Pub Date : 1900-01-01DOI: 10.21146/2414-3715-2021-7-2-34-47
A. Syrodeeva
How can our contemporaries psychologically stand firm under the pressure of communication battles in the public space? And how not to contribute to such type of confrontation, even if acting only as a passive participant — an observer, the number of whom in the information world is so significant? The author of the article connects the answers to these questions with the daily work of an individual to comprehend both positive and negative experience in terms of its effectiveness. The significant help for this kind of effort comes from culture since it is eclectic (M. Gasparov), open to the difference. The support of culture contrasts with the impact of ideological intentionality, which is considered to be a fairly common attitude in society, inherent not only to the social subjects of the "ideological front". Particular attention is given to the building of bridges between one’s own inner and outer worlds, what allows a person to help himself/herself and the Others to work with diversity as the ends and means. A differentiated approach, tolerance, attention to positive experience support our contemporary in solving both individual and social problems debated in the space of communication.
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Pub Date : 1900-01-01DOI: 10.21146/2414-3715-2020-6-2-127-156
A. Stoliarov
Chrysippus of Soli (c. 280/77–208/5 BC) was a most multilateral stoic philosopher; he earned the title of Second Founder of Stoa. A prolific writer (he has written much more than any other stoic philosopher, but none of his works have survived except as fragments), Chrysippus expanded the fundamental doctrines of Zeno of Citium, the founder of the school. Chrysippus excelled in logic, the theory of knowledge, physics and ethics. He created an original system of propositional logic in order to better understand the causal interrelations of events in the universe. He adhered to a deterministic view of fate, but nevertheless sought a role for personal freedom in thought and action. Ethics, he thought, depended on understanding the nature of the universe, and he taught a therapy of extirpating the passions which depress the soul. He initiated the success of Stoicism as one of the most influential philosophical movements in the Greek and Roman world.
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Pub Date : 1900-01-01DOI: 10.1093/benz/9780199773787.article.b00001900
Olga Macyulskaya
Alain (Emile Auguste Chartier) is a French philosopher and essayist, a representative of the existential personalist tendency in the philosophy of the twentieth century. Investigated the foundations of thinking from the standpoint of the reflective tradition. Developed a theory of judgment, considering the ability to judge as a special function of consciousness, allowing you to streamline knowledge about reality and make sense of the world. According to Alain, the main task of philosophy is not so much to know reality, but to teach a person the wisdom of life, to make him virtuous and happy. The leading themes of Alena's ethical concept are the substantiation of morality and freedom as the most important characteristics of a person's being. The philosopher defended the principle of autonomy of will and independence of decisions in the sphere of morality from empirical inclinations and utilitarian interests. Alain refuted the idea of the universality of moral norms, asserting the unique and creative nature of ethical values. He created an original teaching on soul therapy as a technique of inner self-control and the art of being happy.
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Pub Date : 1900-01-01DOI: 10.21146/2414-3715-2021-7-2-48-84
Michael Marder, Valentina Kulagina-Yartseva, Natalia Krotovskaya
The journal continues to publish translations of chapters of the book by the famous phenomenologist Michael Marder “The Philosopher’s Plants (An Intellectual Herbarium)”. Two of the twelve stories were chosen — “Aristotle's Wheat” and “Avicenna's Celery”. The author analyzes the views of the ancient philosopher Aristotle and the medieval Persian philosopher and physician Ibn Sina (Avicenna) on the nature of plants and their place in the diverse world of living beings, showing how the images of wheat and celery become an important part of their philosophical reflections. Marder emphasizes that the ancient scientists were alien to modern systems of biological classification. Each creation occupied its own niche and existed for a specific purpose. However, the contours of these teleologies were not at all what we imagine them to be. For example, for Aristotle, a noble man, a noble animal and a noble plant had more in common than two representatives of the same biological kingdom. In addition, the boundaries between them were quite shaky. A stupid person, unable to follow the strict principles of logic, was literally like a plant. Avicenna discovers in plants the “vegetable soul”, above which he puts the “animal soul”. He finds both of these levels in a person. Awareness of this totality is necessary, according to Avicenna, for genuine self-knowledge and, consequently, for the knowledge of God. The author of the book attempts to answer the question: what if the mixture of similar beings passing into and out of each other, characteristic of the ancient and medieval world, is not a fantastic fiction, but an insightful description of our transgenic present and future?
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Pub Date : 1900-01-01DOI: 10.21146/2414-3715-2021-7-1-143-167
E. Borisov
The paper provides an overview of the most fundamental ideas representing analytic philosophy throughout its history from the beginning of 20th century up to now. The history of analytic philosophy is divided into two stages – the early and the contemporary ones. The main distinguishing features of early analytic philosophy are using mathematical logic as a tool of stating and solving philosophical problems, and critical attitude toward ‘metaphysics’, i.e., traditional and contemporary non-analytic philosophical theories. The genesis of analytic philosophy was closely related to the revolution in logic that led to the rise of mathematical logic, and it is no coincidence that some founders of analytic tradition (first of all Frege, Russell, and Carnap) were also prominent logicians. (But there were also authors and schools within early analytic philosophy whose researches were based on less formal tools such as classical logic and linguistic methods of analysis of language. Ordinary language philosophy is an example of this type of philosophy.) Using the new logic as a philosophical tool led to a huge number of new ideas and generated a new type of philosophical criticism that was implemented in a number of projects of ‘overcoming metaphysics’. These features constituted the methodological and thematic profile of early analytic philosophy. As opposed to the later, contemporary analytic philosophy cannot be characterized by a prevailing method or a set of main research topic. Its characteristic features are rather of historical, institutional, and stylistic nature. In the paper, early analytic philosophy is represented by Frege, Russell, early Wittgenstein, Vienna Circle (Schlick, Carnap etc.), and ordinary language philosophy (later Wittgenstein, Ryle, Austin, and Searle). Contemporary analytic philosophy is represented by Quine, and direct reference theory in philosophy of language (Kripke, Donnellan, Kaplan, and Putnam).
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Pub Date : 1900-01-01DOI: 10.21146/2414-3715-2022-8-2-151-161
A. Stoliarov
Diogenes of Babylon, or Diogenes of Seleucia (c. 240–150 BC) — a disciple of Chrysippus, a prominent representative of the last period of the Early Stoa, the head of the Stoic school after Zeno of Tarsus. In the writings of Diogenes, of which few fragments have been preserved, almost all the main and many auxiliary issues of stoic dogmatics were touched upon. Being more of a traditionalist than an innovator, Diogenes, nevertheless, specified and clarified school definitions, in some cases offered his own ones and sometimes deviated from stoic canons. He also paid attention to special topics, such as music. Diogenes enjoyed great authority, including among the Romans (Cicero called him "an authoritative and influential Stoic"). In 155 Diogenes visited Rome as a member of the Athenian embassy. Among his students was the founder of the Middle Stoa, Panaetius of Rhodes.
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Pub Date : 1900-01-01DOI: 10.21146/2414-3715-2022-8-2-35-56
O. Savvina
The article analyzes the values and ideals of modern global society in the realities of the economic crisis, makes a forecast regarding the popularization of new values such as solidarity, brotherhood, equality against the background of discrediting the values of freedom and democracy. In the first part of the work, the author identifies trends and phenomena in modern society that are similar to the position of the society depicted by A.A. Zinoviev in the novel "The Global Humant Hill". First of all, it is the priority of the benefits, efficiency and interests of capital over values, covered with ranting about freedom and democracy, as well as the denigration of communist ideas and their defenders, the use of information technology and technological progress as a surrogate for communication. The author comes to the conclusion that social problems and the spiritual life of the «humant hill», ideological and political discourse have a number of common features with reality. The second part of the article examines the crisis of the values of freedom and democracy, which are widely used in political and humanitarian discourse. Relying on the research of K. Marx, F. Engels, R. Luxemburg, O. Spengler and other philosophers, the author concludes that the interests of capital are hidden behind the declared values, and the modern economic crisis will strengthen social contradictions in society and the exploitation of the lower and middle strata of the population. The need to survive in more difficult economic conditions will lead to the popularization of the values of solidarity, brotherhood, the oblivion of freedom as a value guideline, the concept of freedom in political and ideological discourse will be used much less often.
{"title":"Decline of \"Freedom\"","authors":"O. Savvina","doi":"10.21146/2414-3715-2022-8-2-35-56","DOIUrl":"https://doi.org/10.21146/2414-3715-2022-8-2-35-56","url":null,"abstract":"The article analyzes the values and ideals of modern global society in the realities of the economic crisis, makes a forecast regarding the popularization of new values such as solidarity, brotherhood, equality against the background of discrediting the values of freedom and democracy. In the first part of the work, the author identifies trends and phenomena in modern society that are similar to the position of the society depicted by A.A. Zinoviev in the novel \"The Global Humant Hill\". First of all, it is the priority of the benefits, efficiency and interests of capital over values, covered with ranting about freedom and democracy, as well as the denigration of communist ideas and their defenders, the use of information technology and technological progress as a surrogate for communication. The author comes to the conclusion that social problems and the spiritual life of the «humant hill», ideological and political discourse have a number of common features with reality. The second part of the article examines the crisis of the values of freedom and democracy, which are widely used in political and humanitarian discourse. Relying on the research of K. Marx, F. Engels, R. Luxemburg, O. Spengler and other philosophers, the author concludes that the interests of capital are hidden behind the declared values, and the modern economic crisis will strengthen social contradictions in society and the exploitation of the lower and middle strata of the population. The need to survive in more difficult economic conditions will lead to the popularization of the values of solidarity, brotherhood, the oblivion of freedom as a value guideline, the concept of freedom in political and ideological discourse will be used much less often.","PeriodicalId":319029,"journal":{"name":"Philosophical anthropology","volume":"180 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126010453","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.21146/2414-3715-2022-8-2-6-16
P. Gurevich
The article examines the genesis, essence and prospects of religion in the interpretation of the outstanding Swiss philosopher and psychoanalyst Carl Gustav Jung. The problem of the correlation of religion and myth, the possibility of religious texts to enrich psychoanalysis, the ability of psychoanalysis to influence religious thinking is investigated. It is shown that C.G. Jung refers religion to a purely psychological phenomenon and believes that religion originally arose as one of the principles of the organization of the psyche. Jung describes the "inner god" archetype as one of the key archetypes of the collective unconscious. C.G. Jung calls religious experience numinous (sacred), considering it the most valuable thing that can happen in a person's life. We are talking about a dynamic action or impact that is not conditioned by an act of will. On the contrary, it itself measures and controls the person, who is always more a victim of this influence than the creator. The individual experiences this influence not from an external being — God, as the church teaches, but from his own unconscious, if psychological conditions allow it. However, such an experience, the meaning of which is always in the restructuring of a conscious personality, is infinitely dangerous, since it often ends with mental disorders of religious origin that destroy the personality. Religion, in the literal sense of the word, is, according to Jung, a specific conscious work on mastering this experience. C.G. Jung's views on religion have received contradictory assessments. Many criticized him for his mysticism, because he was looking for a rational explanation of religion. Psychoanalysts were outraged that he was taking this research beyond the limits of psychoanalysis. The clergy were afraid that Jung was proclaiming a new religion and acting as its prophet himself.
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