual influence in the context of the development of China’s modern social-humanistic thought. The research employs the methods of comparative analysis, system and structural approaches. The subject of this study is mostly modern scientific articles from the publication “Confucianism and Sustainable Development of Mankind” of November 16-19, 2019 based on the VI Congress of the International Confucian Association in Beijing, as well as the research of the Chinese authors on the topic. Special attention is given to the impact of the traditional spiritual heritage upon substantiation of the modern concept. The main conclusion lies in the statement that the ideas of Confucianism are widely used for the theoretical justification of the concept of sustainable development, namely from the ethical perspective, which proves rather declarative-propagandistic nature of these works. Similar focus on the humanistic and ethical aspects of Confucianism as a reputable evidence of the modern concept of sustainable development on the level of scientific abstraction and theorization levels out the systemic problem of economic and sociopolitical structure as the key source of the all-round crisis. Namely this structure reproduces the consumer type of personality as the foundation of capitalistic system, which in many ways contradicts the traditional spiritual values. This may lead to humanization of the traditional spiritual doctrines, including Confucianism, which is oriented towards humanistic values of individualism and primacy of a human. Such influence of the liberal-humanist ideology on Confucianism distorts its basic worldview attitudes as a conservative patriarchal ideology, and turns it into the instrument of ethical manipulation.

DOI: 10.25136/2409-8728.2020.2.32210

Abstract: The object of this research is the philosophical heritage of German idealism, while the subject is the philosophical views of the prominent representatives of German idealism upon evil and its dialectical correlation with the good. The article solves two key problems: 1) analyze and compare the views of classicists of German idealism upon the essence and main manifestations of evil; 2) determine the genesis of the views of Kant, Hegel, Fichte and Schelling, as well as the ways and degree of their influence upon further development of perceptions on evil within world philosophy. Research methodology is based on the historical-philosophical and comparative-historical analysis, culturological approach, and philosophical comparativism. The representatives of German idealism associated a range of negative in the ethical aspect qualities with a human. Their reasoning on good and evil were tightly related with comprehension of socio-historical problems of the past and modernity. Evil was viewed as an essential consort of social progress, while overcoming of evil by each individual was understood as a booster of spiritual growth and improvement. In evolution of views of the European philosopher on the nature of evil, the author clearly traces the genetic link from Jakob Böhme through fundamental works of the classicists of German idealism to the writings of Johann Wolfgang von Goethe, who synthesized and advanced to a new artistic and intellectual level the ideas of European philosophy.

DOI: 10.25136/2409-8728.2021.2.32843

Abstract: The subject of this article is the prerequisites for the establishment of the doctrine of creativity in the philosophy of Early German Romanticism. The source of the romantic concept on creativity is the I. Kant’s “Theory of Genius”, the meaning of which the Romanticists spread onto the entire human nature. The article highlights and analyzes the two groups of prerequisites for the establishment of the Romanticist doctrine of creativity as the fundamentals of understanding. The first group includes the elements of historical approach, which gained widespread in the German culture of the late XVIII century, while the second group includes the concepts of nature and emergence of the language that manifested during this period. The research leans on the principles of historicism and dialectics, method of historical and philosophical reconstruction, as well as elements of hermeneutical and comparative methods. The author considered not only philosophical works dedicated to Romanticism, but also literary, religious, and culturological works on Romanticism. An opinion is substantiated that the philosophical and historical-cultural context of establishment of the concept of creativity in philosophy of the Early German Romanticism indicates both, rational and non-rational components, which is especially evident in the Romanticist Theory of Language. In this field, the methods of scientific study of language and culture naturally align with the idea of “poetic” origin of the language, which has religious-mythological grounds.

DOI: 10.7256/2409-8728.2017.3.22028

Abstract: Walter Burkert (1931 - 2015) - was an outstanding German classicist with a worldwide reputation. His studies are notable for their broad cultural outlook, deep erudition, and the utilization of an extensive range of sources on ancient history and culture; including his strong knowledge of the intricacies of ancient Greek and Latin languages. For the development of national antiquity studies, it is important that the largest possible number of interested Russian readers have the opportunity to become acquainted with the works of such an outstanding expert. The translation of his works, in this case from the German, is intended to serve this goal. The article Plato or Pythagoras? On the Origins of the Word Philosophy" is still influential when it comes to academic literature on this issue, and, of course, will not lose its value in the foreseeable future. The subject of the study, referred to in the title - is the origins of the Greek word "philosophy" - and it reveals the entire array of available resources by using data on the etymology of typologically close (according to the author) ancient Greek words. The process of origin of the word "philosophy" is considered within the context of socio-cultural history of the classical period of Greek antiquity. His arsenal of research methods includes the historical-comparative, historical and genetic analysis, the typology method, the hermeneutic approach, and methods of classical philology. For the first time, this article substantiates the conclusion that the word "philosophy", with its well-known meaning, which stands in opposition to "love of wisdom" and strictly speaking "wisdom" as well as "lover of wisdom" and "sage", arose only as a result of Plato's intellectual creativity. The author pursues a thought that even if Pythagoras or another thinker among the Presocratics had used the word "philosophy" (philosopher), it was not in the sense of the aforementioned opposition, but rather in the sense in which the word "philosophy" appears as a synonym for the word "wisdom". This interpretation of origin and meaning of the word "philosophy" creates a new perspective of the history of ancient philosophy, which differs from the one adopted by the majority of experts, and thus, results in the need for its deeper comprehension.

DOI: 10.25136/2409-8728.2020.4.32455

Abstract: The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation. Particular attention is given to the essence of anthropological turn and psychologism in its context. Anthropological turn is interpreted as a transition of metaphysical into anthropology in the vein of Heidegger’s philosophy. This transition means that philosophy is structured upon the basis of natural sciences and psychology, human Self and its reflection lose the ontological character, but it becomes individually-substantial and obtains dialogical intention. The philosophy of European theism of the XIX century is viewed in this context; however, special attention is dedicated to the establishment of philosophy on psychological foundation, transition from the individually-substantial Self and problem of its reflection. The novelty consists in examination of psychological intention of European theism of the XIX century within the framework of anthropological turn, as well as substantiation of presence of the psychologically oriented trend in terms of this philosophy. To the representatives of psychological oriented direction of European theism of the XIX century can be attributed such French spiritualists as Maine de Biran, Cousin, Jouffroy, Ravaisson-Mollien, whose works resemble the psychological method of the similar to their views Italian spiritualist Galupppi, French neo-spiritualist Bergson, German post-Hegelian theist Fechner, whose doctrine was structures on psychophysical foundation.

DOI: 10.25136/2409-8728.2021.4.35114

Abstract: The object of this research is the heritage of the leading representatives of Medieval philosophy, while the subject is the philosophical ideas of the prominent representatives of Patristic and Scholastic philosophy upon the nature of evil. The goal of this work lies in giving holistic assessment to the philosophical ideas on the phenomenon of evil in the Middle Ages, and is achieved by solving the following tasks: 1) assessment of the concept of “the first sin” as the foundation for understanding the phenomenon of evil in Medieval philosophy; 2) determination of the genesis of philosophical ideas of the Middle Ages pertaining to the nature of evil in the logical-historical aspect; 3) description of the impact of such ideas upon further development of the Western European philosophy. The scientific novelty consists in comprehensive examination of the Medieval philosophical concepts dedicated to the phenomenon of evil. In Christianity, evil is viewed as essentially historical phenomenon, stemming from the event of the first sin and being conquered by the will of God. Medieval philosophers underlined the need for determining the ontology of evil, which is called to answer the question on the nature of evil and the role of evil in the universe. Medieval philosophers were also concerned with the problem of Theodicy, i.e. why a good God permits the manifestation of evil. The representatives of Patristic and Scholastic philosophy reasoned over the moral aspect in interpretation of evil, trying to correlate the phenomenon of evil with the free will of a human. The ideas of evil as the absence of good prevailed in the Christian philosophy, which viewed the phenomenon of evil as opposite to being, nothingness. Medieval concepts on the phenomenon of evil had a considerable spiritual and sociocultural impact upon the views of the leading representatives of German idealism, who have embraced not so much the assuredness of Medieval Christian philosophers that evil is the absence of good, but the idea on the equality of good and evil as the fundamentals of the universe and the components of human nature.

DOI: 10.7256/2409-8728.2017.4.22008

Abstract: This article considers the problem of origin of the word φιλοσοφία as it was formulated in the key article by Walter Burkert "Plato or Pythagoras? Origins of the Word ‘Philosophy'" ("Platon oder Pythagoras? Zum Ursprung des Wortes 'Philosophie'") (1960). It is noted that the concept created by Walter Burkert has had a large influence on the historiography of this issue and still remains topical. Walter Burkert believes that, contrary to the commonly shared opinion (based on reports of ancient authors, primarily Heraclides), it was not Pythagoras, but Plato who invented the word φιλοσοφία in its proper sense. This sense implies that a philosopher is not a man of wisdom (as only God is wise), but someone who “loves wisdom” selflessly not expecting honors or fame, someone who is devoted to the pursuit of truth about the world. The proposed paper reviews W. Burkert’s conception from the position of historical and genetic approach and the principle of philosophics (the term proposed by the author), which assumes that the most adequate means of studying the essence of philosophy is the scientific explication of its ancient archetype. The sources studied by Walter Burkert to address this problem are analyzed and a new critical look is taken at his linguistic and sociocultural hypotheses. It is demonstrated that, contrary to Burkert’s opinion, it is quite possible that the word φιλοσοφία was invented by any of the Pre-Socratic philosophers such as Pythagoras, Heraclitus and/or someone else. As reliable doxographical sources show, the style of life and thought implied by the word φιλοσοφία (though the word itself had not yet been invented) was demonstrated already by Thales whom the classical tradition originating from Antiquity calls (quite rightfully, as it seems) the first philosopher. The word φιλοσοφία was invented as a result of emerging understanding of this cognitive mode, and most likely it was first done by Pythagoras. The author of this article believes that the history of Pre-Platonic thought on the world order should be treated as the process of genesis of philosophy. It is concluded that Plato’s achievement was not the invention of the word φιλοσοφία, but assimilating this word from the existing tradition (mainly through Socrates) and developing its meaning into a doctrine of philosophy, thus completing the process of establishment of this way of living and thought.Keywords: φιλοσοφία, concept of Walter Burkert, Heraclides, Plato, Pythagoras, Heraclitus, Thales, sophists, genesis of philosophy, meanings, etymology.

DOI: 10.25136/2409-8728.2018.5.24969

Abstract: This article attempts to correlate the Slavic question with the topic of Russian emigration in the Kingdom of Yugoslavia, the center of white émigré on the Balkans. A thesis is substantiated that the strain for preserving the Russian world by emigrants in the context of spiritually relative Serbian, led to fusion and mutual enrichment of national cultures. It is claimed that the Russian academic community throughout the period of emigration was seeking to help the Serbs in creating the national intelligentsia; that the ideas of F. M. Dostoyevsky had a particular impact upon the Serbian literature and philosophy, which in its expression and problematic was similar to Russian. The author analyzes some philosophical ideas, such as Missionism and Slavic mutuality, which affected the world of Russian emigration. Having examines the little-known publications in emigrant periodicals and other basic works, it is underlined that event the unbearable times could not break the Russian exiled philosophers, who experienced the high level of creative activity. A conclusion is made that the legacy of Russian emigration in the Kingdom of Yugoslavia reveals an entire layer of the philosophical-political issues, which are exceptionally important for modern Russian in the context of existential dimension of history and human existence.  

DOI: 10.25136/2409-8728.2018.9.24911

Abstract: One of the trends of modern society is the economism, characterized by the dominance of economic categories that help to gauge and asses the multiform practices. Thus, the modern scientific discourse experiences the pinnacle of popularity of the various “capitals”, particularly symbolic capital, which importance lies in its capability to affect the processes of reality structuring through trust, reputation, prestige, and recognition of someone or something. However, the scientific potential of the theory of symbolic capital that attains new traits is yet to be fully apprehended, which complicates the development of new vectors of research. Due to this fact the subject of this study is the conceptual analysis of the term “capital” and key features revealing its essence, which for the first time were discovered and explained by Karl Marx in his famous work “Capital. Criticism of Political Economy”, as well as their correlation with the theory of symbolic capital. Using the need for theoretical reflection of the essential properties of symbolic capital, the author conducts a comparative analysis of the two concepts: Marxist positions on capital and the modern theory of symbolic capital, founded by Pierre Bourdieu. As a result, the author discovers the four main properties of capital that not only comprise the theoretical basis of the theory of symbolic capital, but also attain the strategic importance in the applied dimension of the claimed problem. The researchers face the prospect of studying the vectors of the use (generating, accumulation, strategic design and development) of symbolic capital for benefit of certain holders – organization, countries, spheres, people, and territories.  

DOI: 10.25136/2409-8728.2022.2.36236

Abstract: The article is devoted to one of the most important sources of Berdyaev's creativity, which is usually overlooked when studying his legacy. We are talking about the philosopher's Italian travels, which had a "huge" influence on his work. But since his trips go far beyond the boundaries of his personal experience alone and fit seamlessly into the general context of Russian-Italian cultural ties, it seemed appropriate to turn to their expanded disclosure within the broader theme of "Italy and Russia" in order, on the one hand, to show the inextricable connection of Berdyaev's Italian travels with this centuries-old tradition, thanks to which formed the soil that will become a breeding ground for many of the defining provisions of Berdyaev's aesthetics. And on the other hand, against this broader historical background of cultural ties between our countries, the declared topic appears more multifaceted, highlighting the full significance and influence of Italian travels on Berdyaev's work, and at the same time demonstrating their far from accidental nature, which caused both his research interest in Italian culture and the conceptual foundations of his philosophical- aesthetic thought. The scientific novelty of the article lies in the fact that it is the first attempt in Russian literature to study Berdyaev's Italian travels as one of the most important sources of his work, which have not yet been the subject of special study. In addition, they are viewed against a broad background of Russian-Italian cultural ties that have been formed over several centuries, which the Silver Age inherited as an established tradition. This makes it possible to identify both their organic connection and continuity with this tradition, and hence their quite natural character, and Berdyaev's active role in the development and strengthening of these ties.

DOI: 10.25136/2409-8728.2022.11.39186

EDN: KTPISW

Abstract: The article deals with the comparative analysis of the projects of the science of science (Naukovedenie/Naukoznanie) proposed by the Soviet philosopher I. A. Borichesky and by the Polish-American philosopher and sociologist F. Znaniecki . The author points out that both projects with similar tasks arose almost simultaneously in the 1920s in different socio-economic and political contexts. To analyze the projects, the author uses the concept of social and cognitive institutionalization proposed by R. Whitley. To consider the social institutionalization of science about science, the author gives the information about Polish and Soviet/Russian organizations for the science studies created at the beginning of the XXth century. The author gives an analysis of cognitive institutionalization based on the reconstruction of F. Znaniecki's and I. A. Borichevsky's projects. The article concludes that Znaniecki and Borichevsky proposed projects of a completely new science, the subject of which should be science itself. In these projects, science Naukovedenie/Naukoznanie were understood as an independent science, irreducible to any other field of scientific research. It was assumed that Naukovedenie/Naukoznanie consider science in all its diversity. The author shows that what is important in the projects of Znaniecki and Borichevsky is the idea of the practical application of science of science. The author for the first time in the research literature analyzes the little - known project proposed by F. Znaniecki, linking it with the general intellectual context of the epoche when it appeared. The novelty of the article also includes a comparison of the ideas of I. A. Borichevsky and F. Znaniecki.

DOI: 10.25136/2409-8728.2023.7.40380

EDN: TXKQNT

Abstract: The subject of this article is the ideas in the field of philosophy and practice of education, proposed by the founders of pragmatism: C. Pierce, W. James, J. Dewey, R. Rorty. The concepts of these authors gave rise to one of the most successful philosophies of education, which has been and is being subjected to considerable criticism, but is still in demand and demonstrating effectiveness. The article analyzes the initial axioms of the philosophy of pragmatism and the principles on which, according to the philosophers-authors, this educational model should work. The modern criticism of pragmatism in English-language literature is also touched upon. Attention to the philosophy of pragmatism in education seems justified due to the search for a better educational model that is taking place in Russia today. The scientific novelty of the article lies in the analysis of the key philosophical principles of the educational model of pragmatism along with practical recommendations, as well as in the attention paid to Ch. Pierce and the place, significance, of his ideas in the educational model of pragmatism. Traditionally Ch. Pierce is taken out of the brackets when writing about pragmatism in education. Much more attention is paid to the ideas of W. James, J. Dewey, R. Rorty, while Peirce's prolegomena seem fundamentally significant in understanding pragmatism as a philosophy of education. The author discusses the current controversy around the relevance of pragmatism as a philosophy of education, about its strengths and weaknesses. It is concluded that pragmatism as a philosophy of education carries useful principles associated with consensual practices, critical thinking, dialogue, increased attention to experience and an active cognitive position, and therefore can be used as a counterweight to destructive (commercialization, deprofessionalization) trends in education.

DOI: 10.25136/2409-8728.2019.6.30134

Abstract: Referring to the two key for Ricœur’s hermeneutics interpretation techniques – philosophical and historical. This article attempts to reconceive the problematic of isolation/proximity of philosophy and historical discipline, considering such methodological changes that determines the formation of historical knowledge in the second half of the XX century. The author assumes that the discernible trend within the modern historical discipline of constant methodological revision of communicative systems allows redefining the critical attitude of hermeneutics towards the unified consumer technologies of the “past”. Research methodology contains the general historical-philosophical analysis of various approaches of the historical disciplines to the concept of the philosophy of history, as well as application of interdisciplinary approach to determining the role of hermeneutics in social sciences. The author reveals the importance of hermeneutics in refocusing of historical discipline from the traditional course towards the communicative theory, which prefers a metaphorical form of the dialogue with the past, rather than its unidirectional research. Based on the criticism of historicist and eschatological approaches to history, the author demonstrates the formation of Ricœur’s ethical position in relation of the aforementioned question. In view of this, the author analyzes the concept of “good subjectivity”.

DOI: 10.25136/2409-8728.2019.10.31414

Abstract: This article is dedicated to the analysis of historical-philosophical transformation of the concepts of “conciliarity” (sobornost) and “all-unity” in the works of N. O. Lossky. Considering that the religious-philosophical origins of his system take roots not only in the Western and Russian Neo- Leibnizianism, but also Slavophilism and V. S. Solovyov’s philosophy of all unity, the authors determine and interpret the logical methodological and gnoseological justification of N. O. Lossky’s shift towards the notion of “consubstantiality”, which becomes the foundation for his concept of existence and hierarchical unity. It is established that N. O. Lossky, in the context of the immanence of knowledge concept, overcomes the characteristic to the classical philosophy demarcation for “Self” and “non-Self”, stating that the forming knowledge is not a prerogative of an individual entity, but the affiliation of all entities by the principle of “interconditionality” and “consubstantiality”. This approach not only defines the nature of “openness” of the mind, which is actually relevant for the modern epistemological though, but also the relationship between entities in the becoming of reality.

DOI: 10.25136/2409-8728.2020.5.32800

Abstract: The subject of this research is the ancient theory of action in its Aristotelian and early-Stoic versions. The author examines the role of the truth of assertions of an actor in these theories, as well as draws parallel with the modern approaches to the philosophy of action. It is demonstrated that Aristotelian theory leans on the prerequisite that aspirations of a person originate in the irrational parts of soul, and thus reason carries out only a regulatory function in managing human actions. Stoic theory, in turn, suggests that reason exercises an initiating function. The research methodology contains historical method of reconstruction with reference to primary sources in the Ancient Greek language. The main conclusion of the conducted research lies in determination of the two paradigmatic traditions in description of the structure of action that is of high degree of rationalization, and as a result, difference in assessment of the meaning of truth of assertions of an actor for his successful activity. The novelty consists in drawing connection between the ancient theories of action and modern approaches in this field of knowledge.

DOI: 10.25136/2409-8728.2021.6.35381

Abstract: The subject of this research is the reception of I. Kant's theory of space and time in the theory of cognition of V. D. Kudryavtsev-Platonov (hereinafter Kudryavtsev). In his theory of cognition, Kudryavtsev not only engages into an indirect dispute with the German philosopher and criticized his point of views, but also used a number of his ideas, namely from the theory of space and time. The relevance of this article is substantiated by the fact that the problem of reception of Kantian ideas in Kudryavtsev's philosophy has not been fully developed. The goal of this research is to determine the specificity of perception of Kantian theory of space and time in the analogous theory of Kudryavtsev. For achieving this goal, the author employed conceptual-analytical, system-structural and comparative methods, as well as the method of historical reconstruction. The scientific novelty lies in elucidation of the nature of reception of gnoseological ideas of I. Kant in the philosophy of V. D. Kudryavtsev. The author outlines the positions of Kantian theory of space and time that were borrowed by Kudryavtsev: 1) space and time have an a priori nature, i.e. they are universal and necessary non-empirical forms of sensory cognition; 2) at the same time, they are conditions of sensory experience. Kudryavtsev also follows Kant in division of reality into phenomena and things-in-themselves, but does not agree with uncognizability of the things-in-themselves. Such divergence is associated with the objective meaning of space and time, which Kudryavtsev insists on, while Kant underlines their subjective meaning alone. In conclusion, it is emphasized that Kudryavtsev formulates his theory of space and time leaning on Kantian apriorism. Kudryavtsev simultaneously agrees with Kant's definitions of space and time and denies Kant's conclusions on their subjective nature.

DOI: 10.7256/2409-8728.2016.12.2140

Abstract: The subject of research is the concept of "human unions" by Chicherin. Hegel, as we know, also developed the concept of unions in his philosophical and legal doctrine. But the concept of Chicherin is radically different. Chicherin considers human unions as universal forms of earthly coexistence of people who are connected with the ontology of human existence. Therefore, according to Chicherin, the state as a union of men, even though it is the highest union, but does not eliminate other unions. All four human unions - family, civil society, church and state - constitute the single balanced whole. Comparative analysis of the views and approaches of Chicherin towards the analysis of nature of human unions at different stages of his creative evolution, demonstrates that the concept of the state as human union has undergone significant changes. The scientific novelty of this study is related to the in-depth study of the nature of human association, their relation with the ontology of human existence in the first place with the idea of freedom. The work illustrates the role of each union from the perspective of realization of the freedom of men within it, as well as correlation between the law and morals.

DOI: 10.7256/2409-8728.2017.2.21803

Abstract: The subject of this article is the original interpretation of Hegelian philosophy, which was suggested by A. D. Vlasov two decades ago, but remains non-demanded within the Russian historical-philosophical science. The author gives characteristic to the peculiarities of the forms and content of A. D. Vlasov’s work, as well as highlights certain aspects that can activate the research of Hegelian heritage by the Russian historians of philosophy. The article particularly examines A. D. Vlasov’s ideas on the boundaries of Hegel’s philosophical system, its composition, specificities of the structure of thingness of the “Phenomenology Of Spirit” and its method. This work is first to analyze the Hegelian-studies concept that significantly differs from Marxist approach towards examination of Hegel’s philosophy dominant during the Soviet time, as well as the “scientific Hegelian studies” of the latest decades, within the framework of which is rejected the possibility of raising a question about the “synchronic” connections in Hegelian system of philosophy. The author attempts to prove that the application of suggested by A. D. Vlasov ideas can contribute into rethinking of the theoretical content of Hegelian philosophy and its place within the history of philosophy and culture.

DOI: 10.25136/2409-8728.2018.12.28316

Abstract: Most recent publication of the lecture of Martin Heidegger “Augustinus: Quid est tempus? Confessiones lib. XI” (Gesamtausgabe. Bd. 80.1. Frankfurt a. M.: V. Klostermann, 2016. S. 429-456) served as a motive and fundamental material for this article. The lecture was delivered on October 26, 1930. In this lecture, Heidegger gradually analyzes the contemplations of St. Augustine about time, leaning on the content of the eleventh book of the Confessions. Major attention is this article is given to the conceptual aspects that relate to the Augustinian understanding of time, however, considering the accents and notes made by Heidegger regarding Augustine’s contemplations. The key method of research is the comparative analysis of St. Augustine’s and M. Heidegger’s ideas regarding the concept of time. The conducted analysis of Heidegger’s lecture is aimed not only at describing the conceptual aspects of Augustine’s contemplations about time, but also allows tracing Heidegger’s precise interpretation of St. Augustine, focus of his attention and final conclusions.

DOI: 10.7256/2409-8728.2016.7.19617

Abstract:   The subject of this research is the search for the optimal combination of the creative and biographical components in reflection of a life path of the philosophers based on the example of Hegel. The importance of solution of this task is associated with the unacceptability within the historical-philosophical science of the replacement of analysis of the inner content of the philosophical doctrines by the reproduction of the biographical and socio-historical connections, as well as disregard for the “vital” aspects in description of the philosopher’s creative work. In particular, the article underlines the connection between the evolution of the Hegelian project of the system of philosophy with the teaching activity of the thinker, which encouraged to shift from the project “System of Science” to the encyclopedic model of building the system of philosophy. The scientific novelty is substantiated by the need for clarification of the established within the historical-philosophical science approaches to the description of the life path of the thinker. Making an accent on the meaningful aspects of Hegel’s creative work as the basis of his “conceptual biography”, the author understands the dangers associated with the unilateral execution of such approach. In this regard, the author attempts to reconstruct the connections of the biographical facts with the inner content of Hegel’s most important compositions, first and foremost – the “Phenomenology of Spirit”.  

DOI: 10.25136/2409-8728.2022.11.39245

EDN: NMDJXA

Abstract: The article analyzes the content and opposition of two approaches that were formed in philosophy in the 60s of the last century - activity–theoretic and phenomenological. If the theory of activity was formed under the influence of Marxist ideas and psychology, then phenomenology was formed under existentialism and the theory of consciousness. The evolution of the views of G.P. Shchedrovitsky and M. Foucault, who chose Marxism and built, the first, a theory of activity and methodology, the second – a doctrine that includes an analysis of discourses, institutions and power, is compared. If Shchedrovitsky struggled with psychologism and subjectivism all his life, Foucault eventually overcomes Marxist influence and returns to the study of personality, outlining the main ideas of the philosophy of subjectivity in the last period of his life. The approach of Shchedrovitsky, who extended hypotheses about thinking and activity to any kind of intellectual activity (as a result, he could not understand the nature and essence of thinking), is opposed to the phenomenological approach. The latter sets the task of comprehending new ways of thinking, new beginnings in specific subjects and disciplines, with the statement that research does not presuppose either a certain point of view or a certain direction, that it is unsubstantiated (which is hardly true). Although phenomenologists polemize with methodology, denying the latter, the author argues that phenomenology is also a certain area of methodology, but fundamentally different from Shchedrovitsky's "pan-methodology".

DOI: 10.25136/2409-8728.2017.6.23248

Abstract: The subject of this research is the most relevant to modern era aspects of the views of N. M. Karamzin upon the philosophy of history: the relation between people and state authority, politics and ethics, role of personality in historical process. Examination of the heritage of the accomplished historian, who expressed the patriotic ideology in his works, represents a relevant task in the era of globalization. The author analyzes the role of historiosophical views within the structure of Karamzin’s worldview. Special attention is given to the role of Karamzin in establishment of the historical self-consciousness and sociocultural self-identification of a citizen. Karamzin’s patriotic conservatism have become demanded yet again due to the fact that his works encouraged the emergence of the theory of “official nationalism”, which experiences the second birth. N. M. Karamzin can be considered a founder of the Russian historical and historiosophical comparativism, because in “History of the Russian State” he constantly compares the historical figures, their actions, and the sociocultural heritage they left behind.

DOI: 10.7256/2409-8728.2016.9.20288

Abstract: This article substantiates the opinion that the end of “Introduction” to the “Phenomenology of Spirit” by Hegel contains a mistype, which by the philosopher nor by the researchers of his works. During the process of solution of this task, the author analyzes the structure of the phenomenological thingness and the dynamics of the “experience of consciousness”; specificities of language and style of the “Phenomenology of Spirit”; historical and biographical facts of the philosopher’s creative path that important for the proper understanding of the composition’s concept; as well as the conjecture suggested in the examined piece in the end of the previous century by Georg Lasson. The study of the detected in Hegel’s text difficulty is based on the author’s original understanding of the specificity of the phenomenological narration, in which he gradually distinguish the point of view of the observing consciousness (of the author and the reader) from the point of view of the consciousness-object. This article presents the solution for one of the most significant difficulties in the text of the “Phenomenology of Spirit”, which is yet to be analyzed within the Russian and foreign historical-philosophical literature. The acquired result demonstrates the methodological efficiency of the developed over the years author’s interpretation of Hegel’s “Phenomenology of Spirit”.

DOI: 10.25136/2409-8728.2023.9.43826

EDN: XTTJZH

Abstract: The article deals with the views of S. L. Frank on the problem of the creation of the world, their critical assessment is given, made by V. V. Zenkovsky in his History of Russian Philosophy. The difference in the understanding of this problem by thinkers is stated. S. L. Frank accepted the pantheistic concept of the emanation of the Absolute. Accordingly, he made a conclusion about the essential connection between God and creation, V. V. Zenkovsky fundamentally rejected pantheism, insisting on the essential difference between God and creation. During the study, methods of comparative analysis were used, which involve a reasoned and consistent identification of similarities and differences in the philosophical positions of S. L. Frank and V. V. Zenkovsky. Hermeneutic methods were also used to better understand the semantic content of texts. It is argued that "antinomian panentheism", which S. L. Frank adhered to, is a modification of the pantheistic worldview. Therefore, his ideological position was rightly criticized by V. V. Zenkovsky from a Christian theistic point of view. The author makes an assumption that the reason why the philosopher, realizing the vulnerability of his views, nevertheless did not leave them, was the prevalence of the psychology of the Christian religion over its ontology in his religious experience. For S. L. Frank, the personal connection between God and man was extremely important, but he believed that church authority rejected its necessity. The author of the article considers this opinion of the philosopher to be inadequate, since at the Palamite Councils in Christian dogmatics a definition was developed on the synergistic interaction of God and man. This opened up for the latter the possibility of deification by grace.

DOI: 10.7256/2409-8728.2017.4.22517

Abstract: This article is dedicated to examinatio of the philosophical and poetic features of F. Nietzsche’s idea of eternal return, which explicates the cosmological and anthropological, mythical and philosophical aspects. The metaphysical and post-metaphysical nature of this teaching is underlined. The author provides the examples of the idea of an eternal return in the artistic prose. The doctrine of eternal return is also considered as the principal and universal motive of poetry. The author analyzes the idea of eternal return using the material of the Russian poetry. The main conclusion of the study consists in the position that poetry, along with myth, manifests as one of the sources of the idea of eternal return. The author substantiates the thesis that the poetry presents the idea of eternal return as a synthetic unity of various aspects, which subsequently acquire development in the philosophical reflection.

DOI: 10.25136/2409-8728.2024.1.44169

EDN: JEJPCW

Abstract: The article proposes a typology of philosophical worldviews: naturalistic, pantheistic and transcendental. The naturalistic worldview, which includes positivism and materialism, is analyzed in detail. On the basis of historical-philosophical and epistemological consideration, the metaphysical nature of the category "matter" is determined. It is shown that in materialism this category is hypertrophied to the status of a pseudo-absolute. It is noted that the logic of historical, philosophical and spiritual development inevitably leads to the formation of the concept of the Absolute, realizing the principle of monism in the interpretation of the fundamental basis of being. This process is considered on the example of ancient hylozoism, through the crisis of atomistics going to the dualism of Plato (idea and matter) and Aristotle (form and matter), removed in the dialectic of Hegel. It is shown that if we proceed from materialistic axiomatics, it is impossible to solve such cardinal philosophical problems as an adequate definition of the ontological status of the category of matter, the establishment of the cause of movement, the creation of theodicy, the explanation of the existence of freedom, the justification of morality and humanism. The unresolved nature of these problems in materialism leads to the need to form other types of philosophical worldviews: pantheistic and transcendental, which have a pronounced metaphysical character, however, although they proceed from the concept of the Absolute, they think it fundamentally differently. In the future, the authors plan to publish articles devoted to the consideration of pantheistic and transcendental types of philosophical worldviews.

DOI: 10.7256/2409-8728.2016.11.2099

Abstract: The origins of philosophical substantiation of responsibility lie in the Stoic philosophy, and namely in the concept of the natural law, which in our opinion, is the most significant and noticeable contribution of Stoics into the European moral philosophy. For the modern philosophy, the essence of the question about human responsibilities consists in the problem of moral imperativeness, raised by the contemporary American researcher C. Korsgaard. The briefly described in the book backstory of the question on the morel imperativeness, contains a clear and simple scheme of metaphysical foundations of value thinking in the history of the European moral philosophy. Thus article represents an attempt to apply this scheme to the ancient philosophy, as well as trace the emergence of the notion of responsibility as the expression of oughtness, originating from what is inside the human. Special attention is given to the distinctness of translation of the key notion kathekon from the Greek to Latin language, as well as representation of the concept of natural law by the most reputable among the medieval and early Europe ancient author – Marcus Tullius Cicero. Based on his materials, the author highlights the theoretical framework of the theory of natural law, formed as the result of synthesis of the deterministic teaching on human nature with the doctrine on virtue within the Stoic philosophy. In conclusion, the article demonstrates the possibility of creation of the history of philosophical substantiation of normativity, which is able to reveal the theoretical continuality of the ancient ethics, theory of natural law, concept of divine (eternal) law, and new-European concept of moral imperativeness.

DOI: 10.7256/2409-8728.2016.10.1830

Abstract: The object of this research is the philosophical-historical views of the early Slavophiles. The subject is the analysis and assessment of the work of the Russian emperor Peter the Great by the Slavophiles. Special attention is given to the views of Slavophiles upon such arrangements of the emperor as passing the “Decree on Single Inheritance”, church reform, cultural borrowings from the West, strengthening of the authoritarian rule. The work reveals and analyzes the following key aspects: understanding and tracing of the causes of the reforms of Peter the Great by the Slavophiles; determination by the thinkers of the consequences of the emperor’s activity for the Russian history and culture; level of correspondence of the Slavophilic conclusions with the historical facts; objectivity of assessment of the reforms of Peter the Great by the Slavophiles. The theoretical basis of the research is the orientation towards the versatile examination of the problem, determination and synthesis of its diverse aspects. In their evaluation, the thinkers attempt to be objective by highlighting the positive, as well as negative moments of the emperor’s activity. Slavophiles present very few precise facts on Peter the Great and his era, limiting themselves by the general patterns of his reforms. The given by the Slavophiles assessments of Peter the Great often correlates with the positions of the professional historians that do not belong to the Slavophilic direction, which also speaks of their attempt to be objective. The author’s contribution into this work consists in systematization of characteristics of the persona and work of Peter the Great in understanding of the Slavophiles; accentuation of the assigned by the thinkers causes and consequences of the emperor’s reforms; determination of correspondence of the Slavophilic characteristics with the historical facts.

DOI: 10.25136/2409-8728.2021.7.36042

Abstract: This article analyzes the modern American pragmatism as “uniform in its diversity” movement of the philosophical thought. The author reveals the differences between neopragmatism and classical pragmatism, the key of which consists in transformation of representation of the American philosophers on the specificity of their discipline, purpose of philosophy, and its role within the system of sciences. The classics, such as C. S. Peirce, J. Dewey, C. I. Lewis, referring to instrumental success and practical orientation of natural science, viewed the contemporary to them technoscience as a model for the philosophical research, while the neopragmatists rely on the cultural studies and hermeneutics. The problems of substantiation of knowledge, verification, logical analysis, scientific experimental proof/disproof of hypotheses, which drew the interest of the classics of pragmatism, are being replaced with the problematic of dialogue, interpretation, and social communication. The associated with it “communological trend” of neopragmatism found drastic reflection in ethnocentrism of R. Rorty. The author highlights the characteristic features and trends in the development of nonclassical pragmatism in the United States and Europe, as well as assesses its current state is assessed. prospects. The conclusion is made on the substantial heuristic potential of pragmatist tradition and possibilities of its effective convergence with other philosophical trends and schools: as “method of settling disputes” (W. James), neopragmatism considering the demand for its ideas and growing popularity among the European philosophers, can make certain contribution to the convergence and mutual enrichment of the Anglo-American analytical and continental philosophy, as well as overcoming the schism between the two intellectual traditions.

DOI: 10.7256/2409-8728.2017.5.22038

Abstract: This article considers the problem of origin of the word φιλοσοφία as it was formulated in the key article by Walter Burkert "Plato or Pythagoras? Origins of the Word ‘Philosophy'" ("Platon oder Pythagoras? Zum Ursprung des Wortes 'Philosophie'") (1960). It is noted that the concept created by Walter Burkert has had a large influence on the historiography of this issue and still remains topical. Walter Burkert believes that, contrary to the commonly shared opinion (based on reports of ancient authors, primarily Heraclides), it was not Pythagoras, but Plato who invented the word φιλοσοφία in its proper sense. This sense implies that a philosopher is not a man of wisdom (as only God is wise), but someone who “loves wisdom” selflessly not expecting honors or fame, someone who is devoted to the pursuit of truth about the world. The proposed paper reviews W. Burkert’s conception from the position of historical and genetic approach and the principle of philosophics (the term proposed by the author), which assumes that the most adequate means of studying the essence of philosophy is the scientific explication of its ancient archetype. The sources studied by Walter Burkert to address this problem are analyzed and a new critical look is taken at his linguistic and sociocultural hypotheses. It is demonstrated that, contrary to Burkert’s opinion, it is quite possible that the word φιλοσοφία was invented by any of the Pre-Socratic philosophers such as Pythagoras, Heraclitus and/or someone else. As reliable doxographical sources show, the style of life and thought implied by the word φιλοσοφία (though the word itself had not yet been invented) was demonstrated already by Thales whom the classical tradition originating from Antiquity calls (quite rightfully, as it seems) the first philosopher. The word φιλοσοφία was invented as a result of emerging understanding of this cognitive mode, and most likely it was first done by Pythagoras. The author of this article believes that the history of Pre-Platonic thought on the world order should be treated as the process of genesis of philosophy. It is concluded that Plato’s achievement was not the invention of the word φιλοσοφία, but assimilating this word from the existing tradition (mainly through Socrates) and developing its meaning into a doctrine of philosophy, thus completing the process of establishment of this way of living and thought.

DOI: 10.7256/2306-0174.2013.4.285

Abstract: Modern civilization is becoming a self-developing post-human phenomenon. Cognitivism and technoscience announce the reality of the macroworld as a projection of computational mathematics. Analogue characteristics of our world are being replaced by digital ones. The realm of otherness, in which there is no place for man, has emerged and is expanding. This is the epoch of transmodernity. It denotes the end of nihilism and heralds an age of the 'positive'. Positive, yet Other. For mankind, the transition to transhumanism as a condition of his death masks notions of immortality. If an immortal artificial body is created (Project 2045) it will be a virtual-technical, leading to a world without human beings. Humanity lacks sufficient wisdom to use its increasingly dangerous knowledge. Our survival is predicated on our ability to rein in and control galloping technology and spontaneous innovative processes. Philosophy offers some resistance. Its essence is the cultivation of a realistic phenomenology. We need to curb post-human technology and to manage its development. Our situation is hopeless, so we must do everything to change it.

DOI: 10.25136/2409-8728.2023.12.69258

EDN: ITEMCV

Abstract: The purpose of the article is a comparative analysis of the historiosophical views of S. L. Frank and V. V. Zenkovsky, which were based on specific ontognoseological concepts about the essence of being and the possibilities for a creative person to comprehend it. Based on the ideas about the place and role of man in natural and socio-historical processes characteristic of Christian personalism, thinkers, interpreting the concepts of creation and the Fall in different ways, came to dissimilar conclusions about the practical meanings of the cognitive and transformative activity of the individual. When conducting the study, comparative analysis methods were used, which involved a reasoned and consistent identification of the similarities and differences in the historiosophical positions of S. L. Frank and V. V. Zenkovsky, as well as hermeneutical methods used to better understand the semantic content of their texts. The author of the article, having consistently examined the views of S. L. Frank and V. V. Zenkovsky on evolution, social utopianism, conciliarity, on the place and role of the Church in the socio-historical process and on the eschatological perspective of humanity, comes to the conclusion that, despite the fact that both philosophers have significant disagreements regarding their solution to the problem of theodicy, the theme of overcoming evil in the world is fundamental for their philosophical and historical constructions. However, due to the incompatibility of their ideological approaches, the difference in the ontognoseological ideas of philosophers about the types of connection between the Absolute and the created world (essential and beneficial) and about the cognitive capabilities of man affected their understanding of both the goal of historical development and the methodology for achieving it.

DOI: 10.7256/2409-8728.2014.12.1429

Abstract: In their works russian scientists pay much attention to logic, but they had different ideas about the problems of this science. Special stumbling block for Lossky and Florensky was the logic and ontology of Leibniz. For the first reference to the creator of the differential calculus is necessary in order to show the inconsistency of the attacks on the fundamental laws of logic on the part of Hegel and his followers. Philosopher considers monadology of German scientist to be fruitful. Florensky counters the metaphysics of Leibniz to Kantianism. In monadology of Leibniz he sees the last of the philosophical systems having support in the Platonic idealism. Both emphasize that the doctrine of Hanover philosopher does not fit into the paradigm of European rationalism. It is not possible to understand without taking into account the Greek tradition of Plato-Aristotle of wisdom.In their work the authors rely on the comparative-historical method in the study of logic and debate around a picture of scientific thinking. Lossky and Florensky, as well as other religious thinkers have been involved in the social debate and this, among other things, promote the development of Russian thinkers in the field of applied logic. The logic in social practice serves as a tool to solve problems and challenges that arise at different stages of development of science, education and culture. It sets the allowable limits within which made discussions and debates. And since social life itself is polemical, it is the essence of the elements in the atmosphere which the decision-making proces. It is the logic and its laws contribute to the definition of design concepts, armed members of socially significant disputes - spiritual authorities XIX-XX centuries. and public figures, historians, linguists, and other representatives of academcial science, journalists and writers.

DOI: 10.7256/2409-8728.2015.6.15810

Abstract: This article is some kind of continuation of Leo Strauss' article 'Persecution and the Art of Writing' and his eponymously named book the aforesaid article is the part of. In his article the political philosopher Leo Strauss describes his hermeneutic method which he called the method of 'careful reading'. In the book Leo Strauss gave a few examples of how this method can be used based on the analysis of works written by Maimonides, Halevi and Spinoza. The article 'On a Forgotten Kind of Writing' is the response to critical comments received by Strauss after he published his 'Persecution and the Art of Writing'. Strauss analyzes the two examples of such critical comments, the critical review written by D. Sabin and the article written by Y. Belaval. The philosopher rejects Sabin's critics by successively analyzing it and pointing out the minuses, inaccuracies and errors. He seems to be more disposed to Belaval who bases his critics mostly on the argument that Strauss is wrong being oriented at Medieval Eastern philosophy. According to Belaval, representatives of Medieval Eastern philosophy were more of scientists or analysts than philosophers. Belaval also states that Strauss' method is not quite accurate. Generally speaking, this article is neither 'breakthrough' nor fundamental. The main purpose of the article is to clarify several issues that haven't been covered in 'Persecution and the Art of Writing'. 

DOI: 10.7256/2409-8728.2015.1.14361

Abstract: Largely being grounded by specific historical and ideological conditions of the Hellenistic period, Greek skepticism as well as Stoicism and Epicureanism was one of eudemonistic philosophical models. In order to justify the eudaimonia skeptics needed to overcome any positive orientation in the world and the very particular structure of the latter. Reasonable uncertainty of things, phenomena, events, actions could become a reliable and efficient philosophical basis for the theoretical postulation and practical achievements of eudemonistic goals. Therefore, extensive epistemological section of ancient skepticism represents a set of tropes (evidence) of unreliability sensual and rational knowledge which is expressed in the principle of isosthenia (equal truth) of opposite judgments and inevitably consequent requirements to abstain from them, i.e., nothing is really to say and not to deny it.However, this neutrality of thinking, quite acceptable as a theoretical model, is poorly compatible with the real, effective, or practical life. Therefore, the required addition and continuation of the skeptical isostheneia epistemology is a kind of ontological phenomenalism that is dedicated to the interpretation of real life philosopher and skeptic, and is characterized primarily by the fact that it is not available on the skeptic nature of things, and only accessible phenomena, or phenomena of these things, which though largely fragmentary and distorted, but still somehow reflect forever concealed essence of objects.Global uncertainty and radical epistemological doubt are the basis for important skeptical of the principle of isostheneia whereby between the reflective and logical and realistic-practical areas lies an insurmountable boundary, which need separating, in turn, actually-event field from the emotional evaluation. Unavoidable absence of certain assessments of the situation and any relationship to him, the apparent meaninglessness and, consequently, the elimination of both positive and negative emotions and forms required by the skepticism Ataraxia soul, which, therefore, is a continuation and addition of isostheneia emotional and psychological level, as well as phenomenalism is its complement ontological level.

DOI: 10.7256/2306-0174.2013.1.389

Abstract: Spinoza is considered to be the most consistent representative of rationalism in philosophy, but this doesn’t mean that he always irreproachably followed the rationalistic ideal in his thinking. The article inquires into the relation of basic speculative notions of Spinosa’s philosophy to the empirically interpreted ideal of rationality of thought. With this aim in view empirical meaning of these concepts which Spinosa adopted from traditional speculative philosophy and partially reconsidered in accordance with his philosophical system has been analyzed. In course of this research we have shown, on the one hand, the ambiguity of the empirical meaning of these traditional concepts – and here one can see the essence of the flaw in the logics of Spinosa’s rationalism, the system based on these concepts, but, on the other hand, the idea that in the context of Spinosa’s philosophy these concepts can still be thought of in speculative empirical terms.