Pub Date : 2021-09-30DOI: 10.37769/2077-6608-2021-34-6
Vladimir Rokityansky
Sixty years of communication, sometimes daily, of intimate conversations and furious disputes provide an opportunity to write about a friend-philosopher in the genre which he did prefer to other ones and realized brilliantly, in the genre wherein man’s portrait is inseparable from characteristics of the philosopher and preciseness of thought from artistic expressiveness.
{"title":"The Incarnate Personalism of Albert Sobolev","authors":"Vladimir Rokityansky","doi":"10.37769/2077-6608-2021-34-6","DOIUrl":"https://doi.org/10.37769/2077-6608-2021-34-6","url":null,"abstract":"Sixty years of communication, sometimes daily, of intimate conversations and furious disputes provide an opportunity to write about a friend-philosopher in the genre which he did prefer to other ones and realized brilliantly, in the genre wherein man’s portrait is inseparable from characteristics of the philosopher and preciseness of thought from artistic expressiveness.","PeriodicalId":328399,"journal":{"name":"Vox. Philosophical journal","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115338262","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 : 2021-09-30DOI: 10.37769/2077-6608-2021-34-7
O. Zaitseva
This article is based on same-named course work and appears as first part of upcoming research of Ancient Greek Philosophy. The research aim to be a reactivator of social ideas by the way of adopt antique mode of thinking. New method of working at material, trying to represent well-known text in an unusual perspective shows an urgency of this article. Metaphysical poem of Parmenides is taken as a material, so the author prevalently uses a text from the poem and looks at the structure, keywords such as The Truth, necessity, The Fate and Alethea, and a use of them. In the article a correlation between The Truth and necessity, Alethea and The Truth in Parmenides philosophy is explained for the first time. The author pays great attention to Parmenides, so the research has a primary focus on understanding the poem as a Parmenides’ creature. The article has a short biographical background of Parmenides. In this article, the author tries to motivate readers to reflect on it instead of obtruding any defined answers
{"title":"Parmenides and the problem of knowing","authors":"O. Zaitseva","doi":"10.37769/2077-6608-2021-34-7","DOIUrl":"https://doi.org/10.37769/2077-6608-2021-34-7","url":null,"abstract":"This article is based on same-named course work and appears as first part of upcoming research of Ancient Greek Philosophy. The research aim to be a reactivator of social ideas by the way of adopt antique mode of thinking. New method of working at material, trying to represent well-known text in an unusual perspective shows an urgency of this article. Metaphysical poem of Parmenides is taken as a material, so the author prevalently uses a text from the poem and looks at the structure, keywords such as The Truth, necessity, The Fate and Alethea, and a use of them. In the article a correlation between The Truth and necessity, Alethea and The Truth in Parmenides philosophy is explained for the first time. The author pays great attention to Parmenides, so the research has a primary focus on understanding the poem as a Parmenides’ creature. The article has a short biographical background of Parmenides. In this article, the author tries to motivate readers to reflect on it instead of obtruding any defined answers","PeriodicalId":328399,"journal":{"name":"Vox. Philosophical journal","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121379706","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 : 2021-09-30DOI: 10.37769/2077-6608-2021-34-5
A. Rodina, A. Sevalnikov
The article is devoted to the interpretation of physical knowledge in the works "Structure of Physics" by K. F. von Weizsäcker and “Matter does not exist” by H.-P. Dürr. These works reveal a special understanding of matter in quantum mechanics. In the interpretation of physical knowledge H.-P. Dürr and K. F. von Weizsäcker postulate a special interpretation of matter within the framework of quantum theory, namely the inseparability of consciousness from matter. At the same time, we emphasize the fundamental difference between these approaches. H.-P. Dürr remains in the position of Advaita-Vedanta, his approach is closer to Eastern metaphysics, Weizsäcker adheres to the Western epistemological tradition, presenting physics as what we can know about matter. Heidegger also touches this issue, he criticizes the concept of "object" and "subject" in modern science, but does not say that both concepts must somehow be combined.
本文主要论述冯Weizsäcker的《物理学的结构》和p . p .的《物质不存在》对物理知识的解释。·杜尔。这些作品揭示了量子力学对物质的特殊理解。 在物理知识的解释中。d rr和K. F. von Weizsäcker在量子论的框架内对物质提出了一种特殊的解释，即意识与物质的不可分性。同时，我们强调这些方法之间的根本区别。H.-P。dr . r.仍然站在advaita -吠檀多的立场上，他的方法更接近东方形而上学，Weizsäcker坚持西方认识论传统，将物理学呈现为我们可以了解的物质。海德格尔也触及了这个问题，他批判了现代科学中的“客体”和“主体”概念，但并没有说这两个概念必须以某种方式结合起来。
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Pub Date : 2021-09-30DOI: 10.37769/2077-6608-2021-34-4
K. Pavlov-Pinus
Ideological essence of the second-order cybernetics is generally understood as a “view from within”. This requires certain conceptual revision of most fundamental notions. Particularly, an interpretation of a ‘universal law’ is subject to such a revision. Formally speaking, any universal law may be coded in the form АхР(х), where Ax is the universal quantifier. However, its meaning changes significantly, for it could be shown that it must be treated probabilistically. The reason for this is in that the standard phrase ‘for any x’, which discloses the meaning of the formula Ax, must be seen here as an arbitrariness of choice, while ‘the choice arbitrariness’ must be seen as a constructive procedure within the second-order cybernetics. Otherwise, basic presumption of the second-order cybernetics will not hold. Indeed, classical science assumes that when one says ‘Let us pick up an arbitrary x from the model M’ then the very procedure of ‘picking up an arbitrary x’ is not assumed to be a part of model M. Classical scientists think of this act as of some agent’s act who is completely external to model M. Second order scientists take it differently. All agent’s acts — observations, measurements, picks, experiment organizations, etc — must be seen as a part of an appropriate model. This is the core of the ‘view from within’: theoretical agents, their acts as well as their theories must be considered as internal events, or properties, of the intended models. Going back to formula Ax, it is easier to see now that an intention ‘to pick up an arbitrary x’ must be treated as a real process within an appropriate model M. The only way to do it is to assume that such models have (truly) random events generators G as a necessary part of their structure. All above implies that an interpretation of AxP(x) within the framework of the second-order cybernetics must be the following: P(x) is universally true on M iff there exists G in M such that at any time t G may randomly choose any element from M with probability р(х)≠0, and P(x) will appear to be true. As a result of this, we may claim that the very idea of justifiable universality is inconsistent with deterministic ontologies (in the second-order science framework). Indeed, deterministic ontologies do not assume that at any time t it is possible to pick up an arbitrary x from the model M, for, by definition, they are limited only to certain choices through time, which are pre-determined by deterministic schedule of choices.
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Pub Date : 2021-06-30DOI: 10.37769/2077-6608-2021-33-6
Roman Kremen
The article presents a metaphysical concept, in the main tesa of which the simplest discrete element of physical reality is constituted — designated as a protomonad — which forms the basis of spatial forms of materiality, including space itself as such. The genesis of the protomonad is clarified by a certain way interpreted rotation of the spiritual essence, which in itself does not have an extension, and both the indicated essence and its rotation have a metaphysical order, and the dimension of physical space finds a rational interpretation through the characteristics of metaphysical rotation. The semantic aspects of complex mathematical constructs are considered that convey the semantics of rotations, and quite reasonably proposed by some mathematicians as the unified foundations of mathematics and physics, where the properties of constructs act as a mathematically strict co-proof of the validity of the concept. The meaning of number is explained as a method of restriction on infinite pre-physical multiplicity, and finite natural multiplicities are the result of such restrictions; the most important special case is the three-dimensional spatial metric given in the experiment, which appears as a restriction of an infinite-dimensional metaphysical space. The so-called principle of genetic inheritance is formulated, which makes it possible to remove the dialectical opposition between the one and the multiple and illustrates the categories of time and space as dialectical oppositions.
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Pub Date : 2021-06-30DOI: 10.37769/2077-6608-2021-33-2
Oleg Gushchin
Chernyakov in his famous monograph reveals the concept of the soul through the opposite — the concept of the mind. But the point is not only in the explication of the concept through the opposite meaning. Following the logic of Chernyakov, the soul and mind at a certain stage fall into a kind of dynamic unity as the highest participation in the divine gaze. Being, according to Aristotle, a common feeling, the soul is through continuous “flipping” of private feelings, and so that in the formula: “I feel and understand what I feel,” the second term is exfoliated, i.e. the terminological limitation has been removed. As a result, the pure movement “feel the feeling of feeling” is released as a continuity of sensual evidence. The soul lives in the gaps of the mind and sees its infinity in them. Chernyakov draws attention to the fact that any distinction is simultaneously and latently the moment of binding distinctions. But the moments of discrimination / binding in soul and mind are given in different ways. Awakening (discriminating), the soul simultaneously connects the different so as to survey the all-encompassing expanse of itself and all that exists in the unity of self-movement. The soul, like the mind, is a form without matter, but in a different way from the mind. The soul also moves towards the object, but does not deviate from it to meet with itself, as the mind does, but passes through the object at the moment when it is already (still) decomposed or is in a de-objectified form. An object, being the energy of the mind, is "weathered" in relation to the soul, leaving a kind of living sensory imprint, the soul revives when it connects sensory imprints of objects, meeting itself in them. Chernyakov, referring to Aristotle, believes that the general feeling really contains in some way all the objects of the senses (but without matter). We explain to ourselves that these objects are in a de-objectified form. Unimpeded by overcoming (opening) the gap of the mind, the soul “sees” (binds) a multitude of sensory forms, in each of which a free gaze as such is released. This is not a gaze fixed on something unchanging. And it is also not a perception, which, as part of a speculative form, adds a new “perceive something” to “I perceive something”. Now the act: “I perceive something” is opened and partially discarded, leaving only an independent, continuous dynamic attachment in the remainder: “perceives” + “perceives” + “perceives”, etc.
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Pub Date : 2021-06-30DOI: 10.37769/2077-6608-2021-33-5
V. Rozin
The article is devoted to the rational interpretation of the novel "Cyclonopedia" by the Iranian philosopher and writer Reza Negarestani. The author believes that it is impossible to understand such works if one does not interpret and reconstruct the themes and contents of these works. Realizing the stated approach, he discusses the theme of openness and peculiarities of the poetics of Cyclonopedia, which is important in the novel Negarestan. There are two different understandings of openness, which Negarestani discusses: openness, which refers to the usual forms of sociality (liberal and economic concepts, politics, etc.), where freedom and open relationships are proclaimed in one way or another, and "epidemic openness", which refers to openness To the “outside” that overtakes a person, even against his will, and eats him (hence the title of the chapter — “a good dinner”). Explaining why Negarestania compares openness with food, the author proposes to consider the Tibetan archaic ritual "Chod", in which monks (including modern ones) offer themselves to be devoured by demons. The idea is expressed that other topics of "Cyclonopedia" need reconstruction for understanding, but not all. The article ends with an analysis of the reality of Negarestani's work: in addition to discussing the theory-fiction genre, the author suggests that the reality of Cyclonopedia is phenomenological, representing not external events, but the features of Negarestani's consciousness.
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Pub Date : 2021-06-30DOI: 10.37769/2077-6608-2021-33-7
A. Timoschuk
the article provides an overview of the work of T. B. Lyubimova, an original Russian thinker, a representative of the aesthetic school of the Institute of Philosophy of the Russian Academy of Sciences. During her rich creative life, Tatyana Borisovna has explored a wide range of the most intriguing topics: the aesthetic categories of the comic / tragic and the sociology of music, the metaphysical dimension of politics and the ideology of modernization, initiatory traditions and the profanation of the spiritual. She was interested in the issues of the formation of the spiritual elite, the essence of metaphysical goal-setting, theater as a liturgical practice. The big theme of her life was traditionalism as an integral worldview system and a view of the world of a single tradition, the traces of which T. B. Lyubimova reconstructed from ancient philosophy, Hinduism, Christianity and Islam. Particular attention is paid to the final monograph by T. B. Lyubimova "Philosophy and Countertradition" (Moscow: Golos, 2019, 292 p.), where the author demarcates tradition, pseudo-tradition and anti-tradition and seeks to lead the reader on a razor's edge between the temptations of profaning the spiritual, mass representation of esoteric practices and their vulgar interpretation
本文概述了俄罗斯原创性思想家、俄罗斯科学院哲学研究所美学学派代表人物柳比莫娃的工作。在她丰富的创作生涯中，塔季扬娜·鲍里索夫娜探索了广泛而有趣的主题:喜剧/悲剧的美学范畴和音乐的社会学，政治的形而上学维度和现代化的意识形态，启蒙传统和对精神的亵渎。她对精神精英的形成、形而上学目标设定的本质、戏剧作为一种仪式实践等问题感兴趣。她一生的主题是传统主义作为一个完整的世界观体系和单一传统的世界观，T. B.柳比莫娃从古代哲学、印度教、基督教和伊斯兰教中重建了这种传统的痕迹。特别值得注意的是T. B. Lyubimova的最后一部专著“哲学与反传统”(莫斯科:Golos, 2019年，292页)，作者在其中划分了传统，伪传统和反传统，并试图将读者引导到亵渎深奥实践的精神，大众代表及其庸俗解释的诱惑之间的剃刀边缘
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Pub Date : 2021-06-30DOI: 10.37769/2077-6608-2021-33-1
E. Mamchur
A model of the knowledge development in natural sciences named "multi-flow model” is analyzed, and two examples of this model are examined. One of them has been formulated in the article of two domestic physicists M. I. Podgoretsky and Ya. A. Smorodinsky, who have explored the applicability of the axiomatic method in physics and concluded that the construction of such axiomatic structures as in mathematics is impossible in natural sciences because, unlike mathematical theories, physical theories are incomplete. The concepts of «meeting» and «contradictions of the meeting» are formulated. It is shown how in the process of analyzing the capabilities of the axiomatic method, the authors develop the mechanism of creating a new model. This mechanism consists of building a hierarchical series of "directions", which are the vertically stacked layers of knowledge. One could hope that the emergence of such directions would enrich modern natural sciences with new opportunities and results. However, the second example developed by a prominent physicist and brilliant methodologist Carl Rovelli, reveals that everything is not so simple. In some cases, newly created non-linear models may lead to a misinterpretation of the development of scientific cognition. It is shown that the terminology used by the authors of the first example is not quite adequate to the content of the model: the main term used by them — "direction" — is not sufficiently defined. In addition, the term changes the meaning of the analysis that has been done. In this regard, it is proposed to introduce a new term "flow" and call the model itself a "multi-flow model". Not multi-directional model, but multi-flow model. In the second example of the multi-flow model, C. Rovelli uses this model to restore the unity and integrity of scientific knowledge that has been destroyed in the post-classical period of science development. This attempt to implement the new synthesis has been made by Rovelli within the framework of the quantum gravity theory.
分析了自然科学知识发展的“多流模型”，并给出了该模型的两个实例。其中一个已经在两位国内物理学家M. I. Podgoretsky和Ya的文章中公式化了。A.斯莫罗金斯基，他们探索了公理方法在物理学中的适用性，并得出结论，在自然科学中不可能建立数学中的公理结构，因为与数学理论不同，物理理论是不完整的。提出了“会议”和“会议的矛盾”的概念。在分析公理化方法的能力的过程中，揭示了作者是如何建立新模型的机制的。这种机制包括建立一系列分层的“方向”，这些“方向”是垂直堆叠的知识层。人们可以希望，这些方向的出现将以新的机会和成果丰富现代自然科学。然而，由著名物理学家和杰出的方法学家卡尔·罗维利(Carl Rovelli)提出的第二个例子表明，事情并非如此简单。在某些情况下，新创建的非线性模型可能导致对科学认知发展的误解。第一个例子的作者所使用的术语并不完全适合于模型的内容:他们使用的主要术语- -“方向”- -没有得到充分的定义。此外，这个术语改变了已经完成的分析的含义。对此，建议引入一个新的术语“流”，并将模型本身称为“多流模型”。不是多向模型，而是多流模型。在多流模型的第二个例子中，C. Rovelli用这个模型恢复了在后古典科学发展时期被破坏的科学知识的统一性和完整性。罗维利在量子引力理论的框架内尝试实现新的综合。
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Pub Date : 2021-06-30DOI: 10.37769/2077-6608-2021-33-4
N. Murzin
Against all numerous complexities and riddles that Dostoevsky’s “The Devils” contain, a great storm of searing passions, insane ideas and wild behavior its characters reprise, the figure of Storyteller often seems lost, pale, quite insignificant. He is merely a mask of the Author, a weaver of narration, a devoted chronicler of what happened. Or is he really? We somehow rarely realize that it’s his eyes we look through and see what is considered to be the “final truth” of the novel, the meaning and motivation behind its heroes’ actions, let alone the deepest secrets of their minds and souls. How come a character all like themselves has all the keys, where’s the source of his all-knowing, and is it only a matter of pure art, a writer’s convention that we must easily accept and pay so much attention? Maybe ignoring this strangeness means we really underestimate the troubling greatness of “The Devils”, its many layers and ruinous conflict that lies at the core of all its confusion.
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