Journal articles on the topic 'Philosophers – Russia'
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1
Sidorov, Alexey, Irina Alexeyeva, and Elena Shklyarik. "The Ethical Environment of Russian Business." Business Ethics Quarterly 10, no. 4 (October 2000): 911–24. http://dx.doi.org/10.2307/3857839.
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Abstract:In 1995, the American Association for the Advancement of Science and the American Society for Engineering Education received a grant from the National Science Foundation to undertake a project aimed both at assisting Russian philosophers in developing curriculum on engineering ethics and learning how context affects the teaching of engineering ethics. The project began with three Russian philosophers visiting the U.S. to observe how we teach engineering ethics. The American members of the project then made three visits to Russia to be part of three different workshops that brought together Russian professors from a variety of disciplines to exchange ideas about teaching ethics among themselves and with the Americans. During these visits, three of the Russians asked if we thought American philosophers would be interested in hearing about the Russian situation. We were delighted by the question (especially since we had become fascinated with the differences in Russian ideas about ethics), and responded with enthusiasm for the idea of their writing such an article. The article that follows is the result of their endeavor to explain how business ethics issues arise in Russia. Among other things, the article reveals how Russia’s history and the experiences of Russians under the U.S.S.R create a context extremely different from our own, for thinking about (and teaching) business ethics.
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GALUSTYANTS, GRIGORY L. "BASIC CONCEPTS OF FOREIGN PHILSOPHICAL RUSSIAN STUDIES." CASPIAN REGION: Politics, Economics, Culture 65, no. 4 (2020): 116–19. http://dx.doi.org/10.21672/1818-510x-2020-65-4-116-119.
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This article is devoted to the presentation of the views of foreign philosophers on the problem of spiritual identity and national identity of Russia. The factors that influenced the formation of the worldview of thinkers, historical conditions, as well as identified theoretical, conceptual sources of authors, representatives of foreign philosophy are characterized. The concepts of spiritual identity and national identity of Russia in the works of foreign philosophers are analyzed.The works of the most famous contemporary foreign authors, who primarily develop socio-philosophical and philosophical-political aspects of the Russian national identity, are examined: Z. Brzezinski, R. Pipes, J. P. Scanlan, A. Toynbee, F. Fukuyama, S. Huntington.An analysis of the concepts of Western philosophical Russian studies shows that the key tendency of modern foreign doctrines about Russia is a fundamental refusal to reveal the moment of universality of the idea of Russia. The very need for philosophy, i.e. in the logic and dialectics of the history of Russia is considered not from the standpoint of the reasonable necessity of the concept, but from the point of view of the abstract rational randomness of the empirical phenomena of the historical existence of Russian society and state. The author comes to the conclusion that all the special concepts of the idea of Russia contain a dialectical contradiction and can remove it only in its own logical selfdenial. The latter should become the beginning of a reasonable and integral paradigm of the philosophical understanding of Russia in world history.
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Lukianova, Natalia, and Elena Fell. "Peircean studies in Russia: A historical and cross-cultural perspective." Empedocles: European Journal for the Philosophy of Communication 12, no. 1 (June 1, 2021): 19–33. http://dx.doi.org/10.1386/ejpc_00026_1.
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This article aims to contribute to the Peircean studies by providing an account of the reception of Peirce’s philosophy in Russian academia. Peirce was introduced to Russian scholarship at the beginning of the twentieth century, but Russian scholars’ work on Peirce remains unnoticed for the most part in the international academic world. Presenting an outline of their research fills a certain gap in the Peircean studies demonstrating how Peirce was received in imperial Russia, the USSR and post-Soviet Russian academia. This overview can also serve, to some extent, as a contribution to the studies in cross-cultural communication, because the authors present Russian philosophers’ take on an American philosopher considered in the context of the changing historical and cultural landscape. From being introduced to Peirce via a francophone scholar at the beginning of the twentieth century to criticizing Peirce from the stance of dialectical materialism during the Cold War and exploring Peirce’s original work from various angles in the recent decades, Russophone academics could not avoid being affected by the complexity of cross-cultural communication.
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KONEV, V. A., and Yu M. REZNIK. "Philosophy and Philosophers in Contemporary Russia. Part I." Personality.Culture.Society 22, no. 1-2 (2020): 211–25. http://dx.doi.org/10.30936/1606-951x-2020-22-1/2-211-225.
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KONEV, V. A., and Yu M. REZNIK. "Philosophy and Philosophers in Contemporary Russia. Part 2." Personality.Culture.Society 22, no. 3-4 (2020): 198–210. http://dx.doi.org/10.30936/1606-951x-2020-22-3/4-198-210.
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Vladimirov, Pavel. "Russian Neo-Kantianism and Philosophy in Russia." Studies in Transcendental Philosophy 2, no. 3 (2021): 0. http://dx.doi.org/10.18254/s271326680018215-6.
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Russian neo-Kantianismʼs status in the history of the development of Russian philosophy is an important, but poorly presented in scientific publications, issue is revealed in the article. With some exceptions, which are represented by a number of few, but informative and informative articles and a monograph, the problem remains without proper reception in the scientific discourse of our time. Russian neo-Kantianism, however, leaving aside the question of what is the phenomenon of Russian neo-Kantianism, it is impossible to productively and consistently actualize the content of Russian neo-Kantians and, moreover, to show their significance in the history of Russian philosophical and socio-humanitarian thought in general. Three key difficulties stand out: 1) the question of originality and the related theme of the independence of the philosophical direction (originality, independence and originality – differ from each other, but are united in their immanent orientation); 2) Russian neo-Kantianism, which in many ways seems to be the most difficult task for researchers engaged in historical and philosophical reconstruction; 3) the question remains ambiguous as to whether Russian neo-Kantianism is a continuation of the German tradition or whether it is a direction of Russian philosophy of thought. Russian neo-Kantianism, the three difficulties identified in the reception of the phenomenon of Russian neo-Kantianism taken as a whole, are consistently revealed in the content of the proposed article, supplemented by a brief overview of the most systemic positions of Russian philosophers, ranked among Russian neo-Kantianism. Overcoming the indicated difficulties, which undoubtedly affect the objective disclosure of the creativity of each representative of Russian neo-Kantianism or thinkers related to them, seems appropriate not only from the standpoint of the history of philosophy, but also for actualizing the heritage of philosophers in the conditions of modern socio-humanitarian pragmatics. Russian neo-Kantianism The author of the article suggests that one of the ways to overcome the ambiguity of the definition of Russian neo-Kantianism in the history of Russian thought may be, firstly, a more detailed consecration of the activities of Russian neo-Kantians in the historical and philosophical literature, and secondly, a comprehensive representation of this direction, including studies of individual personalities and their works. Despite the controversial and polemical nature of the task, its formulation is necessary for the objectivity of the meaning of Russian thought in the global context.
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Shchedrina, I. O. "Returning to Own Culture: the Intellectual Heritage of G. P. Fedotov." Philosophical Letters. Russian and European Dialogue 3, no. 4 (December 2020): 167–74. http://dx.doi.org/10.17323/2658-5413-2020-3-4-167-174.
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The article reveals the conceptual attitudes and thematic preferences of the philosopher of the Russian diaspora G. P. Fedotov on the material not only of published works but also of his epistolary heritage. The author emphasizes that appeal to his past, to the historical foundations of Russian culture, was in the center of attention of almost all philosophers-emigrants. Still, each of them saw the path to his culture in his own way. A feature of Fedotov consisted in its historicity, i.e., in the fact that he not only theoretically substantiated a special path for the development of Russian spirituality but himself returned to pre-Christian Russian culture as the source of a special religious worldview. He wanted to rethink the trajectories of Russia’s spiritual development to understand how and when there was a gap between the intellectual and the spiritual, what are the reasons for the cultural catastrophe that was unfolding before his eyes. At the same time, the author pays special attention to the sphere of conversation of Fedotov and his methods of expression, revealing the specifics of philosophical communication of that time, key topics, the most discussed problems, and debatable issues. Representatives of the Russian diaspora (philosophers, philologists, historians, art critics) have acquired a special intellectual location on European and American magazines’ pages. The topics discussed by Fedotova with colleagues: the discussion of the fate of Russia, Slavic specificity, and spiritual culture have not lost their relevance today.
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Sineokaja, Julia. "Voices of Philosophers." Политическая концептология: журнал метадисциплинарных исследований, no. 01 (April 10, 2022): 62–72. http://dx.doi.org/10.18522/2218-5518.2022.1.6272.
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The article examines the generational approach to study of the philosophical traditions’ development. The philosophical generation is a powerful intellectual pattern with its own optics, issues, and methods of research. The author distinguishes six philosophical generations that nowadays live and work in Russia. The specificity of philosophical generation is determined by existential input to philosophy of people that are close to each other in the experience of discipleship and integration into official and unofficial philosophical institutions, the commonality of the intellectual basis. As for philosophical generation, it is not about age of philosophy makers but about the emergence of new problems and a new relation to philosophy, about the promotion or development of new ideas and meanings, about new trends in the discussion of already familiar problems and phenomena, about the new social and cultural role of philosophy, about a new understanding of the world and man, about changing what is called the “philosophical way of life”. The study of philosophical generations is important for recovery of the human context for the development of philosophy. The path of knowledge from the generational type to texts is no less important than the usual path from texts. Reading the history of philosophy as the history of philosophical generations pays attention of researchers to the personal connections within the philosophical community (horizontal and vertical ones), which will clarify both the individual contribution of thinkers and the mutual influences that determine the inception and development of philosophical ideas.
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Nemtsev, Mikhail. "On Professional Self-Determination of Philosophy Teachers in Russia." Ideas and Ideals 13, no. 1-1 (March 19, 2021): 24–41. http://dx.doi.org/10.17212/2075-0862-2021-13.1.1-24-41.
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In the beginning of this paper, the author presents a critical analysis of “The Carnival Time: Russian High School and Science in the Postmodern Era” by P. A. Orekhovsky and V. I. Razumov who scrutinize ongoing degradation in Russian science and education. This crisis is a local variation of deep global crisis (described among others by B. Readings (1996)). Their article represents such a particular feature of humanities in Russian higher educational institutions, as systematic lack of attention to personal educational interests of students that unavoidably leads to certain monologicity. Before now, there has been gnoseological inequality between teachers and students. Thereby, objectives and content of education were predetermined. Global crisis of education is grounded by factual disappearance of this inequality. However, one can appreciate new possibilities for philosophy teachers to live on according to their professional self-determination. In the second part of the article, it is proposed to evaluate the situation from the standpoint of dedicated philosophers for whom teaching is the most appropriate way to fulfill their professional self-determination. Philosophy is a unique profession, where it is barely impossible to separate professional thinking of a philosopher from the practice of teaching Philosophy. To teach philosophy is to philosophize. In this paper, the author considers the term ‘self-determination’ as creation of general value grounds of the philosophy teachers’ practical (everyday) activity, which provides every professional activity with justification as reasonably necessary to establish these values. Self-determination establishes a bridge between personal ethics and everyday practical life decisions. In order to implement their self-determination, philosophers need educational situations. Therefore the main proposition of this paper is that philosophy teachers have a chance to take advantage of the ongoing situation if they develop self-determination and explore educational interests of prospective students.
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Kornilaev, Leonid Yu. "“The Turn towards Ontology” in Russian Neo-Kantianism in the Late 1910s and Early 1920s (Lev Salagov and Nikolai Boldyrev)." Kantian journal 38, no. 4 (2019): 81–100. http://dx.doi.org/10.5922/0207-6918-2019-4-4.
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The period between the late 1910s and early 1920s saw the emergence of onto-epistemological philosophical projects in Russia that was determined by criticism and attempts to overcome the domination of epistemology in philosophy which was the result of the intensive development of Neo-Kantianism and the influence of Husserl’s phenomenology. Attempts to turn towards ontology were made both by Russian religious philosophers and by Russian Neo-Kantians. I look at the little-studied philosophical projects of the Russian Neo-Kantians Lev Salagov and Nikolai Boldyrev. Their philosophical concepts share the tendency to transpose epistemological problems to ontology, and to identify and bring closer together epistemology and ontology. Russian philosophers ontologise the theory of cognition through the analysis of subjectivity, the complete elimination of psychological motives and the separation of transcendentalism from transcendentism. These principles enable Salagov to ground a three-part structure of cognition (consciousness, being, committing to consciousness) and to assert that the main task of genuine epistemology is exclusively the study of the cognitive relationship, committing to consciousness. They enable Boldyrev, proceeding from the separation of reflection and sensibility, to build a doctrine on the self-unfolding of being. Similar tendencies — a turn towards ontology — were observed in the same period in West European philosophy, including German Neo-Kantianism. However, the concepts of Russian Neo-Kantians, which imply a new orientation towards ontology, are fairly independent, and not only on account of the original interpretation of Kantian critical philosophy and Neo-Kantian epistemology, but also on account of internal discussion with the Russian philosophers belonging to other movements (for example, intuitivists). The analysis of the onto-epistemological projects of Russian Neo-Kantians makes important additions to the picture of the reception of Neo-Kantianism in Russia.
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Burmistrov, Konstantin Yu. "Jewish Philosopher from Lithuanian Forests: On Solomon Maimon and His “Autobiography”." Voprosy Filosofii, no. 2 (2022): 135–45. http://dx.doi.org/10.21146/0042-8744-2022-2-135-145.
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Solomon Maimon (1753–1800), one of the most significant Jewish philosophers of modern times, in his writings tried to critically approach the tradition of Jewish thought and compare its teachings with the views of European philosophers. In recent decades, he and his views have attracted close attention of historians of philosophy. Recently, seven volumes of his works were published in Russia, translated from German and Hebrew. One of his most famous books is his Lebensgeschichte (Autobiography), an autobiography written by him in the 1790s and revealing both the stages of his life path and spiritual development, as well as his understanding of various problems of philosophy, religion, ethics and mysticism. This book has enjoyed a reputation as a classic in the genre of “intellectual biography” for two centuries. The article discusses the main features of this book, as well as its perception in the 19th – early 20th centuries. The stereotypical image of Maimon as a freethinker Jew, a fighter against religious superstitions and social inequality, almost overshadowed his significance as an original philosopher, whose views were appreciated by I. Kant and J.G. Fichte. This attitude towards Maimon was fully reflected in the translations of his Autobiography. Our article pays special attention to the Russian translations of this book. We are publishing for the first time documents related to an attempt to publish in the 1930s a complete commented translation of Maimon’s book. Famous Soviet philosophers and translators participated in the preparation of this translation (Boris G. Stolpner, Isaak M. Alter, and others), but the book was never published for political reasons.
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Moiseenko, M. V. "ETERNAL VALUES: SIGNIFICANCE OF CREATIVITY OF A.S. PUSHKIN IN THE AGE OF SCIENTIFIC AND TECHNOLOGICAL PROGRESS (For the 220th Birth Anniversary)." RUDN Journal of Philosophy 23, no. 3 (December 15, 2019): 356–62. http://dx.doi.org/10.22363/2313-2302-2019-23-3-356-362.
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The purpose of the article is to study the importance of Pushkin's work in the age of scientific and technological progress, to identify and analyze the moral values that accompany the work and personality of Alexander Pushkin and are particularly relevant to our time. The article discusses the moral values of honor and dignity, the ratio between good and evil, concepts of duty, justice, love and friendship, happiness, freedom, creativity, patriotism, national idea, peoples’ friendship and the problem of preserving Russian language in modern Russia. The article is written through the prism of interpretation of Pushkin’s creativity by Russian philosophers abroad and modern philosophers. The article deals with the problem of using neural networks that make it possible to reproduce the style of A. S. Pushkin. The author concludes about the relevance of the work of A. S. Pushkin in our days. The issues of preserving spirituality, moral values, national identity, and optimistic Renaissance perception of the world, of understanding the beauty of life, remain relevant and in demand in modern age of rapid scientific and technical progress, both in Russia and in the world.
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Sorochaikin, A. N. "PHILOSOPHY AND PHILOSOPHERS OF RUSSIA IN THE AGE OF SCIENTOMETRICS." Vestnik of the Kyrgyz-Russian Slavic University 21, no. 6 (June 2021): 93–97. http://dx.doi.org/10.36979/1694-500x-2021-21-6-93-97.
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Drach, Gennady V. "Philosophy in a Polycentric World: about the VIII Russian Philosophical Congress." Voprosy Filosofii, no. 11 (2022): 5–11. http://dx.doi.org/10.21146/0042-8744-2022-11-5-11.
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The main issues discussed at the VIII Russian Philosophical Congress held in Moscow are considered, an assessment of its results is given. The appeal to the memory of outstanding Russian philosophers A.A. Zinoviev, V.V. Mironov, V.S. Stepin, I.T. Frolov, B.G. Yudin and other colleagues-philosophers gave the work of the congress the character of a philosophical reconstruction carried out in the space of personal knowledge. The question of the polycentricity of the modern world allowed us to proceed to the consideration of the civilizational ideas of Russian philosophers. The issues of civilizational differences and relations between Russia and the West found a significant addition at the plenary session “A.A. Zinoviev’s Philosophy and Modernity”, at which A.A. Guseynov, V.A. Lectorsky, A.P. Kozyrev and others spoke. The recognition of civilizational diversity, as A.V. Smirnov specially noted, involves thinking about the polycentricity of philosophy itself, about its role in ensuring the “coherence” of culture as an integrity. The symposium dedicated to the memory of V.V. Mironov, “Metaphysics does not die”, allowed us to draw a number of generalizing conclusions about the metaphysical foundations of philosophy and the need to understand it as a form of cultural self-consciousness and civic identity.
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KARTUNOVA, ANGELINA D., and OLGA E. PUCHNINA. "THE RUSSIAN PEOPLE AND THE STATE: THE POLEMIC OF V. V. ROZANOV AND N. A. BERDYAEV." CASPIAN REGION: Politics, Economics, Culture 66, no. 1 (2021): 149–55. http://dx.doi.org/10.21672/1818-510x-2021-66-1-149-155.
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V. V. Rozanov (1856-1919) and N. A. Berdyaev (1874-1948) were original Russian philosophers and publicists, despite the age difference, they were familiar both personally and with each other's works. Comments on each other's ideas are scattered through various works of philosophers, but there was also a brief period of active mutual polemics in journalism. Despite the contradictory assessment of mutual creativity and the specifics of each person's religious worldview, they addressed common themes. Russian thinkers pointed out the specific features of the Russian national character-the priority of the spiritual principle over the material, the compliance and sacrifice of the Russian person, a special attitude to social and political activity, but each of them interpreted this specificity in their own way. Rozanov and Berdyaev expressed similar opinions about the role and functions of state power in society, in their opinion, it should first of all protect people from arbitrariness and reduce the amount of evil in the world. Their political ideals were also close - as conservative philosophers, they preferred the monarchy. However, Rozanov and Berdyaev had different views on the tasks and goals facing the Russian people, and also had different opinions on the causes and consequences of the First World War for Russia.
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Korolkov, Alexander A. "Hegel as an atheist and intuitivist in the interpretations of Alexandre Kozhève and Nikolay Lossky." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 1 (2021): 4–15. http://dx.doi.org/10.21638/spbu17.2021.101.
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The Russian exiled philosophers Alexander Kozhevnikov (Alexandre Kozhève) and Nikolay Lossky, who had to leave Russia in the 1920s, gave paradoxical interpretations of Hegel’s work: Kozhève treated Hegel as an atheist whereas Lossky interpreted him as an intuitivist. Both philosophers have influenced the development of Western European philosophy and contemporary understanding of Hegel’s texts. The history of Russian philosophy would be poorer if we forget that Kozhevnikov acquired recognition as a French philosopher Kozhève only at a mature age. A strong influence on Kozhève’s treatment of Christianity was exerted by Vladimir Soloviev’s philosophy, to which he devoted his first dissertation under the guidance of Karl Jaspers. His attention to the Christian understanding of love as an endless power over the finite manifestations of spirit, which was expounded upon/revealed in his course of lectures on Hegel, enjoyed great popularity in France and influenced the formation of eminent philosophers. Hegel’s atheism in Kozhève’s interpretation is not a denial of religion, since religion and philosophy have common interests applied to eternal themes; they differ only in methods of the cognition of the Absolute. The logic of the anthropological interpretation of Hegel led Kozhève to the rationalization of religion by elevating philosophy over it. Hegel’s atheistic anthropology turned his study into a summary of religious evolution, with theology eventually ousted by anthropology. Nikolay Lossky, who had written a book on intuitivism before the revolution, in his creative work abroad extended his notion of intuitivism by calling Hegel an extreme intuitivist. He based this conclusion on Hegel’s upholding of the principle of the identity of thinking and being, that is following the logic of an object in cognition. The possibility to eliminate the contradiction between knowledge and being, about which Hegel wrote, is interpreted by Lossky as intuitivism and even empiricism.
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Baturenko, S. A. "Intellectual prerequisites of a feminist discourse’s formation in the history of the Russian sociology." Moscow State University Bulletin. Series 18. Sociology and Political Science 25, no. 4 (February 12, 2020): 193–208. http://dx.doi.org/10.24290/1029-3736-2019-25-4-193-208.
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The article considers intellectual premises of forming of a feministic discourse in the Russian sociology are considered. The origin perspective in Russia of feminism as social phenomenon and theory of feminism in the history of the Russian social thought begins with them. The developed prerequisites promoted an indication of interest of the first Russian sociologists to this problem. The specifics of historical and cultural development exerted impact on judgment of a set of questions within social sciences including on need of a research of “women’s issue”. Many outstanding sociologists actively worked at a turn of the 19–20th centuries in the field of studying of this problem. The question of social position and role of women attracted a keen interest of representatives of the most different directions of sociological science of the classical period of development in Russia: positivistic, neopositivistic, subjective sociology, genetic, neokantian, Marxist, geographical direction. The author notes that judgment of a women’s issue in Russia began much earlier, namely in the first half of the 19th century to what a huge number of books and articles on this perspective testifies. The problem of position of women in society is considerably expressed in the context of the Russian culture, and widely reveals in the Russian literature in works of the famous writers, poets, publicists, philosophers. Statement of a problem of inequality, overcoming a dependency of the woman, providing her rights in Russia differs from western in original specifics. These specifics are caused by historical and social development of society, formation of legal system, religious consciousness. On the one hand, considerable impact was exerted by the European social thinkers. On the other hand, it is possible to speak about the Russian philosophers of this period who developed a problem of female equality in the works and in many respects defined the general direction of development of domestic sociology. In article the process of intellectual development of the Russian social thought which is directly preceding emergence of sociology in Russia and to forming of a feministic discourse within some leading schools of sciences is analyzed.
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Alexandrov, Ilya Y. "Russian cosmism in the cultural space of Russia." Vestnik of Saint Petersburg State University of Culture, no. 1 (46) (March 2021): 6–11. http://dx.doi.org/10.30725/2619-0303-2021-1-6-11.
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The article is devoted to the emerging trends in changing the image of Russian cosmism in Russian culture. The cultural phenomenon of Russian cosmism was realized decades after being hushed up, since the creative activity of the most significant thinkers-cosmists falls on the last decades of the 19th – first decades of 20th centuries. The formation of the concept of «Russian cosmism» in Soviet philosophy and science falls on the 1960–1980s, when V. I. Vernadsky’s idea of the noosphere approached the communist ideals of the future. During the years of «perestroika», Russian cosmism acquired its classic image of a syncretic worldview that can save humanity. During these years, Russian culture adopted «Russian cosmism» not only due to environmental discourse, but primarily due to the rediscovery of its own cultural origins and the publication of works by Russian cosmist philosophers, whose ideas were pushed out of the public sphere in the Soviet years. In the 21st century, thanks to the rapid development of science, information technology and the growing authority of technological solutions, Russian cosmism in the cultural space is no longer so much a teaching of the biosphere, which is turning into the noosphere, as an ethical and philosophical justification of transhumanism. The ideas of N. F. Fedorov in the cultural space of Russia are becoming more and more influential in comparison with the ideas of V. I. Vernadsky.
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Kamenets, A. V., and L. V. Molina. "The Enlightenment Philosophy Impact on the Musical Culture of Russia in the 18th–19th Centuries." Contemporary problems of social work 6, no. 3 (September 28, 2020): 30–37. http://dx.doi.org/10.17922/2412-5466-2020-6-3-30-37.
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this article discusses the key ideas of the philosophy of the Enlightenment (applying democratic attitudes, referring to real-life problems and issues, promoting humaneness and humanism) that have influenced the Russian musical culture. A connection is traced between the worldview of the West-European philosophers of the Enlightenment and the works of European composers and musicians that influenced the Russian musical culture in the 18th and 19th centuries. The article highlights how the philosophy of the Enlightenment affected the development of the operatic and singing art in Russia and how it in many ways dictated subsequent trends in the Russian music.
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Belov, V. N. "RUSSIAN EUROPEAN B.V. YAKOVENKO." RUDN Journal of Philosophy 23, no. 2 (December 15, 2019): 133–44. http://dx.doi.org/10.22363/2313-2302-2019-23-2-133-144.
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The article analyzes the creativity of one of the most famous Russian neokantians Boris V. Yakovenko. Despite the fact that the work of Yakovenko becomes the subject of analysis of an increasing number of researchers both in Russia and abroad, it has not yet taken place in a systematic analysis. The article attempts to consider the philosophical creativity of the Russian philosopher systematically, revealing both the main directions of European thought that had the greatest influence on the position of Yakovenko and the main areas of philosophy to which the efforts of the national thinker were directed. These, according to the author, include the history of philosophy and the system of so-called transcendental pluralism. It is pointed out that the history of philosophy for Yakovenko is a single holistic process and therefore is the history of the development of philosophical ideas, and not the history of life and work of individual philosophers. According to Yakovenko, the general philosophical scheme of historical development looks like this: from Greek cosmism to German epistemology and the beginning ontological turn in modern philosophy. There is also the belief of B.V. Yakovenko that there is no national philosophy. In his opinion, philosophy, as well as science in General, can only be international. His second main thesis concerning the development of philosophy is that philosophy should be independent from other branches of human knowledge and knowledge. She must not be a servant of theology or science. The article also presents various stages of the Russian philosopher's development of his version of the concept of pluralistic philosophy. According to Yakovenko, only pluralistic philosophy is able to know the essence as the main object of philosophy.
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Sigachev, Maxim I., Alexey N. Kharin, and Pavel P. Skakun. "“Integralism” and “Realism” in the Russian Civilization Theories: Two Answers to the Challenges of History." Almanac “Essays on Conservatism” 58 (October 1, 2020): 228–37. http://dx.doi.org/10.24030/24092517-2020-0-3-228-237.
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The article is devoted to the examination of the views on civilizational geopolitics of the two Russian philosophers – A.S. Panarin and V.L. Tsymbursky. The two thinkers represent two different approaches to the philosophy of geopolitics – civilizational “realism” and “integralism”. Those approaches are reflected also in the authors' assessments of the prospects of Russia. V.L. Tsymbursky suggested a kind of some quaint isolation, “shelter” for Russia beyond the “straits”. A.S. Panarin saw the answer in the development of a global project that Russia could offer the world. Actually the disagreements between A.S. Panarin and V.L. Tsymbursky represent a kind of confrontation between geopoliticians and civilizational thinkers. But they also reflect the contradictions between a pragmatist and a theorist. Despite the disagreements, both authors made their worthy contribution to the philosophy of geopolitics, civilization theory and the understanding of the difficult situation that Russia faced after the collapse of the USSR.
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Demicheva, Taisiia. "Despotism or Enlightened Absolutism? Towards the Image of Russia in the Work of Abbé Raynal “Histoire des Deux Indes”." ISTORIYA 13, no. 2 (112) (2022): 0. http://dx.doi.org/10.18254/s207987840019886-3.
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The article reveals the image of Russia in the work of Abbé Raynal “Histoire des deux Indes”. The subject of this study based on the imperial theory thesis in the Enlightened France recorded in the parts of the “Histoire des deux Indes” devoted to Russia. French philosophers criticized the empires activities destroyed indigenous peoples and sold people into slavery. When they discovered Russia, they began to compare it with the already studied and familiar models: prevailed in Russia estate system with the colonial one, and the serf peasant with the slaves exploited in the colonies, i.e. they operated with categories familiar to them. The article was written within the framework of the new imperial history. We will look at the image of Russia in of Abbé Raynal’s work based on such categories of analysis as state policy, population, trade and suggestions for improvement. We will argue that the image of Russia was similar to the eastern despotic states, as well as that there no need for the Russian state to export foreign state models.
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Serdyukova, Elena V. "The Events of N.O. Lossky's "History of Russian Philosophy" and the Debate Around it in the 1950s." RUDN Journal of Philosophy 26, no. 1 (March 29, 2022): 41–60. http://dx.doi.org/10.22363/2313-2302-2022-26-1-41-60.
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The article presents the main stages of the N.O. Lossky's work on the book "History of Russian Philosophy", starting with the emergence of his interest in the works of Russian philosophers when writing an article for the journal "The Slavonic Review" about Vladimir Solovyov and his followers; preparing lecture courses on Russian philosophy for reading at foreign universities (including lectures on Slavic philosophy delivered at Stanford University in 1933) and ending with the publication of the book in the USA, England and France and his work on the future Russian edition. Particular attention is paid to the debate that arose after the publication of the book in America (1951) in the 50s and unfolds on the pages of American journals. The main claims of American critics (Sidney Hook, John Somerville, George L. Kline, etc.) to the content of the book are the uneven presentation of Russian philosophers teachings, the sketchiness and the absence of representatives of some schools of thought. N.O. Lossky's book also became the subject of discussion in the publications of the Russian migr about Lossky's author's vision statement of the development of Russian philosophy and its specifics. As it follows from the correspondence of N.O. Lossky with D.I. Chizhevsky and with publisher A.S. Kagan, it was also planned to publish the book with additions in Spanish and German publishing houses. Up to and including 1956, N.O. Lossky continued to work on the Russian-language "History of Russian Philosophy", which was given to Russia for publication by his son Boris Nikolaevich Lossky only in the early 90s (it was published in 1994). New materials found in the Paris archive of N.O. Lossky (Lossky's text "Philosophy in Pre-Revolutionary Russia", S. Hook's review "They Looked to the West") complement the debate both about N.O. Lossky's "History of Russian Philosophy", and about the nature of Russian philosophy.
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Semenova, Angelina I. "“The Last of the Mohicans of the Russian Thought”: Pavel S. Popov about Gustav G. Shpet. Popov, Pavel S. “Shpet, Publication by Angelina I. Semenova." Voprosy Filosofii, no. 7 (2021): 105–24. http://dx.doi.org/10.21146/0042-8744-2021-7-105-124.
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The article is devoted to the analysis of the intellectual heritage of the famous Russian philosopher, literary scholar and translator Pavel Sergeevich Popov (1892-1964), whose works have been preserved in his family archive. The article precedes the publication of the chapter on Gustav Gustavovich Shpet from Popov’s unpublished memoirs Images of the Past. Memories from university, gymnasium and childhood years (P.S Popov began to write this book in the 1920s and finished in the 1940s). Popov's manuscript is primarily of historical and philosophical value, opening up new interesting pages for us in the history of domestic Russian thought in the first half of the 20th century. It allows to take a fresh look at both Popov and Shpet, clarifies the nuances of the relationshipbetween philosophers of that time, confirms the ideological and biographical assumptions of researchers (for example, about the existence of a typewritten version of the second volume of Shpet’s A View on the History of Russian philosophy»). In addition, thanks to these memories, various details of the intellectual life in the first half of the 20th century are discovered (including the internal ideological connections within the Psychological Society, and the intellectual atmosphere of the “editing” of Shpet's translation of the G.W.F Hegel’s The Phenomenology of Spirit. The author defends on P.S. Popov’s archival materials the idea of the existence of a continuity between the philosophy of pre-revolutionary Russia and the Soviet period. Their link, according to the author, is the work of university philosophers (precisely, the generation that caught the interruption of the pre-revolutionary and the formation of the Soviet philosophy: G.G. Shpet, P.S. Popov, B.A. Fokht, V.F. Asmus etc.), since the university style of thinking is, in principle, aimed at preserving and transmitting the historical intellectual experience of generations.
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Szaniszló, Orsolya. "Зарождение государственного среднего женского образования в Российской империи и Венгрии." Canadian-American Slavic Studies 49, no. 2-3 (2015): 366–83. http://dx.doi.org/10.1163/22102396-04902016.
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During the time of enlightened absolutism, the development of education became a state duty. The philosophers of the Enlightenment began to deal with the question of the education of elite women and that played an important role in the nation-building process. Educational reforms initiated by Catherine the Great and Maria Theresa established state educational systems in Russia and in Hungary. The first state-financed higher education institute for women in Europe was opened in Russia. Similar schools in Hungary only appeared a century later. This article compares Russian and Hungarian boarding-schools for noble maidens, focusing on the beginning of these elite institutes and the secondary-level education ensured by them. This essay is dedicated to the memory of L.N. Semenova.
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Gacheva, A. G. "The work of F.M. Dostoevsky as a prologue to the birth of Russian Cosmism." Solov’evskie issledovaniya, no. 3 (September 30, 2022): 140–58. http://dx.doi.org/10.17588/2076-9210.2022.3.140-158.
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The work of F.M. Dostoevsky is considered a kind of ideological and artistic precedence of Russian thought that was formed in Russia in the last quarter of the XIX century and was called “Russian cosmism”. The importance of Dostoevsky's ideas and images in the formation of ontology, anthropology, ethics, historiosophy, eschatology of Russian cosmism is shown. The revolt of Dostoevsky's heroes against the idea of the thermal death of the universe stimulated cosmist philosophers to create the idea of the antientropic essence of human life and work. The writer's idea of Christ as the “ideal of man in the flesh” and his belief in the Incarnation of God are explained on the basis of the idea of moral interpretation of dogma peculiar to the writer and cosmist philosophers. It is shown that Dostoevsky, like Russian cosmists, represents the world and man from the point of view of deontology, in the light of what they should be. He is one of the forerunners of the idea of history as a work of salvation, the development of which was given by N.F. Fedorov and Christian cosmists.
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Turley, Egor Vladimirovich. "The ideas of Eurasian philosophers through the prism of Roerich's heritage." Философия и культура, no. 10 (October 2021): 56–79. http://dx.doi.org/10.7256/2454-0757.2021.10.36566.
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This article draws parallels between the representations of the classics of Eurasianism and their contemporaries, namely N. K. Roerich, H. I. Roerich and Y. N. Roerich, on the peculiar mid-world that is formed by Russia within and around it. It is indicated that the concept of interrelation of biogeosystems with peoples and civilizations inhabiting them, defined by the Eurasian term “developmental site”, is familiar from natural-philosophic concepts of the earlier period. In the era of the development of the ideas of noospherism, it obtained natural-scientific substantiation and new interpretation not only in L. N. Gumilyov original theory of ethnogenesis, but also in representations of the Russian cosmism, which can be correlated with the scientific-philosophical, literary-artistic heritage of the Roerichs. Unlike geosophy of the Eurasians, the holistic views of Roerichs imparted a rather synthetic character to the historical science. At the same time, Y. N.Roerich distinguished geopsychology as a research instrument for cross-civilizational dialogue. One of the most remarkable episodes in implementation of the Eurasian vision by the Roerichs was their Central Asian expedition and peacekeeping activity, associated with unification of the peoples of Eurasia on the basis of broad cooperation. The article demonstrates the possibility of synthesizing Eurasian theories, spiritual-ethical teachings, and natural scientific research within the framework of integral philosophy for elaboration on the concept of sustainable development. Besides the need for international cooperation, the cultural-philosophical heritage of the Roerichs, which includes “Living Ethics or the Teaching of Life”, infeasibility of evolution of mankind detached from the planet and Cosmos also received its ontological substantiation. Such an in-depth consideration of the fate of Eurasia by the Roerichs, associated with the civilizational foundations of the crossing “Russia — Mongolia — China — India” and the leading role of Siberia in the future, allows filling the gaps in the construction of the classics of Eurasianism and utilize sociocultural potential of Eurasia to the fullest.
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Tsyrempilov, Nikolay. "Noble Paganism." Inner Asia 17, no. 2 (December 9, 2015): 199–224. http://dx.doi.org/10.1163/22105018-12340042.
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Tibetan Buddhism, in the eyes of Orthodox Christian polemicists, was always seen as a harmful paganism, and fighting against this ‘superstition’ was a high priority. Based on analysis of nineteenth-century Russian Orthodox missionary articles, this paper examines the stereotyped portrayal of Tibetan Buddhism as a civilisational opponent to Christianity, and the ways Russian scholars, ethnographers, philosophers, and officials either supported or challenged this view. In this paper, I argue that, in Russia, the Orientalist paradigm is common to a greater degree among Christian clergy than in academic circles due to the status of a dominating religion the Orthodoxу enjoyed in Russia. The Russian missionaries’ support of imperial power was the essential factor. The clerics viewed themselves as carriers not only of Christian values, but also of the idea of Russian statehood and European civilisation in general. Russian Christian intellectuals repeatedly attempted to comprehend Buddhism rationally, but these attempts were highly formalistic. For them, academic study was never an end in itself, but, I argue, a convenient tool to achieve ideological domination and establish moral authority. However, their intellectual and psychological inability to view other religions as different, rather than false, was, and still is, an obstacle to mutual understanding and respect between Christianity and Buddhism in today’s Russia.
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Nikiforov, Alexander L. "Problems of Metaphilosophy – a View from Aside." Epistemology & Philosophy of Science 56, no. 2 (2019): 111–33. http://dx.doi.org/10.5840/eps201956233.
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The paper discusses several problems of metaphilosophy that were explored in the philosophical literature in Russia. Metaphilosophy tries to understand what is philosophy, what problems philosophers are dealing with, which methods they employ in their investigations, the nature of philosophical statements and so on. Philosophers in Russia tended to think of philosophy as a special type of worldview that exists together with the ordinary worldview and religious worldview. The author defines worldview as a collection of basic beliefs about the surrounding world, society, human being, the relations existing between individuals and society, about values and ideals. It is underscored that a worldview is always somebody’s worldview (it belongs either to an individual or a social group). The worldview problems explored by philosophers remain the same throughout thousands of years; what changes is how they are stated in different times. Every human being faces these problems if she has realized herself as an autonomous being and the reality splits for her into the I and the non-I. All philosophical problems revolve around three basic questions: what is the non-I (i.e. nature and society)? - this is the ontological question; what is I? (the anthropological question); what relations exist between the I and the non-I (the epistemological, axiological, ethical and other questions). The author also explores several stages of a philosophical investigation: an internal dissatisfaction with existing solutions, a search for a new perspective (meaning, idea, interpretation), development of the found solution. The author points at a number of characteristics that make philosophy different from science: philosophical statements and conceptions cannot be verified or refuted by experience, they are not universal. It is argued that the notion of truth in its classical interpretation cannot be applied to philosophical statements because the latter cannot be true or false. The author concludes that philosophical statements or conceptions express the subjective opinion of a given philosopher about the world and the human being. An obvious evidence for this is the existing pluralism of philosophical systems, schools, and trends.
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Terskikh, Marina V. "Representations of Russia and the Russian national character in the modern advertising discourse: linguistic and cognitive analysis." Neophilology, no. 24 (2020): 819–35. http://dx.doi.org/10.20310/2587-6953-2020-6-24-819-835.
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We refer to the concept of the country’s image, which arose in the practice of politicians, government executives, and marketing specialists and has been actively developed in recent dec-ades in the works of representatives of various branches of scientific knowledge: linguists, political scientists, sociologists, philosophers, etc. Media discourse becomes a communication space within which messages are created, on the one hand, reflecting the stereotypical attitudes of the internal and external audience regarding Russia and the Russian people, on the other, correcting negative and reinforcing positive ethnic stereotypes. In this work, the media image of Russia is modeled on the basis of texts of commercial, social and political advertising, speeches of political figures, in particular, in the framework of the election campaign. As a basic methodology, we use the frame modeling method, reconstructs the “Russia” frame in Russian and foreign advertising discourse. Russian commercial advertising forms a positive image of a great, beautiful country with a strong and spiritually rich people, and the concept of “Russian” is used in texts exclusively with positive connotations. Russian social advertising creates the image of a country with a rich history and a great past, however it represents modern Russia as a country in which spiritual values play an increasingly smaller role. The external image of Russia can be generally assessed as negative. The sphere in which the least attractive image is realized is politics. The political theme is updated in all considered types of media discourse and forms the image of a backward, undemocratic state with high corruption and Soviet heritage.
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Chernyaev, Anatoly V. "Facing Historical Challenges: the Work of Soviet Philosophers During the Great Patriotic War." Voprosy Filosofii, no. 12 (2020): 175–81. http://dx.doi.org/10.21146/0042-8744-2020-20-175-181.
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The Great Patriotic War was a decisive challenge not only for the military power and material and technical base of our country, but also for its spiritual, cultural and ideological foundations. Many Russian philosophers became participants in the hostilities, but the role of philosophers who continued scientific work was no less important, the plans of which were adjusted and aimed at implementing projects related to the strengthening of patriotism, the development of national identity, the revival of the classical forms of science and culture, consistent with historical heritage of Russia. This scientific work was in the context of the socio-cultural and spiritual processes that intensified in the USSR during the war and responded to the tasks of strengthening defense capability and the formation of a new socio-state identity. The main undertakings implemented in this connection by the Institute of Philosophy of the USSR Academy of Sciences were the development of the history of Russian philosophical thought and the creation of a new textbook of formal logic. These areas of research activity have shown their relevance in the light of the challenges of wartime and prospects in terms of the long-term development of science.
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Chatterjee, Choi. "Transnational Romance, Terror, and Heroism: Russia in American Popular Fiction, 1860–1917." Comparative Studies in Society and History 50, no. 3 (June 25, 2008): 753–77. http://dx.doi.org/10.1017/s0010417508000327.
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Scholars of Russian-American relations in the late nineteenth century have long been concerned with the personalities and writings of university-based experts, journalists, diplomats, and political activists. We are well acquainted with the observations of various American commentators on the backward state of Russian state, society, economy, and politics. While the activities of prominent men such as George Kennan have effortlessly dominated the historical agenda, the negative discourses that they produced about Russia have subsumed other important American representations of the country. Since the period of early modern history, European travelers had seen Russia as a barbarous land of slave-like people, responsive only to the persuasions of the whip and the knout wielded by an autocratic tsar. Subsequently, Larry Wolff has shown that Voltaire and other Enlightenment philosophers created images of a despotic and backward Eastern Europe in order to validate the idea of a progressive, enlightened, and civilized Western Europe.
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Захарцев, С. И., and В. П. Сальников. "READING GEGEL. REFLECTIONS ON THE 200TH ANNIVERSARY OF THE "PHILOSOPHY OF LAW." Теория государства и права, no. 2(22) (June 25, 2021): 67–88. http://dx.doi.org/10.47905/matgip.2021.22.2.005.
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Авторы знакомят с результатами анализа «Философии права» Гегеля. Выделяются фрагменты названной книги, которым не уделялось или уделялось недостаточно внимания со стороны философов и юристов. Например, демонстрируются размышления Гегеля о войне, о России, о других народах, анализируются отношения философа и власти. Материал может быть интересен как специалистам, так и широкому кругу читателей. The authors present the results of the analysis of Hegel's "Philosophy of Law". Fragments of the named book are highlighted, which were not paid or received insufficient attention from philosophers and lawyers. For example, Hegel's reflections on the war, about Russia, about other peoples are demonstrated, the relationship between the philosopher and the authorities is analyzed. The material can be of interest to both specialists and a wide range of readers.
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Pertsev, Aleksandr A., Yekaterina S. Cherepanova, and Yekaterina A. Batyuta. "Philosophy and its Re-Formation in Post-Soviet Russia." Transcultural Studies 12, no. 2 (February 11, 2016): 247–66. http://dx.doi.org/10.1163/23751606-01202005.
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The article discusses the situation of philosophical education in Russia. After 1991, the teaching of the officially recognized “dialectical materialism” and “historical materialism” in Russia was stopped. Since then, there has been no unified curriculum in philosophy studies in Russia, and the discipline has been significantly changed and extended. Now it includes a variety of philosophical currents that correspond to the general image of this discipline in the world. Nevertheless, there are some distinctive features, which differentiate Russian philosophy teaching from the c of philosophy elsewhere. One significant trait of modern Russian philosophy is the quest for its own identity. This explains the steady and ongoing interest in the history of Russian philosophy and in religious philosophy, which is booming at present. It is also significant that a majority of post-Soviet philosophers still perceive themselves as successors to the scientific ideology in the Marxist sense and regard the working out of a scientific world outlook as their goal. Philosophical schools, such as phenomenology and hermeneutics, are still viewed with suspicion and considered as historical phenomena, which have been overcome a long time ago. The paper will discuss the complex relationship between different positions in the understanding of philosophy in Russia, against the background of the struggle between conservative and progressive tendencies in Russian politics, culture and economics. The analysis of the mainstream of philosophical re-formation allows us to speak about the “New Epoch of Engineers” and the fall of the “Humanist Thaw”.
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Tichtchenko, Pavel, and Boris Yudin. "The Moral Status of Fetuses in Russia." Cambridge Quarterly of Healthcare Ethics 6, no. 1 (1997): 31–38. http://dx.doi.org/10.1017/s096318010000757x.
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Starting bioethics in Russia we were motivated with the idea of the democratization of our society on a basic micro-social level. The country was swift enough to take several important steps in this direction on the macro-social level, i.e., to adopt a new constitution with guarantees of human rights and rights of ownership of private property, to elect the parliament and the president. But these modernizations in the Russian political facade did not sufficiently change the internal structure of the society–the net of everyday relationships in the home, at work, at school, in hospitals and other places. One of the most brilliant philosophers of the Russian “silver age,” L.S. Frank, wrote in the beginning of the century that a tyrannical state (at his time the czarist state) grows out of tyrannical interpersonal relationships. Political revolution not grounded in a social evolution on the basic level of satisfying “simple” human economic, physical, and psychological needs could reproduce only the same totalitarian pattern under a new ideological label. Events resulting from the Bolshevik revolution in 1917 proved the wisdom of his statement. Russia could suffer the same fate today.
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Osipov, Igor D., and Aleksandr E. Rybas. "Culture as the Subject Matter and Horizon of Philosophical Thought in Post-Soviet Russia (St. Petersburg Approaches)." Voprosy Filosofii, no. 12 (2022): 73–83. http://dx.doi.org/10.21146/0042-8744-2022-12-73-83.
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The article considers the emergence, variants of justification and critique of culturology, a new science which appeared in Russia in the 1990s. The main attention is given to the analysis of discussions of St. Petersburg philosophers around culturology, its problem field and methodology. The positions of the leading culturologists of St. Petersburg M.S. Kagan, Yu.N. Solonin, E.G. Sokolov, and others are discussed. The authors are of the opinion that culturology was the most notable and interesting phenomenon of the post-Soviet philosophy; therefore, the study of its history provides a better understanding of the essence of the era as a whole. The authors argue that the post-Soviet period in the development of Russian philosophy can now be considered completed, and this sets appropriate tasks for historians of Russian thought, among which the task of understanding the causes of the exhaustion of the ideological-theoretical and creative potential of post-Soviet thought is the most important. Equally important is the task of comprehending the positive content of post-Soviet philosophy, because it is likely to determine the prospects and problems of Russian philosophical culture in future. The article shows that, since the establishment of culturology, a critical attitude towards its project has prevailed among St. Petersburg philosophers and culturologists, nevertheless there have been made attempts to justify culturology and to prove its importance for Russian culture. The conclusion is made that the post-Soviet stage of the history of Russian philosophy, despite its characteristic “Europeanization”, has managed to become an organic link in the progressive development of Russian philosophical culture.
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Djordjevic, Radomir. "Husserl's phenomenological philosophy in Russia." Theoria, Beograd 46, no. 1-4 (2003): 59–68. http://dx.doi.org/10.2298/theo0304059d.
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The paper reviews phaenomenological influences on Russian philosophical thought. Before the bolyshevique revolution of 1917, Husserl's ideas had attracted the attention of many Russian theoreticians, and during the last two decades effects of this impact are closely investigated. First of all there were several philosophers under very direct influence of phenomenology: N. O. Lossky, the author of numerous books, in his work on logic; S. L. Frank, who had developed an intuitionistic theory of knowledge Gustav Spet, logician, aesthetician, linguist etc, who accepted Husserl's conceptions in his books on interpretation, philosophy of history and philosophy of language; Alexiy Lossev, who wrote some thirty books, and in his early period (works on ancient dialectics, philosophy of language and logics) was phenomenologically oriented; etc. Husserl's philosophy has traced or affected the ideas of several other Russian thinkers, so in USSR as in exile throughout Europe (for instance, Georges Gurvitch).
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Shlapentokh, Dmitry. "The Time of Troubles in Alexander Dugin’s Narrative." European Review 27, no. 1 (October 31, 2018): 143–57. http://dx.doi.org/10.1017/s1062798718000650.
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Alexander Dugin (b. 1962) is one of the best-known philosophers and public intellectuals of post-Soviet Russia. While his geopolitical views are well-researched, his views on Russian history are less so. Still, they are important to understand his Weltanschauung and that of like-minded Russian intellectuals. For Dugin, the ‘Time of Troubles’ – the period of Russian history at the beginning of the seventeenth century marked by dynastic crisis and general chaos – constitutes an explanatory framework for the present. Dugin implicitly regarded the ‘Time of Troubles’ in broader philosophical terms. For him, the ‘Time of Troubles’ meant not purely political and social upheaval/dislocation, but a deep spiritual crisis that endangered the very existence of the Russian people. Russia, in his view, has undergone several crises during its long history. Each time, however, Russia has risen again and achieved even greater levels of spiritual wholeness. Dugin believed that Russia was going through a new ‘Time of Troubles’. In the early days of the post-Soviet era, he believed that it was the collapse of the USSR that had led to a new ‘Time of Troubles’. Later, he changed his mind and proclaimed that the Soviet regime was not legitimate at all and, consequently, that the ‘Time of Troubles’ started a century ago in 1917. Dugin holds a positive view of Putin in general. Still, his narrative implies that Putin has been unable to arrest the destructive process of a new Time of Trouble.
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Romanovskaya, Eugenia V. "From the History of Nihilism In Russia: “Vekhi” and Frank." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 20, no. 4 (November 23, 2020): 394–97. http://dx.doi.org/10.18500/1819-7671-2020-20-4-394-397.
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In the article, the attempt is made to comprehend the influence of the ideology of nihilism on the social condition of Russia after the defeat of the 1905 revolution. Leading Russian philosophers (N. A. Berdyaev, S. N. Bulgakov, M. O. Gershenzon, A. S. Izgoev, B. A. Kistyakovsky, P. B. Struve, S. L. Frank) in the collection of articles “Vekhi”, published in 1909, spoke about the role of the Russian intelligentsia in this revolution. The release of the collection caused a fierce debate in the society. We settled on the article by S. L. Frank (“Ethics of Nihilism”), which was devoted to the phenomenon of Russian nihilism. In his opinion, the enthusiasm of the intelligentsia in the ideas of nihilism was a pressure point in the failure of their participation in the revolution. The article attempts to consider the manifestations of nihilism in Russia, which was not only an “academic philosophical theory”, but also an important factor in influencing the events of the Russian revolution. Frank understood nihilism as the non-recognition of absolute values (truth, justice, freedom, beauty). Moralism, namely nihilistic moralism is the essence of the worldview of the Russian intelligentsia. And Frank, in his article, argues that the Russian intelligentsia must reconsider old values and acquire new ones, – the values of creative religious humanism.
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Dorofeev, Daniil Yu, Roman V Svetlov, Mikhail I Mikeshin, and Marina A Vasilyeva. "Iconography of Plato in antiquity and in medieval orthodox painting." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 1 (2021): 31–52. http://dx.doi.org/10.25205/1995-4328-2021-15-1-31-52.
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The article is devoted to the topic of visualization, which is relevant for the modern world in general and scientific knowledge in particular, investigated through the image of Plato in Antiquity and in medieval Orthodox painting. Using the example of Plato’s iconography as a visual message, the authors want to show the great potential for the development of the visual history of philosophy, anthropology and culture in general, as well as the new visually oriented semiotics and semantics of the image. This approach reveals expressively and meaningfully its relevance for the study of Plato’s image, together with other ancient philosophers’ images, in Orthodox medieval churches in Greece, Serbia, Romania, Bulgaria and, of course, ancient Russia in the 15th-17th cc, allowing to see the great ancient Greek philosopher from a new perspective.
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Karulin, Andrey. "Community socialism of Alexander Herzen and the doctrine of conciliarity of Alexey Khomyakov: two opposite social ideals." Polylogos 5, no. 3 (17) (2021): 0. http://dx.doi.org/10.18254/s258770110017324-8.
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The article presents the views of different understanding of social and political ideals in Russian political and philosophical thought. Two largely opposite projects were analyzed: “communal socialism” by Herzen and the project of conciliarity (“sobornost'”) by Khomyakov. Despite the fact that the focus of both thinkers was on the same institution – the traditional Russian community – the understanding of its role in the future reorganization of the country was significantly different for both thinkers. The article analyzes the main provisions of the concepts of Herzen and Khomyakov in a comparative manner; it is noted that both philosophers predicted a unique path of development of Russia, incomparable with the idea of a social ideal of the European type.
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Popov, Evgeniy A., and Natalya A. Sterlyadeva. "A few words about the Constitution: philosophers are denied." Russian Journal of Legal Studies (Moscow) 7, no. 2 (November 2, 2020): 15–21. http://dx.doi.org/10.17816/rjls39487.
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The article reveals the possibilities of cooperation between philosophers and lawyers in various interpretations of the Constitution as the basic law of the state and constitutionalism as aphilosophical and legal doctrine. The authors address the complex issues of interpretation of legal concepts, as well as the experience of philosophical reflection in the consideration of legal phenomena and processes. For this purpose, in particular, dissertations devoted to global constitutionalism and the Constitution of Russia as afactor of preservation of traditional values and norms of the Russian society are analyzed. The authors of the article emphasize that both theses were not supported by the Higher Attestation Commission, but they can be regarded as anew scientific direction in the interdisciplinary interaction of philosophy and law. The authors explore the Constitution and constitutionalism in aphilosophical way: not as normative legal acts, but as sociocultural phenomena, the development of which is associated withthe traditions and customs of culture, ideology, and philosophy of the state and statehood. The problem of narrow places of understanding of constitutional meanings is indicated in the material. This problem can be solved only in cooperation of various fields of knowledge, philosophical and legal first and foremost. Such interaction has some advantages: 1) it allows one to identify the dominant value in the regulation of social relations; 2) it minimizes the effects of errors in the interpretation of specific rules of law and improving the law enforcement practice;3) it provides an empirical experience understanding of the law; 4) it reveals the features of legal life and society through the prism of axiologicalnormative system of culture, etc. Thus, the article focuses on the significant theoretical and methodological role of philosophical knowledge in the reinterpretation of constitutional meanings.
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Skorokhodova, Tatiana G. "Rammohun Roy and Pyotr Tchaadaev: Philosophers at the Crossroads of Western and Eastern Cultures." Voprosy Filosofii, no. 1 (2023): 186–97. http://dx.doi.org/10.21146/0042-8744-2023-1-186-197.
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Indian Rammohun Roy and Russian Pyotr Tchaadaev are juxtaposed as cross-cultural philosophers in Modern social thought. Being at the crossroads of the West and the East cultures in their countries, they have demonstrated the special resemblance in their worldviews and paradigm of thinking. Based on comparative analysis of philosophers’ existential circumstances and texts, the author describes them as ‘problematic thinkers’ (M. Buber) who destruct quietness in their societies, form the problematic field of social thought and philosophy in the epoch of modernization, and create grounds for the self-understanding by Indian and Russian societies. The conventional description of paradigm of thinking by Rammohun Roy and Pyotr Tchaadaev is presented in the article. The universalistic approach is laid down in the paradigm ground; it permit to search for a unity and universality in diversity of natural and human worlds. The unity discovers through relation of their own social reality with the Other one (this role plays the West). Problems are raised and resolved in special trajectory “understanding of the Otner – thinking on their Own – a creation of some project of Eastern – Western synthesis”. Owing to the paradigm as well as the raised themes R. Roy and P. Tchaadaev have created the epochs in the history of thought and culture in India and Russia respectively.
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Tsvetkov, D. V. "Confucian Ideas and Russian Culture of the XVIII Century on the Example of “Description of the Life of Confucius, the Head of Chinese Philosophers”." Bibliosphere, no. 3 (June 29, 2022): 83–91. http://dx.doi.org/10.20913/1815-3186-2022-3-83-91.
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The influence of Confucian ideas on intellectual life in Russia of the XVIII century has not been studied enough and needs more detailed research. This paper is about the research of text “Description of life of Confucius, head of Chinese philosophers”. The purpose of the article is to identify the background of its creation, analyze the translation of this text and establish its connection with the ideas of the Enlightenment era. It was revealed that the “Description of the Life of Confucius ...” is a collection of fragments from the texts of “Lun yu” and “Zhong Yun” of the Confucian “Four books”, the Latin translation of which was placed in “Confucius Sinarum philosophus, sive Scientia Sinensis” (“Confucius, the philosopher of the Chinese, or Chinese science”) – work, in which, for the first time, traditional Chinese philosophical teachings are systematized. The nature of the fragments, the principle of their grouping by chapters, as well as the topics of the chapters indicate that “The Description of the life of Confucius ...” could act as a lesson to young people preparing for public service. Such an appointment of the “Description of the life of Confucius ...” seems most likely, if we also take into account the tendency that took place in the intellectual environment of the XVIII century to compile manuals on the education of young people corresponding to the ideals of Enlightenment.
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Jukovskyy, V. "Bible on the territory of Ukraine." Ukrainian Religious Studies, no. 8 (December 22, 1998): 41–42. http://dx.doi.org/10.32420/1998.8.176.
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On June 5-7, 1998, in the city of Ostroh, Rivne Oblast, on the basis of the Ostroh Academy, the IV International Scientific and Practical Conference "Educating the Younger Generation on the Principles of Christian Morality in the Process of the Spiritual Revival of Ukraine" was held. This year she was devoted to the topic "The Bible on the Territory of Ukraine". About 400 philosophers, psychologists and educators from many Ukrainian cities, as well as philosophers and educators from Belarus, Canada, Poland, Russia, the USA, Turkey and Sweden participated in her work. The conference was attended by theologians and priests of all Christian denominations of Ukraine.
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Isakhanli, Hamlet. "Alchemy in Russian Literature." Khazar Journal of Humanities and Social Sciences 23, no. 2 (2020): 69–79. http://dx.doi.org/10.5782/2223-2621.2020.23.2.69.
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Along with sciences, alchemical activity heavily influenced literature and art, and the images of alchemists were widely reflected in the works of poets, writers, artists, philosophers, and scientists. In Eastern and Western literature of ancient, medieval, and modern times, alchemy, together with the intriguing images of alchemists, was used also as a source of vivid metaphors. This article is devoted to the subject of alchemy in Russian literature, investigating which writers were interested in it and how it was developed in Russia. Prominent Russian authors’ poetic and prosaic writings have been perused throughout the research paper and it is believed that the images of alchemists portrayed by Alexander Pushkin, Nikolai Gogol, Alexander Herzen, Nikolai Ogarev, Alexei Tolstoy, and Mikhail Bulgakov were of European origin.
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Zolotukhina, Natalia M., and Tatiana V. Vlasova. "Medieval Thinkers on the Organization of Supreme Power (Form of Government)." Rossijskoe pravosudie, no. 9 (August 23, 2022): 13–22. http://dx.doi.org/10.37399/issn2072-909x.2022.9.13-22.
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As a rule, Russia of the XI–XIII centuries is called an early feudal monarchy in modern historical literature. In pre-revolutionary historiography, there was a widespread statement about Russia’s initial commitment to a monarchical form of government. In foreign literature, it has been transformed into an idea of the imperial thinking that has long been characteristic of Russia. Currently, the expansion of the source base, achieved as a result of scientific discoveries and the application of new research methods by modern historians, philologists, philosophers and historians of state and law, political and legal doctrines, has largely changed the perception of the level of general cultural and political and legal development of Medieval Russia. Russian mediev all thinkers gave various recommendations on the organization of state power in the country, the creation of an image of an ideal ruler, the limitation of supreme power. The article examines the ideas about the organizationof the supreme power of three of the most prominent thinkers of the XI – first quarter of the XIII centuries: Metropolitan Hilarion, the great Prince of Kiev Vladimir Monomakh and an unknown author who hid his name under the nickname Daniel the Sharpener.
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Lagunov, Aleksey A. "Apologetic and educational tasks of Orthodox theology in regards to F. M. Dostoevsky’s spiritual insights (on the occasion of the 200th anniversary of the writer’s birth)." Issues of Theology 3, no. 4 (2021): 507–16. http://dx.doi.org/10.21638/spbu28.2021.404.
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The article attempts to define the most important tasks of modern Orthodox theology by analyzing the spiritual insights of the great Russian writer and philosopher F. M. Dostoevsky. The thinker wrote about the need to educate the Russian people in a Christian spirit in order for them to fulfill their worldwide mission. Russian university theology today is being formed in the conditions of worldview, ideological and religious pluralism. Differentiation of theological science and education on the basis of confessions is optimal in the current situation according to the author of the article. For Orthodox theology, the theoretical and methodological foundation should be, first of all, Holy Scripture and Holy Tradition, the richest experience of Eastern Christianity transmitted to Ancient Rus by Byzantium, patristic works and the works of a great many brilliant Orthodox theologians. Also, the spiritual and intellectual achievements of Russian religious philosophers, who, not without mistakes, strove to transfer the richest heritage of Orthodox thought into the secular language should be included. The analysis of Dostoevsky’s literary works, diaries, and notebooks, one of the most distinctive representatives of Russian metaphysics, determined the conclusion of the author of the article that for modern Orthodox theology, the most important tasks are apologetic and enlightenment. They are aimed at protecting the Christian faith from the multitude of myths that developed during the period of apostasy. In addition, these tasks are meant to cultivate knowledge about Orthodoxy and other traditional religions for Russia, both among young people and the older generations.
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Nikiforov, Aleksandr L. "What kind of future is humanity facing?" Philosophy Journal 14, no. 3 (2021): 82–95. http://dx.doi.org/10.21146/2072-0726-2021-14-3-82-95.
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The article examines the scenarios for the future development of mankind presented by F. Fukuyama, the Club of Rome and transhumanists. It is shown that all these scenarios predict the future death of humanity. The question of how this can be avoided is discussed. It is noted that all the scenarios mentioned are Eurocentric: they extrapolate the current crisis of European civilization to all humanity. Indeed, the existence of European civilization is coming to an end, it decays and dies, infecting the whole world with the miasma of its decay. Now, a major question for Russian philosophers is how to protect Russia from the decay that Western Europe is currently experiencing. The author argues that in developing a project for the future of Russia, one should abandon liberal ideology and the capitalist mode of production, the main goal of which is to make profit. We need a new – collectivist – ideology, restriction of private property and market relations. The main task of Russian philosophy at the present time is the development of a new social project, the pursuit of which will give a high meaning to the life of the people of our country.
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Konoplyanik, Alexandra A., and Taisiya R. Kondratyeva. "Philosophical Practice in the Contemporary World." Ethical Thought 21, no. 1 (2021): 148–62. http://dx.doi.org/10.21146/2074-4870-2021-21-1-148-162.
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In traditional academic sense practical philosophy is the combination of those philosophical disciplines which study the practical manifestations of human life, such as ethics and political philosophy. So “practice” in this context is not so much the way of doing philosophy, but rather its object of interest. Thus different subject-specific and applied philosophies are frequently referenced as areas of practical philosophy, though might as well develop in purely academic context. However, there exists another increasingly visible interpretation of practical philosophy, often also referred to as philosophical practice, which involves the use of philosophical tools and insights for philosophical work outside of academia. The best established forms of philosophical practice are individual philosophical counselling/consultancy, philosophy for children, community philosophy/philosophical cafe, philosophy for business. The core (but not strict) common denominator for all these formats is the joint philosophical work of a professional philosopher with non-philosophers. This work may be perceived of intrinsic value or goal-oriented, including making sense of oneself and the world, personal development, developing thinking and metacognitive skills, solving particular conceptually rich problems, including ethical dilemmas. These formats have been developed and formalised to differing extent in different countries and regions. The goal of the present paper is to introduce the Russian-speaking reader to philosophical practice as a contemporary manifestation of practical philosophy and give a short analytical overview of its key formats in the contemporary world, incl. in Russia.