Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-10-14
A. Kara-Murza
The article is devoted to the problem of the correlation of Philosophy and Ideology. The deep opposition of these two phenomena is that Philosophy is critical thinking, while Ideology is apologetic consciousness. Ideologies are also saturated with critical invectives against opponents, but this criticism is only a preparatory action before the main act of ideology – the postulation of one’s own indisputability. The declaration of absolute truth is the credo of an Ideologist, not a Philosopher, who understands the unattainability of absolute truth. There are three levels of existence of human ideas. The first is the actual Ideas, breakthrough guesses; this is a personalized level, where each idea is marked by the author. The second level is the space of ideologems, ideological constructions that still retain the memory of their personal authorship, but have already overgrown with a “party” shell. Ideologems are clusters of not creative-authorial, but already secondary, relaying consciousness; these are “ideas – passwords” by which corporations are self-determined and delimited in the public space. Finally, the third level of the existence of ideas is Ideologies, firmly fixed ideological complexes that have indisputable dogmatics. Ideologies are the final station of the path from “love of truth” to “will to power”.
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Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-15-26
V. Lysenko
The article reveals the intercultural significance of the impact of the Paninean grammar of Sanskrit (ca. IV century B.C.) on the formation of Western linguistics – the general theory of language, comparative historical linguistics, other comparative disciplines, as well as generative grammar, structuralism and formalism. We are dealing here with a specific contribution of Indian theoretical knowledge to a number of important areas of Western science and philosophy. In ancient India itself, the genesis of grammatical and linguistic discourse was closely connected with the Brahmanical theory of Vedic sacrifice, which had the character of ritual- and sound-centrism. Ritual was regarded as a model of activity and behavior under the condition of an unstable confrontation between the forces of chaos and order. Sound-centrism constituted a priority of the oral transmission of knowledge in ancient India. The author associates ritual- and sound-centric doctrines with the conceptual expression of the dynamic nature of reality by means of the “perfect language” – Sanskrit. The fact that in ancient India the grammar was a part of the “software” for ritualistic discursive practices introduces some new perspectives within the study of the genesis of theoretical knowledge. In contrast to the hypothesis of “pure theory” suggested in Ancient Greece and acknowledged as a trigger for the development of philosophy and science in the West, an opportunity opens up to study the genesis of theoretical culture within the framework of justifying religious praxis (F. Staal’s hypothesis). This may actualize the reflection of “Indo-European language family relations” between Western civilization and Indian culture and enrich their self-understanding by the introduction of an intercultural perspective.
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Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-177-189
V. Emelianov
The article criticizes the theory of the assyriologist M. van de Mieroop about the existence of Babylonian philosophy, set forth in his monograph and detailed theses. Each thesis of this theory is quoted and analyzed in detail. The differences between the philosophical statement and the philosophical worldview from the religious and scientific statements of the peoples of ancient Mesopotamia are determined. It has been established that a philosophical statement can only be the author’s and is necessarily criticized by other authors. In philosophical reasoning about the universe, the principle of non-possessiveness of the universal is obligatory. The universe is understood by philosophers as the unity of all things. At the same time, the universe is conceived as consisting of primary elements. In philosophical thinking there is a hierarchy of categories, the idea of the beginning, the limit and the infinite. Unlike the philosophers, the authors of the Sumerian and Akkadian texts were nameless and did not quote or criticize each other. In their reasoning, the universal is always associated with the belonging of many things to one subject, and the world order is understood exclusively as power. The universe appears in the Sumero-Akkadian texts as a multitude of possessed things. Cuneiform texts up to the 5th century B.C. do not know the concept of primary elements. They lack logical definitions and chains of logical reasoning, the hierarchy of categories, the idea of the beginning, the limit and the infinite. Thus, the constructions of the priests and scientists of ancient Mesopotamia, from our point of view, cannot be called philosophical texts.
本文批判了亚述学家M. van de Mieroop关于巴比伦哲学存在的理论，在他的专著和详细的论文中阐述。对该理论的每一篇论文进行了详细的引用和分析。哲学陈述和哲学世界观与古代美索不达米亚人的宗教和科学陈述之间的差异是确定的。一个哲学陈述只能是作者的，并且必然会受到其他作者的批评。在关于宇宙的哲学推理中，宇宙的非占有原则是必须遵守的。哲学家认为宇宙是万物的统一。同时，宇宙被认为是由基本元素组成的。在哲学思维中，有一系列的范畴，即开端、限度和无限的观念。与哲学家不同，苏美尔和阿卡德文本的作者是无名的，没有引用或批评对方。在他们的推理中，普遍总是与许多事物属于一个主体联系在一起，世界秩序被理解为唯一的权力。在苏美尔-阿卡德文本中，宇宙是许多被附身的东西。直到公元前5世纪的楔形文字都不知道基本元素的概念。他们缺乏逻辑定义和逻辑推理链，没有范畴的层次结构，没有开始、极限和无限的概念。因此，从我们的观点来看，古代美索不达米亚的祭司和科学家的建构不能被称为哲学文本。
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Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-68-78
A. Sidenkova, V. Myakotnykh, Mariia Ivanchenko
The article examines the phenomenon of dementia from the point of view of two approaches: humanism and transhumanism. The psychological and philosophical interpretation of this neurodegenerative disease is given by the example of works of such philosophers and scientists as: I. Kant, M. Heidegger, E. Husserl, Aristotle, V.E. Frankl, D.J. Chalmers, K. Charmaz, T. Kitwood, M.P. Laurentiu, E. van Wijngaarden, F. Svenaeus, Ch. Taylor, S. Post, A. Giddens, E. Cassel, C. Gilleard. The analysis of general philosophical terms “mind”, “consciousness”, “intentionality”, “human”, “human nature”, “image of human”, “nothingness” is carried out. The work examines the prospects for the treatment and prevention of dementia using the achievements of NBIС-technologies, as well as the methods proposed by transhumanism: the creation of an exocortex, genetic editing, digitization of consciousness, cyborgization of an individual, cloning, organ growing and other methods. Inseparable from neurodegenerative and mental diseases, the phenomena of stigmatization, as well as nothingness (nihilation as a process) in the Heideggerian sense of the word, are studied. The criticism of transhumanism and humanism is consistently carried out in relation to the effectiveness of treatment of mental illness in general and dementia in particular. The right of transhumanism to invade the sphere of moral and ethical imperatives, medical practice and deontology, as well as human self-identity and rationality is assessed. The understanding of such phenomena as pain, illness, suffering and death is carried out in the context of a discussion between the humanistic paradigm and the transhumanistic vision of the world. The process of renewal of humanism and the transition to antihumanism or metahumanism are assumed to be the determining factors in the further development of philosophical thought, in its mutual influence on science, medicine and technology.
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Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-215-220
I. Mikirtumov, Larissa Ye. Muraviova, G. Tulchinskii
{"title":"Sense and the Making of Sense: Factors, Practices, Actors","authors":"I. Mikirtumov, Larissa Ye. Muraviova, G. Tulchinskii","doi":"10.21146/0042-8744-2023-2-215-220","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-215-220","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":"42841071","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: 10.21146/0042-8744-2023-2-27-41
A. Pertsev
Neo-Kantianism in general and the Marburg school are becoming an increasingly popular subject of research both in the Russian and global academic community. Thanks to the meticulous archival work of H. Holzhey, K.Ch. Köhnke, U. Sieg and other scientists, rich historical and philosophical dimension of this phenomenon has been discovered. As a result, neo-Kantianism is no longer read strictly through the prism of an (unsuccessful) attempt to scientize philosophy in the image of natural scientific knowledge. At the same time, it seems interesting to analyze this attempt from the point of view of its internal content. The object of this study is mainly H. Cohen’s “Das Princip der Infinitesimal-Methode und seine Geschichte”, conjugated with the historical and theoretical context of psychological discussions. The term “Cohen’s method” in its early temporal localization of the beginning of the 1880’s, we expand to the “Marburg method”. It is based on a functional interpretation of the process of cognition using the example of infinitesimal calculus. Despite the declared opposition to the psychological programs of philosophy, we believe that Cohen could not achieve this task at theoretical level. The intuitive definition of mathematical entities in general and the usage of a psychophysical mathematical model is an unsuccessful way of countering psychological programs of philosophy. At the same time, we believe that despite the outward exoticism of the philosopher’s conclusions, the desire to “dereify” and “denaturalize” the concept of reality finds full expression in his model, which is extremely important for the formation of the Marburg Neo-Kantianism. Reconstruction and comprehension of what we conditionally call "the philosophy of mathematics of Hermann Cohen" allows us to better understand the essence of the theoretical superstructure that he created over the form of mathematical derivation.
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Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-121-131
E. Arinin, Maria S. Lyutaeva, M. Silantyeva
The article explores the development of ideas about the ‘vernacular’ in Linguistics, Urban Planning, and Philosophy of Religion. It focuses on ‘living religiosity’ reflected in personal and group perceptions and practices embedded in language. This understanding has shown continuity since ancient times, with its first written records as ‘vernaculum’ used by Plautus, Cicero, and Varro to denote ‘home’, ‘native’, and ‘domestic’ as compared to ‘universal’ meaning ‘Roman’. In the Renaissance, the term acquires new connotations. These result from the then-emerging nation-states and the consequent need to translate the Bible into ‘vernacular’ (i.e., common, local) languages, on the one hand, and the idealization of Cicero’s Rome scented with an ‘inexplicable metropolitan aroma’ symbolically inherited by the new centers of influence across the globe – on the other. In the 19th century, researchers introduce the subculture of national ‘folklore’ (or ‘popular wisdom’) identified with a ‘folk religion’ (typical of grass-roots) colliding with an official lofty ‘theological religion’. To overcome the misrepresentation of such ‘folk’ religious manifestations in ethnography and folklore, scholars formulate the concept of ‘vernacular religion’ aimed to correctly reflect the dynamism of actual religious life, including both ‘ecclesiastical’ and ‘extra-church’ forms of religiosity. Accordingly, in a bid to avoid the stereotypical juxtaposition of the official vs. popular, or ‘pure’ vs. ‘spoiled’, which is still relevant for such terms as ‘sect’, ‘paganism’, ‘superstition’, ‘renegades’, enemies of the ‘dominant religion’, and alike as retaining negative interpretations, the authors point out the prospects of using the term ‘private religion’ coined by Alexander Panchenko.
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Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-201-209
V. Kutyrev
Kant’s transcendental idealism was the beginning of the end of the telluricall philosophy of Being and its replacement by the cosmological philosophy of Nothing. Possessing the maximum of possibilities, Nothing is the highest expression of a priori and digitalism. The ontological correlate of Nothing is the concept of the Cosmos as a designation of any spheres where there is no life, the Universe and the Metauniverse. I. Kant is the first fundamental philosopher, he can be considered a speculative harbinger of the computer science, virtualism and cosmism as: 1) care orientation (fly away) into the galactic lifeless reality, 2) creating a bit-atomic, entirely artificial reality on Earth, in the limit, its transformation into a dead planet. And postmodernism, as a humanitarian and speculative reflection of the beginning digital transformation of life into technos, humanism into transhumanism, transition of human consciousness into posthuman intelligence. The humanitarian significance of Kant's philosophy in its culture and antropological inconsistency as live Genus homo. The ideology of human survival can be the philosophy of telluric realism in the modality of phenomenological substantialism, geocentrism and the value anthropic principle.
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Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-98-110
A. Karabykov
In an effort to substantiate the fundamental areligiosity of morality and the amorality of religion, Richard Dawkins develops the argument from a universal moral ability that has evolutionary genesis and is therefore inherent in people, regardless of their religious beliefs. In his book The God Delusion (2006), he uses the results of a thought experiment conducted by M. Hauser and P. Singer, who were the first to put forward this argument, claiming that their test did not reveal noticeable differences in the moral modus cogitandi of believers and atheists. The aim of the article is to give a critical analysis of that argument as based on a false presumption. It is reduced to opposition: either morality has arisen in the course of natural evolution, and then religion has nothing to do with it – or morality has been the supernatural gift of God, and then evolution has nothing to do with it. The author proves that the results of the experiment do not give grounds for the ideological conclusions that those advocates of atheism build on them.
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Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-111-120
Ekaterina A. Konstantinova
Zeng Guo-fan played an important role in the development of the position of Confucianism in China. The article is devoted to the consideration of the categorical and conceptual apparatus of the philosophical system of Zeng Guo-fan. The thinker found points of contact between his own progressive ideas related to the development of personality and basic Confucian values. For the first time, translations of Zeng Guo-fan’s reflections on the ways of self-improvement of the individual are introduced into scientific circulation, recommendations for daily practical actions. A significant role in the formation and development of Zeng Guo-fan’s philosophical system of views was played by neo-Confucianism, namely the “teaching of the heart”, which the thinker analyzed through the prism of his practical life experience. The article presents an analysis of the most significant categories of Confucianism such as humanity, wisdom, consciousness/heart, reverence, sincerity, generosity. Zeng Guo-fan in his system of philosophical views brings a personality practical values such as diligence, moderation, calmness, constancy, lack of laziness, practicality, education.
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