Pub Date : 2023-03-28DOI: 10.21146/0042-8744-2023-4-81-92
F. I. Guseynov
The article deals with the clarification of the forms of teaching philosophy and the characteristic mistakes in teaching, in the interpretation of the French Catholic philosopher and playwright Gabriel Marcel (1889–1973). The place and influence of philosophy in the living space of culture was not, as it is known, static and permanent. In different epochs, it was called either a queen or a servant, and its perception, both by the philosophers themselves and by merely educated and poorly educated people, changed, as did the forms of “wisdom lessons”. Today, the positions of philosophy in the world leave much to be desired, the point of its meaning, place and role in modern society turns out to be debatable, and the teaching of philosophy and the teaching of philosophizing are problematized. These problems are closely related to Marcel’s definition of the essence of philosophy and the role of the philosopher in society. Marcel argues that philosophy presupposes openness to others and unity of people on the basis of ascent to the transcendent. To examine these topics, the thinker introduces the concepts of intersubjectivity, philosophical experience, etc., and distinguishes between the concepts of problem and mystery. The philosopher is called to a deep examination of the foundations and prospects of the modern world. These definitions are becoming radically relevant in the era in which the possibilities of nuclear suicide of mankind have opened up and the philosopher cannot stand aside while remaining unbiased. This means, Marcel concludes, that teaching philosophy should be based on openness, inclusiveness and integration of people, passing them “flame, not ashes”.
{"title":"Philosophy Lessons and Matters of Philosophical Education in the Works of Gabriel Marcel","authors":"F. I. Guseynov","doi":"10.21146/0042-8744-2023-4-81-92","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-4-81-92","url":null,"abstract":"The article deals with the clarification of the forms of teaching philosophy and the characteristic mistakes in teaching, in the interpretation of the French Catholic philosopher and playwright Gabriel Marcel (1889–1973). The place and influence of philosophy in the living space of culture was not, as it is known, static and permanent. In different epochs, it was called either a queen or a servant, and its perception, both by the philosophers themselves and by merely educated and poorly educated people, changed, as did the forms of “wisdom lessons”. Today, the positions of philosophy in the world leave much to be desired, the point of its meaning, place and role in modern society turns out to be debatable, and the teaching of philosophy and the teaching of philosophizing are problematized. These problems are closely related to Marcel’s definition of the essence of philosophy and the role of the philosopher in society. Marcel argues that philosophy presupposes openness to others and unity of people on the basis of ascent to the transcendent. To examine these topics, the thinker introduces the concepts of intersubjectivity, philosophical experience, etc., and distinguishes between the concepts of problem and mystery. The philosopher is called to a deep examination of the foundations and prospects of the modern world. These definitions are becoming radically relevant in the era in which the possibilities of nuclear suicide of mankind have opened up and the philosopher cannot stand aside while remaining unbiased. This means, Marcel concludes, that teaching philosophy should be based on openness, inclusiveness and integration of people, passing them “flame, not ashes”.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47863206","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-145-159
Dmitry V. Kononchuk
The article discusses the processes that at the turn of the VI–V centuries B.C. were evolving to give rise to the authentic philosophical tradition in China. The author considers the formation of a community of people who keep themselves within the framework of certain reflective practices as the hallmark of this rise. The evolution set off during the “Iron Age Cold Epoch” that occurred on the planet in the early 1st millennium B.C. The civilizational response to this cooling in China was the extensive development of agriculture, which, in turn, led to demographic growth, the enhancement of the socio-political structure of society and the emergence of demand for competent managers. The social base for them turned out to be the lowest nobility – the “officers” shi. Unlike the aristocrats zhuhou at the highest tier of power, the “officers” shi were interested in maintaining the moral status of the “noble person” junzi. The existential space of this status could only be maintained through permanent reflection. The criterion for maintaining one’s moral status was not only social behavior in accordance with this status, but also its existential experience, devotion not to external factors, but to an internal idea, responsibility to oneself. The Confucian effort to comprehend and to pass on those reflective practices became the beginning of Chinese philosophy
{"title":"About Genesis of Chinese Philosophy","authors":"Dmitry V. Kononchuk","doi":"10.21146/0042-8744-2023-3-145-159","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-145-159","url":null,"abstract":"The article discusses the processes that at the turn of the VI–V centuries B.C. were evolving to give rise to the authentic philosophical tradition in China. The author considers the formation of a community of people who keep themselves within the framework of certain reflective practices as the hallmark of this rise. The evolution set off during the “Iron Age Cold Epoch” that occurred on the planet in the early 1st millennium B.C. The civilizational response to this cooling in China was the extensive development of agriculture, which, in turn, led to demographic growth, the enhancement of the socio-political structure of society and the emergence of demand for competent managers. The social base for them turned out to be the lowest nobility – the “officers” shi. Unlike the aristocrats zhuhou at the highest tier of power, the “officers” shi were interested in maintaining the moral status of the “noble person” junzi. The existential space of this status could only be maintained through permanent reflection. The criterion for maintaining one’s moral status was not only social behavior in accordance with this status, but also its existential experience, devotion not to external factors, but to an internal idea, responsibility to oneself. The Confucian effort to comprehend and to pass on those reflective practices became the beginning of Chinese philosophy","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48755192","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-47-57
Chen Yuling, Teng Yanjiao
During the process of globalization, western countries represented by the United States and the United Kingdom have been advocating the so-called “universal” development mode. In response to western modernization, there has always been a “counter-enlightenment” trend in Russia’s cultural tradition. The fight between Slavophils and Western faction is not only a choice between two development paths, but also a confrontation between two civilizations. After the disintegration of the Soviet Union and the failure of shock therapy, traditional Russian thought has received renewed attention in contemporary times facing the current development status of Russia. Attempts have been made to construct a civilization with Russian national characteristics, so as to surpass the development of Western capital modernity. The works of Vladimir S. Soloviev, Nikolai A. Berdyaev, Nikolai Ya. Danilevsky formulate both the discrepancies between the foundations of Russian culture and the models of Westernization introduced from outside, as well as the general principles of preserving cultural diversity in the world; many of their ideas find support and continuation in the works of modern Russian philosophers, including Andrey V. Smirnov. There are some commonalities between the “Russian reflection” on Western modernization and the “Chinese wisdom” that China is now building.
{"title":"Criticism of Western Modernization in Russian Thought and Its Consonance to Modernity","authors":"Chen Yuling, Teng Yanjiao","doi":"10.21146/0042-8744-2023-3-47-57","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-47-57","url":null,"abstract":"During the process of globalization, western countries represented by the United States and the United Kingdom have been advocating the so-called “universal” development mode. In response to western modernization, there has always been a “counter-enlightenment” trend in Russia’s cultural tradition. The fight between Slavophils and Western faction is not only a choice between two development paths, but also a confrontation between two civilizations. After the disintegration of the Soviet Union and the failure of shock therapy, traditional Russian thought has received renewed attention in contemporary times facing the current development status of Russia. Attempts have been made to construct a civilization with Russian national characteristics, so as to surpass the development of Western capital modernity. The works of Vladimir S. Soloviev, Nikolai A. Berdyaev, Nikolai Ya. Danilevsky formulate both the discrepancies between the foundations of Russian culture and the models of Westernization introduced from outside, as well as the general principles of preserving cultural diversity in the world; many of their ideas find support and continuation in the works of modern Russian philosophers, including Andrey V. Smirnov. There are some commonalities between the “Russian reflection” on Western modernization and the “Chinese wisdom” that China is now building.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49129043","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-184-193
A. Y. Blazhkina
The article examines the key aspects of political philosophy, reflected in the Confucian treatise Kong-zi jia yu (Speeches of the Confucius school). The essence of the political doctrine in the searched text is the concept of governing the country on the basis of virtue (de) and with the help of the law (fa), which presupposes political leaders have the highest forms of morality; considers one of the main functions of the state as the implementation of a program of spiritual guidance for the people through the education of ritual decency (li) and the establishment of cultural norms (wen).One of the characteristic features of Confucian politics is that it represents the logical conclusion of Confucian ethics. Confucian political doctrine is a national etatism. The ultimate goal that it sets is a harmonious condition of society, understood as a return to the ancient ideal of the Great Unity (da tong), including the material well-being of the people (fei).Achieving such a state should be achieved through the implementation by gentleman (jun-zi) of an effective program for the transformation of the country (tianxia). A gentleman is understood as an ethical model for the people, and has the main moral constant of a political leader – humanity (ren)
{"title":"Political Philosophy in the Treatise Kong-zi Jia Yu","authors":"A. Y. Blazhkina","doi":"10.21146/0042-8744-2023-3-184-193","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-184-193","url":null,"abstract":"The article examines the key aspects of political philosophy, reflected in the Confucian treatise Kong-zi jia yu (Speeches of the Confucius school). The essence of the political doctrine in the searched text is the concept of governing the country on the basis of virtue (de) and with the help of the law (fa), which presupposes political leaders have the highest forms of morality; considers one of the main functions of the state as the implementation of a program of spiritual guidance for the people through the education of ritual decency (li) and the establishment of cultural norms (wen).One of the characteristic features of Confucian politics is that it represents the logical conclusion of Confucian ethics. Confucian political doctrine is a national etatism. The ultimate goal that it sets is a harmonious condition of society, understood as a return to the ancient ideal of the Great Unity (da tong), including the material well-being of the people (fei).Achieving such a state should be achieved through the implementation by gentleman (jun-zi) of an effective program for the transformation of the country (tianxia). A gentleman is understood as an ethical model for the people, and has the main moral constant of a political leader – humanity (ren)","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41425898","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-176-183
V. Golovachev
In 1986, the pilot issue of the Kongzi yanjiu (Confucius Studies) Journal in China issued an article by Zhou Jizhi “Concerning the problem of self-consciousness of an individual in the ideas of Confucius and pre-Qin Confucianism”, followed by a special discussion. Jin Chunfeng, the Zhou’s opponent, repeating the common arguments on different status of individuals in Ancient Greece and China during the genesis of philosophy, insisted that there were no conditions for the genesis of an autonomous human personality in China. In general, traditional ideas about the absence of personality in China during the Chunqiu-Zhanguo Era prevailed in China and foreign historical and philosophical science in the 1980s and early 1990s. However, these ideas are in many ways controversial and do not stand up to criticism. A comparison of answers by Confucius and the Ancient Greek thinkers to the “Challenge of the Epoch” reveals that the Confucius’ philosophy is freer from the mythological shell and answers the question more directly. From this point of view, it cannot be considered less “mature” than the Antic concepts.
{"title":"Golovachev, Valentin Ts., Pub. Lidia I. Golovacheva (1937–2011) – The Problem of the Genesis of an Autonomous Human Personality in Ancient China: Discussions of Soviet and Chinese Scholars in the 1980s.","authors":"V. Golovachev","doi":"10.21146/0042-8744-2023-3-176-183","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-176-183","url":null,"abstract":"In 1986, the pilot issue of the Kongzi yanjiu (Confucius Studies) Journal in China issued an article by Zhou Jizhi “Concerning the problem of self-consciousness of an individual in the ideas of Confucius and pre-Qin Confucianism”, followed by a special discussion. Jin Chunfeng, the Zhou’s opponent, repeating the common arguments on different status of individuals in Ancient Greece and China during the genesis of philosophy, insisted that there were no conditions for the genesis of an autonomous human personality in China. In general, traditional ideas about the absence of personality in China during the Chunqiu-Zhanguo Era prevailed in China and foreign historical and philosophical science in the 1980s and early 1990s. However, these ideas are in many ways controversial and do not stand up to criticism. A comparison of answers by Confucius and the Ancient Greek thinkers to the “Challenge of the Epoch” reveals that the Confucius’ philosophy is freer from the mythological shell and answers the question more directly. From this point of view, it cannot be considered less “mature” than the Antic concepts.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46550815","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-21-32
Содержанием советской марксистской философии является диалектический и исторический материализм, а основной сутью – особое внимание к материальной объективности мира и закономерностям его движения. Эта философия, отвечавшая потребностям русской пролетарской революции и строительства советского государства, а также рационального просвещения российского общества, родилась в период создания сталинской модели социализма, вскоре стала официальной философией и достигла своего звездного часа. После 1953 г., с подъемом гуманизма, советская марксистская философия подверглась все новым и новым атакам. Сталинская модель социализма, построенная на централизованном управлении обществом, не смогла приспособиться к потребностям социума, в котором наука и техника стали первой производительной силой, и оказалась в трудной ситуации. Провал горбачевских реформ привел к исчезновению Коммунистической партии Советского Союза, распаду социалистического Советского Союза и концу советской марксистской философии. Секрет взлета и падения советской марксистской философии кроется в советском социалистическом эксперименте. Советская марксистская философия заложила теоретические основы для модернизации России, а изучение глобальных проблем, предпринятое в ней, остается актуальным и сегодня.
{"title":"Rise and Fall of Soviet Marxist Philosophy","authors":"","doi":"10.21146/0042-8744-2023-3-21-32","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-21-32","url":null,"abstract":"Содержанием советской марксистской философии является диалектический и исторический материализм, а основной сутью – особое внимание к материальной объективности мира и закономерностям его движения. Эта философия, отвечавшая потребностям русской пролетарской революции и строительства советского государства, а также рационального просвещения российского общества, родилась в период создания сталинской модели социализма, вскоре стала официальной философией и достигла своего звездного часа. После 1953 г., с подъемом гуманизма, советская марксистская философия подверглась все новым и новым атакам. Сталинская модель социализма, построенная на централизованном управлении обществом, не смогла приспособиться к потребностям социума, в котором наука и техника стали первой производительной силой, и оказалась в трудной ситуации. Провал горбачевских реформ привел к исчезновению Коммунистической партии Советского Союза, распаду социалистического Советского Союза и концу советской марксистской философии. Секрет взлета и падения советской марксистской философии кроется в советском социалистическом эксперименте. Советская марксистская философия заложила теоретические основы для модернизации России, а изучение глобальных проблем, предпринятое в ней, остается актуальным и сегодня.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47763089","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-207-217
Aleksey Yu. Ionov
This article is devoted to the views on the goals and objectives of cognition of Gu Yanwu (1613–1682), the founder of the critical philosophy in China. These views, originally associated with the military-political projects of the Chinese elite of the Ming era and reflecting the strategy of the struggle for national sovereignty during the Manchu conquest of China, had a serious impact not only on the Confucian tradition of the following centuries, but also on modern Chinese studies. The concepts by Gu Yanwu were formed in the conditions of the emergence of new ideas about the world associated with the penetration of European knowledge and inventions into China. Because of his research concerning cognitive processes in the era of the collapse of the former Chinese and the emergence of the new Manchu official ideology, Gu Yanwu was able to rationally explain the evolution of the Confucian tradition. His rejection of neo-Confucianism and the search for other orientations of intellectual activity were derived from the desire to preserve the Confucian heritage after the death of the Ming Dynasty. The former neo-Confucian attitude to the synthesis and consistency of knowledge, which has a practical application in eliminating differences in descriptions of phenomena and events, has been replaced by an attitude to the analysis of knowledge and verification of the reliability of its source, also implying the verification of knowledge by practice. Gu Yanwu was the first to include field studies of geographical objects in essays on the standard Confucian issues of political culture and public administration. The idea of Yijing studies as the frameworks of Confucian tradition is fundamental to Gu Yanwu’s critical theory of cognition.
{"title":"The Cognitive Strategy by Gu Yanwu","authors":"Aleksey Yu. Ionov","doi":"10.21146/0042-8744-2023-3-207-217","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-207-217","url":null,"abstract":"This article is devoted to the views on the goals and objectives of cognition of Gu Yanwu (1613–1682), the founder of the critical philosophy in China. These views, originally associated with the military-political projects of the Chinese elite of the Ming era and reflecting the strategy of the struggle for national sovereignty during the Manchu conquest of China, had a serious impact not only on the Confucian tradition of the following centuries, but also on modern Chinese studies. The concepts by Gu Yanwu were formed in the conditions of the emergence of new ideas about the world associated with the penetration of European knowledge and inventions into China. Because of his research concerning cognitive processes in the era of the collapse of the former Chinese and the emergence of the new Manchu official ideology, Gu Yanwu was able to rationally explain the evolution of the Confucian tradition. His rejection of neo-Confucianism and the search for other orientations of intellectual activity were derived from the desire to preserve the Confucian heritage after the death of the Ming Dynasty. The former neo-Confucian attitude to the synthesis and consistency of knowledge, which has a practical application in eliminating differences in descriptions of phenomena and events, has been replaced by an attitude to the analysis of knowledge and verification of the reliability of its source, also implying the verification of knowledge by practice. Gu Yanwu was the first to include field studies of geographical objects in essays on the standard Confucian issues of political culture and public administration. The idea of Yijing studies as the frameworks of Confucian tradition is fundamental to Gu Yanwu’s critical theory of cognition.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":"58 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41272887","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-81-91
Li He
In recent years, the term “national philosophy” has become very common in scientific circles. One can speak of “national philosophy” in connection with the task of building “sovereignty in the sphere of ideas” in countries that gained independence in the second half of the 20th century and striving to strengthen their national cultural identity, and in countries with a long political history, looking for a way to build a picture of the history of philosophy from the positions of their own country, not only as the history of Western philosophy. The article attempts to clarify in what sense one speaks of national philosophy? For this reason, the paper distinguishes between the concept of national philosophy in the sense of political science and the concept of national philosophy in the sense of anthropology, and also shows the difference between the meanings of the word “philosophy” in the singular and plural forms. It is argued that “national philosophy” is essentially a term of philosophy and politics, and the emphasis is on “nation” rather than “philosophy”. In addition increased attention paid to the concept of “national philosophy” is the hallmark of the intelligentsia of some countries of “catching up” development. The question “Do we have a philosophy?” cannot be reconstructed from within philosophy itself; “National philosophy” is a concept both necessary and superfluous.
{"title":"In What Sense Can One Speak of National Philosophy?","authors":"Li He","doi":"10.21146/0042-8744-2023-3-81-91","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-81-91","url":null,"abstract":"In recent years, the term “national philosophy” has become very common in scientific circles. One can speak of “national philosophy” in connection with the task of building “sovereignty in the sphere of ideas” in countries that gained independence in the second half of the 20th century and striving to strengthen their national cultural identity, and in countries with a long political history, looking for a way to build a picture of the history of philosophy from the positions of their own country, not only as the history of Western philosophy. The article attempts to clarify in what sense one speaks of national philosophy? For this reason, the paper distinguishes between the concept of national philosophy in the sense of political science and the concept of national philosophy in the sense of anthropology, and also shows the difference between the meanings of the word “philosophy” in the singular and plural forms. It is argued that “national philosophy” is essentially a term of philosophy and politics, and the emphasis is on “nation” rather than “philosophy”. In addition increased attention paid to the concept of “national philosophy” is the hallmark of the intelligentsia of some countries of “catching up” development. The question “Do we have a philosophy?” cannot be reconstructed from within philosophy itself; “National philosophy” is a concept both necessary and superfluous.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49329384","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-102-131
A. Kobzev
The Dao-de jing (The Canon of the Way-dao and Grace), or Lao-zi (The [Treatise] of the Master Lao / the Old Child), is the main canon of Taoism, which underlies its philosophy, mythology and religion, cult and psychophysical practice, as well as the most original and popular work of all Chinese philosophy in the world, second only to the Bible in terms of publicity. For more than two millennia in China and neighboring countries hundreds of scientists and philosophers have been studying, commenting and interpreting it. For a century and a half in Europe, America, Russia, it has been consistently considered the greatest work of philosophical and religious thought in China, attracting the attention of major thinkers and cultural figures. Over the past half century, the outstanding discoveries of Chinese archaeologists have been the finds of its oldest manuscripts. However, until now, despite thousands of studies and hundreds of translations, the origin and authentic meaning of the Dao-de jing remain a mystery. This paper provides brief information about the current state of its study and the first academic translation in Russia, based on the textually most verified original and a scientifically based system of Russian-language equivalents for the categories and basic concepts of Chinese philosophy, as well as observing the unity of terminology when transmitting the same hieroglyphs used in the same sense. The most well-founded and detailed commentary text of the monument, published by China’s leading expert on classical Taoism, Professor Chen Gu-ying, is used as the original.
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Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-70-80
Zhou Laishun
Nihilism is one of the central problems of the philosophy of the Silver Age. If Russian literature, represented by I.S. Turgenev and F.M. Dostoevsky, acutely foresaw the onset of the era of nihilism and depicted many of its images, then the philosophy of the Silver Age was engaged in a deep study of the causes of nihilism and ways to overcome it. From the perspective of philosophers in the Silver Age, the prevalence of nihilism is closely related to the decline of religious beliefs, the limitations of Western civilization models, and the rampant logic of capital. Facing the erosion of nihilism, Russian thinkers tried to overcome it by returning to faith and rethinking the spirit of the new man. In an attempt to resolve the crisis of nihilism in the contemporary world, they actually proposed an outline of a modern model of society. Unlike the Western model, which mainly relies on the material, rational, and technological, this model addresses the human soul to a much greater extent, suggests the revival of faith and the emergence of a new person, draws a sketch of a new civilization. This is one of the lessons that it would be useful for the modern world to draw from Russian philosophy at the turn of the 19th–20th centuries.
{"title":"The Problem of Nihilism in Russian Silver Age Philosophy","authors":"Zhou Laishun","doi":"10.21146/0042-8744-2023-3-70-80","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-70-80","url":null,"abstract":"Nihilism is one of the central problems of the philosophy of the Silver Age. If Russian literature, represented by I.S. Turgenev and F.M. Dostoevsky, acutely foresaw the onset of the era of nihilism and depicted many of its images, then the philosophy of the Silver Age was engaged in a deep study of the causes of nihilism and ways to overcome it. From the perspective of philosophers in the Silver Age, the prevalence of nihilism is closely related to the decline of religious beliefs, the limitations of Western civilization models, and the rampant logic of capital. Facing the erosion of nihilism, Russian thinkers tried to overcome it by returning to faith and rethinking the spirit of the new man. In an attempt to resolve the crisis of nihilism in the contemporary world, they actually proposed an outline of a modern model of society. Unlike the Western model, which mainly relies on the material, rational, and technological, this model addresses the human soul to a much greater extent, suggests the revival of faith and the emergence of a new person, draws a sketch of a new civilization. This is one of the lessons that it would be useful for the modern world to draw from Russian philosophy at the turn of the 19th–20th centuries.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42502328","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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