Pub Date : 2023-09-29DOI: 10.24833/2541-8831-2023-3-27-26-38
Cai Yonghong, M. N. Fomina
In Chinese philosophy, modern processes of searching for the fundamental values of the renewed strategies of education are based upon traditional Confucian approaches as well as upon recent borrowings from Western philosophy. The concept of philosophical dialogue is one example of these borrowings, adopted and radically changed following traditional Chinese logic. Such transformation means adapting the theoretical model of Socrates’ dialogue into Confucian dialogue, the term coined by Chinese authors. This paper considers Chinese developments in the philosophy of culture and aims to specify the ways of such adaptation as applicable to the philosophy of education. The goals of the study are 1) to identify and describe relevant Chinese literature on the subject; 2) to compare its interpretations by Chinese and Russian philosophers; 3) to specify key differences in interpretations of dialogue as educational method. Investigating the issue through philosophical and cultural lens, incorporating the standpoint of modern comparative studies, as well as the critical analysis of the logic of those theories in their historical and cultural context by means of the hermeneutic approach makes it possible for Chinese authors to focus on the cultural peculiarities of the Chinese way of thinking and to identify the correlation between the Western concept way of thinking and the concept of Chinese logic. This study analyzes the works of modern Chinese philosophers specializing in the specific cultural character of China through the prism of the philosophy of education. The paper concludes that in Chinese logic technical (in the Western understanding regarded as cognitive and formal logical) methods are inferior to ethical and social value orientations. Another finding is that Chinese authors tend to consider Confucian logic as part of dialogue, and dialogue is viewed as a means of moral education. Methodologically this finding leads the author to suggest that the Chinese-specific way of thinking, its philosophical culture, cannot be fully perceived by utilizing comparison with analogous concepts of Western philosophical thought. It would be equally beneficial to compare the conceptual framework of the Chinese philosophy of education with the concepts borrowed from Western philosophy.
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Pub Date : 2023-06-18DOI: 10.24833/2541-8831-2023-2-26-154-167
G. G. Kolomiets, D. Rasul-Kareyev
The article is written on the basis of a conversation on the philosophy of music by Professor G.G. Kolomiets, author of the book Value of music: philosophical aspect, with a musician from France, Dmitry Rasul-Kareev, Clarinet solo of Orchestra de la Suisse Romande. The dialogue gives a detailed and simple understanding of the philosophical view of music on the example of the ancient philosopher Pythagoras. His cosmological teaching saw the kinship of music, mathematics and philosophy and stated that the divine perception of the world is contained in the divine Number permeating the entire cosmos and our life. Music is made of numerical proportions and acts as a substance that exists even without a person, yet this unchanging principle of divine harmony, can be felt, experienced and expressed in musical art. Cosmologists believed there is a comprehensive law, according to which objects obey the divine mind, the great Rhythm. Music seemed to be the embodiment of the rhythm of the universe and harmony. The essence of the harmony of the spheres is that the cosmos is a harmoniously arranged and musical-sounding body. The movement of the starry sky creates the music of the cosmic spheres, which is refracted when playing musical instruments, and this lends itself to precise mathematical calculations. The intervals between the cosmic spheres are mathematically correlated with each other like the intervals of tones in music. The Pythagorean understanding of the numerical harmony of the structure of the universe largely determined the path of development of music theory, forming the main musical categories: fret, rhythm, interval, modulation and others. The modern philosophy of music deepens the Pythagorean ideas of harmony of spheres, putting forward the principles of functionality and processivity as properties of music, and allows us to talk about the law of cyclicity on a global scale. For example, following Pythagoras, music outside of the actual musical art is interpreted as a reflection of the vibrations of a complex communicative system: man-society-nature-cosmos.
{"title":"Philosophical Conversations about Music in Simple Language. Pythagoras: the Divine Number and World Musical Harmony","authors":"G. G. Kolomiets, D. Rasul-Kareyev","doi":"10.24833/2541-8831-2023-2-26-154-167","DOIUrl":"https://doi.org/10.24833/2541-8831-2023-2-26-154-167","url":null,"abstract":"The article is written on the basis of a conversation on the philosophy of music by Professor G.G. Kolomiets, author of the book Value of music: philosophical aspect, with a musician from France, Dmitry Rasul-Kareev, Clarinet solo of Orchestra de la Suisse Romande. The dialogue gives a detailed and simple understanding of the philosophical view of music on the example of the ancient philosopher Pythagoras. His cosmological teaching saw the kinship of music, mathematics and philosophy and stated that the divine perception of the world is contained in the divine Number permeating the entire cosmos and our life. Music is made of numerical proportions and acts as a substance that exists even without a person, yet this unchanging principle of divine harmony, can be felt, experienced and expressed in musical art. Cosmologists believed there is a comprehensive law, according to which objects obey the divine mind, the great Rhythm. Music seemed to be the embodiment of the rhythm of the universe and harmony. The essence of the harmony of the spheres is that the cosmos is a harmoniously arranged and musical-sounding body. The movement of the starry sky creates the music of the cosmic spheres, which is refracted when playing musical instruments, and this lends itself to precise mathematical calculations. The intervals between the cosmic spheres are mathematically correlated with each other like the intervals of tones in music. The Pythagorean understanding of the numerical harmony of the structure of the universe largely determined the path of development of music theory, forming the main musical categories: fret, rhythm, interval, modulation and others. The modern philosophy of music deepens the Pythagorean ideas of harmony of spheres, putting forward the principles of functionality and processivity as properties of music, and allows us to talk about the law of cyclicity on a global scale. For example, following Pythagoras, music outside of the actual musical art is interpreted as a reflection of the vibrations of a complex communicative system: man-society-nature-cosmos.","PeriodicalId":33644,"journal":{"name":"Kontsept filosofiia religiia kul''tura","volume":"335 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135471867","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 : 2023-06-17DOI: 10.24833/2541-8831-2023-2-26-50-62
M. A. Podrezov
Today the rivalry between Iran and Saudi Arabia is one of the defining factors in the Middle East political arena. The Islamic world's division into Shiite and Sunni is often considered a factor affecting bilateral relations between Tehran and Riyadh. Iran positions itself as the center of gravity for all the Shiites in the region, while Saudi Arabia seeks to form an anti-Iranian alliance on a Sunni basis. This article assesses the impact of the doctrinal tensions between these two branches of Islam on the Iranian approach towards its relations with Saudi Arabia. For this purpose, the author analyses the rhetoric of Iranian officials, clerics, and state-run media in the context of the main concepts of the Iranian contemporary religious ideology. The author concludes that criticism of Saudi Arabia has lost its religious connotation and Tehran does not position its confrontation with Riyadh as a fight against the enemies of Islam or apostates. The traditional epithets classifying their holders as supporters of the forces of darkness and actively used against the Western countries and Israel are not cited by critics of the Saudi dynasty. Moreover, the criticism of Wahhabism as a religious movement is not linked to the kingdom's current political leadership. On the contrary, the Iranian criticism of the Saudi foreign and domestic policies focuses on condemning the Saudi authorities' infringement on human rights and media freedom, supporting the protest movement in Iran, and fighting the Houthis. Even the persecution of Shiites in Saudi Arabia, to which the Iranian press has devoted considerable attention, is viewed from the perspective of the global concept of human rights, rather than as the struggle of one religious group against another. The kingdom itself is not considered an ideological enemy of Iran, which since the Islamic Revolution has been the US and Israel. The statements by some representatives of the Iranian political establishment on the need for peaceful coexistence between the two countries, along with the March 2023 agreements on normalizing bilateral relations indicate Tehran's pragmatic approach to interaction with Riyadh which is not affected by the ShiaSunni controversy in its dogmatic and religious dimensions.
{"title":"Do Shia-Sunni Tensions Affect Iranian-Saudi Relations?","authors":"M. A. Podrezov","doi":"10.24833/2541-8831-2023-2-26-50-62","DOIUrl":"https://doi.org/10.24833/2541-8831-2023-2-26-50-62","url":null,"abstract":"Today the rivalry between Iran and Saudi Arabia is one of the defining factors in the Middle East political arena. The Islamic world's division into Shiite and Sunni is often considered a factor affecting bilateral relations between Tehran and Riyadh. Iran positions itself as the center of gravity for all the Shiites in the region, while Saudi Arabia seeks to form an anti-Iranian alliance on a Sunni basis. This article assesses the impact of the doctrinal tensions between these two branches of Islam on the Iranian approach towards its relations with Saudi Arabia. For this purpose, the author analyses the rhetoric of Iranian officials, clerics, and state-run media in the context of the main concepts of the Iranian contemporary religious ideology. The author concludes that criticism of Saudi Arabia has lost its religious connotation and Tehran does not position its confrontation with Riyadh as a fight against the enemies of Islam or apostates. The traditional epithets classifying their holders as supporters of the forces of darkness and actively used against the Western countries and Israel are not cited by critics of the Saudi dynasty. Moreover, the criticism of Wahhabism as a religious movement is not linked to the kingdom's current political leadership. On the contrary, the Iranian criticism of the Saudi foreign and domestic policies focuses on condemning the Saudi authorities' infringement on human rights and media freedom, supporting the protest movement in Iran, and fighting the Houthis. Even the persecution of Shiites in Saudi Arabia, to which the Iranian press has devoted considerable attention, is viewed from the perspective of the global concept of human rights, rather than as the struggle of one religious group against another. The kingdom itself is not considered an ideological enemy of Iran, which since the Islamic Revolution has been the US and Israel. The statements by some representatives of the Iranian political establishment on the need for peaceful coexistence between the two countries, along with the March 2023 agreements on normalizing bilateral relations indicate Tehran's pragmatic approach to interaction with Riyadh which is not affected by the ShiaSunni controversy in its dogmatic and religious dimensions.","PeriodicalId":33644,"journal":{"name":"Kontsept filosofiia religiia kul''tura","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135525559","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 : 2023-06-16DOI: 10.24833/2541-8831-2023-2-26-19-35
N. I. Biryukov, N. F. Zheludova
History has no subjunctive mood . This cliché has done a lot of harm to the science of history, even though it is usually voiced on its behalf and is presumed to express its basic methodological attitude. However, the maxim obviously disagrees with the practice of historiography as attested by numerous examples or, rather, counterexamples from classical texts, Greek as well as Roman, ancient Chinese as well as modern European, including Russian. Rejection of the subjunctive mood is usually due to the belief that conjectures can serve no positive function in the science of history and, therefore, have no right to appear in historical writings. However, if a serious scholar’s natural distaste for vain speculations turns into a virtual taboo on the study of historic opportunities, one is prone to ask whether this healthy scepticism about the trustworthiness of our cognitive procedures when applied to such fleeting matters as opportunities, possibilities and potentialities would not eventually lead to utter denial of the very existence of options and alternatives other than those actualised, i.e. to full-fledged fatalism. The matter is not that fatalism is unacceptable on both ontological and epistemological grounds, though it is. From the perspective of this paper the matter consists in that fatalism renders the historian’s craft meaningless. For to assert that there is but one reality is one thing, but to allege that this one reality is devoid of alternative opportunities is something dramatically different. It is impossible even to describe, least so understand , the course of events without reference to alternatives. He who ignores alternatives presents a distorted, oversimplified image of the past — an artificial, contrived construct that does not correspond to the past reality. A reality without alternatives is not a reality as it was, hence, any analysis, any explanation based on it or ensuing from it proves inadequate. Past was not devoid of alternative opportunities, and though these are not easy to study, they should not be left unstudied. And they are, indeed, not easy to study, because, unlike opportunities availed of, those unrealised are seldom properly portrayed in our sources. But who says that science is easy?
{"title":"Explicating the Culture of Historiographic Discourse. Does History Have the Subjunctive Mood?","authors":"N. I. Biryukov, N. F. Zheludova","doi":"10.24833/2541-8831-2023-2-26-19-35","DOIUrl":"https://doi.org/10.24833/2541-8831-2023-2-26-19-35","url":null,"abstract":"History has no subjunctive mood . This cliché has done a lot of harm to the science of history, even though it is usually voiced on its behalf and is presumed to express its basic methodological attitude. However, the maxim obviously disagrees with the practice of historiography as attested by numerous examples or, rather, counterexamples from classical texts, Greek as well as Roman, ancient Chinese as well as modern European, including Russian. Rejection of the subjunctive mood is usually due to the belief that conjectures can serve no positive function in the science of history and, therefore, have no right to appear in historical writings. However, if a serious scholar’s natural distaste for vain speculations turns into a virtual taboo on the study of historic opportunities, one is prone to ask whether this healthy scepticism about the trustworthiness of our cognitive procedures when applied to such fleeting matters as opportunities, possibilities and potentialities would not eventually lead to utter denial of the very existence of options and alternatives other than those actualised, i.e. to full-fledged fatalism. The matter is not that fatalism is unacceptable on both ontological and epistemological grounds, though it is. From the perspective of this paper the matter consists in that fatalism renders the historian’s craft meaningless. For to assert that there is but one reality is one thing, but to allege that this one reality is devoid of alternative opportunities is something dramatically different. It is impossible even to describe, least so understand , the course of events without reference to alternatives. He who ignores alternatives presents a distorted, oversimplified image of the past — an artificial, contrived construct that does not correspond to the past reality. A reality without alternatives is not a reality as it was, hence, any analysis, any explanation based on it or ensuing from it proves inadequate. Past was not devoid of alternative opportunities, and though these are not easy to study, they should not be left unstudied. And they are, indeed, not easy to study, because, unlike opportunities availed of, those unrealised are seldom properly portrayed in our sources. But who says that science is easy?","PeriodicalId":33644,"journal":{"name":"Kontsept filosofiia religiia kul''tura","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135621163","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}
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