Philosophy as Creativity

Natalia A. Tereschenko
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Abstract

The main aim of the study is to analyze the phenomenon of creativity, which has traditionally been the subject of philosophical investigation. Moreover, the phenomenon of philosophy itself as a creative process often remained in the shadow of general problems. By tacit agreement the creative nature of philosophy was recognized as obvious, and therefore, as a subject of philosophizing, it was often simply left out of the picture. However, again and again, the thesis about the “death of philosophy” makes the question of its creative nature more than relevant. If the creative potential of philosophy has been exhausted, perhaps it is really dying as a special form of thought in culture. If creativity in philosophy is possible, then its cultural prospects become more optimistic, or cultural elimination of philosophy is associated not only (or not so much) with its creative capacity. Creativity became the object of theorization in the Renaissance and Modernity, when man was initially thought of as its subject. Therefore, the very understanding of creativity bears the mark of Modern thinking. However, the "post-" situation forces us to return to the analysis of the problem and consider it in terms of the impossibility of the new. The problem can and should also be considered on the material of Russian philosophical thought, whose status has always been ambiguous, primarily for Russian philosophy itself. Today, the position of Russian philosophy is becoming even more problematic due to the problematization of philosophy as a particular discourse that claims to be universal, on the one hand, and the specifics of Russian theoretical thought labeled as "responsive", its empathicity – on the other.
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作为创造力的哲学
本研究的主要目的是分析创造性现象,这一直是哲学研究的主题。此外,哲学现象本身作为一个创造性的过程,经常处于一般问题的阴影之下。通过默契,哲学的创造性被认为是显而易见的,因此,作为哲学研究的主题,它往往被简单地排除在画面之外。然而,关于“哲学之死”的论文一次又一次地使其创造性的问题变得更加相关。如果哲学的创造潜力已经耗尽,也许它作为一种特殊的文化思想形式正在消亡。如果哲学中的创造力是可能的,那么它的文化前景就会变得更加乐观,或者哲学的文化淘汰不仅与它的创造力有关(或者没有那么多)。在文艺复兴和现代性时期,创造力成为理论化的对象,当时人们最初认为人是其主体。因此,对创造力的理解本身就带有现代思维的印记。然而,“后”的情况迫使我们回到对问题的分析,并从新的不可能性的角度来考虑它。这个问题也可以而且应该放在俄罗斯哲学思想的材料上考虑,因为俄罗斯哲学思想本身的地位一直是模糊的。今天,俄罗斯哲学的地位变得更加有问题,一方面是由于哲学作为一种声称具有普遍性的特定话语的问题化,另一方面是俄罗斯理论思想的具体特征被标记为“反应性”,即移情性。
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来源期刊
International Journal of Criminology and Sociology
International Journal of Criminology and Sociology Social Sciences-Cultural Studies
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