Artykuły w czasopismach: „German philosophy and sociology / 20th century / Criticism”

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Goto, Tommy Akira. "A (re)constituição da Psicologia Fenomenológica em Edmund Husserl". PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, nr 1 (2008): 137–38. http://dx.doi.org/10.18065/rag.2008v14n1.20.

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The German philosopher Edmund Husserl (1859-1938), founding father of Phenomenology, was one of the most prominent thinkers of the 20th century, who not only influenced the philosophical trends of his time but also the sciences in general. Nevertheless, psychology was the science which strongly had direct influence of phenomenology which, in its turn, provided the possibility of developing a phenomenological psychology. The aim of this thesis is to (re)constitute, from a historical-critical point of view, the conception of phenomenological psychology in Husserls last work: The Crisis of European Sciences and the Transcendental Phenomenology (Die Krisis der europäischen Wissenchaften und die transzendentale Phänomenologie. Eine Einleitung in die phänomenologische Philosophie). At present, psychologists are developing a large number of versions of phenomenological psychology, particularly in Brazil; however, none of them have rigorously been based on Husserls concepts. Thus, in order to have an understanding of what constitutes to Husserl a phenomenological psychology, we present, to start with, a brief introduction to the transcendental phenomenology, explaining the variations of the phenomenological method (i. e. phenomenological levels). After that, we point out the most meaningful aspects of Husserls last piece of writing, concentrating our efforts on the revelation the philosopher makes concerning a crisis of the sciences and of reason, as well as his phenomenological criticism on epistemology of Psychology. At last, following Husserls analyses of phenomenology and psychology, we conclude that the conception of phenomenological psychology will constitute a universal science of human beings whose object of study is the animistic being. This science will have basic functions such as: a) the rebuilding of the scientific psychology and the explanation of the psychological concepts; b) the constitution of a universal science of the psychic; c) the description of the intentional experiences and d) be a propaedeutic discipline for the transcendental phenomenology. For Husserl, the authentic and genuine conception of the phenomenological psychology is important to the psychologists since that it is through the development of this discipline that they will recover the subjectivity as the original source of human life and its correlation with the world-life.

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Shevtsov, Aleksandr. "The Philosophy of Gustav Teichmüller and His Treatise “On the Immortality of the Soul” (Dedicated to the 190th Anniversary of the Thinker’s Birth)". Voprosy Filosofii, nr 4 (kwiecień 2024): 158–67. http://dx.doi.org/10.21146/0042-8744-2024-4-158-167.

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The article discusses the philosophical concept of the German thinker of the second half of the 19th century Gustav Teichmüller (1832–1888), professor at the University of Dorpat. As a result of a comprehensive study of the treatise On the Immortality of the Soul (1874) by Gustav Teichmüller, the author of this article came to the conclusion that Teichmuller’s philosophy is a variant of criticism. According to Teichmüller, the treatise was supposed to crown by itself a long philosophical tradition of writing treatises on this topic. The philosophy of Teichmüller, expanded by him in this treatise, is shown in the context of critical reading of prominent thinkers of the past, his ideological predecessors, philosophers of the century of the German Enlightenment and representatives of critical philosophy, such as Moses Mendelssohn, Immanuel Kant, Ludwig Heinrich von Jakob. The study of Teichmüller’s ideas was also carried out in the two paragraphs he added to the second edition (1878) in the context of his criticism of idealism and positivism. The final point of consideration of Teichmüller’s philosophy in this article is the demonstration of a certain translation of the ideas of German philosophy on Russian philosophical soil, as well as the creative processing and assimilation of Teichmüller’s ideas in the history of Russian philosophy of the 20th century. The author also examines the relationship of Teichmüller’s philosophical heritage to the logical and epistemological trend in the history of philosophy.

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Robic, Marie-Claire. "Friedrich Ratzel, géographie et sciences sociales en France (1890–1918) – Centralité et distanciations". Geographica Helvetica 78, nr 1 (17.03.2023): 157–67. http://dx.doi.org/10.5194/gh-78-157-2023.

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Abstract. The reception of Ratzel at the turn of the 20th century coincides with the rise of an academic geography supported by the republican regime and the internationally leading reputation of German geography. But, since the defeat of 1870, French science was driven by the “German challenge”, and the promotion of the social sciences fuelled competition between specialists. Ratzel's reception is characterised by its size, the notoriety of the reviewers and the variety of disciplines concerned. Analysis of the uses and especially of the modes of translation and disciplinary labelling reveals both the ambivalences of the criticism against Ratzel and the contrasting strategies mobilized, according to whether it is a question of founding a modern geography, writing a national geography, or imposing sociology as the master science. Positions then radicalise, accentuating criticism of a science in tune with the Reich's politics and culminating in wartime with the resemantization of the notion of Raum.

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Levit, Georgy S., i Uwe Hossfeld. "Biology and panpsychism: German evolutionists and a philosopher Theodor Ziehen (1862–1950)". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, nr 2 (2020): 240–53. http://dx.doi.org/10.21638/spbu17.2020.203.

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Theodor Ziehen was a prominent German psychiatrist and psychologist and a marginal philosopher of the first half of the 20th century who developed an exotic subjective-idealistic theory based on quasi-empirical psychological arguments. Although Ziehen was seen by contemporaries (most prominently by Vladimir Lenin) as a representative of the same philosophical current (empirio-criticism) as Mach and Avenarius, he never achieved their prominence in the history of philosophy. At the same time, Ziehen’s philosophy became influential in German biology, first of all, due to his direct and very strong impact on Bernhard Rensch. Rensch, in his turn, was the most significant figure on the international scene of what is known as the Modern Evolutionary Synthesis in biology. Rensch was not the only biologist influenced by Ziehen’s ideas. Ziehen had some communication with the “German Darwin” Ernst Haeckel and played a prominent role in the concept of the founder of biological systematics Willi Hennig. How to explain Ziehen’s prominent place in the history of evolutionary biology, despite his obscurity in the history of philosophy? Our hypothesis is that Ziehen became a visible figure in evolutionary theory because of the monistic bias in German biology. Ziehen’s epistemology appeared to be compatible with evolutionary monism and was developed by a practicing psychiatrist therefore obtaining a character of a quasi-experimental doctrine.

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Lunev-Korobskii, O. A. "Philosophy of J. Wahl as an independent phenomenon and as an interpretation of Hegel’s philosophy". Siberian Journal of Philosophy 21, nr 2 (21.12.2023): 113–32. http://dx.doi.org/10.25205/2541-7517-2023-21-2-113-132.

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The article is aimed at comprehending the perception of J. Wahl’s philosophy in Russia. The central role is assigned to the notion of “unhappy consciousness” in Hegel’s “The Phenomenology of Spirit” and to the interpretation of this notion in J. Wahl’s philosophy. The analysis of Russian–language studies dealing with his philosophy allows to outline two primary strands of engagement with it: within the framework of “French Neo–Hegelianism”, and within the framework of existentialism. Th e need to renounce this established characteristic of his philosophy is shown. Two arguments are stated in favour of this, conceptual and substantial. As for the former, the restriction of J. Wahl’s philosophy to the two aforementioned frameworks narrows the real horizons of his research. For the latter, the “unhappy consciousness” in J. Wahl’s philosophy besides the tragic–religious interpretation of Hegel’s ideas also contains pluralistic criticism of Hegel’s “monism” as a part of J. Wahl’s own philosophical project of “metaphysical empiricism”. It is argued that treating the entire corpus of J. Wahl’s writings will allow for a more thorough insight into the history of 20th century French philosophy, in particular “French Neo–Hegelianism” and the Franco-German debates concerning phenomenology and existentialism.

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Kryshtop, Ludmila E., i Mohammad Malla. "Spinoza in the Light of Classical and Contemporary Western Philosophy". RUDN Journal of Philosophy 26, nr 2 (30.06.2022): 402–17. http://dx.doi.org/10.22363/2313-2302-2022-26-2-402-417.

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The article concerns the main lines of reception of the philosophical ideas of B. Spinoza. Estimates of the work of this thinker, his role and importance have undergone significant changes in the course of the development of Western European and Russian philosophical thought. It focuses on the study of the transformations occurred in the approach and nature of evaluations of the main philosophical ideas of Spinoza in the Western European philosophical space, primarily in Germany and France. At the same time, we can state that the peak of interest in the philosophy of Spinoza in these national traditions seriously diverges in time. Initially, we can talk about the predominance of interest in Spinoza’s philosophy on the part of German-speaking thinkers. For a long time, Spinoza’s philosophy was characterized as atheistic and, in connection with this, was subjected to fierce criticism. It is the German enlighteners who are credited with reviving interest in Spinoza’s philosophy at a new level. At the same time, the philosophical views of this thinker not only cease to be assessed as atheistic, but are sometimes perceived in the exact opposite way - as imbued with genuine religious faith. F. Schleiermacher can be considered here as a striking example of such an approach to Spinoza’s philosophy. In the future, interest in Spinoza’s philosophy was maintained in the German-speaking philosophical space due to the reception of his ideas by Hegel, Feuerbach, and Neo-Kantians. In French-language philosophy, interest in Spinoza wakes up much later - in the middle-second half of the 20th century, which is associated primarily with such name as Deleuze. However, this “French Renaissance” of Spinoza’s philosophy can be considered as no less significant than the Renaissance of the age of German Enlightenment. It was “French Spinozism” that brought the study of Spinoza’s philosophy to the international level, significantly expanding their conceptual framework.

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Valčo, Michal, Daniel Slivka, Katarina Valčova, Nina I. Kryukova, Dinara G. Vasbieva i Elmira R. Khairullina. "Samuel Štefan Osusky’s Theological-Prophetic Criticism of War and Totalitarianism". Bogoslovni vestnik 79, nr 3 (2019): 765–85. http://dx.doi.org/10.34291/bv2019/03/valco.

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: This article analyzes the thought legacy of Samuel Štefan Osuský (1888–1975), a famous Slovak philosopher and theologian, pertaining to his fight against totalitarianism and war. Having lived during arguably the most difficult period of (Czecho-)Slovak history, which included the two world wars, the emergence of independent Czechoslovakia in 1918, its fateful, forceful split by Nazi Germany in 1939, followed by its reestablishment after WWII in 1945, only to be afflicted again by a new kind of totalitarianism on the left, it is no surprise that Osuský aimed his philosophical and theological criticism especially at the two great human ideologies of the 20th century – Fascism (including its German, racial version, Nazism, which he preferred to call ›Hitlerism‹), and Communism (above all in its historical shape of Stalinist Bolshevism). After exploring the human predicament in ›boundary situations,‹ i.e. situations of ultimate anxiety, despair but also hope and trust, religious motives seemed to gain the upper hand, according to Osuský. As a ›rational theist,‹ he attempted to draw from theology, philosophy and science as complementary sources of wisdom combining them in his struggle to find satisfying insights for larger questions of meaning. Osusky’s ideas in his book War and Religion (1916) and article The Philosophy of Bolshevism, Fascism, and Hitlerism (1937) manifest the much-needed prophetic insight that has the potential to enlighten our own struggle against the creeping forces of totalitarianism, right and left that seek to engulf our societies today.

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Kibenko, Elina. "Actualization of the Problem of Solitude in 19th and 20th-century Philosophy". NaUKMA Research Papers in Philosophy and Religious Studies, nr 9-10 (20.01.2023): 49–59. http://dx.doi.org/10.18523/2617-1678.2022.9-10.49-59.

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The vast majority of current scientific research devoted to the phenomenon of solitude is performed within the framework of psychology, sociology, and literary criticism. However, these inquiries deal with specific manifestations of the multidimensional phenomenon of solitude, eliminating its nature and fundamental philosophical and anthropological essence, which is hidden behind secondary layers of empirics. The task of this investigation is to consider the phenomenon of solitude among representatives of the world’s philosophical thought of modern times, in whose teachings it has received the fullest expression, in particular among representatives of existentialism, philosophy of life, phenomenology, and psychodynamic theory, including K. Jaspers, N. Berdyaev, M. Buber, M. Heidegger, E. Levinas. Despite the noticeable outburst of engagement with the phenomenon of solitude in the philosophy in the mid 19th – mid 20th centuries, interest in it did not disappear, as evidenced by current works designed to bridge the gap identified by predecessors. Despite the differences in views on the nature of solitude and its impact on the personality, as well as on the moment when a person encounters their solitude, these thinkers have something in common – they all necessarily consider solitude through the lens of the Other (be it a specific individual or a whole society) and recognize it a necessary condition for both true knowledge of things and self-knowledge. Regarding the discrepancies in views on solitude, they may be caused by the “terminological chaos” that still prevails when considering this issue. The terms “seclusion”, “alienation”, “isolation”, “loneliness”, and actually “solitude” are used to denote various manifestations of this phenomenon, often without distinguishing them; classifications of solitude are built through descriptive definitions. The lack of clarity should be overcome by distinguishing related but different concepts and developing a unified approach to the relationship between the essence of the concept and its various lexical expressions. Such a clarification is achieved in this article by identifying commonalities and indicating differences in the works of modern philosophers, who were most interested in the phenomenon of solitude, assigning it an important place in their own philosophical explorations.

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Mitlyanskaya, Maria. "Rectorship of Martin Heidegger: Historical and Philosophical Analysis". Ideas and Ideals 12, nr 3-1 (23.09.2020): 121–33. http://dx.doi.org/10.17212/2075-0862-2020-12.3.1-121-133.

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The idea of reorganizing a German university was revealed in the correspondence of the young Martin Heidegger and his friend Karl Jaspers. Prominent thinkers critically analyze the contribution of contemporaries and representatives of the previous generation of scientists and philosophers. Ambitious and confident in their abilities, they hatched a plan, as it seemed to them, for the most important mission: the revival of the spirit of genuine philosophy within the walls of German universities. Repeatedly emphasized in their correspondence in the 1920s - such a high goal will require the reduction of professors of philosophy and "cleansing" of universities from the prospering mediocrity. Despite spiritual aspirations, these philosophers were aware of the need for career growth. Without a proper position, it was impossible to, at least, make any changes in the current system of higher German education and academic philosophy. The author of this article believes that the same thoughts of Heidegger lay at the basis of the ideas expressed in correspondence with Jaspers and in the decision to accept the post of the rector of the University of Freiburg, which played a fatal role in his biography. The period of the duties of the rector Martin Heidegger is covered by the so-called «Black Notebooks». The author of the article departs from the widely used biographical approach in favor of a historical and philosophical analysis of passages of that creation time. The main objective of this work is to identify the basic categories of the being-historical concept of M. Heidegger, manifested in criticism of the academic university philosophy of German universities at the beginning of the 20th century. The philosophy of being history is first touched upon in the aforementioned Black Notebooks. In the volumes of the collected works “Beiträge zur Philosophie”, “Das Ereignis”, “Die Geschichte des Seyns”, addressed by the author of the article, the main part of the being-historical concept is revealed. The leading research method is historical philosophical, which determines the relationship between the fundamental ontological intuitions of the German master and his analysis of factuality, in particular, criticism of German university philosophy. In the framework of this article, the historical philosophical method includes the hermeneutical method, which is necessary when working with the specific language of Heidegger's works, which requires a thorough interpretation.

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Mikhailovsky, Alexander V. "Criticism of “Technotronic Civilization” by Piama Gaidenko in the Aspect of Kulturkritik". Voprosy Filosofii, nr 7 (2023): 6–12. http://dx.doi.org/10.21146/0042-8744-2023-7-6-12.

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Piama Pavlovna Gaidenko is most often referred to as a brilliant historian of philosophy, the author of the original concept of the evolution of science, but her work clearly shows interest in ontological and “existentialist” topics, which suggests the existence of a certain coherent philosophical project that demonstrates elements of the Christian worldview. Dealing with the issues of the genesis of European rationality, Gaidenko as philosopher was always guided by the task of overcoming the “paradigm of thinking” that was born at the beginning of the Modernity and was associated with the figure of a knowing and creative “subject” who denies the complexity and multidimensionality of the world, who undertakes to rebuild in a revolutionary way. To put an end to the dominance of “deontologized subjectivism”, leading to anthropological, ecological and other crises, is possible only through the restoration of the damaged reputation of ratio, through a new understanding of the collision of knowledge and faith, which reflects the tragedy of Western European culture, which has forgotten about God and being. According to our hypothesis, behind the standard designations of such Soviet philosophical topics as “criticism of European rationalism”, “criticism of bourgeois aesthetics”, “criticism of non-Marxist concepts of dialectics”, etc. – a peculiar cultural-critical approach is traced, which, on the one hand, can be compared with the German Kulturkritik of the 20th century, and on the other hand, demonstrates the ontologism which is typical for the Russian philosophical tradition. We single out three elements of the philosophical project of P. Gaidenko: 1) criticism of mass society and the “tragedy of aestheticism”, 2) criticism of technocracy and “breakthrough to the transcendent”, 3) appeal to the ontological roots of reason and values. We propose to clarify them, outlining the ways of typological comparison with special discourses within the conservative criticism of modernity – in particular, criticism of massification, criticism of technology, problems of value and worldview orientation.

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Brodsky, Alexander. "The last enemy. On some receptions of Plato’s “Phaedo” in 18th-20th century philosophy and literature". Filozofija i drustvo 33, nr 4 (2022): 695–714. http://dx.doi.org/10.2298/fid2204695b.

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Plato?s ?Phaedo? has taken up its position in European culture primarily thanks to its philosophical arguments for the immortality of the soul and the statement that for a true philosopher it is not enough to be free from the fear of death: one should strive for it. Christian theology adjusted these views so that they correspond to biblical eschatology and reproduced them repeatedly. However, there have always been and still are Christian theologians (including Orthodox Christian ones) who deny Platonic dualism as a world-view completely alien to Holy Scripture. It should be noted that criticism of the ?Phaedo? was always wider than the metaphysical question of monism or dualism in the comprehension of human nature; it gave rise to a certain existential philosophy focusing on the attitude towards death. In the Old and New Testament, death is never represented as some wonderful liberation from bodily existence that a philosopher should strive for: it is always horrible. The author of the article considers this problem of attitude to death across three dimensions: metaphysical, phenomenological, and syntactic. Syntactically, death imparts a character of logical sequence to our life, turning the totality of ?atomic facts? into fate. The image of fate makes our existence in time meanin?gful, and therefore becomes an existential phenomenology of the finitude of our existence. But eternal life does not depend on time, it is neither ?before? nor ?after?, and, hence, it is here in every tiniest moment of the present. Thus, the ?syntax of fate? determines the phenomenology of death, and the phenomenology of death determines the metaphysics of Eternity.

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Kovács, Gábor. "THE MYTH OF THE WICKED CITY IN THE CULTURAL CRITICISM OF O. SPENGLER / NUODĖMINGO MIESTO MITAS O. SPENGLERIO KULTŪROS KRITIKOJE". CREATIVITY STUDIES 4, nr 1 (28.06.2011): 64–74. http://dx.doi.org/10.3846/20290187.2011.577175.

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O. Spengler was one of the leading protagonists of cultural criticism in the 20th century. His oeuvre had been rooted in the German intellectual climate of the pre-war period and war years. The German tradition based on an ambivalent relation to modernity, after the German defeat suffered at the end of the First World War, emerged as the movement of ‘conservative revolution’. This new kind of conservatism, on the one hand, enthusiastically greeted technological advancement, while, on the other hand, rejected social and political modernization. The opposition of the city and the country-side was a central theme of this way of thought. Spengler in his ‘morphology of world history’ gave an outstanding place to this opposition. Our paper offers a reconstruction, in this respect, of the theory of Spengler. Santrauka O. Spengleris buvo vienas iš svarbiausių XX a. kultūros kritikos atstovų. Jo kūryba buvo įšaknyta vokiečių ikikarinio laikotarpio ir karo metų intelektualinėje atmosferoje. Vokiškoji tradicija, pagrįsta ambivalentišku santykiu su modernybe, po skaudaus vokiečių pralaimėjimo Pirmajame pasauliniame kare, iškilo kaip ,,konservatyviosios revoliucijos“ judėjimas. Naujas konservatizmo tipas, viena vertus, entuziastingai sveikino technologinį progresą, kita vertus, atmetė socialinę ir politinę modernizaciją. Priešprieša tarp miesto ir kaimo buvo pagrindinė diskusijų tema. Šiose diskusijose Spengleris su savo „pasaulio istorijos morfologija” užėmė iškilią vietą. Šiame straipsnyje pristatoma Spenglerio teorijos rekonstrukcija.

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Prokopiev, Andrei. "Imperial and Princely Court of the Holy Roman Empire in Early Modern in Modern Historiography". ISTORIYA 14, nr 3 (125) (2023): 0. http://dx.doi.org/10.18254/s207987840025002-1.

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The article considers the phenomenon of the imperial and princely court of the Holy Roman Empire in the focus of modern historiographical discussion of German historians. What were the new methodological approaches to the study of the court at the end of the 20th century? How strong was the influence of historical sociology and anthropology? What new schools and trends can be identified at the turn of the century? The specificity of the German material is especially emphasized: the need for a comparative study of over 300 residences of the imperial estates in the early modern period. Today, the princely and imperial courts are seen by historians not so much as a political instrument of power, but as a reflection of the diverse social and cultural processes in the society of the beginning of modern times.

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Gajic, Aleksandar. "Тhe impact of Werner Sombart`s Merchants and Heroes on the conception of geopolitical dualism of tellurocracy and thalassocracy". Zbornik Matice srpske za drustvene nauke, nr 171 (2019): 423–35. http://dx.doi.org/10.2298/zmsdn1971423g.

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This paper examines the connection between the war pamphlet ?Merchants and Heroes? (1915) of Werner Sombart, one of the greatest European sociologists of the 20th century, and geopolitical theories about the conflict between land and sea powers. Although Sombart?s pamphlet emphasizes the spiritual-moral and cultural-sociological dualism between Germany and England in the First World War, where the first represents the characteristics of heroes and idealists and the other of merchants and opportunists, the paper shows that this conflict was primarily a war for the territories - a geopolitical conflict, and, only secondary, a cultural-normative conflict. Historical anal?ysis shows that German geostrategic actions before the Great War (in their colonial policy) and during the Great War were not in opposition, but very similar to Great Britain`s policies. Therefore, it can be assumed that the war between Germany and Great Britain 435 broke out because of the rivalries based on their similarities, both in actions and pretensions. Moreover, Wilhelmine Germany was almost copying Britain?s colonial expansion, so it became the greatest threat to Great Britain`s geostrategic interest. Further, the research established the links between the views of Sombart and Karl Schmitt and, later, with the oversized opposition between land and sea powers as ?the second law of geopolitics? in the views of some geopolitical thinkers during the 20th century. The paper shows that the sources of both views are the same and that they lie in the German romantic-idealistic youth subculture movements at the turn of the 20th century adopted in academic circles before the Great War, primarily in the philosophy of Kurt Hiller and sociology of George Simmel, from which they were accepted by Werner Sombart.

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Лушников, Д. Ю., И. Б. Гаврилов i Т. М. Ермолаев. "Kant’s criticism of the ontological proof for God’s existence in the philosophy of S. L. Frank (1877–1950)". Труды кафедры богословия Санкт-Петербургской Духовной Академии, nr 1(21) (1.03.2024): 38–51. http://dx.doi.org/10.47132/2541-9587_2024_1_38.

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Статья посвящена рассмотрению интерпретации критики онтологического доказательства бытия Божия И. Кантом в философском наследии одного из самых ярких и глубоких отечественных мыслителей ХХ в., представителя метафизики всеединства Семена Людвиговича Франка (1877–1950). Отмечается, что тема доказательств бытия Божия широко рассматривалась представителями русского философского теизма конца XIX — начала ХХ вв. ввиду необходимости прочного разумного обоснования истины в условиях распространения скептических настроений и атеистических воззрений. Работы мыслителей той эпохи в нынешнем секулярном обществе представляют большой интерес и нуждаются в научном исследовании и раскрытии их значительного апологетического потенциала современными учеными. Показано, что С. Л. Франк был выразителем абсолютного реализма, в котором тема онтологического доказательства является центральной. В своих произведениях С. Л. Франк, равно как и И. Кант, указывает на ограниченность разума в области познания. Но при этой схожести у С. Л. Франка и И. Канта их выводы значительно разнятся. Отечественный мыслитель был убежден, что Кантова критика, вопреки его собственной воле, имела не только негативные, но и созидательные для верующего разума последствия. Она не нивелировала онтологическое доказательство, а прямо посодействовала его раскрытию на новом философском уровне. В результате проделанного исследования авторы статьи приходят к выводу, что онтогносеологическая система С. Л. Франка, в которую включено онтологическое доказательство, не столько разрушает критику И. Канта, сколько снимает с повестки все критические аргументы немецкого идеалиста. The article is devoted to considering the interpretation of I. Kant’s criticism of the ontological proof for God’s existence in the philosophical heritage of a bright and deep Russian 20th century thinker, a representative of the all-unity metaphysics, Semyon Lyudvigovich Frank (1877–1950). It is noted that the proof for God’s existence was a topic widely considered by the late 19th and early 20th century representatives of Russian philosophical theism due to the need for a solid, reasonable substantiation of the truth amid the spread of skeptical sentiments and atheistic views. The works by the thinkers of the time are of great interest in today’s secular society, and they need scientific research and disclosure of their significant apologetic potential by modern scholars. It is demonstrated that S. L. Frank was an exponent of absolute realism, in which the theme of ontological proof is central. In his works, S. L. Frank, as well as I. Kant, points out the limitations of reason in the field of knowledge. But despite this similarity between S. L. Frank and I. Kant, their conclusions differ significantly. Russian thinker was convinced that Kant’s criticism, contrary to his own will, had not only negative, but also creative consequences for a believing reason. It did not neutralize the ontological proof, but directly contributed to its disclosure on a new philosophical level. As a result of the research carried out, the article’s authors come to the conclusion that S. L. Frank’s ontognoseological system, which includes the ontological proof, does not so much destroy I. Kant’s criticism as remove all critical arguments of the German idealist from the agenda.

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Loos, Helmut. "Beethoven — the Zeus of Modernity". Culturology Ideas, nr 18 (2'2020) (2020): 66–84. http://dx.doi.org/10.37627/2311-9489-18-2020-2.66-84.

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A large part of German musicology sees itself as a science of art in the emphatic sense and is committed to quite different principles than historical-critical approaches in the discipline. The latter seek to gain a realistic picture of the history of music, including contemporary ways of thinking, and allow for historical actors to make meaningful, free will decisions within anthropologically determined circumstances. The emphatic science of art, on the other hand, claims to be able to prove and scientifically determine the objects of great art music and their nature. It originated during the Enlightenment, when philosophy took the place of religion and created ever new theoretical constructs of thought presented as scientifically proven and binding. In music, Beethoven rose to the ideal of the ingenious creator, who embodied the progress and achievements of mankind on the path toward perfection. Thus, in the course of the 19th century, a Beethoven cult developed using philosophy as its guide in selecting and evaluating historical sources, gladly accepting literary testimonies as historical fact. Historical criticism, which revealed this construction of a romantic image of Beethoven, was suppressed for a long time. Society’s broad acceptance of the notion of the evolutionary progress of mankind, one to which modernity adhered, proved too powerful, and belief in it took the form of an art religion. Beethoven as Zeus of the Third Reich, as the god of modernity, was the program and message of the 14th Secession Exhibition in Vienna in 1902. This image was destructed in the late 20th century.

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Newman, Beth. "The Secular Messianism of Robert Elsmere : Race, Jewishness, and the “New Reformation”". Victorian Studies 65, nr 1 (wrzesień 2022): 93–116. http://dx.doi.org/10.2979/victorianstudies.65.1.09.

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Abstract: This essay explores Robert Elsmere (1888) by Mary Augusta Ward (Mrs. Humphry Ward) in the context of twenty-first-century challenges to the secularization thesis. It claims that Ward’s vision of a messianic “New Reformation,” and her conception of a modern, progressive form of faith, are entangled with regressive nineteenth-century ideas about race. It argues that in its articulation of Protestant liberal theology, which is grounded in the German Higher Criticism, the novel not only endorses a racialized, anti-Judaic supersessionism that is enacted in both plot and character-structure, but also embraces a Teutonic supremacy that anticipates aspects of contemporary Christian nationalism.

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Newman, Beth. "The Secular Messianism of Robert Elsmere : Race, Jewishness, and the “New Reformation”". Victorian Studies 65, nr 1 (wrzesień 2022): 93–116. http://dx.doi.org/10.2979/vic.2022.a901287.

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Abstract: This essay explores Robert Elsmere (1888) by Mary Augusta Ward (Mrs. Humphry Ward) in the context of twenty-first-century challenges to the secularization thesis. It claims that Ward’s vision of a messianic “New Reformation,” and her conception of a modern, progressive form of faith, are entangled with regressive nineteenth-century ideas about race. It argues that in its articulation of Protestant liberal theology, which is grounded in the German Higher Criticism, the novel not only endorses a racialized, anti-Judaic supersessionism that is enacted in both plot and character-structure, but also embraces a Teutonic supremacy that anticipates aspects of contemporary Christian nationalism.

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Pavlov, Alexander. "The 70-Year-Old The New Science of Politics". Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, nr 1 (2021): 244–61. http://dx.doi.org/10.17323/1728-192x-2021-1-244-261.

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The paper is a reflection on the book The New Science of Politics: An Introduction by the German-American political philosopher Eric Voegelin. The book is considered as a classic work in the field of the political theory of the 20th century. The first edition of the book was published in 1952, but its Russian translation was only completed in 2021. The author notes that although Voegelin’s thought is clear, the reading of the work may be difficult because Voegelin re-invents the terms that were already established in the scientific field, such as positivism, Gnosticism, the philosophy of history, the philosophy of consciousness, etc. To clarify the thinker’s contribution to political philosophy, the author addresses several studies that describe this contribution. After a brief enumeration of the components of this ‘contribution’, the author discusses how fully these points are reflected in The New Science of Politics. It turns out that although this work is based on six lectures, it contains all the topics of Voegelin’s political theory. The author further clarifies several key terms of the philosopher, and proceeds to the presentation of Voegelin’s concept. This technique makes Voegelin’s political theory crystal clear. Finally, the author turns to the context of “before-Rawls” political theory and briefly describes how the jurist and (later) political scientist Hans Kelsen reacted to Voegelin’s work. The author also analyses the polemics between Hannah Arendt and Voegelin, explaining why Arendt’s reaction to Voegelin’s criticism might seem strange, although it should not be considered as such. He concludes by referring to some excellent assessments of Voegelin’s philosophy, and states that the great hope that Voegelin would become the most important philosopher of the twentieth century did not come true.

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Astapov, Sergey N. "Arguments for the existence of God: The discourse of Russian religious philosophy". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 39, nr 2 (2023): 381–92. http://dx.doi.org/10.21638/spbu17.2023.213.

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The article presents the topic of arguments of the existence of God in the works of Russian religious philosophers of the second half of the 19th — the first half of the 20th century. This topic is found in the discourse of Russian religious philosophy in three variants: putting forward arguments for the existence of God, analysis of Kant’s criticism of the proofs for the existence of God, statements about the meaninglessness of the proofs for religious consciousness. In all variants, there is an inextricable connection between Russian philosophers’ argumentation and their metaphysical propositions. The discourse of Russian religious philosophy itself should be considered a way of contextual demonstration of the significance of metaphysical propositions for religious consciousness. The topic was not only a moment of strengthening the epistemological status of religious knowledge in relation to scientific knowledge, but it had also the importance of philosophizing to form religious worldview. Using the examples of the analysis of both the proofs of the existence of God and their criticism, which is found in the works by S.N.Bulgakov, V.I.Nesmelov, V. S. Solovyov, E.N.Trubetskoy, B.N.Chicherin, and S.L.Frank, the pragmatics of their discourse is revealed — it was aimed not at finding some new ways to substantiate the existence of God with rational means, but at substantiating the necessity of religious faith for the human reason — the faith is not only the main element of religious consciousness, but also a metaphysical principle of cognition of God. The study of the contexts of the appeal of Frank and other Russian philosophers to the topic of the ontological argument leads to the conclusion that such an appeal was associated with the demonstration of the relevance of their metaphysical constructions with the Christian religion.

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Tharp, Martin. "Repressed Utopias vs. Utopian Repressions: Czech Countercultural Communal Living Arrangements in the ‘Normalization’ Era (1970–1989)". Praktyka Teoretyczna, nr 4(46) (12.01.2023): 193–219. http://dx.doi.org/10.19195/prt.2022.4.7.

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The present contribution aims to examine this specific historic ‘Second World’ phenomenon — the communal living arrangements attempted by counterculturally minded, predominantly working-class youth in post-1968 Czechoslovakia, often (though not exclusively) in the former German Sudetenland — as an instance of the potentials and limitations associated with an attempt at a ‘mobile commons’ in 20th-century state socialism. Not only is the legacy of the Czech communes (baráky) an insufficiently researched historical topic, but even further, the placement of this phenomenon between its reflection of the American communal-utopian tradition in its 1960s forms, the emerging critique of industrial modernity, the growth of 20th-century ‘civil-society’ concepts, and the ‘Cold War’ mobilities across the Iron Curtain (intellectual-cultural autarky versus forced political emigration) forms a highly fruitful starting point for wider considerations. Examination of the Czech countercultural communal-living attempts within the social framework of the ‘normalization’ order of the 1970s and 1980s — state repression, socialist modernity, anti-public familialism — finds that their character as communities of refuge, rather than as deliberate planned experiments, places them at a particularly unique angle to the utopian vs. antiutopian debates, indeed even calling into question the very premises of this opposition.

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Chubaryan, Alexander. "Russia of the 20th Century in the French School History Textbook". ISTORIYA 13, nr 10 (120) (2022): 0. http://dx.doi.org/10.18254/s207987840023540-3.

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The article analyzes the place and image of Russia in the French history textbook for the senior class by Guillaume Le Quintrec, which is one of the most popular textbooks in France today and was written in accordance with the new school history curriculum adopted in 2019. Unlike the program and methodological recommendations for it, the textbook presents a fairly balanced analysis of the events that preceded World War II. The author focuses on the European "policy of appeasement of the aggressor" and on the Munich Agreement of 1938 as the culmination of this policy. The Soviet-German pact of 1939 is rightly presented by Le Quintrec as a forced measure on the part of Stalin after the failure of Soviet attempts to create a system of collective security in Europe. As for the description of the events of World War II in the textbook, they are more tendentious. The main events on the eastern front, although mentioned, are presented as an addition to what happened on the western front. Thus, French children may get the impression that the Battle of Stalingrad or the Battle of Moscow did not determine the events on the fronts, but only contributed to the victory of the Allies, which does not correspond to historical reality. However, in describing the events of the Second World War, the text of the textbook seems to be more historical than the content of the program, where the role of the USSR in the victory over Nazism is minimized. Also in the textbook, the main blame for the outbreak of the Cold War is laid on the USSR, and modern Russia is called a "resurgent force" that claims to change the world order. In general, despite the obvious negative trends in the approach to teaching history in European countries, on some key issues of the history of the 20th century, the text of Le Quintrec's textbook looks more balanced than the new French history curriculum adopted in 2019.

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Kulishova, Oksana. "Traditions and Interpretations of the Ancient Theater in Post-Revolutionary Petrograd". ISTORIYA 14, nr 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840024511-1.

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The attention to the ancient drama characterized European culture at the turn of the 19—20th centuries was reflected in Russia in the search for new forms in theatrical art both at the very beginning of the 20th century and after the events of 1917. The author focuses on the most remarkable performances of Sophocles’ Oedipus Rex in 1910s in St. Petersburg/Petrograd at the Ciniselli Circus: in 1911 this Greek tragedy was staged by the famous German director Max Reinhardt, and in 1918 renewed by the famous Russian actor Yury Yuriev. The analysis of the important sources — the memoirs of participants and eyewitnesses of these performances, reviews and various publications in theater magazines, as well as surviving archival materials, etc. — makes it possible to trace the features of the interpretation and reception of this tragedy, which was especially consonant with the turbulent era of world cataclysms and wars.

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Chernyaev, Anatoly V., i Aleksandra Yu Berdnikova. "CRISIS OF RENAISSANCE TYPE OF CULTURE IN RUSSIAN AND FOREIGN THOUGHT: IDEOLOGICAL SOURCES OF N. A. BERDYAEV'S “NEW MIDDLE AGES”". Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 58 (2020): 72–83. http://dx.doi.org/10.37816/2073-9567-2020-58-72-83.

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The paper undertakes an analysis of the “New Middle Ages” concept articulated by N. A. Berdyaev. It is to show that this concept emerged as a result of Berdyaev's reinterpretation of a number of foreign and domestic thought traditions. To clarify the genesis and specifics of Berdyaev's historiosophical conception, the author provides a reconstruction of its prehistory in a broad cultural and historical context: starting from the origin of those ideas among representatives of German romanticism (and, in particular, the teachings of Novalis), Russian religious philosophy (the concept of “free theocracy” by V. S. Solovyov) up until the development of those ideas in the works of Russian 20th century thinkers (P. A. Florensky, S. N. Bulgakov, D. S. Merezhkovsky). In addition to that the paper renders the reconstruction of ideological evolution of Berdyaev himself. This reconstruction identifies the development of the concept of “New Middle Ages”; in particular, Berdyaev's appeal to such problems and questions as: revolution and reformation, idea of “theocratic socialism”, etc. The paper also highlights the biographical context of Berdyaev's concept of “New Middle Ages”. In particular the paper focuses on the analysis of an episode of the criticism of Berdyaev's early idealistic Marxist ideas brought about by A. A. Bogdanov and A.V. Lunacharsky [a direct consequence of which was Bogdanov's article “New Middle Ages. On “problems of idealism” (1903) ]; and also with Berdyaev's practical understanding of the phenomenon of the Reformation, which occurred in connection with the conflict between G. Fedotov and the leadership of the St. Sergius Orthodox Theological Institute in Paris in 1939. Special attention is paid to the influence exerted on the development and shaping of this concept in Berdyaev's work by the ideas of Western thinkers — J. de Maistre and O. Spengler. The paper comes to the conclusion about the "inclusion" of Berdyaev's reasoning into the General trends of understanding the phenomenon of secularization in Russian religious thought at the turn of the 20th century.

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Bystrov, Vladimir, i Vladimir Kamnev. "Vulgar Sociologism: The History of the Concept". Sotsiologicheskoe Obozrenie / Russian Sociological Review 18, nr 3 (2019): 286–308. http://dx.doi.org/10.17323/1728-192x-2019-3-286-308.

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This article can be considered as the history of the concept of vulgar sociologism, including both the moment of the emergence of this concept and its subsequent history. In the 20th century, new approaches were formed in the natural sciences about society and man which assumed to consider all of the ideas from the point of view of class psycho-ideology. This approach manifested itself somewhat in the history of philosophical and scientific knowledge, but chiefly in literary criticism (Friche, Pereverzev). As a result, any work of art turns into a ciphered message behind which the interest of a certain class or group hides. The critic has to solve this code and define its sociological equivalent. In the discussions against vulgar sociology, M. Lifshitz and his adherents insisted on a limitation of the vulgar-sociological approach, qualifying it as a bourgeois perversion of Marxism. They saw the principle of the criticism of vulgar sociology in the well-known statement by K. Marx about the aesthetic value of the Ancient Greek epos. The task of the critic does not only reduce to the establishment of social genetics of the work of art because he also needs to explain why this work causes aesthetic pleasure during other historical eras. In the article, it is shown that later attempts to reduce the complete spectrum of modern western philosophy and aesthetics into a paradigm of vulgar sociology of the 1920s is an unreasonable exaggeration. At the same time, in discussions in the 1930s, the question of the need of the differentiation of the vulgar-sociological approach and a sociological method in general was raised. As for sociology, this question remains relevant even today.

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Weber, Max. "The First Anti-Criticism on the “Spirit of Capitalism”". Sotsiologicheskoe Obozrenie / Russian Sociological Review 22, nr 2 (2023): 85–107. http://dx.doi.org/10.17323/1728-192x-2023-2-85-107.

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A polemical article by the classic of sociology Max Weber in the genre of “anti-criticism” contains his response to a series of critical publications by the principal German historian Felix Rachfahl. As a specialist in the history of the Dutch Revolution in the second half of the 16th century, Rachfahl wrote five articles under the general title “Calvinism and Protestantism” that he sought to rebut Weber’s views on the genesis of capitalism from the spirit of the Puritan work ethic. In a rather harsh retort, Weber in turn tries to show the reader the entire inconsistency of Rachfal’s criticism. On the whole, he assesses the discussion as unfair on the part of his opponent and, therefore, as insufficient from the point of view of the subject itself — the cultural significance of the Protestant economic ethics for the emergence of the capitalist economy of the modern type. He accuses Rachfal of deliberately distorting both Weber’s own argument and the views of his friend and colleague, the eminent theologian and church historian E. Troelch. In attempting to defend his arguments advanced in the articles in the series “Protestant Ethics and the Spirit of Capitalism”, Weber rhetorically chooses an extremely aggressive tone, while allowing a number of insulting epithets to the recognized expert in his field. His general strategy in the polemic is aimed at discrediting the criticizing historian himself as a typical representative of a related academic discipline, clearly exceeding the limits of his competence. At the same time, Weber assigns the role of objective arbiter in this dispute to his reader, urging him to perceive the arguments put forward impartially. Weber concludes by claiming that Rachfal’s lengthy critique is so off-target that he need not change a single word in his writings.

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Rotem, Noga. "The world in a Geranium pot: Female paranoia and love of detail in Schor, Beauvoir and Arendt". Philosophy & Social Criticism 49, nr 2 (luty 2023): 203–17. http://dx.doi.org/10.1177/01914537221149379.

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Might paranoia bear some promise, not only danger, for democratic theory and politics? To suggest that we should treat paranoia with anything but disdain today, in the age of Q anon and other white-supremacist lies, seems dangerous. But three decades ago, feminist theorist Naomi Schor took the risk and defended female paranoia, arguing that paranoia is an appropriate affect for feminist theory and critique. This essay follows Schor’s invitation to risk proximity to paranoia. I argue that the political importance of Schor’s essay lies in one particular attribute of female paranoia that she celebrates: its love of detail. To explore the promise and limitations of the paranoid love of detail I pair Schor with two 20th-century theorists – Hannah Arendt and Simone de Beauvoir. Each studies a paranoid woman who clings to details: Arendt’s Rahel Varnhagen counts the number of teacups that she serves in her German salon. Beauvoir’s housewife collects tufts of dust. With Schor, Arendt and Beauvoir, the article argues that love of detail is a critical component not only of paranoid indictments of the world, but also of any project that desires to repair the world in the wake of paranoia.

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Balezin, Alexander. "Local Authorities and Traditional Rulers in the Reserves of South West Africa in Middle 20th Century". ISTORIYA 13, nr 3 (113) (2022): 0. http://dx.doi.org/10.18254/s207987840020573-9.

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The article is devoted to the participation of the traditional authorities of South-West Africa (Namibia) in the system of local self-government in the middle twentieth century. It is based on materials taken by the author from the Namibian archives and not widely introduced into scientific circulation before. As a result of legislative acts of the Government of South Africa from 1919, 1920 and 1923, new reserves were added to the 6 reserves previously created by the German authorities in South Africa, and as a result, by 1962 there were 24 of them and they made up more than 25 % of its territory. By the 1950s, a system of “native councils” was created in the reserves of the South West Africa. At the head of such councils were white officials. The white official appointed "chiefs" or “elders” who were members of the council. In addition, the council consisted of “no more than six” elected members. In the activities of such councils, an important role was played by persons who had the traditional status of power. In 1962—1963, it was proposed to combine all reserves into 10 homelands by analogy with the bantustans of South Africa. It was also proposed to incorporate representatives of the traditional elite into the administration of homelands when creating Legislative Councils there.

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Malinkin, Alexander. "Voloshinov-Bakhtin’s Sociological Method in the Science of Language (on the example of the book “Marxism and the Philosophy of Language”)". Sociological Journal 28, nr 3 (29.09.2022): 91–117. http://dx.doi.org/10.19181/socjour.2022.28.3.9153.

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This article discusses the attributes of the sociological method of V.N.Voloshinov (M.M.Bakhtin) on the example of the book “Marxism and the Philosophy of Language”. Analysis was conducted in the context of the early works of the Soviet philosopher, while taking into consideration their study by Yu. Davydov, S.G. Bocharov’s recollections of Bakhtin, as well as the author's previous article on a related topic. It is substantiated that Bakhtin's worldview evolved over time, with him having been influenced in parallel and in sequence by the ideas of the most prominent German philosophers of the first quarter of the 20th century: G.Simmel, G.Cohen, E.Cassirer, E.Husserl, M.Scheler and others. The desire to develop an independent system of views, starting from the phenomenological sociology of Scheler, led Bakhtin in his work “Problems of Dostoevsky's Creativity” to the idea of human consciousness’ “dialogism” being a member of society (an individual). In the work “Marxism and the Philosophy of Language”, Voloshinov-Bakhtin “materialistically” interprets Cassirer’s “philosophy of symbolic forms” and comes to the idea of “inter-individuality” of the ideological code environment (inter-subjectivity) as a fundamental socio-cultural phenomenon that should serve as the basis for understanding both individual consciousness and all forms of human culture.

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Bakus, Grigoriy. "Gothic Сathedrals in the Fire of the World War: Monuments of Medieval Architecture in the Visual Historical Evidence of the 20th Century". ISTORIYA 14, nr 7 (129) (2023): 0. http://dx.doi.org/10.18254/s207987840026931-3.

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“Rotterdam durch deutsche bomben vernichtet” — this inscription in German Language was written on snapshot with most prominent Gothic-styled Church of the city. The nearest area was destroyed completely and only ruins there were everywhere. Today this card, an amateur photo, is a piece of historical evidence both in the fields of longue durée terms of existence for medieval monuments in traditional cityscapes and local societies, which had living there. During the periods of the First and the Second World Wars were made the arrays of images of the same sort with monuments of medieval culture — the cathedrals of Reims, Rouen, Amiens, Laon, the Sint-Laurenskerk in Rotterdam, the Benedictine abbey of Mont Saint-Michel. Together with the earlier images, these photographs allow us to return to the problem of the “Traditional Church in Modern Culture”, which was identified by R. Kieckhepher on another material, as well as to talk about the content of the images of the Middle Ages in the discourses of the 20th century (O. G. Oexle).

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Rošker, Jana. "A Chinese View on the Cultural Conditionality of Logic and Epistemology: Zhang Dongsun’s Intercultural Methodology". Asian Studies, nr 3 (1.12.2010): 43–60. http://dx.doi.org/10.4312/as.2010.14.3.43-60.

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Recognizing the fact that comprehension, analysis and transmission of reality are based on diversely structured socio-political contexts as well as on different categorical and essential postulates, offers a prospect of enrichment. Thus, this article presents an analysis and interpretation of one of the first Chinese theoreticians, working in the field of intercultural methodology. Although Zhang Dongsun (1886–1973) can be considered as one of the leading Chinese philosophers of the 20th Century, his criticism of Sinicized Marxist ideologies marked him as a political dissident and he was consequently consigned to oblivion for several decades; only recently has his work been rediscovered by a number of younger Chinese theorists, who have shown a growing interest in his ideas. Although he is still relatively unknown in the West, Zhang definitely deserves to be recognized for his contributions to Chinese and comparative philosophy. The present article focuses on his extraordinary ability to introduce Western thought in a way which was compatible with the specific methodology of traditional Chinese thought. According to such presumptions, culture is viewed as an entity composed of a number of specific discourses and relations. The article shows how the interweaving and interdependence of these discourses form different cultural backgrounds, which manifest themselves in the specific, culturally determined structures of language and logic. It also explains the role of traditional elements in his cultural epistemology.

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Shachin, Sviatoslav V., i László G. Szücs. "Rudi Dutschke and György Lukács on the Problems of the Bolshevik Type Socialism". RUDN Journal of Philosophy 28, nr 1 (15.03.2024): 181–98. http://dx.doi.org/10.22363/2313-2302-2024-28-1-181-198.

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The study examines the original work An Attempt to Get Lenin Back on His Feet (Berlin, 1974) by Rudi Dutschke, the well-known German political philosopher and leader of the youth movement in 1968, as well as the influence of the famous Hungarian philosopher György Lukács on the ideas of Dutschke. Dutschke revealed the reasons for the impossibility of socialist ideals being feasible in the 20th century, despite the heroic attempts of the Bolsheviks and Western radical socialists to realize them. The revolution occurred in a country of semi-Asian stagnating capitalism and was not supported by the European anti-capitalist revolution. As a result, after the victory of the Bolsheviks in Russia, the social system was revived with the dominance of the state bureaucracy (the fused party-state apparatus) over society. There were no universal forms of social movement (Verkehr), which led to the fact that socialism became local, up to the danger of its abolition. At the same time, according to Dutschke, it is precisely an equal alliance between the progressive intelligentsia and the working masses that can open up new ways for the transition from a society of necessity to a society of freedom, provided that the intelligentsia renounces leaderism (which was the mistake the Bolsheviks fell into). Therefore, the figure of György Lukács is most important for Dutschke since studying his creative path makes it possible to realize the basic principles of such an equal union. The study shows that the creative path of Lukács before he entered the Comintern as one of the leaders of the section of the Hungarian Communists is characterized by the desire to find a way to solve the fundamental dilemma of the revolutionary, as he believed: either, like the Bolsheviks, strive for an uncompromising victory and the implementation of their program at the cost of violence; or to make compromises with the social democratic and even bourgeois parties, at the same time being in danger of defeat and the impossibility of implementing their ideas, primarily because the socialist intellectuals fail to establish strong ties with the working masses, and the latter may not be thoroughly imbued with anti-capitalist consciousness. Thus, Lukács can survey a spokesperson for the views of the intelligentsia, and through the criticism of these views, it will be possible to comprehend how educated people can better understand the actual needs and interests of the working people in order to pursue policies that would be more in line with them and learn how to lead the masses indeed.

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Shacillo, Vyacheslav. "The First (1895) and the Second (1903) Venezuelan Crises: a Comparative Analysis of Geopolitical Consequences". ISTORIYA 12, nr 12-1 (110) (2021): 0. http://dx.doi.org/10.18254/s207987840018150-4.

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The article presents a comparative analysis of the geopolitical consequences of two international crises in Latin America in the end of 19th — the beginning of the 20th century. The first Venezuelan crisis caused by a territorial dispute between Venezuela and the British Empire, worsened also relations between Washington and London. The government of the USA considered that the territorial claims of Great Britain to one of the Latin American countries threatened the vital interests of the United States and were in contradiction with the principles of the Monroe doctrine. Based on such considerations, the White House demanded the convening of an international tribunal to resolve this territorial dispute. The British government originally refused to accept the American proposal, and then, under the pressure of international circumstances, agreed to arbitration and actually recognized the Monroe doctrine. Afterwards, the process of rapprochement between the two countries began. During the Second Venezuelan crisis, caused by the financial demands of a number of European countries to the Venezuelan government, the main opponent of the United States was the German Empire, which also did not recognize the Monroe doctrine and tried to strengthen its financial and military positions in Latin America. The German-American confrontation in Venezuela seriously worsened relations between Washington and Berlin and led to a closer Anglo-American cooperation. Thus, both crises changed the geopolitical situation not only in Latin America, but also worldwide.

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Boranbay, B. E., G. A. Kamisheva, G. S. Oralova i A. T. Tulebayeva. "THE SACRAL CONCEPT AND ITS INTERPRETATION". Tiltanym 89, nr 1 (3.03.2023): 73–79. http://dx.doi.org/10.55491/2411-6076-2023-1-73-79.

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The interest in the concept of sacral has been growing rapidly in science in recent years. The first definitions of this concept began to appear in the 80s of the 20th century. There is a lot of polemic in the definitions given to the concept of sacral. The term ―sacred‖ was described in various ways by the English philosopher D. Hume, and German thinkers F. Schleiermacher, M. Scheler, E. Cassirer, and M. Heidegger. Representatives of the French school of sociology as M. Moss, L. Lévy-Bruhl, J. Bataille, and M. Leiris interpreted the term diversely. Therefore, to reveal the meaning of the notion of ―sacral‖ thoroughly it is of paramount importance to explain the concept in the integration of religious studies, philosophy, cultural studies, art studies, archeology, ethnology, folkloristic, and philology.This research paper clarifies the concept of ―sacral‖, and shows both well-known and unfamiliar aspects of the sacred as well as its typology that is made from the point of view of the aesthetic category. We also conducted a comparative analysis of definitions in different languages. Considering that the Latin word ―sacer‖ cannot be translated like many international terms, it was suggested to use it as sacral in the Kazakh language as well.The relevance of the topic was determined and a conclusion was made through comprehensive research, differentiation, and systematization of the concept of sacral.

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Tsitkilov, Peter Ya. "Classical Eurasians on the civilizational identity of Russia". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, nr 2 (2021): 256–67. http://dx.doi.org/10.21638/spbu17.2021.206.

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Philosophical and world outlook understanding of the problem of civilizational identity of Russia acquires special relevance in connection with the preservation of the Eurasian civilizational breakdown that arose at the end of the 20th century. To prepare a new civilization project, it is important to use the theoretical legacy of prominent Russian thinkers, including the classics of Eurasianism. The purpose of the article is an objective analysis of classical Eurasianism, the comprehension of its most important provisions, taking into account the modern realities of Russian society. Using historical and philosophical methodology, critical analysis, methodology of civilizational theories, the author of the article substantiates the conclusion about the scientific significance of the Eurasian concept of civilizational identity of Russia. Its components are examined in a systematic form, such as the perception of Russia-Eurasia as a whole civilizational continent of an equal Europe, the idea of a “symphonic personality” in Eurasian culture, the idea of pan-European nationalism, the idea of establishing social justice, the provision on strengthening the religious element to strengthen the spiritual principle, etc. The article provides a critical analysis of some judgments of historical Eurasians, including their idea of absolutizing the role of the state, the theory of “potential Orthodoxy”, etc. An important conclusion of the article is the provision that Eurasianism is not a teaching hostile to the West, but a different non-Western scientific perception of the historical fate and civilizational development of Russia. Concrete examples substantiate the claim that it is necessary to distinguish fair criticism of classical Eurasianism from its simplified and largely biased assessments. The author of the article concludes that understanding the heritage of the classics of Eurasianism is necessary to develop a social project for the cultural and civilizational revival of the Russian Federation and the entire area of Northeast Eurasia.

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Tsitkilov, Peter Ya. "The Ideological Predecessors of the Eurasianists about Russia as a Special Cultural and Civilizational World". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 39, nr 3 (2023): 492–503. http://dx.doi.org/10.21638/spbu17.2023.307.

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The scholarly understanding of the problem of the cultural and civilizational fate of Russia is largely relevant due to the Eurasian civilizational breakdown that occurred on the territory of our great Motherland at the end of the 20th century. Currently, there is a need for a project that can accelerate integration processes in the North-East of Eurasia. This requires an appeal to the intellectual heritage of prominent Russian thinkers, including the ideological predecessors of the classics of Eurasianism. Using the historical and philosophical methodology, the methodology of civilizational theories, the author of the article substantiates the conclusion about the scientific significance of both the Eurasian civilizational concept and the ideas of major thinkers — predecessors of historical Eurasians. Elements of novelty are contained in the author’s criticism of two dubious positions in covering the issue of the ideological predecessors of the Eurasians. The conclusion is substantiated that the ideological predecessors of Eurasians were thinkers of various worldview orientations from Slavophiles, soil workers, conservative monarchists to existentialists, supporters of Orthodox Socialism. The research novelty is also contained in the author’s judgment that classical Eurasians managed to overcome the exclusiveness of the Great Russian and the limited Slavic nature of Russia’s civilizational identity contained in the works of their predecessors. In determining the ideological predecessors of the Eurasians, the classical concept of the latter was taken into account, and not the Renewed-Clamar variation of this movement. Thanks to the influence of the ideas of predecessors, classical Eurasians managed to develop a holistic concept of the cultural belonging of our country. It is based on the judgment of Russia-Eurasia as a civilizational continent of equal Europe. The comprehension of the Eurasian concept acquires special significance in connection with the objective need for the development of a social project for the civilization revival of Russia.

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Rożniatowska, Karolina, Hubert Kaszyński i Olga Maciejewska. "Social work education in the light of the evaluation of the "Axiological Walk in Kobierzyn"". Praca Socjalna 34, nr 3 (30.06.2019): 75–92. http://dx.doi.org/10.5604/01.3001.0013.5702.

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In the education of social workers, it is particularly important to seek working methods that provide to experience values which define the foundations of professional action. The authors of the article approve the personalistic philosophy as a theoretical basis of educational work, the practice of which is based on the cooperation of academic staff and students, striving for partnership, open dialogue and experiencing personal subjectivity. Nevertheless, the essence of the issue is to search for the content of education, which refers not only to contemporary social issues, but also to their historical conditions and correlates. The context for the article is a reflection on the history of 20th century eugenics, with particular emphasis on the extermination of nearly a quarter of a million people with mental illness and disabilities performed by the German Nazi. It is difficult, without studying the times in which the history derailed, to fully understand the social responsibility of people who are particularly vulnerable and exposed to social non-recognition and damage. The curriculum of social workers’ education at the Institute of Sociology of the Jagiellonian University in Krakow has included the space of the Clinical Hospital in Krakow's Kobierzyn, where, in cooperation with the Institute of Therapy and Social Education - the Association, an educational project under the name of Axiological Walk in Kobierzyn is being implemented. The article is based on reflection on axiological education in the light of evaluation of the aforementioned project.

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Kil'dyushov, Oleg. "Between the Ethos of Science and “Vice Squad”: Max Weber as Polеmicist". Sotsiologicheskoe Obozrenie / Russian Sociological Review 22, nr 2 (2023): 71–84. http://dx.doi.org/10.17323/1728-192x-2023-2-71-84.

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The article deals with the uniquely specific public profile of Max Weber, who, on the one hand, entered the history of social thought as a staunch supporter of the value-free scientific work, and on the other hand, was a passionate polemicist ready to cause a public scandal even for a minor occasion. At the outset, Weber’s ambivalent understanding of the ethos of modern science as a methodically-controlled search for objective knowledge of the world at the edge of the scientist’s self-denial and free from the influence of extra-scientific motives is pointed out. In so doing, the paradoxical combination in Weber’s anthropology of science of the imperatives of analytical sobriety and passionate loyalty to one’s “daemon” is recorded. It has been argued that his ambivalence was a specific trait of the classicist of German and world sociology, combining his titanic personality with the extremes of a scholarly hermit and a world celebrity with a reputation for unbalanced scandals. Following then are the judgments about the eminent social thinker made by representatives of opposing political currents, both right-wing conservatives and left-wing extremists. On the basis of a number of high-profile scandals that became known to the scientific and general public in early-20th century Germany, the mechanism of Weber’s involvement in conflicts with various opponents at the personal and institutional level is demonstrated. The practical significance for Weber himself of his scientific-theoretical and methodological principles, which became canonical for the self-understanding of the modern scholarly profession, is questioned. Finally, the passionate controversy surrounding Weber’s famous work Protestant Ethics and the Spirit of Capitalism is analyzed, reconstructed on the example of historian F. Raphael’s critique and the response of Weber’s First Anticritique.

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Madhavan, Anugraha, i Sharmila Narayana. "Violation of Land as Violation of Feminine Space: An Ecofeminist Reading of Mother Forest and Mayilamma". Tattva Journal of Philosophy 12, nr 2 (27.01.2021): 13–32. http://dx.doi.org/10.12726/tjp.24.2.

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The Adivasis of India – A history of discrimination, conflict and resistance. Indigenous Affairs, Jan, 54-61. https:// www.researchgate.net/publication/295315229. Bose, N. K. (1971). Tribal life in India. National Book Trust. Crenshaw, K. (1989). Demarginalizing the intersection of race and sex: A black feminist critique of antidiscrimination doctrine, feminist theory, and antiracist politics. Feminist Legal Theory, 1, 139–167. https://doi.org/10.4324/9780429500480-5. Crenshaw, K. (2017). Kimberlé Crenshaw on intersectionality, More than two decades later. Columbia Law School. www.law.columbia.edu/pt-br/news/2017/06/kimberle-crenshaw-intersectionality. Das, V. (2011). Orissa: Mining bauxite, maiming people. Economic & Political Weekly, 38(28). https://www.epw.in/journal/2001/28/commentary/orissa-mining-bauxite-maiming-people.html. Devika, J. (2010). Caregiver vs. citizen? Reflections on ecofeminism from Kerala state, India. 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Birsa Munda and his struggle in colonial India. Talking Humanities. Retrieved on November 26, 2019, from https://talkinghumanities.blogs.sas.ac.uk/2018/02/13/birsa-munda-and-his-struggle-in-colonial-india/. Shankar, R. (2004). Translator’s note. Mother Forest: The unfinished story of C K Janu (pp. ix-xii). Kali for Women. Showalter, E. (1981). Feminist criticism in the wilderness. Critical Inquiry, 8(2), 179-205. http://www.jstor.org/stable/1343159. Varma, S. R., & Rangarajan, S. (2018). The politics of land, water and toxins: Reading the life-narratives of three women oikos-carers from Kerala. In D. A. Vakoch & S. Mickey (Eds.) Women and nature?: Beyond dualism in gender, body, and environment (pp. 167–184). Routledge. Vickery, A. (1993). Golden age to separate spheres? A review of the categories and chronology of English women’s history. The Historical Journal, 36(2), 383–414. www.jstor.org/stable/2639654. Warren, K. J. (2000). Ecofeminist philosophy. 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Tsygankov, Alexander S. "History of Philosophy. 2018, Vol. 23, No. 2 TABLE OF CONTENTS Theory and Methodology of History of Philosophy Rodion V. Savinov. Philosophy of Antiquity in Scholasticism This article examines the forms of understanding ancient philosophy in medieval and post-medieval scholasticism. Using the comparative method the author identifies the main approaches to the philosophical heritage of Antiquity, and to the problem of reviving the doctrines of the past. The Patristics (Epiphanius of Cyprus, Filastrius of Brixia, Lactantius, Augustine) saw the ancient cosmological doctrines as heresies. The early Middle Ages (e.g., Isidore of Seville) assimilated the content of these heresiographic treatises, which became the main source of information about ancient philosophy. Scholasticism of the 13th–14th cent. remained cautious to ancient philosophy and distinguished, on the one hand, the doctrinal content discussed in the framework of the exegetic problems at universities (Albert the Great, Thomas Aquinas, etc.), and, on the other hand, information on ancient philosophers integrated into chronological models of medieval chronicles (Peter Comestor, Vincent de Beauvais, Walter Burleigh). Finally, the post-medieval scholasticism (Pedro Fonseca, Conimbricenses, Th. Stanley, and others) raised the questions of the «history of ideas», thereby laying the foundation of the history of philosophy in its modern sense. Keywords: history of philosophy, Patristic, Scholasticism, reflection, critic DOI: 10.21146/2074-5869-2018-23-2-5-17 World Philosophy: the Past and the Present Mariya A. Solopova. The Chronology of Democritus and the Fall of Troy The article considers the chronology of Democritus of Abdera. In the times of Classical Antiquity, three different birth dates for Democritus were known: c. 495 BC (according to Diodorus of Sicily), c. 470 BC (according to Thrasyllus), and c. 460 BC (according to Apollodorus of Athens). These dates must be coordinated with the most valuable doxographic evidence, according to which Democritus 1) "was a young man during Anaxagoras’s old age" and that 2) the Lesser World-System (Diakosmos) was compiled 730 years after the Fall of Troy. The article considers the argument in favor of the most authoritative datings belonging to Apollodorus and Thrasyllus, and draws special attention to the meaning of the dating of Democritus’ work by himself from the year of the Fall of Troy. The question arises, what prompted Democritus to talk about the date of the Fall of Troy and how he could calculate it. The article expresses the opinion that Democritus indicated the date of the Fall of Troy not with the aim of proposing its own date, different from others, but in order to date the Lesser World-System in the spirit of intellectual achievements of his time, in which, perhaps, the history of the development of mankind from the primitive state to the emergence of civilization was discussed. The article discusses how to explain the number 730 and argues that it can be the result of combinations of numbers 20 (the number of generations that lived from the Fall of Troy to Democritus), 35 – one of the constants used for calculations of generations in genealogical research, and 30. The last figure perhaps indicates the age of Democritus himself, when he wrote the Lesser Diakosmos: 30 years old. Keywords: Ancient Greek philosophy, Democritus, Anaxagoras, Greek chronography, doxographers, Apollodorus, Thrasyllus, capture of Troy, ancient genealogies, the length of a generation DOI: 10.21146/2074-5869-2018-23-2-18-31 Bembya L. Mitruyev. “Yogācārabhumi-Śāstra” as a Historical and Philosophical Source The article deals with “Yogācārabhūmi-Śāstra” – a treatise on the Buddhist Yogācāra school. Concerning the authorship of this text, the Indian and Chinese traditions diverge: in the first, the treatise is attributed to Asanga, and in the second tradition to Maitreya. Most of the modern scholars consider it to be a compilation of many texts, and not the work of one author. Being an important monument for both the Yogacara tradition and Mahayana Buddhism in general, Yogācārabhūmi-Śāstra is an object of scientific interest for the researchers all around the world. The text of the treatise consists of five parts, which are divided into chapters. The contents of the treatise sheds light on many concepts of Yogācāra, such as ālayavijñāna, trisvabhāva, kliṣṭamanas, etc. Having briefly considered the textological problems: authorship, dating, translation, commenting and genre of the text, the author suggests the reconstruction of the content of the entire monument, made on the basis of his own translation from the Tibetan and Sanskrit. This allows him to single out from the whole variety of topics those topics, the study of which will increase knowledge about the history of the formation of the basic philosophical concepts of Yogācāra and thereby allow a deeper understanding of the historical and philosophical process in Buddhism and in other philosophical movements of India. Keywords: Yogācārabhūmi-śāstra, Asaṅga, Māhāyana, Vijñānavāda, Yogācāra, Abhidharma, ālayavijñāna citta, bhūmi, mind, consciousness, meditation DOI: 10.21146/2074-5869-2018-23-2-32-43 Tatiana G. Korneeva. Knowledge in Nāșir Khusraw’s Philosophy The article deals with the concept of “knowledge” in the philosophy of Nāșir Khusraw. The author analyzes the formation of the theory of knowledge in the Arab-Muslim philosophy. At the early stages of the formation of the Arab-Muslim philosophy the discussion of the question of cognition was conducted in the framework of ethical and religious disputes. Later followers of the Falsafa introduced the legacy of ancient philosophers into scientific circulation and began to discuss the problems of cognition in a philosophical way. Nāșir Khusraw, an Ismaili philosopher of the 11th century, expanded the scope of knowledge and revised the goals and objectives of the process of cognition. He put knowledge in the foundation of the world order, made it the cause and ultimate goal of the creation of the world. In his philosophy knowledge is the link between the different levels of the universe. The article analyzes the Nāșir Khusraw’s views on the role of knowledge in various fields – metaphysics, cosmogony, ethics and eschatology. Keywords: knowledge, cognition, Ismailism, Nāșir Khusraw, Neoplatonism, Arab-Muslim philosophy, kalām, falsafa DOI: 10.21146/2074-5869-2018-23-2-44-55 Vera Pozzi. Problems of Ontology and Criticism of the Kantian Formalism in Irodion Vetrinskii’s “Institutiones Metaphysicae” (Part II) This paper is a follow-up of the paper «Irodion Vetrinskii’s “Institutiones Metaphysicae” and the St. Petersburg Theological Academy» (Part I). The issue and the role of “ontology” in Vetrinskii’s textbook is analyzed in detail, as well as the author’s critique of Kantian “formalism”: in this connection, the paper provides a description of Vetrinskii’s discussion about Kantian theory of the a priori forms of sensible intuition and understanding. To sum up, Vetrinskii was well acquainted not only with Kantian works – and he was able to fully evaluate their innovative significance – but also with late Scholastic textbooks of the German area. Moreover, he relied on the latters to build up an eclectic defense of traditional Metaphysics, avoiding at the same time to refuse Kantian perspective in the sake of mere reaffirming a “traditional” perspective. Keywords: Philosophizing at Russian Theological Academies, Russian Enlightenment, Russian early Kantianism, St. Petersburg Theological Academy, history of Russian philosophy, history of metaphysics, G.I. Wenzel, I. Ya. Vetrinskii DOI: 10.21146/2074-5869-2018-23-2-56-67 Alexey E. Savin. Criticism of Judaism in Hegel's Early “Theological” Writings The aim of the article is to reveal the nature of criticism of Judaism by the “young” Hegel and underlying intuitions. The investigation is based on the phenomenological approach. It seeks to explicate the horizon of early Hegel's thinking. The revolutionary role of early Hegel’s ideas reactivation in the history of philosophy is revealed. The article demonstrates the fundamental importance of criticism of Judaism for the development of Hegel's thought. The sources of Hegelian thematization and problematization of Judaism – his Protestant theological background within the framework of supranaturalism and the then discussion about human rights and political emancipation of Jews – are discovered. Hegel's interpretation of the history of the Jewish people and the origin of Judaism from the destruction of trust in nature, the fundamental mood of distrust and fear of the world, leading to the development of alienation, is revealed. The falsity of the widespread thesis about early Hegel’s anti-Semitism is demonstrated. The reasons for the transition of early Hegel from “theology” to philosophy are revealed. Keywords: Hegel, Judaism, history, criticism, anti-Semitism, trust, nature, alienation, tyranny, philosophy DOI: 10.21146/2074-5869-2018-23-2-68-80 Evgeniya A. Dolgova. Philosophy at the Institute of Red Professors (1921–1938): Institutional Forms, Methods of Teaching, Students, Lecturers The article explores the history of the Institute of the Red Professors in philosophy (1921–1938). Referring to the unpublished documents in the State Archives of the Russian Federation and the Archive of the Russian Academy of Sciences, the author explores its financial and infrastructure support, information sphere, characterizes students and teachers. The article illustrates the practical experience of the functioning of philosophy within the framework of one of the extraordinary “revolutionary” projects on the renewal of the scientific and pedagogical sphere, reflects a vivid and ambiguous picture of the work of the educational institution in the 1920s and 1930s and corrects some of historiographical judgments (about the politically and socially homogeneous composition of the Institute of Red Professors, the specifics of state support of its work, privileges and the social status of the “red professors”). Keywords: Institute of the Red Professors in Philosophy, Philosophical Department, soviet education, teachers, students, teaching methods DOI: 10.21146/2074-5869-2018-23-2-81-94 Vladimir V. Starovoitov. K. Horney about the Consequences of Neurotic Development and the Ways of Its Overcoming This article investigates the views of Karen Horney on psychoanalysis and neurotic development of personality in her last two books: “Our Inner Conflicts” (1945) and “Neurosis and Human Grows” (1950), and also in her two articles “On Feeling Abused” (1951) and “The Paucity of Inner Experiences” (1952), written in the last two years of her life and summarizing her views on clinical and theoretical problems in her work with neurotics. If in her first book “The Neurotic Personality of Our Time” (1937) neurosis was a result of disturbed interpersonal relations, caused by conditions of culture, then the concept of the idealized Self open the gates to the intrapsychic life. Keywords: Neo-Freudianism, psychoanalysis, neurotic development of personality, real Self, idealized image of Self DOI: 10.21146/2074-5869-2018-23-2-95-102 Publications and Translations Victoria G. Lysenko. Dignāga on the Definition of Perception in the Vādaviddhi of Vasubandhu. A Historical and Philosophical Reconstruction of Dignāga’s Pramāṇasamuccayavṛtti (1.13-16) The paper investigates a fragment from Dignāga’s magnum opus Pramāṇasamuccayavṛtti (“Body of tools for reliable knowledge with a commentary”, 1, 13-16) where Dignāga challenges Vasubandhu’s definition of perception in the Vādaviddhi (“Rules of the dispute”). The definition from the Vādaviddhi is being compared in the paper with Vasubandhu’s ideas of perception in Abhidharmakośabhāṣya (“Encyclopedia of Abhidharma with the commentary”), and with Dignāga’s own definition of valid perception in the first part of his Pramāṇasamuccayavṛtti as well as in his Ālambanaparīkśavṛtti (“Investigation of the Object with the commentary”). The author puts forward the hypothesis that Dignāga criticizes the definition of perception in Vādaviddhi for the reason that it does not correspond to the teachings of Vasubandhu in his Abhidharmakośabhāṣya, to which he, Dignāga, referred earlier in his magnum opus. This helps Dignāga to justify his statement that Vasubandhu himself considered Vādaviddhi as not containing the essence of his teaching (asāra). In addition, the article reconstructs the logical sequence in Dignāga’s exegesis: he criticizes the Vādaviddhi definition from the representational standpoint of Sautrāntika school, by showing that it does not fulfill the function prescribed by Indian logic to definition, that of distinguishing perception from the classes of heterogeneous and homogeneous phenomena. Having proved the impossibility of moving further according to the “realistic logic” based on recognizing the existence of an external object, Dignāga interprets the Vādaviddhi’s definition in terms of linguistic philosophy, according to which the language refers not to external objects and not to the unique and private sensory experience (svalakṣaṇa-qualia), but to the general characteristics (sāmānya-lakṣaṇa), which are mental constructs (kalpanā). Keywords: Buddhism, linguistic philosophy, perception, theory of definition, consciousness, Vaibhashika, Sautrantika, Yogacara, Vasubandhu, Dignaga DOI: 10.21146/2074-5869-2018-23-2-103-117 Elizaveta A. Miroshnichenko. Talks about Lev N. Tolstoy: Reception of the Writer's Views in the Public Thought of Russia at the End of the 19th Century (Dedicated to the 190th Anniversary of the Great Russian Writer and Thinker) This article includes previously unpublished letters of Russian social thinkers such as N.N. Strakhov, E.M. Feoktistov, D.N. Tsertelev. These letters provide critical assessment of Lev N. Tolstoy’s teachings. The preface to publication includes the history of reception of Tolstoy’s moral and aesthetic philosophy by his contemporaries, as well as influence of his theory on the beliefs of Russian idealist philosopher D.N. Tsertelev. The author offers a rational reconstruction of the dialogue between two generations of thinkers representative of the 19th century – Lev N. Tolstoy and N.N. Strakhov, on the one hand, and D.N. Tsertelev, on the other. The main thesis of the paper: the “old” and the “new” generations of the 19th-century thinkers retained mutual interest and continuity in setting the problems and objectives of philosophy, despite the numerous worldview contradictions. Keywords: Russian philosophy of the nineteenth century, L.N. Tolstoy, N.N. Strakhov, D.N. Tsertelev, epistolary heritage, ethics, aesthetics DOI: 10.21146/2074-5869-2018-23-2-118-130 Reviews Nataliya A. Tatarenko. History of Philosophy in a Format of Lecture Notes (on Hegel G.W.F. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829). Hrsg. von A.P. Olivier und A. Gethmann-Siefert. München: Wilhelm Fink, 2017. XXXI + 254 S.) Released last year, the book “G.W.F. Hegel. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829)” in German is a publication of one of the student's manuskript of Hegel's lectures on aesthetics. Adolf Heimann was a student of Hegel in 1828/29. These notes open for us imaginary doors into the audience of the Berlin University, where Hegel read his fourth and final course on the philosophy of art. A distinctive feature of this course is a new structure of lectures in comparison with three previous courses. This three-part division was took by H.G. Hotho as the basis for the edited by him text “Lectures on Aesthetics”, included in the first collection of Hegel’s works. The content of that publication was mainly based on the lectures of 1823 and 1826. There are a number of differences between the analyzed published manuskript and the students' records of 1820/21, 1823 and 1826, as well as between the manuskript and the editorial version of H.G. Hotho. These features show that Hegel throughout all four series of Berlin lectures on the philosophy of art actively developed and revised the structure and content of aesthetics. But unfortunately this evidence of the permanent development was not taken into account by the first editor of Hegel's lectures on aesthetics. Keywords: G.W.F. Hegel, H.G. Hotho, philosophy of art, aesthetics, forms of art, idea of beauty, ideal DOI: 10.21146/2074-5869-2018-23-2-131-138 Alexander S. Tsygankov. On the Way to the Revival of Metaphysics: S.L. Frank and E. Coreth Readers are invited to review the monograph of the modern German researcher Oksana Nazarova “The problem of the renaissance and new foundation of metaphysics through the example of Christian philosophical tradition. Russian religious philosophy (Simon L. Frank) and German neosholastics (Emerich Coreth)”, which was published in 2017 in Munich. In the paper, the author offers a comparative analysis of the projects of a new, “post-dogmatic” metaphysics, which were developed in the philosophy of Frank and Coreth. This study addresses the problems of the cognitive-theoretical and ontological foundation of the renaissance of metaphysics, the methodological tools of the new metaphysics, as well as its anthropological component. O. Nazarova's book is based on the comparative analysis of Frank's religious philosophy and Coreth's neo-cholastic philosophy from the beginning to the end. This makes the study unique in its own way. Since earlier in the German reception of the heritage of Russian thinker, the comparison of Frank's philosophy with the Catholic theology of the 20th century was realized only fragmentarily and did not act as a fundamental one. Along with a deep and meaningful analysis of the metaphysical projects of both thinkers, this makes O. Nazarova's book relevant to anyone who is interested in the philosophical dialogue of Russia and Western Europe and is engaged in the work of Frank and Coreth. Keywords: the renaissance of metaphysics, post-Kantian philosophy, Christian philosophy, S.L. Frank, E. Coreth DOI: 10.21146/2074-5869-2018-23-2-139-147". History of Philosophy 23, nr 2 (październik 2018): 139–47. http://dx.doi.org/10.21146/2074-5869-2018-23-2-139-147.

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Perný, Lukáš. "The Roots of Slovak Utopianism and Utopian Concepts of 1848". Filosofija. Sociologija 32, nr 1 (24.01.2021). http://dx.doi.org/10.6001/fil-soc.v32i1.4377.

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Slovak utopianism (and specific social and political philosophy) of the 19th century are unique topics for philosophical research that can be useful especially in an international context. The aim of the research is, using the comparative method, to create a basic overview of utopian concepts of the 19th century in Slovakia in order to highlight their implementation today. The study consists of the following topics: 1) the influence of German philosophy of history (Hegel, Herder, Schelling) on social and political conceptions of the nation and the synthesis of German philosophical influence in the Slovak philosophical context (Kollár, Šafárik, Štúr) and 2) socio-philosophical concepts related to the role of Slovaks in the international context (Feješ, Daxner). The Slovak national utopia, in the form of enforcing the cultural and social rights of Slovaks in their own sovereign state, was partially fulfilled until the 20th century (by the establishment of Czechoslovakia and later by the establishment of the independent Slovak Republic). The Constitution of the Slovak Republic is the proof that originally social utopian visions, that seemed naive and impossible to achieve in the 19th century, became a reality of political practice in the 20th century.

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Gericke, Jaco S. "Fundamentalism on stilts: A response to Alvin Platinga�s reformed epistemology". Verbum et Ecclesia 30, nr 2 (4.09.2009). http://dx.doi.org/10.4102/ve.v30i2.90.

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During the greater part of the 20th century, biblical scholarship and the philosophy of religion were not considered to have much in common. However, towards the end of the millennium, a movement of a few Christian philosophers of religion called �Reformed Epistemology� (RE) suggested the need for interdisciplinary dialogue. With Alvin Plantinga as primary representative, these philosophers claimed to be concerned with what they considered to be the lack of philosophical reflection on the foundations of historical criticism and its non-traditional findings. In this article, the author (qua biblical scholar) suggests that Plantinga�s arguments have not been taken seriously because of his fundamentalism and the resulting failure to grasp the nature and contents of the hermeneutical debates that have raged within biblical theology for the past 200 years.

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Dorahy, J. F. "Habermas and the critique of political economy". Philosophy & Social Criticism, 27.04.2020, 019145372091993. http://dx.doi.org/10.1177/0191453720919934.

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In recent years, a series of key social, political and economic events has placed the critique of capitalism very much on the theoretical agenda. Responding to these developments, many have begun to express the need for a rapprochement between social criticism and the critique of political economy. The present essay represents a contribution to the recovery of the project that was once synonymous with critical theory itself via a critical engagement with the early writings of Jürgen Habermas. Not only is Habermas’ explicit engagement with the critique of political economy among the most substantial to be found within the mainstream tradition of critical theory, his early social-theoretical insights into the emergent ‘primacy of the political’ in late capitalism can be taken as representative of a number of broader trends in late-20th-century thought which sought to go beyond the premises and categories of Marx’s economic works. Simply put, no reappraisal of the relationship between critical theory and the critique of political economy can succeed, I submit, without taking seriously Habermas’s path-breaking and wide-ranging innovations.

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MOKLETSOVA, I. V., i V. A. RAZUMOVSKAYA. "RUSSIAN PAINTING OF THE 19TH - EARLY 20TH CENTURY AS A REFLECTION OF CULTURAL IDENTITY (REVIEW OF A MONOGRAPH BY KOPTSEVA N.P., KOLESNIK M.A., LESHCHINSKAYA N.M., SAMARINA D.N. “RUSSIAN CULTURAL IDENTITY IN THE FINE ARTS OF THE 19TH - EARLY 20TH CENTURIES." Linguistics and Intercultural Communication 27, nr 3_2024 (26.07.2024). http://dx.doi.org/10.55959/msu-2074-1588-19-27-3-12.

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The article is a review of the collective monograph authored by the Siberian Federal University scholars — Koptseva N.P., Kolesnik M.A., Leshchinskaya N.M., Samarina D.N. “Russian cultural identity in the Fine Arts of the 19th — early 20th century”. The researchers examined the features of Russian cultural identity construction in the works by V.G. Perov, I.Ya. Bilibin, M.V. Nesterov and B.M. Kustodiev. The relevance of the book lies in the fact that it is the first of its kind in the series of scientific art criticism and cultural literature “Russian Culture”. The scientific novelty of the monograph consists in the philosophical and art criticism analysis of religious philosophy as a source of cultural identity, in the substantiation of new theoretical concepts such as area-critical and area-romantic styles. The results of the presented work contribute to the study of the process of constructing Russian cultural identity from the standpoint of God-seeking in works of fine art of the late 19th — early 20th centuries. The practical value of the book lies in the systematization of the basic content of Russian cultural identity and the establishment of a connection with the key concepts of Russian religious philosophy, including the ideas of Russian Orthodoxy, Slavophilism, the concept of Sophia — the Wisdom of God in the interpretation of V.S. Solovyov, the application of the sociology of imagination in the study of mythology, symbolism, semiotics of signs, visual perception of painting. The results of the research outlined in the book can be used in teaching courses on the history and theory of Russian culture as well as in the creation of special courses and programmes based on the relationship between culture, philosophy, Religious Studies and literature.

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Sheehan, Jonathan. "In the Christian Archives: Sacrifice, the Higher Criticism, and the History of Religion". Modern Intellectual History, 2.08.2021, 1–19. http://dx.doi.org/10.1017/s1479244321000275.

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Much recent scholarship has shown just how indebted the secular sciences of religion were to the Protestant world from which they grew. Yet this “Protestant world” is typically described schematically, as if Protestantism offered a coherent worldview or even a consistent set of doctrines. A different picture emerges if we deepen our historical horizon, and explore the reflexes, aspirations, and norms that have found a home in the Christian (in this case, Protestant) theological imagination. This “Christian archive” was a heterogeneous place, with room for many things that we would now call secular or even profane. Protestant reform in fact began by condemning this heterogeneity, insisting that much of what the church had come to see was sacred was, at best, only and all too human. Yet centuries of conflict in Europe over the truth of Christianity only pluralized this archive further. The nineteenth-century history of religion grew less out of “Protestantism,” in other words, than out of the sedimented mixture of theological, historical, philological, and anthropological materials inherited from these earlier moments. It was, moreover, also an intellectual project that discovered new uses for these materials and thereby opened new horizons of humanistic inquiry. This article makes this argument with reference to sacrifice—a theological challenge for Christian thinkers from the outset of the tradition, but especially for Protestants; a magnet for diverse historical, anthropological, and theological reflections; and a productive zone of inquiry for the nineteenth-century German philosophers, philologians, and “higher critics” of the Hebrew Bible who together helped create the modern history of religion.

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Sforzini, Arianna. "Foucault and the History of Anthropology: Man, before the ‘Death of Man’". Theory, Culture & Society, 16.11.2020, 026327642096355. http://dx.doi.org/10.1177/0263276420963553.

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In the unpublished manuscript of a lecture course probably given by Foucault at the École normale supérieure of Paris in 1954–5 (‘On Anthropology’; the dating is still uncertain), Foucault undertakes an erudite and detailed reconstruction of the history of anthropological knowledge, from modernity (Descartes and Malebranche) to 20th-century Nietzschean commentaries (Jaspers and Heidegger), including analyses by Kant, Feuerbach, and Dilthey, among others. My article explores this lecture course to emphasize the importance of anthropological criticism for the young Foucault, addressing in particular the anti-anthropological significance of the encounter with Nietzsche’s philosophy, which becomes an output power ( puissance de sortie) both of the figure of man and the notion of truth in which he was involved. These unpublished manuscripts will therefore allow me to find a common thread in Foucault’s work in the 1950s and 1960s (and even beyond): the exploration of new potentialities for thought opened by ‘the death of man’.

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Moura, Carina Borgatti, i Maria Claudia Santos Lopes de Oliveira. "Contributions of queer theory to a political approach to corporeality in cultural psychology". Culture & Psychology, 4.12.2023. http://dx.doi.org/10.1177/1354067x231219448.

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Since the end of the 20th century, the Cartesian paradigm of identity has been the object of criticism, raised by different epistemological perspectives, including post-structuralism, feminism, constructionism, and philosophy of language studies. A common aspect of these new theoretical-epistemological perspectives is the search to overcome an idealistic, immaterial, vision of the psychological subject, emphasizing the concrete character of its subjective construction, and the anchoring of the whole process in corporeality. These new trends rediscover the body as a concept within the human and social sciences, especially, inspired by Michel Foucault’s work. In Psychology, although the body has recently become an object of increasing interest for different perspectives, a theoretical gap concerning its political dimension, the power forces that cross through corporeity is still observed. This article draws, then, on Queer Theory’s epistemological contributions to critical psychology and the construction of such a notion of embodied subjectivity within Cultural Semiotic Psychology, considering the sociocultural processes that operate in the construction of subjects. Additionally, we seek to provide arguments to refuse the understanding that social markers such as sex, gender, and race are mere variables associated with the human, and reinforce that subjects are constitutively sexed, gendered, and racialized.

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Seymen, Sadık. "İlahiyat Alanında Yurt Dışında Lisans ve Lisansüstü Eğitim: Ürdün Örneği". TSBS Bildiriler Dergisi, nr 3 (10.08.2023). http://dx.doi.org/10.55709/tsbsbildirilerdergisi.535.

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During the 20th century, several Muslim countries made attempts to create modern educational institutions, switch to the university system, and adapt the traditional Islamic Studies to the new system. Various countries have implemented similar initiatives by taking different approaches. The majority of Muslims have prioritized the transmission of Islamic scientific knowledge to succeeding generations and the tackling of social issues. Examining Islamic studies and theological education systems which carried out in other countries gives us an opportunity to discover different answers to the same dilemmas. Jordan is one of the countries where Islamic theological education has been given at the universities founded in the last century. In this paper, after a brief information about switching the university system at the Arap world, we introduced the long-established Universities in Jordan and Faculties of Sharia (al-Sharee’a) and Islamic Studies which are similar to the Faculties of Theology/Islamic Sciences in Turkey. We gave detailed information about the goals of these faculties, their missions, and curricula; and made a comparison with similar educational institutions in our country in terms of their programs and curricula. Unlike the Faculties of Theology/Islamic Sciences in our country, the aforementioned faculties in Jordan carry out multi-program education. These faculties have Usūlu al-Dīn departments that offer standard Islamic sciences education in the center, but the programs of the faculties are not limited to this. In addition to the Usūl al-Dīn program, there are other programs conducted jointly with other faculties. These include the Fiqh and Qadā' (Fiqh and Judiciary) program in partnership with the Faculties of Law, the Islamic Banking program in partnership with the Faculties of Economics, and the al-Dirasāt al-Islamiyya fi'l-Asri al-Mu'āsir (Islamic Studies in the Contemporary Era) program, which offers education in a foreign language. The fact that the program of Islamic Economics and Finance, Islamic Insurance, and similar programs, which have recently started to provide education at the graduate level in Turkey, have been carried out in Jordan for more than ten years at both undergraduate and graduate levels is important in terms of sharing experiences. Moreover, the Fiqh and Qadâ' program, whose graduates can work in the Sharia courts, stands out in the context of the relationship between Islamic sciences and society. In addition, the departments of Usūlu'd-Din and Dawah, which are among the programs carried out in the faculties of Sharia, have similarities and differences with the programs of the Faculties of Theology / Islamic Sciences and Religious Higher Specialization and Training Centers in our country. In this context, it has been determined that Theology/Islamic Sciences education in Jordan is deficient in terms of Religious Sciences (Sociology of Religion, Psychology of Religion, Philosophy of Religion, etc.), and this situation has been examined in our study as an issue that deserves criticism. This study, it is aimed to inform those concerned about the developments in other countries with Muslim societies in order to break down some prejudices, then to create the right interaction and to benefit from it.

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Wagman, Ira. "Wasteaminute.com: Notes on Office Work and Digital Distraction". M/C Journal 13, nr 4 (18.08.2010). http://dx.doi.org/10.5204/mcj.243.

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For those seeking a diversion from the drudgery of work there are a number of websites offering to take you away. Consider the case of wasteaminute.com. On the site there is everything from flash video games, soft-core pornography and animated nudity, to puzzles and parlour games like poker. In addition, the site offers links to video clips grouped in categories such as “funny,” “accidents,” or “strange.” With its bright yellow bubble letters and elementary design, wasteaminute will never win any Webby awards. It is also unlikely to be part of a lucrative initial public offering for its owner, a web marketing company based in Lexington, Kentucky. The internet ratings company Alexa gives wasteaminute a ranking of 5,880,401 when it comes to the most popular sites online over the last three months, quite some way behind sites like Wikipedia, Facebook, and Windows Live.Wasteaminute is not unique. There exists a group of websites, a micro-genre of sorts, that go out of their way to offer momentary escape from the more serious work at hand, with a similar menu of offerings. These include sites with names such as ishouldbeworking.com, i-am-bored.com, boredatwork.com, and drivenbyboredom.com. These web destinations represent only the most overtly named time-wasting opportunities. Video sharing sites like YouTube or France’s DailyMotion, personalised home pages like iGoogle, and the range of applications available on mobile devices offer similar opportunities for escape. Wasteaminute inspired me to think about the relationship between digital media technologies and waste. In one sense, the site’s offerings remind us of the Internet’s capacity to re-purpose old media forms from earlier phases in the digital revolution, like the retro video game PacMan, or from aspects of print culture, like crosswords (Bolter and Grusin; Straw). For my purposes, though, wasteaminute permits the opportunity to meditate, albeit briefly, on the ways media facilitate wasting time at work, particularly for those working in white- and no-collar work environments. In contemporary work environments work activity and wasteful activity exist on the same platform. With a click of a mouse or a keyboard shortcut, work and diversion can be easily interchanged on the screen, an experience of computing I know intimately from first-hand experience. The blurring of lines between work and waste has accompanied the extension of the ‘working day,’ a concept once tethered to the standardised work-week associated with modernity. Now people working in a range of professions take work out of the office and find themselves working in cafes, on public transportation, and at times once reserved for leisure, like weekends (Basso). In response to the indeterminate nature of when and where we are at work, the mainstream media routinely report about the wasteful use of computer technology for non-work purposes. Stories such as a recent one in the Washington Post which claimed that increased employee use of social media sites like Facebook and Twitter led to decreased productivity at work have become quite common in traditional media outlets (Casciato). Media technologies have always offered the prospect of making office work more efficient or the means for management to exercise control over employees. However, those same technologies have also served as the platforms on which one can engage in dilatory acts, stealing time from behind the boss’s back. I suggest stealing time at work may well be a “tactic,” in the sense used by Michel de Certeau, as a means to resist the rules and regulations that structure work and the working life. However, I also consider it to be a tactic in a different sense: websites and other digital applications offer users the means to take time back, in the form of ‘quick hits,’ providing immediate visual or narrative pleasures, or through interfaces which make the time-wasting look like work (Wagman). Reading sites like wasteaminute as examples of ‘office entertainment,’ reminds us of the importance of workers as audiences for web content. An analysis of a few case studies also reveals how the forms of address of these sites themselves recognise and capitalise on an understanding of the rhythms of the working day, as well as those elements of contemporary office culture characterised by interruption, monotony and surveillance. Work, Media, Waste A mass of literature documents the transformations of work brought on by industrialisation and urbanisation. A recent biography of Franz Kafka outlines the rigors imposed upon the writer while working as an insurance agent: his first contract stipulated that “no employee has the right to keep any objects other than those belonging to the office under lock in the desk and files assigned for its use” (Murray 66). Siegfried Kracauer’s collection of writings on salaried workers in Germany in the 1930s argues that mass entertainment offers distractions that inhibit social change. Such restrictions and inducements are exemplary of the attempts to make work succumb to managerial regimes which are intended to maximise productivity and minimise waste, and to establish a division between ‘company time’ and ‘free time’. One does not have to be an industrial sociologist to know the efforts of Frederick W. Taylor, and the disciplines of “scientific management” in the early twentieth century which were based on the idea of making work more efficient, or of the workplace sociology scholarship from the 1950s that drew attention to the ways that office work can be monotonous or de-personalising (Friedmann; Mills; Whyte). Historian JoAnne Yates has documented the ways those transformations, and what she calls an accompanying “philosophy of system and efficiency,” have been made possible through information and communication technologies, from the typewriter to carbon paper (107). Yates evokes the work of James Carey in identifying these developments, for example, the locating of workers in orderly locations such as offices, as spatial in nature. The changing meaning of work, particularly white-collar or bureaucratic labour in an age of precarious employment and neo-liberal economic regimes, and aggressive administrative “auditing technologies,” has subjected employees to more strenuous regimes of surveillance to ensure employee compliance and to protect against waste of company resources (Power). As Andrew Ross notes, after a deep period of self-criticism over the drudgery of work in North American settings in the 1960s, the subsequent years saw a re-thinking of the meaning of work, one that gradually traded greater work flexibility and self-management for more assertive forms of workplace control (9). As Ross notes, this too has changed, an after-effect of “the shareholder revolution,” which forced companies to deliver short-term profitability to its investors at any social cost. With so much at stake, Ross explains, the freedom of employees assumed a lower priority within corporate cultures, and “the introduction of information technologies in the workplace of the new capitalism resulted in the intensified surveillance of employees” (12). Others, like Dale Bradley, have drawn attention to the ways that the design of the office itself has always concerned itself with the bureaucratic and disciplinary control of bodies in space (77). The move away from physical workspaces such as ‘the pen’ to the cubicle and now from the cubicle to the virtual office is for Bradley a move from “construction” to “connection.” This spatial shift in the way in which control over employees is exercised is symbolic of the liquid forms in which bodies are now “integrated with flows of money, culture, knowledge, and power” in the post-industrial global economies of the twenty-first century. As Christena Nippert-Eng points out, receiving office space was seen as a marker of trust, since it provided employees with a sense of privacy to carry out affairs—both of a professional or of a personal matter—out of earshot of others. Privacy means a lot of things, she points out, including “a relative lack of accountability for our immediate whereabouts and actions” (163). Yet those same modalities of control which characterise communication technologies in workspaces may also serve as the platforms for people to waste time while working. In other words, wasteful practices utilize the same technology that is used to regulate and manage time spent in the workplace. The telephone has permitted efficient communication between units in an office building or between the office and outside, but ‘personal business’ can also be conducted on the same line. Radio stations offer ‘easy listening’ formats, providing unobtrusive music so as not to disturb work settings. However, they can easily be tuned to other stations for breaking news, live sports events, or other matters having to do with the outside world. Photocopiers and fax machines facilitate the reproduction and dissemination of communication regardless of whether it is it work or non-work related. The same, of course, is true for computerised applications. Companies may encourage their employees to use Facebook or Twitter to reach out to potential clients or customers, but those same applications may be used for personal social networking as well. Since the activities of work and play can now be found on the same platform, employers routinely remind their employees that their surfing activities, along with their e-mails and company documents, will be recorded on the company server, itself subject to auditing and review whenever the company sees fit. Employees must be careful to practice image management, in order to ensure that contradictory evidence does not appear online when they call in sick to the office. Over time the dynamics of e-mail and Internet etiquette have changed in response to such developments. Those most aware of the distractive and professionally destructive features of downloading a funny or comedic e-mail attachment have come to adopt the acronym “NSFW” (Not Safe for Work). Even those of us who don’t worry about those things are well aware that the cache and “history” function of web browsers threaten to reveal the extent to which our time online is spent in unproductive ways. Many companies and public institutions, for example libraries, have taken things one step further by filtering out access to websites that may be peripheral to the primary work at hand.At the same time contemporary workplace settings have sought to mix both work and play, or better yet to use play in the service of work, to make “work” more enjoyable for its workers. Professional development seminars, team-building exercises, company softball games, or group outings are examples intended to build morale and loyalty to the company among workers. Some companies offer their employees access to gyms, to game rooms, and to big screen TVs, in return for long and arduous—indeed, punishing—hours of time at the office (Dyer-Witheford and Sherman; Ross). In this manner, acts of not working are reconfigured as a form of work, or at least as a productive experience for the company at large. Such perks are offered with an assumption of personal self-discipline, a feature of what Nippert-Eng characterises as the “discretionary workplace” (154). Of course, this also comes with an expectation that workers will stay close to the office, and to their work. As Sarah Sharma recently argued in this journal, such thinking is part of the way that late capitalism constructs “innovative ways to control people’s time and regulate their movement in space.” At the same time, however, there are plenty of moments of gentle resistance, in which the same machines of control and depersonalisation can be customised, and where individual expressions find their own platforms. A photo essay by Anna McCarthy in the Journal of Visual Culture records the inspirational messages and other personalised objects with which workers adorn their computers and work stations. McCarthy’s photographs represent the way people express themselves in relation to their work, making it a “place where workplace politics and power relations play out, often quite visibly” (McCarthy 214). Screen SecretsIf McCarthy’s photo essay illustrates the overt ways in which people bring personal expression or gentle resistance to anodyne workplaces, there are also a series of other ‘screen acts’ that create opportunities to waste time in ways that are disguised as work. During the Olympics and US college basketball playoffs, both American broadcast networks CBS and NBC offered a “boss button,” a graphic link that a user could immediately click “if the boss was coming by” that transformed the screen to something was associated with the culture of work, such as a spreadsheet. Other purveyors of networked time-wasting make use of the spreadsheet to mask distraction. The website cantyouseeimbored turns a spreadsheet into a game of “Breakout!” while other sites, like Spreadtweet, convert your Twitter updates into the form of a spreadsheet. Such boss buttons and screen interfaces that mimic work are the presentday avatars of the “panic button,” a graphic image found at the bottom of websites back in the days of Web 1.0. A click of the panic button transported users away from an offending website and towards something more legitimate, like Yahoo! Even if it is unlikely that boss keys actually convince one’s superiors that one is really working—clicking to a spreadsheet only makes sense for a worker who might be expected to be working on those kinds of documents—they are an index of how notions of personal space and privacy play out in the digitalised workplace. David Kiely, an employee at an Australian investment bank, experienced this first hand when he opened an e-mail attachment sent to him by his co-workers featuring a scantily-clad model (Cuneo and Barrett). Unfortunately for Kiely, at the time he opened the attachment his computer screen was visible in the background of a network television interview with another of the bank’s employees. Kiely’s inauspicious click (which made his the subject of an investigation by his employees) continues to circulate on the Internet, and it spawned a number of articles highlighting the precarious nature of work in a digitalised environment where what might seem to be private can suddenly become very public, and thus able to be disseminated without restraint. At the same time, the public appetite for Kiely’s story indicates that not working at work, and using the Internet to do it, represents a mode of media consumption that is familiar to many of us, even if it is only the servers on the company computer that can account for how much time we spend doing it. Community attitudes towards time spent unproductively online reminds us that waste carries with it a range of negative signifiers. We talk about wasting time in terms of theft, “stealing time,” or even more dramatically as “killing time.” The popular construction of television as the “boob tube” distinguishes it from more ‘productive’ activities, like spending time with family, or exercise, or involvement in one’s community. The message is simple: life is too short to be “wasted” on such ephemera. If this kind of language is less familiar in the digital age, the discourse of ‘distraction’ is more prevalent. Yet, instead of judging distraction a negative symptom of the digital age, perhaps we should reinterpret wasting time as the worker’s attempt to assert some agency in an increasingly controlled workplace. ReferencesBasso, Pietro. Modern Times, Ancient Hours: Working Lives in the Twenty-First Century. London: Verso, 2003. Bolter, Jay David, and Richard Grusin. Remediation: Understanding New Media. Cambridge: MIT Press, 2000.Bradley, Dale. “Dimensions Vary: Technology, Space, and Power in the 20th Century Office”. Topia 11 (2004): 67-82.Casciato, Paul. “Facebook and Other Social Media Cost UK Billions”. Washington Post, 5 Aug. 2010. 11 Aug. 2010 ‹http://www.washingtonpost.com/wp-dyn/content/article/2010/08/05/AR2010080503951.html›.Cuneo, Clementine, and David Barrett. “Was Banker Set Up Over Saucy Miranda”. The Daily Telegraph 4 Feb. 2010. 21 May 2010 ‹http://www.dailytelegraph.com.au/entertainment/sydney-confidential/was-banker-set-up-over-saucy-miranda/story-e6frewz0-1225826576571›.De Certeau, Michel. The Practice of Everyday Life. Vol. 1. Berkeley: U of California P. 1988.Dyer-Witheford, Nick, and Zena Sharman. "The Political Economy of Canada's Video and Computer Game Industry”. Canadian Journal of Communication 30.2 (2005). 1 May 2010 ‹http://www.cjc-online.ca/index.php/journal/article/view/1575/1728›.Friedmann, Georges. Industrial Society. Glencoe, Ill.: Free Press, 1955.Kracauer, Siegfried. The Salaried Masses. London: Verso, 1998.McCarthy, Anna. Ambient Television. Durham: Duke UP, 2001. ———. “Geekospheres: Visual Culture and Material Culture at Work”. Journal of Visual Culture 3 (2004): 213-21.Mills, C. Wright. White Collar. Oxford: Oxford UP, 1951. Murray, Nicholas. Kafka: A Biography. New Haven: Yale UP, 2004.Newman, Michael. “Ze Frank and the Poetics of Web Video”. First Monday 13.5 (2008). 1 Aug. 2010 ‹http://www.uic.edu/htbin/cgiwrap/bin/ojs/index.php/fm/article/view/2102/1962›.Nippert-Eng, Christena. Home and Work: Negotiating Boundaries through Everyday Life. Chicago: U. of Chicago P, 1996.Power, Michael. The Audit Society. Oxford: Oxford UP, 1997. Ross, Andrew. No Collar: The Humane Workplace and Its Hidden Costs. Philadelphia: Temple UP, 2004. Sharma, Sarah. “The Great American Staycation and the Risk of Stillness”. M/C Journal 12.1 (2009). 11 May 2010 ‹http://journal.media-culture.org.au/index.php/mcjournal/article/viewArticle/122›. Straw, Will. “Embedded Memories”. Residual Media Ed. Charles Acland. U. of Minnesota P., 2007. 3-15.Whyte, William. The Organisation Man. New York: Simon and Schuster, 1957. Wagman, Ira. “Log On, Goof Off, Look Up: Facebook and the Rhythms of Canadian Internet Use”. How Canadians Communicate III: Contexts for Popular Culture. Eds. Bart Beaty, Derek, Gloria Filax Briton, and Rebecca Sullivan. Athabasca: Athabasca UP 2009. 55-77. ‹http://www2.carleton.ca/jc/ccms/wp-content/ccms-files/02_Beaty_et_al-How_Canadians_Communicate.pdf›Yates, JoAnne. “Business Use of Information Technology during the Industrial Age”. A Nation Transformed by Information. Eds. Alfred D. Chandler & James W. Cortada. Oxford: Oxford UP., 2000. 107-36.

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