Pub Date : 2023-03-04DOI: 10.21146/0042-8744-2023-3-33-46
Bao Ou
Since the early 1950s, the first generation of Chinese scientists who studied Engels’ Dialectics of Nature have been dealing with philosophical problems of natural science in the wake of developments in Soviet philosophy. This was dictated by the need to serve the needs of national policy and the tasks of developing a philosophical theoretical system in the PRC. The fruits of such cooperation significantly influenced the theoretical construction and development of the “dialectic of nature in China”. Over the past 70 years, Chinese scientists have continuously observed the development of the Soviet philosophy of natural science and its subsequent theoretical offshoots, using methods of comparative analysis in relation to the historical context of their existence. The philosophy of science and technology originated in the Soviet Union and is developing in the Russian Federation on the basis of Russian scientific culture, which contains the “gene” of materialistic dialectics (as, indeed, the “mutations” that arose as a result of countering this gene). As a branch of knowledge, the philosophy of science and technology has undergone an evolution from Russian natural philosophy to the Soviet philosophy of natural science, has passed the path of formation of the Soviet (and later – Russian) philosophy of science, philosophy of technology, as well as such a promising research direction as “science, technology and society”. The philosophy of science and technology in Russia deserves that the international scientific community should study it, research and adopt its experience, and also, if possible, make its feasible contribution to “science and technology studies in Russia (USSR)” and to the study of the direction “science, technology and society” in Russia.
{"title":"Chinese Studies in the Russian (Soviet) Philosophy of Science and Technology","authors":"Bao Ou","doi":"10.21146/0042-8744-2023-3-33-46","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-33-46","url":null,"abstract":"Since the early 1950s, the first generation of Chinese scientists who studied Engels’ Dialectics of Nature have been dealing with philosophical problems of natural science in the wake of developments in Soviet philosophy. This was dictated by the need to serve the needs of national policy and the tasks of developing a philosophical theoretical system in the PRC. The fruits of such cooperation significantly influenced the theoretical construction and development of the “dialectic of nature in China”. Over the past 70 years, Chinese scientists have continuously observed the development of the Soviet philosophy of natural science and its subsequent theoretical offshoots, using methods of comparative analysis in relation to the historical context of their existence. The philosophy of science and technology originated in the Soviet Union and is developing in the Russian Federation on the basis of Russian scientific culture, which contains the “gene” of materialistic dialectics (as, indeed, the “mutations” that arose as a result of countering this gene). As a branch of knowledge, the philosophy of science and technology has undergone an evolution from Russian natural philosophy to the Soviet philosophy of natural science, has passed the path of formation of the Soviet (and later – Russian) philosophy of science, philosophy of technology, as well as such a promising research direction as “science, technology and society”. The philosophy of science and technology in Russia deserves that the international scientific community should study it, research and adopt its experience, and also, if possible, make its feasible contribution to “science and technology studies in Russia (USSR)” and to the study of the direction “science, technology and society” in Russia.","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":"46376453","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: 10.21146/0042-8744-2023-3-218-220
{"title":"ZHU, Zhirong. Philosophy of Chinese Art","authors":"","doi":"10.21146/0042-8744-2023-3-218-220","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-218-220","url":null,"abstract":"","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":"49496941","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: 10.21146/0042-8744-2023-3-160-175
S. Rykov
This article examines the question of the ontological status of ‘Heaven’ in Mohist teachings (5th–3rd centuries BC). The reconstructions of the Mohist understanding of ‘Heaven’ (‘Heaven’ as personal deity, as natural force or community of spirits) that have been proposed in modern philosophical sinology are all based in the original source, but logically fit with each other poorly. They are analyzed based on the material of Mozi, ch. 4, 26–28 etc. The analysis shows both strong and controversial points of these interpretations (the question of the anthropomorphism of ‘Heaven’: from the point of view of their philosophical opponents, the Mohists undeniably humanize ‘Heaven,’ but from their own point of view, it is more correct to talk about ‘heavenization’ of people; the question of ‘karmic’ nature of ‘Heaven’s actions: the Mohists often describe these actions as reactive and regular, however, the textual material allows one to conclude that they rather think within the framework of ‘legal providentialism’, i.e. when the will of a deity is an ‘administrative’ law, implemented by the ‘apparatus’ of the ‘heavenly’ government of spirits, it is not ontological law; the question of the degree of identity of ‘Heaven’ and other representatives of the spiritual world: the Mohist ‘Heaven’ can have its representatives in the spiritual world, but mostly the name ‘Heaven’ is interchangeable with the name ‘Supreme Sovereign’; the question of correctness of understanding ‘Heaven’ as ‘Nature’: despite the classical view that ‘Heaven’ in ancient Chinese philosophy is a synonym or personification of ‘Nature’, for Mohists this does not seem to be the case, since they do not include ‘man’ in the ‘heavenly’ realm). The conclusion is made that these reconstructions can be reconciled with each other if one accepts the pragmatically oriented nature of Mohist theology. The hypothesis is made that Mohist ‘Heaven’ is a kind of an ‘umbrella term’ that arose from the synecdocheal expansion of the meaning of a location (‘sky’) on the things that/who inhabit it or govern it (and from inside it)
{"title":"Some Aspects of Mohist Interpretation of “Heaven”","authors":"S. Rykov","doi":"10.21146/0042-8744-2023-3-160-175","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-160-175","url":null,"abstract":"This article examines the question of the ontological status of ‘Heaven’ in Mohist teachings (5th–3rd centuries BC). The reconstructions of the Mohist understanding of ‘Heaven’ (‘Heaven’ as personal deity, as natural force or community of spirits) that have been proposed in modern philosophical sinology are all based in the original source, but logically fit with each other poorly. They are analyzed based on the material of Mozi, ch. 4, 26–28 etc. The analysis shows both strong and controversial points of these interpretations (the question of the anthropomorphism of ‘Heaven’: from the point of view of their philosophical opponents, the Mohists undeniably humanize ‘Heaven,’ but from their own point of view, it is more correct to talk about ‘heavenization’ of people; the question of ‘karmic’ nature of ‘Heaven’s actions: the Mohists often describe these actions as reactive and regular, however, the textual material allows one to conclude that they rather think within the framework of ‘legal providentialism’, i.e. when the will of a deity is an ‘administrative’ law, implemented by the ‘apparatus’ of the ‘heavenly’ government of spirits, it is not ontological law; the question of the degree of identity of ‘Heaven’ and other representatives of the spiritual world: the Mohist ‘Heaven’ can have its representatives in the spiritual world, but mostly the name ‘Heaven’ is interchangeable with the name ‘Supreme Sovereign’; the question of correctness of understanding ‘Heaven’ as ‘Nature’: despite the classical view that ‘Heaven’ in ancient Chinese philosophy is a synonym or personification of ‘Nature’, for Mohists this does not seem to be the case, since they do not include ‘man’ in the ‘heavenly’ realm). The conclusion is made that these reconstructions can be reconciled with each other if one accepts the pragmatically oriented nature of Mohist theology. The hypothesis is made that Mohist ‘Heaven’ is a kind of an ‘umbrella term’ that arose from the synecdocheal expansion of the meaning of a location (‘sky’) on the things that/who inhabit it or govern it (and from inside it)","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":"46833409","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: 10.21146/0042-8744-2023-3-132-144
I. Kanaev, E. Dryaeva
It is foreseen that the emergence of culture has been a key factor in human evolutionary success. However, the richness of cultural forms and significant differences between national cultures complicates the demarcation of cultural practices and natural behavior. This leads to a blurring of the concept of culture and makes possible speculations on the concept of human nature under the slogans of returning to the natural state of human beings and canceling artificial restrictions. Therefore, a clear understanding of the evolutionary continuity of the human species along with the demarcation of human consciousness and self-identity from their evolutionary predecessors is needed. The authors of this article continue the interdisciplinary study of consciousness and combine it with data from anthropology, history, and philosophy of the Chinese culture, which has been able to maintain uninterrupted continuity for more than three millennia. The most ancient magical practices of the Shang dynasty demonstrate a direct connection with some forms of prehistoric behavior, in which one should look for the foundations of the culture. Merging magic and state institutions under the leadership of the Shang clan caused the transformation of a mystical worldview into a system of more abstract philosophical concepts. The consequent development of this system in classical canons of the Zhou dynasty became the basis for the formation of the philosophy of the Changes, which reflects the most fundamental principles of the Chinese culture. This research allows us to consider the historical development of culture on a concrete example and question the essence and future of human development.
{"title":"Inheritance between Generations, Magic and Institutions of Power in Early China","authors":"I. Kanaev, E. Dryaeva","doi":"10.21146/0042-8744-2023-3-132-144","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-132-144","url":null,"abstract":"It is foreseen that the emergence of culture has been a key factor in human evolutionary success. However, the richness of cultural forms and significant differences between national cultures complicates the demarcation of cultural practices and natural behavior. This leads to a blurring of the concept of culture and makes possible speculations on the concept of human nature under the slogans of returning to the natural state of human beings and canceling artificial restrictions. Therefore, a clear understanding of the evolutionary continuity of the human species along with the demarcation of human consciousness and self-identity from their evolutionary predecessors is needed. The authors of this article continue the interdisciplinary study of consciousness and combine it with data from anthropology, history, and philosophy of the Chinese culture, which has been able to maintain uninterrupted continuity for more than three millennia. The most ancient magical practices of the Shang dynasty demonstrate a direct connection with some forms of prehistoric behavior, in which one should look for the foundations of the culture. Merging magic and state institutions under the leadership of the Shang clan caused the transformation of a mystical worldview into a system of more abstract philosophical concepts. The consequent development of this system in classical canons of the Zhou dynasty became the basis for the formation of the philosophy of the Changes, which reflects the most fundamental principles of the Chinese culture. This research allows us to consider the historical development of culture on a concrete example and question the essence and future of human development.","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":"43796827","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: 10.21146/0042-8744-2023-3-92-101
Chen Hun, Gan Xiaojuan
The concept of the community of the common destiny for mankind presents the result of deep philosophical reflections on the future development of the world from the perspective of all mankind. Answering the questions what kind of world to build and how to build this world, it proposes to use Chinese wisdom and Chinese solutions. The concept of the community of the common destiny for mankind has a deep philosophical basis and takes into account a wide historical horizon. It develops and renews the philosophical provisions of Marxism about the generic essence of man and about world history. Marx’s idea of Gattungswesen des Menschen (species essence of human being) goes beyond the biological “population” and “ethnic group”, lays a strong philosophical and ideological basis of the concept of “community of the unified fate of mankind”. This concept also develops such the best traditional philosophical concepts of China as “harmony while maintaining differences” for society, “unity of nature and human”, “harmonization of ten thousand neighboring countries” in the doctrine of interstate relations. The idea of the community of the common destiny for mankind is becoming more recognized in the international community, it becomes an important guideline for maintaining peace around the world and promoting world development.
{"title":"On the Philosophical Foundations of the Concept of a Community Common Destiny for Mankind","authors":"Chen Hun, Gan Xiaojuan","doi":"10.21146/0042-8744-2023-3-92-101","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-92-101","url":null,"abstract":"The concept of the community of the common destiny for mankind presents the result of deep philosophical reflections on the future development of the world from the perspective of all mankind. Answering the questions what kind of world to build and how to build this world, it proposes to use Chinese wisdom and Chinese solutions. The concept of the community of the common destiny for mankind has a deep philosophical basis and takes into account a wide historical horizon. It develops and renews the philosophical provisions of Marxism about the generic essence of man and about world history. Marx’s idea of Gattungswesen des Menschen (species essence of human being) goes beyond the biological “population” and “ethnic group”, lays a strong philosophical and ideological basis of the concept of “community of the unified fate of mankind”. This concept also develops such the best traditional philosophical concepts of China as “harmony while maintaining differences” for society, “unity of nature and human”, “harmonization of ten thousand neighboring countries” in the doctrine of interstate relations. The idea of the community of the common destiny for mankind is becoming more recognized in the international community, it becomes an important guideline for maintaining peace around the world and promoting world development.","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":"45754364","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: 10.21146/0042-8744-2023-3-220-222
{"title":"GOLOVACHEVA, Lidia I., trans. Steps to Heaven. Two treatises of the Immortals Zhong-li Quan and Lü Dong-bin on the alchemical Tao","authors":"","doi":"10.21146/0042-8744-2023-3-220-222","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-220-222","url":null,"abstract":"","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":"44415409","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: 10.21146/0042-8744-2023-3-194-206
V. Maliavin
Chinese philosophical thought did not regard visual perception as a resource for thinking and lacked the concept of an ontologically meaningful image, which plays such an important role in Western metaphysics. The meaning of the image in China was determined by the mode of its functioning in human practice. This mode was based on the quasi-metaphysics of transformation, in the light of which being is indistinguishable from multiplicity, and things are real and unified in the moment of their transformation, which on the surface appears as dissipation, disappearance, but actually certifies the fullness of being. This composite act of abandonment-recreation has had various names: absence, emptiness, chaos, centeredness, the non-divided trunk, the supreme ancestor, etc. The image in the Chinese tradition predates the opposition of the ideal and the material and is cognized by a kind of somatic enlightenment, which, according to the above-mentioned matrix of being, combines “abandonment” of individual consciousness with the release of life’s metamorphosis. Hence the undying interest of Chinese thinkers in the phantasmic substratum (lit. “forest of images” or simply “thing”) of experience. In this case the image is a projection (shadow, trace) of transformation, its nature is similarity, imaginary, refraction into another existence, its properties being spontaneity, dynamism, ability to penetrate various plans of existence, inaccessibility to reflection. In cultural practice the image ranges from phantasmagoric expression to pseudo-naturalistic representation. The requirement to combine the visible and the invisible, the fantastic and the real, the realistic and the grotesque, accompanying this philosophy of the image, eventually exploded the classical tradition of China from within and along with it the imperative of spiritual perfection through a return to the saturated emptiness of proto- and in-between being
{"title":"Toward the Phenomenology of the Image in the Chinese Tradition","authors":"V. Maliavin","doi":"10.21146/0042-8744-2023-3-194-206","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-194-206","url":null,"abstract":"Chinese philosophical thought did not regard visual perception as a resource for thinking and lacked the concept of an ontologically meaningful image, which plays such an important role in Western metaphysics. The meaning of the image in China was determined by the mode of its functioning in human practice. This mode was based on the quasi-metaphysics of transformation, in the light of which being is indistinguishable from multiplicity, and things are real and unified in the moment of their transformation, which on the surface appears as dissipation, disappearance, but actually certifies the fullness of being. This composite act of abandonment-recreation has had various names: absence, emptiness, chaos, centeredness, the non-divided trunk, the supreme ancestor, etc. The image in the Chinese tradition predates the opposition of the ideal and the material and is cognized by a kind of somatic enlightenment, which, according to the above-mentioned matrix of being, combines “abandonment” of individual consciousness with the release of life’s metamorphosis. Hence the undying interest of Chinese thinkers in the phantasmic substratum (lit. “forest of images” or simply “thing”) of experience. In this case the image is a projection (shadow, trace) of transformation, its nature is similarity, imaginary, refraction into another existence, its properties being spontaneity, dynamism, ability to penetrate various plans of existence, inaccessibility to reflection. In cultural practice the image ranges from phantasmagoric expression to pseudo-naturalistic representation. The requirement to combine the visible and the invisible, the fantastic and the real, the realistic and the grotesque, accompanying this philosophy of the image, eventually exploded the classical tradition of China from within and along with it the imperative of spiritual perfection through a return to the saturated emptiness of proto- and in-between being","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":"49585831","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: 10.21146/0042-8744-2023-3-9-20
Zhang Baichun
Two trends in Russian religious thought – Russian religious philosophy and Orthodox theology – for a long time developed separately. In their history, they have followed different paths, they have different destinies, significant connections have not been established between them, and their synthesis has not occurred. This problem has become the subject of special attention of the Russian philosopher, Professor Sergey S. Horujy. Capturing the philosophical significance of the hesychast turn in Orthodox theology, Sergey S. Horujy transferred it to philosophy. Having made three turns – hesychast, anthropological and phenomenological – Sergey S. Horujy carried out a synthesis in Russian religious thought on the path of reconstruction of hesychast anthropology. And having created his own anthropological concept – synergistic anthropology, Sergey S. Horujy thus accomplished the synthesis of philosophy and religion at the present stage of their development. S.S. Horujy distinguishes three types of ultimate human manifestations and three ways of unlocking, opening oneself to the Other: ontological, ontic and virtual. Their description forms the basis of synergetic anthropology. Going beyond anthropology in the established sense of the word, synergetic anthropology, developed by Sergey S. Horujy, goes beyond the scope of philosophy. Arising on the basis of Orthodoxy, this discipline also goes beyond Christianity and can become the center around which all the disciplines of modern humanitarian knowledge will unite.
俄罗斯宗教思想的两大流派——俄罗斯宗教哲学和正统神学——长期以来是各自独立发展的。在他们的历史上，他们走了不同的道路，他们有不同的命运，他们之间没有建立重要的联系，他们的合成没有发生。这个问题已经成为俄罗斯哲学家谢尔盖·s·霍鲁伊教授特别关注的主题。谢尔盖·s·霍鲁吉抓住了东正教神学中混乱转向的哲学意义，将其转移到哲学中。霍鲁伊从心理、人类学和现象学三个角度出发，在俄罗斯宗教思想中对心理人类学重建的道路进行了综合。何汝吉在创造了自己的人类学概念——协同人类学之后，完成了哲学与宗教在发展的现阶段的综合。S.S. Horujy区分了人类终极表现的三种类型，以及向他者打开自我的三种方式:本体论、本体论和虚拟论。它们的描述构成了协同人类学的基础。谢尔盖·s·霍鲁吉(Sergey S. Horujy)发展的协同人类学超越了既定意义上的人类学，超越了哲学的范围。在东正教的基础上产生的这一学科也超越了基督教，并可以成为所有现代人道主义知识学科将团结在一起的中心。
{"title":"On Two Syntheses of the Prof. Sergey S. Horujy","authors":"Zhang Baichun","doi":"10.21146/0042-8744-2023-3-9-20","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-9-20","url":null,"abstract":"Two trends in Russian religious thought – Russian religious philosophy and Orthodox theology – for a long time developed separately. In their history, they have followed different paths, they have different destinies, significant connections have not been established between them, and their synthesis has not occurred. This problem has become the subject of special attention of the Russian philosopher, Professor Sergey S. Horujy. Capturing the philosophical significance of the hesychast turn in Orthodox theology, Sergey S. Horujy transferred it to philosophy. Having made three turns – hesychast, anthropological and phenomenological – Sergey S. Horujy carried out a synthesis in Russian religious thought on the path of reconstruction of hesychast anthropology. And having created his own anthropological concept – synergistic anthropology, Sergey S. Horujy thus accomplished the synthesis of philosophy and religion at the present stage of their development. S.S. Horujy distinguishes three types of ultimate human manifestations and three ways of unlocking, opening oneself to the Other: ontological, ontic and virtual. Their description forms the basis of synergetic anthropology. Going beyond anthropology in the established sense of the word, synergetic anthropology, developed by Sergey S. Horujy, goes beyond the scope of philosophy. Arising on the basis of Orthodoxy, this discipline also goes beyond Christianity and can become the center around which all the disciplines of modern humanitarian knowledge will unite.","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":"45760750","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: 10.21146/0042-8744-2023-3-58-69
Guo Lishuang
The collapse of the Soviet Union provoked abrupt social transformations that brought the system into a state of extreme instability. The new situation required Russia to search for new spiritual supports and a new spiritual impulse. At a sharp historical turning point, this role was assigned to traditional Russian values, which had to be rethought and revived. It was mainly about the return of the “Russian idea” to the field of public consciousness, about the revival of Orthodox ethics and the ideology of neoconservatism. The modern transformation of traditional Russian values was supposed to give Russia the opportunity to embark on its own unique path, reassemble the “new Russia”, providing it with a new civilizational platform, a new academic orientation, and to form a secular psychological basis for the upcoming changes, which would become a serious barrier in confronting the challenges of European and American values. At the same time, the very possibility of such a transformation still rests on the inevitability of the prospect of turning Russian civilization into an empire, which causes concern. It is necessary to approach all this objectively in terms of reflexive and critical thinking
{"title":"Rethinking and Reviving: The Modern Fate of Traditional Russian Values","authors":"Guo Lishuang","doi":"10.21146/0042-8744-2023-3-58-69","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-3-58-69","url":null,"abstract":"The collapse of the Soviet Union provoked abrupt social transformations that brought the system into a state of extreme instability. The new situation required Russia to search for new spiritual supports and a new spiritual impulse. At a sharp historical turning point, this role was assigned to traditional Russian values, which had to be rethought and revived. It was mainly about the return of the “Russian idea” to the field of public consciousness, about the revival of Orthodox ethics and the ideology of neoconservatism. The modern transformation of traditional Russian values was supposed to give Russia the opportunity to embark on its own unique path, reassemble the “new Russia”, providing it with a new civilizational platform, a new academic orientation, and to form a secular psychological basis for the upcoming changes, which would become a serious barrier in confronting the challenges of European and American values. At the same time, the very possibility of such a transformation still rests on the inevitability of the prospect of turning Russian civilization into an empire, which causes concern. It is necessary to approach all this objectively in terms of reflexive and critical thinking","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":"48345765","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 : 2023-02-08DOI: 10.21146/0042-8744-2023-2-221-222
N. Bagdasaryan
{"title":"ALEKSEEV, Aleksandr P., ALEKSEEVA, Irina Yu. (2021) The Destiny of Intelligence and the Mission of Reason: Philosophy Facing the Challenges of the Digitalization Era","authors":"N. Bagdasaryan","doi":"10.21146/0042-8744-2023-2-221-222","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-221-222","url":null,"abstract":"","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45851542","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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