Pub Date : 2023-02-08DOI: 10.21146/0042-8744-2023-2-210-214
Sejin Jung
{"title":"The Idea and Action of Zikr in Sufism","authors":"Sejin Jung","doi":"10.21146/0042-8744-2023-2-210-214","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-210-214","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":"46385552","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: 10.21146/0042-8744-2023-2-167-176
Alexander V. Zagumennov
The article analyzes the works of authors who served exile in Vologda in 1902. The research material is text fragments in which the language, speech, and style of a person are comprehended. We have attracted texts published after 1902. In our opinion, it is in works remote in time that the manifestation of reflection on communication is a trace of existentially saturated direct contact. The article deals with the works of former exiles who were once in Vologda at the same time. Therefore, the fragments involved in the study acquire the status of reference points for describing the experience of a “forced conversation” that occurred in their lives. The methods of Russian linguistics (description, continuous sampling, contextual analysis, comparison) and philosophy (reconstruction) are used in the work. The leading methodological strategy is the interpretation of the text. We were able to establish that eleven people (P.E. Shchegolev, N.A. Berdyaev, I.E. Ermolaev, V.A. Rusanov, P.L. Tuchapsky, A.M. Remizov, O.A. Kvitkin, S.A. Suvorov, B.V. Savinkov, A.V. Lunacharsky, A.A. Bogdanov) comprehended their communication in the works published after the “Vologda exile”. This fact can be explained neither by the education received, nor by the unity of scientific interests, nor by the commonality of philosophical grounds. This is not a coincidence, not an accident, it is the experience of a “forced conversation” experienced simultaneously in 1902.
{"title":"Reflection on “Language” in the Publications of the Thinkers of “Siberia near Moscow” after the Vologda Exile: the Experience of Reconstructing the “Forced Conversation”","authors":"Alexander V. Zagumennov","doi":"10.21146/0042-8744-2023-2-167-176","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-167-176","url":null,"abstract":"The article analyzes the works of authors who served exile in Vologda in 1902. The research material is text fragments in which the language, speech, and style of a person are comprehended. We have attracted texts published after 1902. In our opinion, it is in works remote in time that the manifestation of reflection on communication is a trace of existentially saturated direct contact. The article deals with the works of former exiles who were once in Vologda at the same time. Therefore, the fragments involved in the study acquire the status of reference points for describing the experience of a “forced conversation” that occurred in their lives. The methods of Russian linguistics (description, continuous sampling, contextual analysis, comparison) and philosophy (reconstruction) are used in the work. The leading methodological strategy is the interpretation of the text. We were able to establish that eleven people (P.E. Shchegolev, N.A. Berdyaev, I.E. Ermolaev, V.A. Rusanov, P.L. Tuchapsky, A.M. Remizov, O.A. Kvitkin, S.A. Suvorov, B.V. Savinkov, A.V. Lunacharsky, A.A. Bogdanov) comprehended their communication in the works published after the “Vologda exile”. This fact can be explained neither by the education received, nor by the unity of scientific interests, nor by the commonality of philosophical grounds. This is not a coincidence, not an accident, it is the experience of a “forced conversation” experienced simultaneously in 1902.","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":"42845335","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: 10.21146/0042-8744-2023-2-143-154
T. Skorokhodova
A comparative research of philosophical thought by Rammohun Roy and Pyotr Tchaadaev is presented in the article. At the context of the West – the East interaction in Modernity, both philosophers became the pioneers of self-discovery and self-knowledge by India and Russia respectively. Based on a juxtaposition of the works by Indian and Russian thinkers, their thought is described as special ‘philosophy of self-finding’ for their own societies in circumstances of the dialogue between the East and the West. It is formed owing to their reflections on reasons of crisis in their societies and possibilities to overcome one. Philosophy of self-finding includes two levels; the first is religious-philosophical, which correlates the being of Indian and Russian societies with the universal Absolute (the building of spiritual vertical). Seen through universalist approach, thinkers’ spiritual traditions (Vedantism of R. Roy and Christianity of P. Tchaadaev) helped to create the realistic knowledge of social life and ways of development in India and Russia. The second level is social-philosophical. Thinkers offer the precedents of objective understanding of the West to discover the true reasons of own societies’ backwardness and perspective for their improvement in Modernity.
{"title":"Rammohun Roy and Pyotr Tchaadaev: Philosophical Thought in the Dialogue of the West and the East","authors":"T. Skorokhodova","doi":"10.21146/0042-8744-2023-2-143-154","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-143-154","url":null,"abstract":"A comparative research of philosophical thought by Rammohun Roy and Pyotr Tchaadaev is presented in the article. At the context of the West – the East interaction in Modernity, both philosophers became the pioneers of self-discovery and self-knowledge by India and Russia respectively. Based on a juxtaposition of the works by Indian and Russian thinkers, their thought is described as special ‘philosophy of self-finding’ for their own societies in circumstances of the dialogue between the East and the West. It is formed owing to their reflections on reasons of crisis in their societies and possibilities to overcome one. Philosophy of self-finding includes two levels; the first is religious-philosophical, which correlates the being of Indian and Russian societies with the universal Absolute (the building of spiritual vertical). Seen through universalist approach, thinkers’ spiritual traditions (Vedantism of R. Roy and Christianity of P. Tchaadaev) helped to create the realistic knowledge of social life and ways of development in India and Russia. The second level is social-philosophical. Thinkers offer the precedents of objective understanding of the West to discover the true reasons of own societies’ backwardness and perspective for their improvement in Modernity.","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":"45304309","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: 10.21146/0042-8744-2023-2-89-97
Maxim A. Monin
This article deals with the theme of death in Tolkien’s trilogy “The Lord of the Rings”, which both the author himself and numerous researchers of his texts recognized as the key to understanding of the entire religious and philosophical content of his work. Here this topic is analyzed within the framework of the semantic opposition formulated by the concepts of “being towards death” and “escaping from death”. The article attempts to compare how the theme of death is revealed in a new literary genre which developed during and shortly after the Second World War – the author’s fairy tale (intended primarily for adults) – and how this theme is presented in the concepts of post-war existentialism, especially by Sartre and Heidegger. As a methodology for this comparison this article uses the theory of P. Ricoeur – according to which both literature and philosophy can be considered as two different and partly opposite strategies for “taming time” (by turning it into human time, the time of culture). In the context of this theory, the article also analyzes another problem related to the first one, namely the problem of the mutual influence of the “real world” of human history and the “fictional world” of a literary work. The article confirms the idea expressed by Ricoeur that large-scale events of history can be reflected in a literary work indirectly (namely by using complication of the spatio-temporal structure that forms the artistic world of the work). In particular, events such as world wars, which sharply raise the questions of the meaning of history and the meaning of human life, can find interpretation in literary works that “recreate” the space of life and meaning with their own narrative means, both in relation to the individual – and the world as a whole.
{"title":"The Problem of the Meaning of Death in Tolkien’s The Lord of the Rings Part II. Endless and Mortal World of Tolkien","authors":"Maxim A. Monin","doi":"10.21146/0042-8744-2023-2-89-97","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-89-97","url":null,"abstract":"This article deals with the theme of death in Tolkien’s trilogy “The Lord of the Rings”, which both the author himself and numerous researchers of his texts recognized as the key to understanding of the entire religious and philosophical content of his work. Here this topic is analyzed within the framework of the semantic opposition formulated by the concepts of “being towards death” and “escaping from death”. The article attempts to compare how the theme of death is revealed in a new literary genre which developed during and shortly after the Second World War – the author’s fairy tale (intended primarily for adults) – and how this theme is presented in the concepts of post-war existentialism, especially by Sartre and Heidegger. As a methodology for this comparison this article uses the theory of P. Ricoeur – according to which both literature and philosophy can be considered as two different and partly opposite strategies for “taming time” (by turning it into human time, the time of culture). In the context of this theory, the article also analyzes another problem related to the first one, namely the problem of the mutual influence of the “real world” of human history and the “fictional world” of a literary work. The article confirms the idea expressed by Ricoeur that large-scale events of history can be reflected in a literary work indirectly (namely by using complication of the spatio-temporal structure that forms the artistic world of the work). In particular, events such as world wars, which sharply raise the questions of the meaning of history and the meaning of human life, can find interpretation in literary works that “recreate” the space of life and meaning with their own narrative means, both in relation to the individual – and the world as a whole.","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":"41447947","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: 10.21146/0042-8744-2023-2-155-166
Alexsey V. Malinov
The article deals with the doctrine of empire by the largest Russian Slavist, V.I. Lamansky. It is noted that for Lamansky the empire is not connected with any particular type of government, such as autocracy, but is a civilizational form. Politically, empire is ductile. It can include various state formations, ensuring peace and pious order within its borders. With its state power and military might, an empire unites peoples and regions by the strength of its spiritual superiority and cultural dominance. Historically, the first example of an empire was the Roman Empire, which was reborn in the East under the influence of Christianity. After the fall of Byzantium, Russia became the successor of the idea of empire. Its role in history was to protect and preserve the peoples of the Greco-Slavic or Middle World. The Empire, as a civilizational form, created conditions for distinctive political, religious, moral and cultural development of peoples and allowed them to act as independent subjects of world-historical development. At the same time Lamansky showed that in the West there were also attempts to revive the Empire, but all of them were fiction and usurpation, since in Europe, starting from Charlemagne, they reproduced only external attributes of the Empire and perceived it exclusively as a large state form, ignoring the religious and moral meaning of the idea of empire. The modern heirs of the empire are Anglo-Saxon nations, and the center of the Western world is moving to North America. The article shows that, according to Lamansky, the various types of intolerance and enmity of Romano-Germanic peoples to representatives of the Greek-Slavic world are only particular cases of civilizational antagonism of the two worlds. Lamansky’s analysis of empire is a part of his geopolitical and civilisational doctrine, which has only in recent years begun to attract the attention of researchers.
{"title":"The “Roman Idea” in V.I. Lamansky’s Civilization Concept","authors":"Alexsey V. Malinov","doi":"10.21146/0042-8744-2023-2-155-166","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-155-166","url":null,"abstract":"The article deals with the doctrine of empire by the largest Russian Slavist, V.I. Lamansky. It is noted that for Lamansky the empire is not connected with any particular type of government, such as autocracy, but is a civilizational form. Politically, empire is ductile. It can include various state formations, ensuring peace and pious order within its borders. With its state power and military might, an empire unites peoples and regions by the strength of its spiritual superiority and cultural dominance. Historically, the first example of an empire was the Roman Empire, which was reborn in the East under the influence of Christianity. After the fall of Byzantium, Russia became the successor of the idea of empire. Its role in history was to protect and preserve the peoples of the Greco-Slavic or Middle World. The Empire, as a civilizational form, created conditions for distinctive political, religious, moral and cultural development of peoples and allowed them to act as independent subjects of world-historical development. At the same time Lamansky showed that in the West there were also attempts to revive the Empire, but all of them were fiction and usurpation, since in Europe, starting from Charlemagne, they reproduced only external attributes of the Empire and perceived it exclusively as a large state form, ignoring the religious and moral meaning of the idea of empire. The modern heirs of the empire are Anglo-Saxon nations, and the center of the Western world is moving to North America. The article shows that, according to Lamansky, the various types of intolerance and enmity of Romano-Germanic peoples to representatives of the Greek-Slavic world are only particular cases of civilizational antagonism of the two worlds. Lamansky’s analysis of empire is a part of his geopolitical and civilisational doctrine, which has only in recent years begun to attract the attention of researchers.","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":"46181126","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: 10.21146/0042-8744-2023-2-190-200
Sergey V. Pakhomov
The article continues the theme of the tantric sādhana’s soteriology and analyses stages of the spiritual tantric path. Depending on the specific text or school, different stages of such a path can be distinguished. We consider the spiritual tantric path, consisting of 3, 4, 5, 6 and 7 stages. Three stages of practice are considered by Satyananda Saraswati (purification, “inspiration”, connection). Three stages are also mentioned in the Sahajiyā’s treatise “The Necklace of Immortality” by Mukundadāsa (17th cent.). Bhāskararāya (18th cent.) marks five hierarchical levels of liberation, reducing them to three “city”, or stages of the path (pious life, reverence for the higher Self and reverence for the undifferentiated Absolute). Kashmir Śaivism develops a system of four “means”, one of which (the so-called “non-means”, which in turn is divided into two types) opposes the others. G. Kaviraj develops the idea of four stages of the spiritual path (indirect knowledge of Self, removal of doubts, direct knowledge and recognition). The Svacchanda Tantra knows the five stages of the development process. There is also a model of six paths (ṣaḍadhvan) in Tantrism, which is appropriate to consider in the context of pravṛtti-nivṛtti, analyzed in our previous publication in this journal. A brief overview of the “six paths” is given by Maheśvarānanda (14th cent.). The very concept of the “stages” may go against the monistic positions of a number of tantric schools (i.e. Trika), reflecting on the moment of liberation, but any such moment is preceded by a long preparatory work. There is another version of the “six paths” (viz. Yoginī Hṛdaya) as the stages of spiritual development and deepening of the levels of tantric hermeneutics. Finally, the septenary model of development (acara) includes the hierarchization of various spiritual systems and actually means the levels of development of an individual.
{"title":"Soteriology of Hindu Tantric Sādhana Part II","authors":"Sergey V. Pakhomov","doi":"10.21146/0042-8744-2023-2-190-200","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-190-200","url":null,"abstract":"The article continues the theme of the tantric sādhana’s soteriology and analyses stages of the spiritual tantric path. Depending on the specific text or school, different stages of such a path can be distinguished. We consider the spiritual tantric path, consisting of 3, 4, 5, 6 and 7 stages. Three stages of practice are considered by Satyananda Saraswati (purification, “inspiration”, connection). Three stages are also mentioned in the Sahajiyā’s treatise “The Necklace of Immortality” by Mukundadāsa (17th cent.). Bhāskararāya (18th cent.) marks five hierarchical levels of liberation, reducing them to three “city”, or stages of the path (pious life, reverence for the higher Self and reverence for the undifferentiated Absolute). Kashmir Śaivism develops a system of four “means”, one of which (the so-called “non-means”, which in turn is divided into two types) opposes the others. G. Kaviraj develops the idea of four stages of the spiritual path (indirect knowledge of Self, removal of doubts, direct knowledge and recognition). The Svacchanda Tantra knows the five stages of the development process. There is also a model of six paths (ṣaḍadhvan) in Tantrism, which is appropriate to consider in the context of pravṛtti-nivṛtti, analyzed in our previous publication in this journal. A brief overview of the “six paths” is given by Maheśvarānanda (14th cent.). The very concept of the “stages” may go against the monistic positions of a number of tantric schools (i.e. Trika), reflecting on the moment of liberation, but any such moment is preceded by a long preparatory work. There is another version of the “six paths” (viz. Yoginī Hṛdaya) as the stages of spiritual development and deepening of the levels of tantric hermeneutics. Finally, the septenary model of development (acara) includes the hierarchization of various spiritual systems and actually means the levels of development of an individual.","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":"47052719","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: 10.21146/0042-8744-2023-2-132-142
A. Gacheva
The article is a reflection on the book by the Russian writer and philosopher Vladimir Kantor, which examines the interaction in Dostoevsky’s creative consciousness of two historical and cultural streams coming from Russia and Europe, having a single source in Christianity and ultimately converging in the ideal of all-humanity. The relevance of the appearance of this book is shown, which, relying on Dostoevsky and European thinkers, raises the problem of the religious crisis and allows us to reveal the ethical and axiological content of the Russian idea in the aspect of the movement towards a new version of planetarity. The watershed is marked between the historiosophical model based on the idea of the civilizational alienation of Russia and the West to each other, and the vision of Dostoevsky, for whom Russia and Europe are spiritual sisters and co-workers in history, designed to transfer humanity from a state of enmity to a state of brotherhood.
{"title":"Russia and Europe, Man and History in the Book by Vladimir Kantor “Dostoevsky’s Two Homelands: an Attempt at Comprehension”","authors":"A. Gacheva","doi":"10.21146/0042-8744-2023-2-132-142","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-132-142","url":null,"abstract":"The article is a reflection on the book by the Russian writer and philosopher Vladimir Kantor, which examines the interaction in Dostoevsky’s creative consciousness of two historical and cultural streams coming from Russia and Europe, having a single source in Christianity and ultimately converging in the ideal of all-humanity. The relevance of the appearance of this book is shown, which, relying on Dostoevsky and European thinkers, raises the problem of the religious crisis and allows us to reveal the ethical and axiological content of the Russian idea in the aspect of the movement towards a new version of planetarity. The watershed is marked between the historiosophical model based on the idea of the civilizational alienation of Russia and the West to each other, and the vision of Dostoevsky, for whom Russia and Europe are spiritual sisters and co-workers in history, designed to transfer humanity from a state of enmity to a state of brotherhood.","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":"43243584","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: 10.21146/0042-8744-2023-2-79-88
Oleg G. Nesterov
The relevance of the article is due to the significant changes taking place in the field of human labor activity, caused by the transition from an industrial society to a digital one. The scientific community is increasingly talking about the labor crisis, the destabilization of the labor sphere, the growth of labor automation and its consequences, the increase in the social vulnerability of workers, on the basis of which they build various and far from rosy forecasts for the future. In the article, we turn to the concept of “post-labor society” by modern labor theorists Nick Srnicek and Alex Williams, which proposes conditions for the transition to a new type of society in which labor will be reduced to a minimum and the individual will expand his freedom. Our focus is on the actualization and continuation of the discourse on the evolution of labor and attitudes towards work in the context of increasing technization and digitalization of society, the issue of updating the culture and ethics of work and the model of the worker of the information age. Based on a critical analysis of the concept of “post-labour society” by Nick Srnicek and Alex Williams, the author of the article comes to the conclusion that the proposed approach is complex as an advantage over other theoretical models and the need for a critical rethinking of the definition of the “post-labor society”, namely the understanding of “freedom” and UBI.
{"title":"Post-working Society: Synthetic Freedom and Work Ethics","authors":"Oleg G. Nesterov","doi":"10.21146/0042-8744-2023-2-79-88","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-79-88","url":null,"abstract":"The relevance of the article is due to the significant changes taking place in the field of human labor activity, caused by the transition from an industrial society to a digital one. The scientific community is increasingly talking about the labor crisis, the destabilization of the labor sphere, the growth of labor automation and its consequences, the increase in the social vulnerability of workers, on the basis of which they build various and far from rosy forecasts for the future. In the article, we turn to the concept of “post-labor society” by modern labor theorists Nick Srnicek and Alex Williams, which proposes conditions for the transition to a new type of society in which labor will be reduced to a minimum and the individual will expand his freedom. Our focus is on the actualization and continuation of the discourse on the evolution of labor and attitudes towards work in the context of increasing technization and digitalization of society, the issue of updating the culture and ethics of work and the model of the worker of the information age. Based on a critical analysis of the concept of “post-labour society” by Nick Srnicek and Alex Williams, the author of the article comes to the conclusion that the proposed approach is complex as an advantage over other theoretical models and the need for a critical rethinking of the definition of the “post-labor society”, namely the understanding of “freedom” and UBI.","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":"48568310","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: 10.21146/0042-8744-2023-2-5-9
O. Malinova
The article discusses the methodological issues involved in using the concept of “ideology”, which arise from its complex character. “Ideology” cannot be easily reduced to one single meaning, as far as it bears trails of multiple (and sometimes opposite) meanings that it had got through its long intellectual history. As a result, this concept has a common semantic kernel and varying periphery. While using this concept, one needs not only to stick firmly on the selected definition, but also to be aware about the theoretical debates that shaped this particular configuration of meanings. The article argues that the definition of ideology as “a system of ideas”, that was proposed by A.V. Rubtsov, is insufficient to address the major theoretical junctions of interpreting ideology. In particular, it does not take into account the social and political functions of ideology and exaggerates its systemic characteristics. The article supports Rubtsov’s idea of differentiating ideology as a system of ideas and as a body of institutions and proposes an alternative concept, that also focuses on the ways ideas function in social contexts characterized by relationships of power and inequality, but is not that much loaded with contradictory meanings – the concept of symbolic politics.
{"title":"On Methodological Difficulties when Working with the Concept “Ideology”","authors":"O. Malinova","doi":"10.21146/0042-8744-2023-2-5-9","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-2-5-9","url":null,"abstract":"The article discusses the methodological issues involved in using the concept of “ideology”, which arise from its complex character. “Ideology” cannot be easily reduced to one single meaning, as far as it bears trails of multiple (and sometimes opposite) meanings that it had got through its long intellectual history. As a result, this concept has a common semantic kernel and varying periphery. While using this concept, one needs not only to stick firmly on the selected definition, but also to be aware about the theoretical debates that shaped this particular configuration of meanings. The article argues that the definition of ideology as “a system of ideas”, that was proposed by A.V. Rubtsov, is insufficient to address the major theoretical junctions of interpreting ideology. In particular, it does not take into account the social and political functions of ideology and exaggerates its systemic characteristics. The article supports Rubtsov’s idea of differentiating ideology as a system of ideas and as a body of institutions and proposes an alternative concept, that also focuses on the ways ideas function in social contexts characterized by relationships of power and inequality, but is not that much loaded with contradictory meanings – the concept of symbolic politics.","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":"43572725","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: 10.21146/0042-8744-2023-2-60-67
S. Malenko, A. Nekita
The article is a reflection on the recently published book by Valery Savchuk “Fence as a balance of forces”. The author uses solid historical and cultural material to reveal the key symbolic contexts of a fence as a special cultural code. In the symbolism of a fence, the fundamental existentially and socially oriented cultural attitudes are correlated, in which the philosophical and cultural propaedeutics of “native” and “alien” is dialectically represented. The fence appears to be a leading civilizational symbol of protected everyday life and mastered space, as well as a natural result of the individual demystification of the world. On the other hand, these structures should be considered as elements of a single civilizational system “house – fence – city wall”, in which the social priorities of the organization of any institutional spaces are clearly fixed. This means that the fence is a border separating/uniting man and nature, man and society, “city” and “world”, turning into an integral element of the institutional topology of civilization, physically and symbolically holding collective bodies in the space of power. The sacralization of power inevitably turns the fence into a symbol of social domination over nature within the boundaries of established laws and regulations. Such limits are extensively reproduced by stratifying and preserving panoptic environments, acting as visible indicators and conduits of social alienation, whereas new technological conditions only aggravate anthropological and institutional isolationism every time, condemning civilization to previously unprecedented tragedies of separation and loneliness.
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