Pub Date : 2023-01-01DOI: 10.21146/0042-8744-2023-6-91-94
Ivan N. Belonogov
This work is the final one in a series of articles on possible types of organization of global and possible measures to counteract the loss of autonomy by particular individuals – turning them into Homo Cells – human cells of a more global organism. The task set before it and solved in it is to demonstrate the differences between the concept of “Rhizome” from the other two types of organization – hierarchy and network – and its heuristic potential for solving the issue of individual autonomy. In previous works, it was shown that this question was posed by Kant as the main task of the Enlightenment. Subsequently, this problematic field inherited the current of post-anarchism, which takes its conceptual apparatus from the philosophical system of G. Deleuze and, moreover, is the ideological heir to the Kantian project. In the discourse of Russian academic philosophy, “Rhizome” was likened to the concept of “Network” (in the form in which it was developed within the framework of the Actor-Network theory), known in Russian literature on organization theory as a decentralized structure, traditionally opposed to a centralized structure, i.e. “hierarchical”. The consequence of such inattention, or the habit of thinking through analogies, was the complete absence at the moment of qualified research devoted to one of the main motives of the philosophy of Deleuze – the search for new thinking. This text is intended to show the possibility of a different understanding of the concept of “Rhizome”, which opens up the possibility of solving a more important task at the present time – the discovery of a new thinking capable of asserting its autonomy in a society riddled with networked and hierarchized control structures.
{"title":"Rhizome: Beyond Networks and Hierarchies","authors":"Ivan N. Belonogov","doi":"10.21146/0042-8744-2023-6-91-94","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-6-91-94","url":null,"abstract":"This work is the final one in a series of articles on possible types of organization of global and possible measures to counteract the loss of autonomy by particular individuals – turning them into Homo Cells – human cells of a more global organism. The task set before it and solved in it is to demonstrate the differences between the concept of “Rhizome” from the other two types of organization – hierarchy and network – and its heuristic potential for solving the issue of individual autonomy. In previous works, it was shown that this question was posed by Kant as the main task of the Enlightenment. Subsequently, this problematic field inherited the current of post-anarchism, which takes its conceptual apparatus from the philosophical system of G. Deleuze and, moreover, is the ideological heir to the Kantian project. In the discourse of Russian academic philosophy, “Rhizome” was likened to the concept of “Network” (in the form in which it was developed within the framework of the Actor-Network theory), known in Russian literature on organization theory as a decentralized structure, traditionally opposed to a centralized structure, i.e. “hierarchical”. The consequence of such inattention, or the habit of thinking through analogies, was the complete absence at the moment of qualified research devoted to one of the main motives of the philosophy of Deleuze – the search for new thinking. This text is intended to show the possibility of a different understanding of the concept of “Rhizome”, which opens up the possibility of solving a more important task at the present time – the discovery of a new thinking capable of asserting its autonomy in a society riddled with networked and hierarchized control structures.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134889019","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 : 2023-01-01DOI: 10.21146/0042-8744-2023-6-95-103
Natalya Yu. Kozlova
This article proposes an interpretation of the metaphorical correlation (MC) as a mechanism of thinking aimed at the search for, and development of, a thinking strategy, set down and conveyed by language, that will be most effective in the given cultural and historical context. The MC mechanism is defined as a process by which some characteristics of an object (those selected by thinking) interact and some others are suppressed, with a chance at later actualisation. As a result, awareness of the self as an existentially non-static system bearing with it ‘the world as an accepted sense’ makes it possible to rethink the connection between language, thinking and perception. Here, a problem assuming a special prominence is attaining the obviousness and veracity (a primary cohesion of experience) by possessing which cognising agents construct a reality for themselves. The article considers Gustav Gerber’s ideas and Hermann von Helmholtz’s definition of perception as ‘unconscious inference’, as well as Immanuel Kant’s assertion about the ‘logical tact’ lying ‘in the obscurity of the mind’. Metaphorical correlation is shown to be able to act as a mechanism of a sui generis intuitive logic, which marks the starting point of cognitive reflection and paves the way for linguistic reality. Metaphorical correlation is a mechanism of abstraction and conceptualisation that determines the angles of cognitive reflection. The author concludes that if thinking is to be viewed as a calculus of the best possible strategy for interpreting experience (this vision is reflected in language, ever illuminating the substantive aspects of an object that are existentially important for a native speaker), the MC mechanism, which is immanently intrinsic to thinking processes, makes it possible to ‘calculate’ a thinking strategy whose adaptive value lies in the possibility of explicating the elements of experience for which there is a compelling existential need and inhibition of those whose explication is not requisite at the moment.
{"title":"Metaphorical Сorrelation as a Mechanism of Thinking","authors":"Natalya Yu. Kozlova","doi":"10.21146/0042-8744-2023-6-95-103","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-6-95-103","url":null,"abstract":"This article proposes an interpretation of the metaphorical correlation (MC) as a mechanism of thinking aimed at the search for, and development of, a thinking strategy, set down and conveyed by language, that will be most effective in the given cultural and historical context. The MC mechanism is defined as a process by which some characteristics of an object (those selected by thinking) interact and some others are suppressed, with a chance at later actualisation. As a result, awareness of the self as an existentially non-static system bearing with it ‘the world as an accepted sense’ makes it possible to rethink the connection between language, thinking and perception. Here, a problem assuming a special prominence is attaining the obviousness and veracity (a primary cohesion of experience) by possessing which cognising agents construct a reality for themselves. The article considers Gustav Gerber’s ideas and Hermann von Helmholtz’s definition of perception as ‘unconscious inference’, as well as Immanuel Kant’s assertion about the ‘logical tact’ lying ‘in the obscurity of the mind’. Metaphorical correlation is shown to be able to act as a mechanism of a sui generis intuitive logic, which marks the starting point of cognitive reflection and paves the way for linguistic reality. Metaphorical correlation is a mechanism of abstraction and conceptualisation that determines the angles of cognitive reflection. The author concludes that if thinking is to be viewed as a calculus of the best possible strategy for interpreting experience (this vision is reflected in language, ever illuminating the substantive aspects of an object that are existentially important for a native speaker), the MC mechanism, which is immanently intrinsic to thinking processes, makes it possible to ‘calculate’ a thinking strategy whose adaptive value lies in the possibility of explicating the elements of experience for which there is a compelling existential need and inhibition of those whose explication is not requisite at the moment.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134889469","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 : 2023-01-01DOI: 10.21146/0042-8744-2023-10-151-155
Alexandra A. Argamakova
The article provides a critical overview on the question of what does it means to be rational and what are the foundations of reasonable thinking, as well as how it is related to the history and current state of affairs in science and philosophy. Rationality is understood as the correspondence of actions and thinking to epistemic rules. Traditionally, the rules of correct thinking are formulated by logic. The search for other universal laws of knowledge originates from the logic of Aristotle. In the epistemology and logic of science, pluralism still prevails, and parallel conceptual lines are developing. The ideals of rationality either describe thinking algorithms that are successfully implemented in research, or they are prescribed to practice like philosophical ideals. The matter is complicated by the fact that there are no ahistorical ideals of knowledge. Does it mean that the search for ideals of rationality is doomed in advance, and rationality itself is irrational? Both the foundations of scientific knowledge and the foundations of human culture are interconnected with rationality. Moreover, one is inseparable from the other in the real world, in which a person acts and makes decisions. Considering different points of view on rationality, we will try to comprehend it simultaneously from the standpoint of historical variability and the presence of mechanisms for continuity and stabilization of acquired cultural experience.
{"title":"What Does It Mean to Be Rational?","authors":"Alexandra A. Argamakova","doi":"10.21146/0042-8744-2023-10-151-155","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-10-151-155","url":null,"abstract":"The article provides a critical overview on the question of what does it means to be rational and what are the foundations of reasonable thinking, as well as how it is related to the history and current state of affairs in science and philosophy. Rationality is understood as the correspondence of actions and thinking to epistemic rules. Traditionally, the rules of correct thinking are formulated by logic. The search for other universal laws of knowledge originates from the logic of Aristotle. In the epistemology and logic of science, pluralism still prevails, and parallel conceptual lines are developing. The ideals of rationality either describe thinking algorithms that are successfully implemented in research, or they are prescribed to practice like philosophical ideals. The matter is complicated by the fact that there are no ahistorical ideals of knowledge. Does it mean that the search for ideals of rationality is doomed in advance, and rationality itself is irrational? Both the foundations of scientific knowledge and the foundations of human culture are interconnected with rationality. Moreover, one is inseparable from the other in the real world, in which a person acts and makes decisions. Considering different points of view on rationality, we will try to comprehend it simultaneously from the standpoint of historical variability and the presence of mechanisms for continuity and stabilization of acquired cultural experience.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134890778","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 : 2023-01-01DOI: 10.21146/0042-8744-2023-1-136-150
O. Bakhvalova, A. Tsyb
The publication presents the first letter of the Cambridge School leader Henry More (1614–1687) to Rene Descartes (1596–1650), opening their short-term correspondence, which took place at the end of 1648–1649 and was interrupted due to the unexpected death of the French thinker in Sweden. The correspondence discusses the most important problems of physics and philosophy of the 17th century: the extension of substance, the main and secondary properties of substances, the understanding of space, emptiness and atoms, the limits of the divisibility of matter, the infinity of God and the world, and, finally, the recognition of the animateness of animals and the immortality of the soul. In this discussion, H. More starts from the Neoplatonic theory of the origin and the development of the world, which is based on the principle of emanation. Starting from this theophysical idea, More tries to adapt Descartes’ doctrine of two substances. The translation was made from the Latin original of the classical editions of C. Clerselier [Clerselier 1657] and C. Adam and P. Tannery [AT V]. H. More’s letter is translated into Russian and published for the first time. All four letters of the English participant in the correspondence are planned for publication.
该出版物展示了剑桥学派领袖亨利·莫尔(1614-1687)给勒内·笛卡尔(1596-1650)的第一封信，开启了他们在1648-1649年底的短期通信，由于这位法国思想家在瑞典意外去世而中断。这些书信讨论了17世纪物理学和哲学中最重要的问题:物质的扩展，物质的主要和次要性质，对空间、空性和原子的理解，物质可分性的极限，上帝和世界的无限性，以及对动物的动物性和灵魂不朽的认识。在这个讨论中，H. More从新柏拉图主义关于世界的起源和发展的理论出发，这个理论是建立在发散原理的基础上的。莫尔试图从这一物理观念出发，对笛卡儿的双实体学说进行改编。这一翻译是根据C. Clerselier [Clerselier 1657]和C. Adam and P. Tannery [AT V]的经典版本的拉丁文原版改编的。莫尔的信被翻译成俄文并首次出版。通信中英国参与者的所有四封信都计划出版。
{"title":"From the H. More and R. Descartes Correspondence (1648–1649). More, Henry, The First Letter from H. More to R. Descartes. Scholia to the First Letter, Translated from Latin, Notes and Comments by O.Yu. Bakhvalova & A.V. Tsyb","authors":"O. Bakhvalova, A. Tsyb","doi":"10.21146/0042-8744-2023-1-136-150","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-1-136-150","url":null,"abstract":"The publication presents the first letter of the Cambridge School leader Henry More (1614–1687) to Rene Descartes (1596–1650), opening their short-term correspondence, which took place at the end of 1648–1649 and was interrupted due to the unexpected death of the French thinker in Sweden. The correspondence discusses the most important problems of physics and philosophy of the 17th century: the extension of substance, the main and secondary properties of substances, the understanding of space, emptiness and atoms, the limits of the divisibility of matter, the infinity of God and the world, and, finally, the recognition of the animateness of animals and the immortality of the soul. In this discussion, H. More starts from the Neoplatonic theory of the origin and the development of the world, which is based on the principle of emanation. Starting from this theophysical idea, More tries to adapt Descartes’ doctrine of two substances. The translation was made from the Latin original of the classical editions of C. Clerselier [Clerselier 1657] and C. Adam and P. Tannery [AT V]. H. More’s letter is translated into Russian and published for the first time. All four letters of the English participant in the correspondence are planned for publication.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68531031","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 : 2023-01-01DOI: 10.21146/0042-8744-2023-1-40-51
A. Karpov
Research education is a key institution in the knowledge society and a tool for its construction and development. Its full-fledged formation is the main task in our days that requires disclosure of its underlying beginnings. This work summarizes findings of the author's research studies over two decades that makes him possible to the problem in its essence. Identified and disclosed prolegomenons of research education are the following: the relation between learning and truth, the generativity of learning, the fundamental principles of generative didactics, the socio-cognitive structure of knowledge society. It is shown that the attitude to truth determines the essence of research education, where research is taken as a search for truth, is the constitutive basis of research-type behavior and predetermines the transformative framework of learning. Origins of the “generative learning” concept are studied, its differences from adaptive learning are analyzed, and its role is defined as a fundamental condition of research education opportunity. Cognitive flexibility, cognitive generativity, sociocultural interaction of learning are presented as fundamental principles of generative didactics.
{"title":"Prolegomenons of Research Education","authors":"A. Karpov","doi":"10.21146/0042-8744-2023-1-40-51","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-1-40-51","url":null,"abstract":"Research education is a key institution in the knowledge society and a tool for its construction and development. Its full-fledged formation is the main task in our days that requires disclosure of its underlying beginnings. This work summarizes findings of the author's research studies over two decades that makes him possible to the problem in its essence. Identified and disclosed prolegomenons of research education are the following: the relation between learning and truth, the generativity of learning, the fundamental principles of generative didactics, the socio-cognitive structure of knowledge society. It is shown that the attitude to truth determines the essence of research education, where research is taken as a search for truth, is the constitutive basis of research-type behavior and predetermines the transformative framework of learning. Origins of the “generative learning” concept are studied, its differences from adaptive learning are analyzed, and its role is defined as a fundamental condition of research education opportunity. Cognitive flexibility, cognitive generativity, sociocultural interaction of learning are presented as fundamental principles of generative didactics.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":"296 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68531646","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 : 2023-01-01DOI: 10.21146/0042-8744-2023-1-151-160
Sergey V. Pakhomov
The article deals with the central aspects of tantric practice (sādhana) related to soteriological issues. Sādhana aims at siddhi as an ideal realization; liberation (mokṣa) is considered the highest siddhi. It is permissible to discern two interrelated aspects of sadhana, i.e. narrow (specialized) and wide (coinciding with the whole way of life of the follower). Tantric sādhana positions itself as a highly effective tool for human improvement in Kali Yuga. While addressing all people, Tantra at the same time requires the observance of the secret of practice. Leading, as it were, a “double life”, a number of tantric traditions (Śrīvidyā, for example) adapt to the needs of the orthodox Hindu society. Tantric works sometimes report the “lightness” of the spiritual path, which means the acquisition of the highest ideal during the earthly life of the practitioner, but does not mean the ease of the tantric procedures themselves. In general, Hindu Tantrism agrees with general Indian soteriology that sādhana is a “return” (nivṛtti) process, which is accompanied by an increase of holistic perception of reality. Nevertheless, in Tantrism, nivṛtti and pravṛtti (deployment) are closely related to each other, since they represent different phases of the Śakti’s “game” (B.K. Majumdar), also understood as the divine vibration-spanda. Depending on the level of his development, sādhaka is engaged in exercises either in the spirit of nivṛtti or pravṛtti. The effectiveness of pravṛtti at the final levels of the path is turned against pravṛtti itself. The variability of tantric methods and ethical standards correlate with the level of consciousness of the practitioner. The stage of nivṛtti, as it were, models the ultimate state reached by the tantric adept after the end of his spiritual path.
{"title":"Soteriology of Hindu Tantric Sādhana Part I","authors":"Sergey V. Pakhomov","doi":"10.21146/0042-8744-2023-1-151-160","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-1-151-160","url":null,"abstract":"The article deals with the central aspects of tantric practice (sādhana) related to soteriological issues. Sādhana aims at siddhi as an ideal realization; liberation (mokṣa) is considered the highest siddhi. It is permissible to discern two interrelated aspects of sadhana, i.e. narrow (specialized) and wide (coinciding with the whole way of life of the follower). Tantric sādhana positions itself as a highly effective tool for human improvement in Kali Yuga. While addressing all people, Tantra at the same time requires the observance of the secret of practice. Leading, as it were, a “double life”, a number of tantric traditions (Śrīvidyā, for example) adapt to the needs of the orthodox Hindu society. Tantric works sometimes report the “lightness” of the spiritual path, which means the acquisition of the highest ideal during the earthly life of the practitioner, but does not mean the ease of the tantric procedures themselves. In general, Hindu Tantrism agrees with general Indian soteriology that sādhana is a “return” (nivṛtti) process, which is accompanied by an increase of holistic perception of reality. Nevertheless, in Tantrism, nivṛtti and pravṛtti (deployment) are closely related to each other, since they represent different phases of the Śakti’s “game” (B.K. Majumdar), also understood as the divine vibration-spanda. Depending on the level of his development, sādhaka is engaged in exercises either in the spirit of nivṛtti or pravṛtti. The effectiveness of pravṛtti at the final levels of the path is turned against pravṛtti itself. The variability of tantric methods and ethical standards correlate with the level of consciousness of the practitioner. The stage of nivṛtti, as it were, models the ultimate state reached by the tantric adept after the end of his spiritual path.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68531207","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 : 2023-01-01DOI: 10.21146/0042-8744-2023-8-41-52
Lora T. Lora T., Nikolai N. Shulgin
In a conversation hermeneutic deontology is discussed as a result of the synthesis of the concepts of Sense and Duty. The current situation in the philosophical culture is shows us an undeniable crisis, urgent search for the ways to transfer knowledge, the necessity to respond to technological and information challenges. The question raised about the nature and goals of philosophical activity, about the topology and discursive role of metaphysics, about the relationship between philosophy and creativity. The main points of posing the fundamental for Modernity problem of Cogito are from Descartes – Kant – Husserl to the re-actualization of the transcendental approach to consciousness nowadays. The participants of the conversation talk about possible ways to safely use of “smart machines” that successfully imitate intellectual activity and note that the activity of the Cogito can also be the opposite of comprehension as appropriation, so to speak, making Data mine. The anti-reductionist features of the Russian word “Smysl” (Sense) are noted, which allow us to see Wholeness as the source of all meanings, which cannot be included in Data. Such Smysl holds philosophical discourse together, has a textual expression and deontological status, which can only be guaranteed by the efforts of the participants of the Socratic dialogue. It is noted that Russian philosophy represented by V.S. Solovyev begins not with Cogito, but with Smysl, and this beginning allows this philosophy to be a “moral project”.
{"title":"Hermeneutics and Deontology or about Smysl, The Conversation of N.N. Shulgin and L.T. Ryskeldiyeva","authors":"Lora T. Lora T., Nikolai N. Shulgin","doi":"10.21146/0042-8744-2023-8-41-52","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-8-41-52","url":null,"abstract":"In a conversation hermeneutic deontology is discussed as a result of the synthesis of the concepts of Sense and Duty. The current situation in the philosophical culture is shows us an undeniable crisis, urgent search for the ways to transfer knowledge, the necessity to respond to technological and information challenges. The question raised about the nature and goals of philosophical activity, about the topology and discursive role of metaphysics, about the relationship between philosophy and creativity. The main points of posing the fundamental for Modernity problem of Cogito are from Descartes – Kant – Husserl to the re-actualization of the transcendental approach to consciousness nowadays. The participants of the conversation talk about possible ways to safely use of “smart machines” that successfully imitate intellectual activity and note that the activity of the Cogito can also be the opposite of comprehension as appropriation, so to speak, making Data mine. The anti-reductionist features of the Russian word “Smysl” (Sense) are noted, which allow us to see Wholeness as the source of all meanings, which cannot be included in Data. Such Smysl holds philosophical discourse together, has a textual expression and deontological status, which can only be guaranteed by the efforts of the participants of the Socratic dialogue. It is noted that Russian philosophy represented by V.S. Solovyev begins not with Cogito, but with Smysl, and this beginning allows this philosophy to be a “moral project”.","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":"46 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134887411","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 : 2023-01-01DOI: 10.21146/0042-8744-2023-7-41-46
Nikolay I. Gerasimow
{"title":"Russian Philosophy in Emigration: Prospects for New Research (A Review of the Section “Russian Philosophy in Emigration”)","authors":"Nikolay I. Gerasimow","doi":"10.21146/0042-8744-2023-7-41-46","DOIUrl":"https://doi.org/10.21146/0042-8744-2023-7-41-46","url":null,"abstract":"","PeriodicalId":46795,"journal":{"name":"VOPROSY FILOSOFII","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134887422","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 : 2023-01-01DOI: 10.21146/0042-8744-2023-9-71-82
Vladimir N. Porus
Is the science capable to act as the subject of political action? This question is considered as one of themes of the modern philosophy of science. It could not be posed within the framework of the philosophy of science concentrated only on the analysis of logical structures of scientific knowledge or on problems of its dynamics defined by procedures of rational reconstruction of history of science. In this framework, influence of factors of a sociо-cultural context on the formal and substantive aspects of scientific processes was not a subject of the philosophical analysis. However, the internal logic in development of philosophy of science led to expansion of a circle of its interests. This circle included processes of interfluence of science and the cultural environment in its historical development. It affected sense of the major epistemic values: truth, objectivity, rationality. Their interpretation as variable dependent on a sociо-cultural context led to relativism which, in fact, devaluated the philosophical analysis of science. In attempts to counteract relativism the idea of political agency of science had to be rejected, which contradicted the obvious realities. The philosophy of science became in need of reform. Its initiator was historical and socio-cultural epistemology. The central thesis of reform is recognition of equal rights, continuity and interdependence of the principles of truth, objectivity and historicism forming triple complementarity (by analogy with the well-known principle of N. Bohr). In the reformed philosophy of science political agency of science is a fact and a factor in the development of both the science itself, and the socio-cultural context.
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Pub Date : 2023-01-01DOI: 10.21146/0042-8744-2023-8-26-34
Petr G. Shchedrovitskiy
The article presents an analysis of philosophical ideas of Sergey Iosiphovich Hessen, that set the framework for his anthropological pedagogy and pedagogy of culture. According to Sergey I. Hessen, pedagogy cannot be reduced to a description of teaching techniques and methods. It should be considered as an applied science, the most important section of which is the typology of possible and necessary goals of educational activity. In turn, the definition of goals of pedagogical practice should be based on a complex of representations of human, a certain philosophical and pedagogical anthropology. The being of a human, according to Sergey I. Hessen, can be likened to the geological structure of the Earth’s crust: ontologically, “human” is not only natural (the first level) and social (the second level), but also a cultural being. The laws of cultural and intellectual existence of a human are fundamentally different from biological and social laws. Therefore, the main goal of pedagogical practice is the inclusion of an empirical individual into the processes of transmission and deployment of cultural values. At the same time, culture should be understood as an activity aimed at achieving ultimate, inexhaustible goals, objectives that stand before humanity in various fields of practice. In his book The Foundations of Pedagogy, published in 1923, Sergey I. Hessen identifies three types of cultural values: civilization, citizenship, and education. Opposing the cultural level of human existence to the biological and social ones, Sergey I. Hessen formulates a number of cultural tasks for the spheres of economy, politics and education.
本文通过对黑森哲学思想的分析，为他的人类学教育学和文化教育学奠定了框架。谢尔盖·黑森认为，教育学不能被简化为对教学技术和方法的描述。它应该被视为一门应用科学，其中最重要的部分是教育活动可能和必要目标的类型学。反过来，教学实践目标的界定应该基于人的表征复合体，一定的哲学人类学和教学人类学。谢尔盖·i·黑森(Sergey I. Hessen)认为，人的存在可以比作地壳的地质结构:从本体论上讲，“人”不仅是自然的(第一级)和社会的(第二级)，而且是文化的存在。人类文化和智力存在的规律与生物和社会规律有着根本的不同。因此，教学实践的主要目标是将经验个体纳入文化价值观的传播和部署过程。与此同时，文化应该被理解为一种活动，目的是实现最终的、取之不尽的目标，这些目标是在各种实践领域中摆在人类面前的。在1923年出版的《教育学基础》一书中，谢尔盖·i·黑森(Sergey I. Hessen)确定了三种文化价值:文明、公民身份和教育。谢尔盖·i·黑森(Sergey I. hesen)将人类存在的文化层面与生物和社会层面对立起来，为经济、政治和教育领域制定了一系列文化任务。
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