Pub Date : 2023-12-31DOI: 10.17323/2587-8719-2023-4-27-42
Anastasiya Adamova
This paper is dedicated to defining and solving the problem of the subject in feminist discourse through analyzing the concept of motherhood and investigating how women are introduced to it. The problem derives from lack of a single utopian future without oppression in feminism, and, inherently, the absence of a fully actualized subject. Therefore, the need arises for a type of individual that is suitable for representational politics, one able to absorb potentially infinite numbers of actors while maintaining a feminist focus. The first part of the paper shows that previous feminist attempts to identify women have failed to meet the challenges of feminism, excluding certain circles of women, etc. The analysis is conducted on the basis of a generalized representation of the feminist subjects of essentialist and anti-essentialist tendencies. The second part of the work is devoted to the construction of a new subject based on motherhood, which is considered one of the subject-forming elements. This proposed foundation is then correlated with the critique of how women are introduced to motherhood and why it, as the basis of the feminist subject, might allow to form a new type of subject. Thus, previous understandings of femininity are critically viewed as implicit in motherhood, and are replaced by the concept of a subject in which motherhood is not a condition of its existence, but one of its fundamental elements.
{"title":"Motherhood as the Subject-Forming Element of the Woman Represented by Feminism","authors":"Anastasiya Adamova","doi":"10.17323/2587-8719-2023-4-27-42","DOIUrl":"https://doi.org/10.17323/2587-8719-2023-4-27-42","url":null,"abstract":"This paper is dedicated to defining and solving the problem of the subject in feminist discourse through analyzing the concept of motherhood and investigating how women are introduced to it. The problem derives from lack of a single utopian future without oppression in feminism, and, inherently, the absence of a fully actualized subject. Therefore, the need arises for a type of individual that is suitable for representational politics, one able to absorb potentially infinite numbers of actors while maintaining a feminist focus. The first part of the paper shows that previous feminist attempts to identify women have failed to meet the challenges of feminism, excluding certain circles of women, etc. The analysis is conducted on the basis of a generalized representation of the feminist subjects of essentialist and anti-essentialist tendencies. The second part of the work is devoted to the construction of a new subject based on motherhood, which is considered one of the subject-forming elements. This proposed foundation is then correlated with the critique of how women are introduced to motherhood and why it, as the basis of the feminist subject, might allow to form a new type of subject. Thus, previous understandings of femininity are critically viewed as implicit in motherhood, and are replaced by the concept of a subject in which motherhood is not a condition of its existence, but one of its fundamental elements.","PeriodicalId":346906,"journal":{"name":"Philosophy Journal of the Higher School of Economics","volume":"14 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139131783","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 : 2023-12-31DOI: 10.17323/2587-8719-2023-4-309-313
Ilya Krisanov
A Review of a Section of the International “Future World/Worlds” Conference of the School of Philosophy and Cultural Studies (October 7th, 2023)
哲学与文化研究学院 "未来世界/世界 "国际会议（2023 年 10 月 7 日）部分回顾
{"title":"Liberal Theory in the XXI Century: Identity, Tendencies and Perspectives","authors":"Ilya Krisanov","doi":"10.17323/2587-8719-2023-4-309-313","DOIUrl":"https://doi.org/10.17323/2587-8719-2023-4-309-313","url":null,"abstract":"A Review of a Section of the International “Future World/Worlds” Conference of the School of Philosophy and Cultural Studies (October 7th, 2023)","PeriodicalId":346906,"journal":{"name":"Philosophy Journal of the Higher School of Economics","volume":"123 17","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139134965","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 : 2023-12-31DOI: 10.17323/2587-8719-2023-4-199-214
Maxim Gorbachev
This article is about the discussion between realists and illusionists on phenomenal consciousness, phenomenal properties or qualia. The author considers what he calls the epistemological-ontological transition — the transition from epistemologically significant statements to ontologically significant ones. The option to avoid such a transition is tested in order to overcome some obstacles that it can bring to the discussion. The paper provides examples of the transition made by both camps as well as some advantages and disadvantages of rejecting it. The author comes to the conclusion that there are meaningful arguments for both options. On one hand, rejection of the transition to ontology may be beneficial for the following reasons. First, it tends to puzzle the opponents and to slow the discussion. Second, the very reason for the transition is poorly justified. Third, the core of the discussion between illusionists and realists — or at least its argumentative part — is rather epistemological, hence, moving to ontology might blur key arguments. On the other hand, one might aspire to save the transition due to the ontological roots of the discussion which must lead its argumentative part. The author then points out that eliminating the transition does not assume denying the ontological significance of the present discussion and that the problem of the nature of consciousness is definitely worth considering — but, perhaps, after the epistemological part of the problem is carefully analyzed.
{"title":"On the Epistemological-Ontological Transition Made by Illusionism and Realism","authors":"Maxim Gorbachev","doi":"10.17323/2587-8719-2023-4-199-214","DOIUrl":"https://doi.org/10.17323/2587-8719-2023-4-199-214","url":null,"abstract":"This article is about the discussion between realists and illusionists on phenomenal consciousness, phenomenal properties or qualia. The author considers what he calls the epistemological-ontological transition — the transition from epistemologically significant statements to ontologically significant ones. The option to avoid such a transition is tested in order to overcome some obstacles that it can bring to the discussion. The paper provides examples of the transition made by both camps as well as some advantages and disadvantages of rejecting it. The author comes to the conclusion that there are meaningful arguments for both options. On one hand, rejection of the transition to ontology may be beneficial for the following reasons. First, it tends to puzzle the opponents and to slow the discussion. Second, the very reason for the transition is poorly justified. Third, the core of the discussion between illusionists and realists — or at least its argumentative part — is rather epistemological, hence, moving to ontology might blur key arguments. On the other hand, one might aspire to save the transition due to the ontological roots of the discussion which must lead its argumentative part. The author then points out that eliminating the transition does not assume denying the ontological significance of the present discussion and that the problem of the nature of consciousness is definitely worth considering — but, perhaps, after the epistemological part of the problem is carefully analyzed.","PeriodicalId":346906,"journal":{"name":"Philosophy Journal of the Higher School of Economics","volume":"37 17","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139131424","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 : 2023-12-31DOI: 10.17323/2587-8719-2023-4-241-263
Fedor Nekhaenko
Though Daemonologia, like ontologia and anthropologia, is not genuinely medieval, but conceived in the Renaissance, it remains valid to apply such categories to the medieval intellectual culture. By doing so, we can restore the continuum of historical development. The present paper investigates the role of Hugh of Saint-Cher (ca. 1190–1263) within the domain of scholastic demonology. Specifically, it focuses on distinctions II.7–8 from Hugh's commentary on the Sentences (ca. 1231–1234) which has been transcribed, collated, and translated by me for the first time. I begin by examining Hugh's forerunners among scholastics in order to ultimately pick out Alexander of Hales. He was the sole precursor who invested in pushing demonology beyond conventional boundaries. Onwards, I demonstrate the diversity of thematic issues Hugh addresses. His text aims at accommodating a rational explanation and critique of the demonic procreation, healing, body assumption, locution, and wonders. Notably, Hugh's work demonstrates a relatively limited influence of Aristotle. The Dominican instead endows Lombard's text with illuminating stories about Balaam, Simon Magus, Apuleius, and Bartholomew. Hugh's ideas would go on to serve as the cornerstone for further elaboration of the demonology in the 1230s and 1240s. Subsequently, I offer an extensive overview of Hugh's impact on the handwritten tradition, clearly discernable through critical reception in Richard Fishacre, John de la Rochelle, and Eudes Rigaud's writings. What is more, I point out alternative ways to entail demonology by drawing upon evidence from Roland of Cremona and Alexander of Hales. After all, I consider Aristotle's impact on early scholastic demonology between 1225 and 1245.
{"title":"An Unknown Demonologist at the University of Paris?","authors":"Fedor Nekhaenko","doi":"10.17323/2587-8719-2023-4-241-263","DOIUrl":"https://doi.org/10.17323/2587-8719-2023-4-241-263","url":null,"abstract":"Though Daemonologia, like ontologia and anthropologia, is not genuinely medieval, but conceived in the Renaissance, it remains valid to apply such categories to the medieval intellectual culture. By doing so, we can restore the continuum of historical development. The present paper investigates the role of Hugh of Saint-Cher (ca. 1190–1263) within the domain of scholastic demonology. Specifically, it focuses on distinctions II.7–8 from Hugh's commentary on the Sentences (ca. 1231–1234) which has been transcribed, collated, and translated by me for the first time. I begin by examining Hugh's forerunners among scholastics in order to ultimately pick out Alexander of Hales. He was the sole precursor who invested in pushing demonology beyond conventional boundaries. Onwards, I demonstrate the diversity of thematic issues Hugh addresses. His text aims at accommodating a rational explanation and critique of the demonic procreation, healing, body assumption, locution, and wonders. Notably, Hugh's work demonstrates a relatively limited influence of Aristotle. The Dominican instead endows Lombard's text with illuminating stories about Balaam, Simon Magus, Apuleius, and Bartholomew. Hugh's ideas would go on to serve as the cornerstone for further elaboration of the demonology in the 1230s and 1240s. Subsequently, I offer an extensive overview of Hugh's impact on the handwritten tradition, clearly discernable through critical reception in Richard Fishacre, John de la Rochelle, and Eudes Rigaud's writings. What is more, I point out alternative ways to entail demonology by drawing upon evidence from Roland of Cremona and Alexander of Hales. After all, I consider Aristotle's impact on early scholastic demonology between 1225 and 1245.","PeriodicalId":346906,"journal":{"name":"Philosophy Journal of the Higher School of Economics","volume":"61 6","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139132613","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 : 2023-12-31DOI: 10.17323/2587-8719-2023-4-294-305
Diana Gasparyan, Aleksandr Kochekovskii
Review of: Wyman, A. 2016. The Gift of Active Empathy: Sheller, Bakhtin, and Dostoevsky. Evanston, Illinois: Northwestern University Press.
回顾：Wyman, A. 2016.The Gift of Active Empathy: Sheller, Bakhtin, and Dostoevsky.伊利诺伊州埃文斯顿：西北大学出版社。
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Pub Date : 2023-12-31DOI: 10.17323/2587-8719-2023-4-143-172
Maiia-Sofiia Zhumatina
The study is devoted to one of the most relevant topics in art theory and philosophy of art — the search for principles for constructing a world history of art that would not be Western-centric. Since the origination of art history as a discipline is impacted by Hegel's philosophical system, attempts to develop a new history of art, from its beginnings in the 1960s to contemporary decolonial initiatives, have focused on deconstructing various aspects of its Hegelian foundations. In its most radical form, Hegel can be seen as the cause of the “white colonist” view of the art history of “Other” cultures, which are attributed traits such as “primitiveness,” “backwardness,” or are completely denied a place in history. This paper examines three ideas that underlie traditional art history (linearity, the principle of significance, and monochrony), as well as three philosophical questions that create any such history (what concept of history is chosen, how the principle of movement through history is understood, and what the principle selection of art history records is). These ideas and questions will be examined in relation to Hegel's philosophy, along with how their many practical interpretations deviate to varying degrees from the original. All of them are connected by the fact that they presuppose a certain philosophy of history and time. To reconsider the critique of Hegelianism, this study proposes to examine it through the concept of temporal discursive violence, which is constructed by applying the anthropological concept of the denial of coevalness to the Other to the context of temporal relations in the history of art. It will be shown that the rejection of Hegelian principles may lead to a large number of paradoxical situations, in which the history of art turns into a meaningless catalog or even into big data. Next there will be an attempt to prove that (a) the problem with Hegelianism in the history of art can be translated into the problem of temporal discursive violence, however, (b) this problem is not solved by relativization, the rejection of Hegel, or the selective preservation of his principles.
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Pub Date : 2023-12-31DOI: 10.17323/2587-8719-2023-4-215-238
Vasily Shangin
The paper presents an original supraclassical nontrivial plausible entailment relation $vapprox$ that employs Kolmogorov's probability theory. Its crucial feature is the primitiveness of a conditional probability, which one calculates with the help of the method of truth tables for classical propositional logic. I study the properties of the entailment relation in question. In particular, I show that while being supraclassical, i.e., all classical entailments and valid formulas are $vapprox$-valid, but not vice versa, it is not trivial and enjoys the same form of inconsistency as classical entailment ⊧ does. I specify the place of the proposed probability entailment relation in certain classifications of nonclassical entailment relations. In particular, I use Douven's analysis of some probabilistic entailment relations that contains dozens of properties that are crucial for any probabilistic entailment relation, as well as Hlobil's choosing your nonmonotonic logic: shopper’s guide, due to the fact that $vapprox$ is not monotonic, and Cobreros, Egré, Ripley, van Rooij's entailment relations for tolerant reasoning. At last, I perform a comparative analysis of classical, the proposed, and some other entailment relations closely related to the latter: those introduced by Bocharov, Markin, Voishvillo, Degtyarev, Ivlev, where the last two entailment relations are based on the so-called principle of reverse deduction, which is an intuitively acceptable way to connect classical and probabilistic entailment relations.
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Pub Date : 2023-12-31DOI: 10.17323/2587-8719-2023-4-125-140
Diana Gasparyan
In recent years, M. Bakhtin's concepts have garnered increasing recognition in Western academic circles, finding applications in diverse fields ranging from linguistics to psychiatry. This belated recognition might appear peculiar without an appreciation for the particular historical context in which Bakhtin's ideas were introduced to the West. Their initial introduction was deeply intertwined with the evolution of feminist theory, feminist criticism, and discussions surrounding gender identity. Notably, the first English rendition of some of Bakhtin's thoughts appeared in Julia Kristeva's “Word, Dialogue and Novel” in 1966, a seminal work in feminist theory. Subsequent to this introduction, for over two decades, Bakhtinian concepts such as “voice”, “dialogism”, “hybrid construction”, “heteroglossia”, and “carnival” were predominantly employed in feminist interpretations by renowned feminist theorists, including J. Kristeva, W. Booth, and D. Bauer. This persisted even after direct translations of Bakhtin's works emerged in the 1980s. For many, this association might appear unexpected and even counterintuitive, given that Bakhtin himself did not address feminist concerns or gender topics directly, nor did he reference female authors in his literary critiques. In this article, I will examine the feminist appropriation of central Bakhtinian notions and explore how Bakhtin's theory offers a fertile ground for feminist interpretive strategies. I further contend that while this feminist embrace significantly propelled the spread of Bakhtinian concepts in the West, it simultaneously restricted their broader adoption by employing them as a “Bakhtinian toolkit” to address theoretical deficiencies and circumvent challenges in feminist theory. Often, this led to a simplistic and reductive understanding of Bakhtinian ideas. Additionally, I posit that this issue stems from a core challenge illuminated by Bakhtin's own work: translations and interpretations of the same ideas across languages are not equivalent, as they are influenced by distinct dialogic systems.
{"title":"Understanding the Interpretation of Bakhtin’s Ideas in Feminist Theory","authors":"Diana Gasparyan","doi":"10.17323/2587-8719-2023-4-125-140","DOIUrl":"https://doi.org/10.17323/2587-8719-2023-4-125-140","url":null,"abstract":"In recent years, M. Bakhtin's concepts have garnered increasing recognition in Western academic circles, finding applications in diverse fields ranging from linguistics to psychiatry. This belated recognition might appear peculiar without an appreciation for the particular historical context in which Bakhtin's ideas were introduced to the West. Their initial introduction was deeply intertwined with the evolution of feminist theory, feminist criticism, and discussions surrounding gender identity. Notably, the first English rendition of some of Bakhtin's thoughts appeared in Julia Kristeva's “Word, Dialogue and Novel” in 1966, a seminal work in feminist theory. Subsequent to this introduction, for over two decades, Bakhtinian concepts such as “voice”, “dialogism”, “hybrid construction”, “heteroglossia”, and “carnival” were predominantly employed in feminist interpretations by renowned feminist theorists, including J. Kristeva, W. Booth, and D. Bauer. This persisted even after direct translations of Bakhtin's works emerged in the 1980s. For many, this association might appear unexpected and even counterintuitive, given that Bakhtin himself did not address feminist concerns or gender topics directly, nor did he reference female authors in his literary critiques. In this article, I will examine the feminist appropriation of central Bakhtinian notions and explore how Bakhtin's theory offers a fertile ground for feminist interpretive strategies. I further contend that while this feminist embrace significantly propelled the spread of Bakhtinian concepts in the West, it simultaneously restricted their broader adoption by employing them as a “Bakhtinian toolkit” to address theoretical deficiencies and circumvent challenges in feminist theory. Often, this led to a simplistic and reductive understanding of Bakhtinian ideas. Additionally, I posit that this issue stems from a core challenge illuminated by Bakhtin's own work: translations and interpretations of the same ideas across languages are not equivalent, as they are influenced by distinct dialogic systems.","PeriodicalId":346906,"journal":{"name":"Philosophy Journal of the Higher School of Economics","volume":"53 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139132418","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 : 2023-12-31DOI: 10.17323/2587-8719-2023-4-13-26
Sofia Porfiryeva, Mariia Stenina
In the article, we consider the approaches to the ethics of nonviolence suggested by Judith Butler and Sara Ahmed. Butler's project is rooted in Monique Wittig's concept of “material violence”. By extending the meaning of this term to gender and normative violence, Butler articulates the ethics of nonviolence. The latter involves concepts of radical equality and interdependence. A practical complement to the Butler project can be found in the works of Sara Ahmed, who investigates the possibility of opposing violence within institutions. She develops the concept of the “feminist ear”, based on phenomenology, which we suggest considering as a tool to implement the ethics of nonviolence. Being an attitude that can be adapted due to methodology requirements or in political practice, Ahmed's feminist ear refers to Bourdieu's metaphor of the “sharped eye” by which a researcher can objectivate their doxic (or “native”) experience. Considering these parallels, we investigate his theory of symbolic violence, internalized and reproduced in systems of dispositions. Bourdieu's striving to reveal a material side of ideology confronting that of intellectualist tradition partly matches Wittig's intuitions. By introducing the notion of habituality, we can reconsider the very question of ideology's potential overcoming that cannot be performed using intellectual endeavor. This impossibility leads Bourdieu to criticize classic phenomenology because of its ignorance of social conditions and the natural attitude. Inverting the usual working strategy of Husserlian phenomenology, he takes a natural attitude as a framework of his research, revealing the initiation rituals to the symbolic structure. The article suggests some strategies to overcome it.
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Pub Date : 2023-12-31DOI: 10.17323/2587-8719-2023-4-84-104
Sofya Nikiforova, Yekaterina Mikheyeva
The article presents an attempt to answer the following question: why was Raya Dunayevskaya, a prominent Marxist humanist philosopher, forgotten in terms of the general academic landscape of the analysis of Marxism in relation to the USSR? Dunayevskaya corresponded and worked with influential left-wing intellectuals, such as Leo Trotsky and Erich Fromm, she wrote an extensive number of articles and books regarding Marxist humanism and was an activist herself; however, she was not remembered as either philosopher or activist in the same way her colleagues were. In the article, it will be shown that Dunayevskaya's background as an Eastern European woman who criticized the USSR, as well as the peculiarity of the topic she chose to write about — Marxist humanism — prevented her from becoming a well-known left-wing philosopher, despite deserving this status. This is going to be demonstrated via outlining her path, accounting for her intellectual interactions with left-wing activists and philosophers; analyzing her philosophical ideas regarding Marxist humanism; and tracing her influence on contemporary post-colonial and feminist research. In doing so, Dunayevskaya's legacy as a Marxist humanist philosopher might be restored and reexamined, highlighting women's influence over the academic landscape of the twentieth century.
{"title":"She-Marxist Raya Dunayevskaya","authors":"Sofya Nikiforova, Yekaterina Mikheyeva","doi":"10.17323/2587-8719-2023-4-84-104","DOIUrl":"https://doi.org/10.17323/2587-8719-2023-4-84-104","url":null,"abstract":"The article presents an attempt to answer the following question: why was Raya Dunayevskaya, a prominent Marxist humanist philosopher, forgotten in terms of the general academic landscape of the analysis of Marxism in relation to the USSR? Dunayevskaya corresponded and worked with influential left-wing intellectuals, such as Leo Trotsky and Erich Fromm, she wrote an extensive number of articles and books regarding Marxist humanism and was an activist herself; however, she was not remembered as either philosopher or activist in the same way her colleagues were. In the article, it will be shown that Dunayevskaya's background as an Eastern European woman who criticized the USSR, as well as the peculiarity of the topic she chose to write about — Marxist humanism — prevented her from becoming a well-known left-wing philosopher, despite deserving this status. This is going to be demonstrated via outlining her path, accounting for her intellectual interactions with left-wing activists and philosophers; analyzing her philosophical ideas regarding Marxist humanism; and tracing her influence on contemporary post-colonial and feminist research. In doing so, Dunayevskaya's legacy as a Marxist humanist philosopher might be restored and reexamined, highlighting women's influence over the academic landscape of the twentieth century.","PeriodicalId":346906,"journal":{"name":"Philosophy Journal of the Higher School of Economics","volume":"101 13","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139133851","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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