Authors:Maja Evgen'evna Soboleva Pages: 499 - 512 Abstract: The study offers an overview of philosophical currents formed under the influence of Kant’s critical philosophy. Such directions of Kantianism as German Idealism represented by F. Jacobi, Neo-Kantianism represented by E. Cassirer and A. Riehl, ontological interpretation of Kant’s theory by M. Heidegger and analytical tradition of Neo-Kantianism represented by J. McDowell are considered in detail. These examples demonstrate different approaches to understanding Kant which have been developed throughout history. Among them, one can identify the epistemological approach that views Kant’s theoretical philosophy as a theory of knowledge and, above all, as a theory of experience. It can be contrasted with various metaphysical approaches developed against the background of an idealistic reading of the Critique of Pure Reason . From time to time, realistic interpretations of Kant’s theory of experience that try to avoid ontological dualism concerning the relation between “appearance” and “thing in itself” have arisen, which seem adequate to its spirit and letter. Within the analytic Kantian paradigm, a whole spectrum of interpretations of Kant’s concept of experience has emerged, for which the stumbling blocks are, above all, Kant’s theory on the cognitive faculties - sensibility and understanding, the deduction of categories and the transcendental unity of apperception. In the first case, the main issue is the question of the cooperation of cognitive faculties in the process of experience formation, which still causes difficulties for researchers; in the second case, the question of the role of non-discursive and discursive concepts in this process; in the third case, the question of the relationship of apperception, consciousness and self-consciousness and their functions in cognition. The study shows that all these questions still await their final resolution. The study is in fact an introduction to the block devoted to the reception of Kant’s Critique of Pure Reason in connection with the approaching anniversary of the philosopher. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-499-512 Issue No:Vol. 27, No. 3 (2023)
Authors:Sergey A. Chernov Pages: 513 - 526 Abstract: Friedrich Jacobi (1743-1819) is known mainly as a representative of the “philosophy of feeling and faith” and as one of the first critics of Kant, who drew attention to the fundamental contradiction in his system: without the concept of “thing in itself” (or “thing in oneself”) it is impossible to enter into his “Critique of Pure Reason”, but it is equally impossible to remain in it with this concept. The consistent development of the transcendental philosophy system leads to the elimination of its own initial, fundamental premise. The discovery of this contradiction and the indication of its significance for the evaluation of critical philosophy was often seen as almost the only contribution of Jacobi to world philosophy. In the historical and philosophical literature, the opinion prevails is that Jacobi, by and large, simply did not understand Kant and was in comparison with him, just a “grumpy scoundrel” (Heinrich Heine) and a “lower monad” (Kuno Fischer). This pejorative assessment significantly simplifies and distorts both Jacobi’s philosophy and Jacobi’s actual attitude towards Kant, which was not so unambiguous. It should be considered in a much broader historical and problematic context. The study briefly examines the history of the long and difficult relationship between the “privileged heretic” and the “gray eminence” of the German philosophical classics with the creator of the transcendental philosophy system. The main directions of a deeply thought-out and well-founded serious criticism of Kant’s philosophy (i.e. its inconsistency, idealism, rational intellectualism, subjectivism, “speculative egoism”, etc.) are outlined and analyzed from the positions of radical realism, common sense, Christian faith, metaphysical “sense of the supersensible”, direct knowledge of the most important truths for a person, the absolute values of life, moral intuition, freedom, and dignity of the individual. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-513-526 Issue No:Vol. 27, No. 3 (2023)
Authors:Karina V. Anufrieva Pages: 527 - 540 Abstract: W. Dilthey’s program of “criticism of historical reason” was formed in a polemic with the legacy of I. Kant on the basis of transcendental reflection of the data of descriptive psychology. It was focused on understanding the radical difference between the sciences of the spirit and the sciences of nature. Starting from a critical rethinking of Kant's legacy within the boundaries of his own version of the academic philosophy of life, Dilthey began to talk about the fact that the reason, directing the cognitive activity of the subject, is characterized, first of all, not by the theoretical “purity”, but by its involvement in the “open” flow of history, which it gives meaning and sense through language. It interacts with historical experience, which arises through the synthesis of actual events perception in the time flow and memory images with real categories and concepts constructed by the intellect of the human subject. The ability to judge what is happening in history, its assessment in a humanistic perspective, is also considered by Dilthey as inseparable from the work of historical reason. The reason involved in the flow of time and life cannot be a carrier of theoretical “purity” and acts as inherently hermeneutic in its nature. Dilthey presented an interesting analysis of the main levels of hermeneutical procedure - emotional perception, expression and understanding, aimed at comprehension of the diversity of spiritual and cultural worlds in synchrony and diachrony of their existence. Denying the possibility of comprehending the meaning and sense of history by constructing substantialist schemes, he asserted the importance of narrative representation of the past in the light of the present. Dilthey's project of “criticism of historical reason” was based on the idea of the “openness” of the meaning of the past, due to its rootedness in the very way of human existence in time. This idea was inherited and further developed in the horizon of the fundamental ontology of M. Heidegger and other contemporary thinkers of hermeneutical orientation. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-527-540 Issue No:Vol. 27, No. 3 (2023)
Authors:Valeriy Ye. Semyonov Pages: 541 - 555 Abstract: After the completion of I. Kant’s “Copernican” turn in metaphysics, all subsequent European philosophy to one degree or another was under his influence. The purpose of the article is to consider the reception and transformation of the Kantian theoretical philosophy by the Marburg school of neo-Kantianism. It is necessary to analyze the reasons for H. Cohen's and P. Natorp’s interpretation of Kant's criticism. To do this, one should consider (i) internalist and (ii) externalist factors in the formation of the Marburg School. Neo-Kantianism, on the one hand, emerged as a response to materialism, naturalism, and post-Kantian German idealism. In addition, the Marburg School was strongly influenced by the change in the scientific paradigm in mathematical natural science at the end of the 19th century. The justification by the Marburgers of Kant’s a priori doctrine presupposed thematization, first of all, of: a) purity of thought; b) systematic unity of thought and experience; c) the orientation of philosophy to the “fact of science”; d) transcendental method. As a result, the Marburg School interpreted the Kantian concept of the unity of consciousness; abandoned the principle of synthetic (real) unity of consciousness in favor of systematic (logical) unity; substantiated the purity of scientific thinking; put forward the requirement of orientation of philosophy to the “fact of science”; developed the concept of the origin of thinking (Ursprung); abandoned the idea of “givenness” of the subject of knowledge and proved its “assignment”; changed the understanding of the essence and functions of the transcendental method; put forward the concept of thinking as “generation” (“production”); formulated a new understanding a priori. The changes that took place in the 19th century in philosophy, mathematical natural science and mathematical sciences led to a sharp activation of constructivism. It can be concluded that Kant’s epistemological paradigm was realistic constructivism. Pure constructivism became the paradigm of the Marburg School. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-541-555 Issue No:Vol. 27, No. 3 (2023)
Authors:Ira Katsur Pages: 556 - 567 Abstract: Kant’s theory of cognition aimed to explain the possibility of scientific knowledge. Aesthetics and life science were not considered by Kant in the context of cognition. By contrast, Cassirer set himself a philosophical task to extend Kant’s theory of cognition to all forms of culture, including pre-scientific knowledge and aesthetics. The present study demonstrates how Cassirer explained the possibility of different objective forms, named symbolic, by employing and transforming Kant’s theory of cognition. For this goal, Cassirer took the following steps: modified the definitions of a priori synthesis (the act of understanding) and pure intuition (the forms of space and time) - main building blocks of Kant’s cognition; indicated the necessary correlation of intuition and synthesis; characterized a priori synthesis and the intuition as notions which include contradicted meanings. Cassirer called this contradiction “twofold oppositions” as characteristic of a priori synthesis. The first argument of the article is that the possibility of various synthetic acts is rooted in the nature of a priori synthesis which carries together two different meanings: the act of uniting elements and the initial unity. One synthetic act forms the world of nature and is connected to scientific space and time, and the other is the product of immediate perceptional space and time, from which the world of myth and aesthetics appears. Thus, Cassirer expanded the scope of “pure” synthesis. The second argument is that Cassirer specified a priori synthesis and pure intuition as a functional concept. The functional concept belongs to the model of concept as-relation that Cassirer has elaborated. It includes moments that are separated and united simultaneously. This definition of concept breaks the rules of consistency. The concept of as-relation justifies the contradictory characteristics of a priori synthesis and pure intuition, which include both the combination of moments in a synthesizing act and the initial unity of intuition. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-556-567 Issue No:Vol. 27, No. 3 (2023)
Authors:Valentin V. Balanovskiy Pages: 568 - 581 Abstract: The publication of the Critique of Pure Reason by Immanuel Kant marked the beginning of an intellectual revolution not only in Philosophy, but also in other spheres of intellectual activity. Every year interest to this work is only growing up, especially in the context of the development of cognitive sciences and technologies related to the development and implementation of artificial intelligence systems. However, both Kant’s contemporaries and subsequent generations of researchers had questions about the basic concepts, outlined in the first Critique. Nikolay Lossky became one of such outstanding experts in Kant’s philosophy, who carried out a metacritique of transcendental idealism. His analysis is interesting because it is characterized by consistency, depth and inclusiveness, despite the fact that he was not a supporter of Kant’s philosophy. The proposed article explicates the main points of the metacritique of pure reason carried out by Lossky. The aim is to systematize the advantages and disadvantages of transcendental idealism highlighted by him in order to assess the validity of objections and identify points that paradoxically escaped Lossky’s attention. In particular, it is shown that the highest evaluation of Lossky is awarded to Kant’s efforts to create an epistemology that does not rely as presuppositions on any other branches of human knowledge; the resolution of contradictions between Empiricism and Rationalism; the creation of the doctrine of synthetic rationality and transcendental logic; the idea of the need for the immanence of knowledge to consciousness. Lossky identified as the key shortcomings of transcendental idealism a range of contradictions grouped around such concepts as the things in themselves, affection, experience, inner sense, transcendental schema, and unity of apperception. At the same time, it is shown that such a key concept for Kant’s theoretical philosophy as transcendental reflection has disappeared from the Lossky’s field of consideration. The study is preceded by a brief description of Lossky’s characteristics, including personal ones, as a meta-critic of pure reason. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-568-581 Issue No:Vol. 27, No. 3 (2023)
Authors:Aleksandr E. Rybas Pages: 582 - 597 Abstract: The article analyzes the influence of Kantian philosophy on the problems and development of Russian empiriocriticism. It is shown that the critical pathos of Kant’s philosophy, as well as his call for intellectual honesty in philosophy, was appreciated first of all. Relying on Kant, Russian empiriocritics proved the inconsistency of metaphysics in both its religious and materialistic forms. In addition, the teachings of the founders of empiriocriticism, E. Mach and R. Avenarius, were also criticized because some dogmatic assumptions were found in them. Attempts to eliminate these assumptions resulted in a dynamic concept of experience, based on which the concepts of empiriomonism (A. Bogdanov), empiriosymbolism (P. Yushkevich), scientific philosophy (V. Lesevich), positive philosophy of life (S. Suvorov), positive aesthetics (A. Lunacharsky), ethics of mutual joy (A. Bogdanov) and many others were developed. Special attention was paid to the analysis of the “thing-in-itself” since this very concept of Kantian philosophy was used by G. Plekhanov to justify “orthodox” Marxism. Russian empiriocritics opposed Plekhanov’s identification of the “thing in itself” and the material object, arguing that the concept of matter is a metaphysical assumption and, for this reason, cannot contribute to refuting dualism and Kantian “agnosticism.” From the monistic point of view, the “thing-in-itself” should be understood on the basis of experience as a necessary form of its organization. According to Bogdanov, there is nothing a priori in the “thing-in-itself”; this idea appeared as a result of substituting the known for the unknown and expressed a process rather than essence. Kant’s aesthetics and moral philosophy were also actively discussed in Russian empiriocriticism. The interpretation of beauty as “expediency without purpose” was extended to the fundamental principle of the “aesthetic worldview,” which gave credibility to the doctrine of the ideal, the practice of social construction, etc. As a result of the polemic with the ethics of compassion, of which Kant was considered the most authoritative defender, an alternative ethic of mutual joy was created. Thus, the influence of Kantian philosophy on Russian empiriocritics was complex and contributed to the development of new ideas. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-582-597 Issue No:Vol. 27, No. 3 (2023)
Authors:Hartwig Wiedebach Pages: 598 - 613 Abstract: Walter Benjamin called Felix Noeggerath (1885-1960) the “universal genius” or simply “genius.” In his 1916 treatise “Synthesis and the Concept of System in Philosophy,” Noeggerath offered a reading of Kant’s concept of synthesis in an original and radical manner. He dares to confront thought with the incommensurability of atheoretical Being. The linkage between logic and incommensurability is what he calls rationalism. In contradiction to this claim, any attempt to exclude atheoretical Being from the realm of logic is anti-rationalism. Noeggerath elaborates on this in a penetrating discussion and modification of epistemological positions, especially those of the Marburg School and Hermann Cohen. Noeggerath constructs a notion of the philosophical system with the help of Kant’s three tables of transcendental judgements, categories, and principles in the Critique of Pure Reason. Each of these tables is known to contain 12 individual elements in four groups of three each. For the systematic division, the third group under the title “Relation” is decisive. Noeggerath assigns one systemic part to each kind of relation: “For it is to be connected: the categorical relation with ethics, the hypothetical with logic, and the disjunctive with aesthetics.” As a result the classical sequence, beginning with logic, is changed. “The order of the limbs is: a) ethics, b) logic, c) aesthetics.” In Noeggerath’s logical outline, specific mathematical concepts of meta-geometry play a decisive role. According to him, philosophy can resemble their preciseness in building a viable concept of the infinite. The prerequisite is that philosophy does not itself behave mathematically but proceeds along its own path in critical distance to the “specialized, act-kindred thinking” of the mathematician. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-598-613 Issue No:Vol. 27, No. 3 (2023)
Authors:Boris L. Gubman Pages: 614 - 628 Abstract: H. Arendt developed largely her hermeneutical interpretation of understanding in line with the rethinking of I. Kant’s philosophical heritage. Although she was able to offer a rather original interpretation of the theoretical views of the great German philosopher, her hermeneutic strategy was also influenced by the approaches to their understanding that were proposed by her teachers M. Heidegger and K. Jaspers. Arendt’s hermeneutical teaching proceeds from the need to realize the close unity of practical action and spiritual activity of the human subject - Vita Activa and Vita Contemplativa. Accepting the initial position of Heidegger’s metaphysics of finiteness about the “abandonment” of man in the flow of time, Arendt simultaneously follows Jaspers’ call for the need for an existential-hermeneutic interpretation of practical action and the abilities of the spirit by their understanding on the basis of Kant’s legacy. Singling out thinking, will and judgement among the main vectors of self-realization of the spirit, she demonstrates their close relationship with the main types of practical human activity - work, work and action. Analyzing the abilities of the spirit, Arendt emphasizes the major role of thinking, which brings together the processes of knowledge acquisition and meaning creation. It highlights the primacy of the meaning-producing function of the reason in relation to the ability of the intellect to generate true knowledge on the basis of generalization of the data of contemplation. Describing thinking after Kant as a “thing in itself”, Arendt speaks of its involvement in eternity and time in the moment of the present, the ability to generalize the past and design the future. Thinking forms the core of practical reason, which Kant identified with the will, and opens a new horizon of meaning generation in its aspiration to the future. The ability to judge also turns out to be a product of thinking, referring to the past while relying on common sense and imagination. Arendt rightly argues that the “paralysis” of the faculty of judgement, indicating the significance of Kant’s categorical imperative, threatens not only to produce a distorted vision of history, but also the triumph of the “banality of evil” in the sphere of politics. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-614-628 Issue No:Vol. 27, No. 3 (2023)
Authors:Zinaida A. Sokuler Pages: 629 - 643 Abstract: It is proved that the basic framework of the premises and reasoning of Wittgenstein's “Tractatus Logico-philosophicus” corresponds quite well to the transcendental method (as formulated by H. Cohen). Whereas Kant’s philosophy proceeds from the fact of existence of mathematics and mathematised natural science and investigates their conditions of possibility, Wittgenstein proceeds from the fact that propositions of language describe reality and reveals the conditions of possibility of such descriptions. Kant, answering the question about the conditions of possibility of the named sciences, comes to the idea of the transcendental subject and the distinction between the world of phenomena and the thing in itself. Wittgenstein's investigation of the conditions of possibility that the world is described by propositions leads to the assertion that both the world and language are together in logical space. The latter constitutes the a priori and transcendental condition of the possibility that language “reaches out” to reality. For both the theories - in the “Critique of Pure Reason” and in the “Tractatus Logico-Philosophicus” - the idea of the boundary is important. In the “Critique of Pure Reason” it is the boundary of possible experience and cognition, while in the “Tractatus Logico-Philosophicus” it is the boundary of what can be thought and expressed by meaningful propositions. Related to the different definitions of the boundary is the difference in the treatment of mathematised natural science. For “The Critique of Pure Reason” was created in the era of unconditional acceptance of Newtonian mechanics. And the “Tractatus Logico-Philosophicus” was created at the time of the crisis of the Newtonian paradigm and its replacement by other notions of time and space. However, the idea of boundary, which is present in both doctrines, determines closeness in the attitude towards metaphysics between the author of “The Critique of Pure Reason” and the author of “The Tractatus Logico-Philosophicus”. The study also shows that Wittgenstein did not follow logicism in his philosophy of mathematics. For him, both mathematical objects and propositions of logic are constructions. The conviction about the constructive character of mathematical and logical objects shows an affinity with the Kantian tradition in the philosophy of mathematics. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-629-643 Issue No:Vol. 27, No. 3 (2023)
Authors:Maksim D. Evstigneev Pages: 644 - 658 Abstract: P.F. Strawson is one of the most famous Kantian philosophers and interpretators of Kant’s “Critique of Pure Reason”. This study is dedicated to reconstruction of this interpretation. It is also dedicated to the analysis of the story and place of Strawson’s interpretation in the history of his own philosophical career. I show how Strawson reads Kant’s text, what strategies of interpretation he adopts and what problems he faces. In “Individuals” and “The Bounds of Sense” Strawson explicitly associates himself with Kant and considers himself as Kantian philosopher. Kantian philosophy for Strawson is the descriptive, anti-sceptical metaphysics that seeks to explicate our basic conceptual sсheme. However, due to various criticism, Strawson had to abandon descriptive metaphysics and to change his intellectual figures. On of the main heroes of “Skepticism and Naturalism” - his late book - becomes Hume. The second part of the paper is dedicated to the explanation of the transition from Kant to Hume. In this work, Strawson argues for some kind of soft Hume-like naturalism instead of previously held descriptive metaphysics. This kind of naturalism is more modest than metaphysics. It does not pretend to be the main and the most fundamental of all the philosophical studies. It is simply an analysis of one of the possible philosophical perspective. The stand point of ordinary believes. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-644-658 Issue No:Vol. 27, No. 3 (2023)
Authors:Sergey L. Katrechko Pages: 659 - 676 Abstract: In the “Critique of Pure Reason” and subsequent “Prolegomena to Any Future Metaphysics...”, “Metaphysical Principles of Natural Science”, “Opus Postumum” Kant develops one of the modes of his transcendentalism, the metaphysics of possible experience, whose task is to study the transcendental conditions for the possibility of our (cognition), which, according to Kant, has a priori character. P. Strawson calls this mode of metaphysics ‘ descriptive metaphysics ’ and connects it with the analyzing the ‘conceptual structure’ of our thinking about the world. The contemporary realistic trend (primarily within the framework of the analytical philosophical tradition) in the interpretation of Kant’s transcendental philosophy is associated with the modern theory of “two aspects” (80s of the 20th century), which replaced the classical theory of “two objects/worlds” (compare also with the opposition “ theory of appearance vs. theory of appearances ”). Within the framework of this theory, the Kantian ‘appearance’ receives an objectified status, it is not our mental representation, but corresponds (as its signs) to really existing things, or Kantian ‘objects of experience’. The article traces the formation of the historical and conceptual background of the ‘ metaphysics of experience ’ (H. Paton's original expression). Historically, the metaphysics of experience inherits the neo-Kantian approach to interpreting Kant's transcendentalism as a ‘theory of experience’ (H. Cohen, E. Cassirer), then it develops in logical positivism/empiricism (H. Reichenbach, R. Carnap; further in post-posivivism: the theory of I. Lakatos and T. Kuhn), analytical philosophy of science (W. Sellars, G. Buchdal, H. Putnam), and at present the metaphysics of experience is developing in a number of contemporary works of an analytical orientation (P. Strawson, K. Ameriks, L. Allais and etc.). PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-659-676 Issue No:Vol. 27, No. 3 (2023)
Authors:Petr S. Kusliy Pages: 677 - 697 Abstract: This study explores the phenomenon of the so-called “third reading” of propositional attitude reports. This reading, which was originally explored in the dissertation of J. Fodor (1973) and has since become one of the significant problems in the formal semantics of natural languages, differs from the more well-known de re and de dicto readings by being an intermediate case. If the de re interpretation can be referred to as transparent specific, and the de dicto interpretation as opaque non-specific, then the third reading is transparent non-specific. Fodor's standard solution has been the subject of much discussion in the literature and has given rise to a series of widely accepted counterexamples that are thought to demonstrate the limitations of Fodor's solution. At the same time, alternative approaches to the explication of these readings also suffer from formal shortcomings (for example, some of them did not satisfy the requirement of meaning compositionality, which is a basic requirement in formal semantic literature). This study points out that the analysis of all complex cases of the third reading did not fully take into account their syntactic structure. This remained unnoticed due to the ellipsis in many of these cases. It is shown that a restoration of the ellided syntactic structure makes it possible to analyze all hard cases as basic ones using the classical standard analysis proposed by Fodor supplemented by the principles of admissibility of substitution of L-equivalent expressions in intensional contexts (known since G. Frege and R. Carnap). In the final part of the work, it is demonstrated how exactly the main complex cases of the “third reading” are explicated in terms of the standard approach. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-677-697 Issue No:Vol. 27, No. 3 (2023)
Authors:Jacinto Páez Bonifaci Pages: 698 - 712 Abstract: In diesem Beitrag wird die philosophische Konzeption des Anfangs der Philosophie als Beziehung zum Verhältnis von Subjekt und Objekt untersucht, die der Neukantianer Heinrich Rickert entwickelt hat. Die Untersuchung rekonstruiert erstens den problematischen Hintergrund, der Rickert zum Problem des Anfangs und zu seiner Unterscheidung zwischen drei Bedeutungen des Begriffs ‘Anfang’ führte. Dieser Hintergrund steht im Zusammenhang mit der Wiederbelebung der dialektischen Philosophie zu Beginn des 20. Jahrhunderts. Zweitens wird eine Konzeption des korrelativen Anfangs der Philosophie als Antwort auf das von Hegel zu Beginn der Wissenschaft der Logik formulierte Paradoxon vorgeschlagen. Auf diese Weise wird Rickerts Argumentation als Antwort auf die drei wichtigsten Kritikpunkte Hegels am Anfang der Philosophie durch den Begriff des Ich analysiert. Um die Argumente zu verdeutlichen, die Rickert in seinem Aufsatz über den Begriff des Anfangs der Philosophie entwickelt, werden wir die wesentlichen Hinweise auf Rickerts Konzeption des heterologischen Denkens geben. Schließlich wird der Ansatz eines korrelativen Anfangs im Hinblick auf das allgemeine Projekt einer Transzendentalphilosophie bewertet. Wir werden aufzeigen, wie das, was Rickert die Wendung zum Objekt nennt, Rickert zu einer paradoxen Position verpflichtet, die er selbst als ‘transzendentalen Empirismus’ charakterisiert. Jenseits dieser Schwierigkeit will die vorliegende Untersuchung zeigen, dass Rickerts Position eine der originellsten Positionen der Transzendentalphilosophie darstellt, die sich mit der Hegelschen Frage nach dem wahren Anfang der philosophischen Wissenschaft auseinandersetzt. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-698-712 Issue No:Vol. 27, No. 3 (2023)
Authors:Mikhail Yu. Zagirnyak Pages: 713 - 725 Abstract: The manifestation of the significance of geographic specificity in the formation and development of society is the most crucial research vector in the study of socio-philosophical doctrines. The tradition of conceptualizing the meaning of geography in the history of Russia was significantly contributed by Sergey Solovyov and Vasily Klyuchevsky. Fyodor Stepun also correlated geographic conditions and social practices within the philosophy of landscape, which he successfully integrated into his socio-philosophical doctrine. This research paper is undertaken to reveal the essential principles of Stepun's social philosophy and to determine the features of his argumentation, which he used to interpret the mechanism of the socio-cultural process. Comparing the landscapes of Europe and Russia is Stepun's favorite method to focus on entirely different systems of social practices formed in different natural conditions. The limited/unlimited opposition is the foundation of Stepun's landscape philosophy. Stepun emphasizes that religion plays a significant role in forming the existence of social beings. Religion creates and maintains the unity of society, without which it is impossible to include geographic space in social practices. Religion forms a collective social subject from a multitude of individuals and collective formations and from their various activities - a unity tradition: a culture that has its strategy for the social development of the landscape. Stepun believed that the loss of religion's functionality as an instrument of social cohesion leads, in the long term, to the death of culture. Orthodox politics will help in the conditions of Russia's infinite space to ensure social cohesion and thus incorporate the landscape into social area. This policy knows the unique role of religion in socio-cultural development. Thanks to the Orthodox policy, it is possible to integrate the Russian landscape into the economic system effectively. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-713-725 Issue No:Vol. 27, No. 3 (2023)
Authors:Anna A. Khakhalova Pages: 726 - 739 Abstract: The study addresses some aspects of Suprematist theory of perception, allowing to investigate the structure of Suprematist phenomenon in the context of ontology, socio-political and religious-mystical works of K. Malevich. The aim of the paper is to present Malevich’s theory of perception in the framework of enactivism. Namely, the article focuses on the theory of social affordances, which today is widely used in design, game development and other everyday practices. The author refers to Malevich’s theoretical and sociopolitical essays, as well as to the commentary literature. Although Suprematism represents a well-researched tradition in art theory, the author stress the need for a follow-up study of Malevich’s theoretical essays in the contemporary context of philosophy of consciousness. The author also emphasizes the relevance of Suprematist philosophy for today’s way of thinking. For the most authentic presentation of Malevich’s ideas I use the phenomenological and hermeneutical method on a par with elements of the ecological approach in psychology and enactivism in the philosophy of consciousness. Consequently, the theory of affordances an effective and natural unification of all the aspects discussed above. The study shows the affinity of Malevich’s ideas to this theory. The author focused on the thesis of feeling as the goal of the expressive act of art. As one could see, Kazemir Malevich always emphasized the bodily-affective dimension of art, and in this sense he participated in a global cultural-historical shift in our conception of the essence of art. Since then, art has ceased to be elitist, but has instead inherited everyday practices. Thus, Malevich speaks of a new art that suits the man of the new world, the Soviet citizen. In this context, I relate the idea of affordance, which means the creation of a feeling-opportunity for subjective action (agency), to the artistic act whose goal, according to Malevich, is the creation of an emotional body-affective feeling. I defend the theory of social affordances, explaining the mechanism of social interaction, as the most adequate model for explaining Suprematism. As a result, based on the already developed concept of bodily-affective dynamics, I show how visionary and creative Malevich was, and how his ideas contribute to the development of a theory of social, emotional affordances. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-726-739 Issue No:Vol. 27, No. 3 (2023)
Authors:Dmitry V. Mikhel Pages: 740 - 756 Abstract: The increased attention of the Orthodox Church to issues of medical education in our country was the result of the fact that in the 1990s it once again became one of the most active forces in our society. The connection between the church and the medical community, which goes back to a time when the doctoring of the mind and bodily health was in fact the work of the same people, cannot leave the church indifferent to the professional formation of healthcare workers. The Soviet era saw the forced de-Christianization of the medical profession and measures taken to abolish medical ethics rooted in the Hippocratic Oath and the Gospel commandments. The restoration of dialogue between church and medicine began after the collapse of the Soviet state, but it is still insufficiently regular. Currently, factors complicating this dialogue are liberal medical legislation and capitalist economies in health care. The former, by legalizing abortion, artificial insemination, and sterilization, absolves the doctor of moral responsibility in matters concerning the management of human life; the latter encourages him to view his profession not as a service, but as a means of making money from other people’s suffering. If the dialogue between church and medicine were to be carried on permanently within the walls of medical schools, it would strengthen the spiritual and moral foundations of the medical profession, upon which it has always existed. One of the most significant forms of this dialogue should undoubtedly be the teaching of biomedical ethics, which should be grounded in modern theology and the values of traditional spiritual cultures of Russia. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-740-756 Issue No:Vol. 27, No. 3 (2023)
Authors:Andrey V. Prokofyev Pages: 757 - 773 Abstract: The study deals with the content and transformations of Jeremy Bentham’s theory of sanctions and its role in the development of the contemporary understanding of how moral regulation works. In An Introduction to the principles of morals and legislation, Bentham defines sanction as a type of pleasure and pain that gives the binding force to some law or rule and mentions four sanctions: physical, political, popular, or moral, and religious. The popular, or moral, sanction rests on such a motive as ‘the love of reputation’. Unlike the motive of ‘good-will’, ‘the love of reputation’ has some drawbacks that lessen its general efficiency and its contribution to the fulfillment of the principle of utility. Though the development of civilization makes them less dangerous. In the Deontology, two more sanctions were added: sympathetic (the pain generated by the contemplation of the pain suffered by a fellow creature) and retributive (the pain caused to a perpetrator by retaliatory actions of his/her immediate victim). The renewed typology of sanctions is discussed by Bentham in the context of the activity of a moralist, or a deontologist. There are two main interpretations of moral sanctions in the contemporary ethics: ‘the moral sanction as a public condemnation of a perpetrator’ and ‘the moral sanction as a self-condemnation of a perpetrator (his/her feeling of guilt, pricks of conscience)’. Bentham was a major figure in the development of the first interpretation. However, his extended typology contributed to the development of the second. Bentham’s sympathetic sanction in the case of ‘pains of sympathy’ that experienced by a perpetrator and caused him/her by pains of his/her victims is not identical to a guilt-feeling but can work without a public condemnation. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-757-773 Issue No:Vol. 27, No. 3 (2023)
Authors:Liudmila V. Baeva Pages: 774 - 792 Abstract: Manifestations of school shooting or ‘columbine’, constituted by armed mass attacks and murders in educational institutions perpetrated by adolescents, have proliferated in recent years. They are marked by their unpredictability, spontaneity and cruelty. This phenomenon has been subject to scholarly examination from various perspectives, enabling the elucidation of its multifarious traits and characteristics as a means of diagnosis and prevention. This study surveys established academic approaches to the study of school shootings (psychological, legal, sociological, semiotic, existential) and delineates their specificity and scope. Drawing on analysis of incidents of school shootings in Russia from 2014-2022, key signs and tendencies in the occurrence of mass attacks on educational institutions are delineated. Adopting existential approaches in philosophy and psychology, notably the works of A. Camus, E. Fromm, M. Boss, V. Frankl and L. Berkowitz, the semantic stages and constituents of school shootings as existential crimes and subsequent suicides are elucidated. The present study aims to identify and characterise the roots and essence of school shootings ('columbine') as an existential crime type, in order to comprehend the semantic motivational origins of school shootings and analyse the ‘boundary situation’ engendering individual destructive rebellion against the world. The nexus between unresolved existential needs and quandaries of the individual and the factors triggering self-destructive personality mechanisms is expounded, whereby the individual enacts an ‘escape’ from reality against the backdrop of media-disseminated aggressiveness and legitimation of violence as a means of overcoming problems and self-presentation. The existential analysis and modelling of school shooters’ actions offered here has enabled conclusions to be drawn regarding potential countermeasures to such crimes. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-774-792 Issue No:Vol. 27, No. 3 (2023)
Authors:Elena V. Zolotukhina-Abolina Pages: 793 - 808 Abstract: The study is devoted to construct a typology of discourses about a miracle. Discourses are interpreted in this case not in a linguistic, but in a philosophical sense, as a certain “way of talking” about a chosen phenomenon. This includes the ontological and ideological position of the speaker (writer), emotional and value pathos, a communicative attitude or lack thereof, a message to the listener (reader) of specific views and beliefs. The author distinguishes three groups of discourses on the ideological basis: 1) a miracle, understood as supernatural, but accessible for communication; 2) a miracle understood as a man-made, purely human phenomenon; 3) a miracle as the result of a “dual determination” coming from both the transcendent and the person himself. The miracle is initially interpreted in the article as a positive phenomenon that can be described and expressed in speech without directly naming the word itself. Within the first group of discourses, the following are considered: religious (Christian), mythological and fairy-tale discourse, and the fate-providentialist discourse is also highlighted. The second approach, connected with the denial of the supernatural, speaks of a miracle in the context of its scientific and technical creation, as well as hopes for a miracle within the framework of progressive and utopian concepts. The third type of discourses, combining the view of a miracle as coming from above and from the person himself, includes mystical-magical, existential and creativistic discourses - interpreting the theme of creativity. The mystical-magical discourse describes a miracle as the result of illumination and as a consequence of persistent spiritual searches. In the existential discourse, represented by fiction, there is also a place for describing a miracle as a magical nature and a magical fate. In creative discourse, the miracle is the very act of the birth of a new one. Summing up what has been said, the author emphasizes that he presents readers with nothing more than a sketch that requires further work and thematic disclosure. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-793-808 Issue No:Vol. 27, No. 3 (2023)
Authors:Eduardus Lemanto Pages: 809 - 817 Abstract: Religious fundamentalism continues to be an enormous concern in the aftermath of the 9/11 tragedy since the atrocity involved numerous extremist groups, including religious fundamentalist ones. This horrible tragedy has brought in all citizens of the globe mindful of the existential threat of these organizations. Their existence sparks an immense discourse in various fields, including in the academic field that centres around the query of ‘what drives them to act mercilessly and inhumanely.’ Aside from political matters, their extremism is shaped by their method of approach to the doctrines or dogmas, teachings, ideologies, and religious traditions of faith they espouse. The methodology used by fundamentalists in approaching their religious texts and traditions is one of the major issues confronting religious fundamentalism. That methodology refers to the authoritative method, which entails two notable inquiries. Why do fundamentalists consider their religious doctrines or dogmas to be infallible or unquestionable' Why do they presume that all other knowledge and values are subordinate to their religious texts' This philosophical analysis seeks to investigate and evaluate the flaws of the authoritative method within fundamentalism by contrasting it with the Deweyan experimental or scientific method and bridging the two methods with the ‘reflective method’ the author postulates. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-809-817 Issue No:Vol. 27, No. 3 (2023)
Authors:Aleksandra Yu. Berdnikova Pages: 818 - 828 Abstract: The study is devoted to the study of actual state of the archival materials of V.S. Solovyov which are held in different funds of Russia. During the working process was carried out the analysis of Solovyov’s related materials in a number of archives of Moscow and St. Petersburg. In the context of this topic, documents from such archive funds as: RGALI, GARF, TsAGM, OR RSL (Moscow), OR RNL, IRLI RAS, RGIA (St. Petersburg) were reviewed. Particular attention was paid to the 1880s as the least researched period of philosopher’s work in his biography due to the insufficient availability of sources and to the restrictions of spiritual censorship in connection with the church-political content of Solovyov’s works of this period (“The Great Debate and Christian Politics”, 1883; “The History and Future of Theocracy”, 1887, etc.). In this regard, special attention was paid to the Solovyov funds in such archives as RGALI (F. 446) and OR RNB (F. 718). In the course of the study, many storage units were identified containing unsorted, draft materials, notebooks and notes of the philosopher, which need to be systematized and studied. The work carried out allows us to establish the scale and determine the priority areas of current research on the creative biography and philosophy of V.S. Solovyov based on the study of primary sources in the archives of Russia. PubDate: 2023-09-15 DOI: 10.22363/2313-2302-2023-27-3-818-828 Issue No:Vol. 27, No. 3 (2023)
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