Pub Date : 2022-11-10DOI: 10.21146/2074-5869-2022-27-2-131-136
K. Vorozhikhina
The review is devoted to a new book by the writer and literary historian Natalia A. Gromova, in which, on the basis of letters and archival documents, the love story of Varvara Malahieva-Mirovich and Lev Shestov is reconstructed. According to Gromova, their relationship became an impulse that had a key influence on the formation of Shestov as an existential thinker, whose philosophy is not based on speculative contemplation, but is inextricably linked with life experience. Shestov’s philosophy of tragedy grows out of the relationship between Shestov and Malakhieva-Mirovich. On the basis of Shestov’s letters addressed to Malahieva-Mirovich, recently found in the family archive of Shik-Shakhovskie, the author of the book reconstructs the autobiographical events of the philosopher’s life, when for him “the time is out of joint” and he experienced an ideological and psychological crisis that marked the beginning of a new stage in his work. Gromova shows how the events of his life are reflected in Shestov’s writings: in his writings, the philosopher seeks answers to the questions that his relationship with Varvara Malahieva-Mirovich poses to him. Gromova introduces into scientific circulation the previously unpublished correspondence between Shestov and Malahieva-Mirovich, letters from Malahieva-Mirovich to her friend Leonilla N. Tarasova, as well as the memoirs of Malahieva-Mirovich about the actress of the Moscow Art Theater Nadezhda S. Butova. The book contains unique information about Shestov’s circle in Russia (for example, about the decadent poetess Anastasia Mirovich), including the so-called “shestovites”, a.i. the poetess and writer Varvara G. Malahieva-Mirovich, philosopher, lawyer and publisher Semyon M. Lurie, actress Nadezhda S. Butova, who is trying to find a philosophical and religious “justification” for the actor’s craft.
这篇评论是为作家兼文学史学家纳塔莉亚·a·格罗莫娃(Natalia a . Gromova)的新书而写的，在这本书中，根据信件和档案文件，重构了瓦尔瓦拉·马拉希耶娃-米罗维奇和列夫·舍斯托夫的爱情故事。根据格罗莫娃的说法，他们的关系成为一种冲动，对舍斯托夫作为一个存在主义思想家的形成产生了关键影响，舍斯托夫的哲学不是基于思辨的沉思，而是与生活经验密不可分。舍斯托夫的悲剧哲学源于舍斯托夫与马拉基耶娃-米罗维奇的关系。在舍斯托夫写给马拉希耶娃-米罗维奇的信件的基础上，最近在谢克-沙霍夫斯基的家庭档案中发现，这本书的作者重建了哲学家生活中的自传式事件，当时他“时间不一致”，他经历了一场意识形态和心理危机，标志着他工作中一个新阶段的开始。格罗莫娃展示了舍斯托夫的作品是如何反映他的生活事件的:在他的作品中，这位哲学家寻求他与瓦尔瓦拉·马拉希耶娃-米罗维奇的关系向他提出的问题的答案。格罗莫娃向科学界介绍了舍斯托夫和马拉希耶娃-米罗维奇之间以前未发表的通信，马拉希耶娃-米罗维奇给她的朋友莱奥尼拉·n·塔拉索娃的信件，以及马拉希耶娃-米罗维奇关于莫斯科艺术剧院女演员娜杰日达·s·布托娃的回忆录。这本书包含了关于舍斯托夫在俄罗斯的圈子的独特信息(例如，关于颓废的女诗人阿纳斯塔西娅·米罗维奇)，包括所谓的“舍斯托夫分子”，即女诗人和作家瓦尔瓦拉·g·马拉希耶娃·米罗维奇，哲学家，律师和出版商谢米恩·m·卢里，女演员娜杰日达·s·布托娃，她试图为演员的艺术寻找哲学和宗教的“理由”。
{"title":"The Birth of a Philosopher (Review on N.A. Gromova’s “Otherworldly Friend. The Love Story of Lev Shestov and Varvara Malahieva-Mirovich in Letters and Documents”. Moscow: AST Publishing House: Edited by Elena Shubina, 2021. 413 p.)","authors":"K. Vorozhikhina","doi":"10.21146/2074-5869-2022-27-2-131-136","DOIUrl":"https://doi.org/10.21146/2074-5869-2022-27-2-131-136","url":null,"abstract":"The review is devoted to a new book by the writer and literary historian Natalia A. Gromova, in which, on the basis of letters and archival documents, the love story of Varvara Malahieva-Mirovich and Lev Shestov is reconstructed. According to Gromova, their relationship became an impulse that had a key influence on the formation of Shestov as an existential thinker, whose philosophy is not based on speculative contemplation, but is inextricably linked with life experience. Shestov’s philosophy of tragedy grows out of the relationship between Shestov and Malakhieva-Mirovich. On the basis of Shestov’s letters addressed to Malahieva-Mirovich, recently found in the family archive of Shik-Shakhovskie, the author of the book reconstructs the autobiographical events of the philosopher’s life, when for him “the time is out of joint” and he experienced an ideological and psychological crisis that marked the beginning of a new stage in his work. Gromova shows how the events of his life are reflected in Shestov’s writings: in his writings, the philosopher seeks answers to the questions that his relationship with Varvara Malahieva-Mirovich poses to him. Gromova introduces into scientific circulation the previously unpublished correspondence between Shestov and Malahieva-Mirovich, letters from Malahieva-Mirovich to her friend Leonilla N. Tarasova, as well as the memoirs of Malahieva-Mirovich about the actress of the Moscow Art Theater Nadezhda S. Butova. The book contains unique information about Shestov’s circle in Russia (for example, about the decadent poetess Anastasia Mirovich), including the so-called “shestovites”, a.i. the poetess and writer Varvara G. Malahieva-Mirovich, philosopher, lawyer and publisher Semyon M. Lurie, actress Nadezhda S. Butova, who is trying to find a philosophical and religious “justification” for the actor’s craft.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":"7 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89669088","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-10DOI: 10.21146/2074-5869-2022-27-2-64-73
N. Sosna
The author suggests to look at media research from a historical perspective and compare the projects of the “golden period”, that is, the 1990s – early 2000s, with the works of recent years. After preliminary contextual explanations, choosing for a more detailed presentation projects of S. Zielinski and J. Parikka, the author shows how the tasks of media studies and their methodology change during the transition from large-scale panoramas claiming to build a new history from the perspectives of media to often fragmented and situational analyses of components of chosen media (for example, the translation of color dispersion into the chemical language of a photograph of a distant star). This was the way by which archaeology, attentive to geological time, turned into archival work being done for “commercial use or machine learning”. This is how the radical approaches to media research characteristic of the first media theorists are leveled, because scientists publishing their works since the second half of the 2010s contribute to the normalization of media theory by bringing it to the long-discussed topics of other disciplines, such as cognitive functions or theories of signs. At the same time, media theory of recent years is being largely politicized, adopting governmental instructions and reducing the “variantology” and multiplicity of media that were developed earlier.
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Pub Date : 2022-11-10DOI: 10.21146/2074-5869-2022-27-2-16-26
Rodion V. Savinov
The article shows the development of historical and philosophical problems in Neo-Scholasticism and Neo-Thomism. There are two key goals that authors of historical and philosophical models of the development of intellectual culture sought to solve: primarily, this is the legitimation of Scholasticism as a philosophical tradition, and secondly, its actualization in the context of the philosophical and theological discussions of their time. After the 1840s catholic intellectuals realized a gap to the medieval and post-medieval scholastic tradition, and their historical and philosophical research ceased to be a tool for legitimizing of interpretation of Thomism, which claims to be authoritative. Intervention of scholasticism into the problems of philosophy in the 19th century led to a determination of their relationship to Kant and post-Kantian projects of transcendental philosophy. As a result, Joseph Maréchal SJ formed a project of Transcendental Thomism: he moved from the strategy of legitimizing scholasticism through historical and philosophical material to the strategy of transformation of Thomism to form the program of Scholasticism that would correspond to the “Epoch of Criticism”.
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Pub Date : 2022-11-10DOI: 10.21146/2074-5869-2022-27-2-117-130
O. Kusenko
In this article, we provide the first commented edition and translation of an important fragment from Vladimir Zabugin’s posthumous work “The History of the Christian Renaissance in Italy” (Milan, 1924). Zabugin was a Russian historian, philologist and thinker, who lived and worked in Italy in the first quarter of the 20th century. He made an important contribution to the history of ideas with his concept of “Christian Renaissance”, abolishing the postulated antithesis of the Middle Ages and Renaissance as well as the idea of the Renaissance as the revival of antiquity. A sudden death in a mountaineering accident in the Italian Alps prevented Zabugin from completing his outstanding monography: editing the text, compiling notes, bibliography, name index, the absence of which made it very difficult for specialists to refer to the text. That is because a special focus of the present article lies in commenting the fragment and guiding the reader through Zabugin’s key conceptional points. The presented fragment of the first chapter of the book sought to emphasize the continuity of classical and christian culture in Italian proto-Renaissance literature, philosophy, architecture, fine arts. Refering to the eve of the Renaissance (13th century), Zabugin clearly demonstrates how the Christian culture “imperat” here, and the pagan one “ministrat”.
{"title":"Preface to translation","authors":"O. Kusenko","doi":"10.21146/2074-5869-2022-27-2-117-130","DOIUrl":"https://doi.org/10.21146/2074-5869-2022-27-2-117-130","url":null,"abstract":"In this article, we provide the first commented edition and translation of an important fragment from Vladimir Zabugin’s posthumous work “The History of the Christian Renaissance in Italy” (Milan, 1924). Zabugin was a Russian historian, philologist and thinker, who lived and worked in Italy in the first quarter of the 20th century. He made an important contribution to the history of ideas with his concept of “Christian Renaissance”, abolishing the postulated antithesis of the Middle Ages and Renaissance as well as the idea of the Renaissance as the revival of antiquity. A sudden death in a mountaineering accident in the Italian Alps prevented Zabugin from completing his outstanding monography: editing the text, compiling notes, bibliography, name index, the absence of which made it very difficult for specialists to refer to the text. That is because a special focus of the present article lies in commenting the fragment and guiding the reader through Zabugin’s key conceptional points. The presented fragment of the first chapter of the book sought to emphasize the continuity of classical and christian culture in Italian proto-Renaissance literature, philosophy, architecture, fine arts. Refering to the eve of the Renaissance (13th century), Zabugin clearly demonstrates how the Christian culture “imperat” here, and the pagan one “ministrat”.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86605499","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.5406/21521026.39.4.07
{"title":"Contents of Volume 39 (2022)","authors":"","doi":"10.5406/21521026.39.4.07","DOIUrl":"https://doi.org/10.5406/21521026.39.4.07","url":null,"abstract":"","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41570044","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.5406/21521026.39.4.01
Evan Keeling
Aristotle's theory of perception is complicated by the fact that he recognizes three kinds of perceptible object: special, common, and incidental, all of which have different levels of reliability. Focusing on De Anima 3.3, 428b17–25, this paper discusses why these three sorts of perception are true and false. It argues that perceptions of special objects can be false because of the blind-spot phenomenon and that common objects are typically perceived as predicated of an incidental object. This helps explain why perceptions of common objects are the most error prone. The paper ends with a suggestion about the importance of predicational perception for Aristotle's epistemology.
{"title":"Aristotle on the Truth and Falsity of Three Sorts of Perception","authors":"Evan Keeling","doi":"10.5406/21521026.39.4.01","DOIUrl":"https://doi.org/10.5406/21521026.39.4.01","url":null,"abstract":"\u0000 Aristotle's theory of perception is complicated by the fact that he recognizes three kinds of perceptible object: special, common, and incidental, all of which have different levels of reliability. Focusing on De Anima 3.3, 428b17–25, this paper discusses why these three sorts of perception are true and false. It argues that perceptions of special objects can be false because of the blind-spot phenomenon and that common objects are typically perceived as predicated of an incidental object. This helps explain why perceptions of common objects are the most error prone. The paper ends with a suggestion about the importance of predicational perception for Aristotle's epistemology.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47179071","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.5406/21521026.39.4.02
Glen Koehn
Aristotle's theory of a virtuous Mean, or mesotēs, has a range of application that is widely underestimated. A Mean, stripped of extraneous properties, is best thought of as a case of goal-oriented goodness. Contrary to what many commentators assume, it need not be objectionably quantitative. The theory of the Mean applies to both acts and dispositions. It is not restricted to intermediate states of feeling or emotion, and it can cover many cases of obligation. It deserves to be rehabilitated, since the failure to grasp its structure leads to frequent confusions in everyday criticism.
{"title":"Aristotle's Mesotēs in theory and practice","authors":"Glen Koehn","doi":"10.5406/21521026.39.4.02","DOIUrl":"https://doi.org/10.5406/21521026.39.4.02","url":null,"abstract":"\u0000 Aristotle's theory of a virtuous Mean, or mesotēs, has a range of application that is widely underestimated. A Mean, stripped of extraneous properties, is best thought of as a case of goal-oriented goodness. Contrary to what many commentators assume, it need not be objectionably quantitative. The theory of the Mean applies to both acts and dispositions. It is not restricted to intermediate states of feeling or emotion, and it can cover many cases of obligation. It deserves to be rehabilitated, since the failure to grasp its structure leads to frequent confusions in everyday criticism.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43593756","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.5406/21521026.39.4.04
Uri Eran
After three decades of concentrated effort, commentators still seem to disagree about Kant's understanding of the nature of emotions. I argue that the appearance is misleading because the disagreement depends on different assumptions that are independent of Kant. I then propose a way out of this deadlock by pointing to the fact that, although the Kantian phenomena commonly understood as emotions originate in two different faculties, they all involve pleasure. This account provides the necessary yet insufficient conditions on a Kantian phenomenon's being an emotion, but it allows us to mitigate the conflicting needs of historical accuracy and contemporary interest.
{"title":"Pleasure as a Necessary Component of Kantian Emotions","authors":"Uri Eran","doi":"10.5406/21521026.39.4.04","DOIUrl":"https://doi.org/10.5406/21521026.39.4.04","url":null,"abstract":"\u0000 After three decades of concentrated effort, commentators still seem to disagree about Kant's understanding of the nature of emotions. I argue that the appearance is misleading because the disagreement depends on different assumptions that are independent of Kant. I then propose a way out of this deadlock by pointing to the fact that, although the Kantian phenomena commonly understood as emotions originate in two different faculties, they all involve pleasure. This account provides the necessary yet insufficient conditions on a Kantian phenomenon's being an emotion, but it allows us to mitigate the conflicting needs of historical accuracy and contemporary interest.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46268853","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.5406/21521026.39.4.06
A. Fisher
In Examination of McTaggart's Philosophy, C.D. Broad advanced a distinctive ontology of things and processes. He argues that neither things nor processes are reduced to each other but instead are reduced to some further kind of entity: “absolute process.” This paper will present Broad's theory of absolute processes and argue that they are best understood as tropes by developing a version of Donald C. Williams's trope ontology. This process ontology of tropes is then defended against objections in the contemporary metaphysics literature.
{"title":"C.D. Broad on Things and Processes","authors":"A. Fisher","doi":"10.5406/21521026.39.4.06","DOIUrl":"https://doi.org/10.5406/21521026.39.4.06","url":null,"abstract":"\u0000 In Examination of McTaggart's Philosophy, C.D. Broad advanced a distinctive ontology of things and processes. He argues that neither things nor processes are reduced to each other but instead are reduced to some further kind of entity: “absolute process.” This paper will present Broad's theory of absolute processes and argue that they are best understood as tropes by developing a version of Donald C. Williams's trope ontology. This process ontology of tropes is then defended against objections in the contemporary metaphysics literature.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46070485","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.5406/21521026.39.4.03
Hamid Taieb
This paper aims to address a problem faced by any philosopher who treats universals as intentional objects: in defending this thesis, aren't they committed to the view that each of us thinks an individuated universal, since each of us, when thinking of a universal, must have our own intentional object? This problem, which is mentioned by Brentano at the turn of the twentieth century, originated in the Middle Ages in debates initiated by Averroes about the nature of the intellect. It shows up in the later Aquinas, due to his theory of the verbum, which might be interpreted as a sort of intentional object, but it is solved without too much difficulty. It is later found in Hervaeus Natalis, who does accept intentional objects; in contrast to Aquinas, it is not clear that Hervaeus has a good solution to the problem. After first presenting the problem, this paper then turns to its medieval origins by analyzing its occurrence in Aquinas's criticism of Averroes. It then explains why Hervaeus has more difficulties than Aquinas in solving the problem. It concludes with a systematic reflection on the various possible solutions to the problem.
{"title":"Does Each of Us Think Our Own Universal? An Averroean Challenge for (Aquinas and) Hervaeus Natalis","authors":"Hamid Taieb","doi":"10.5406/21521026.39.4.03","DOIUrl":"https://doi.org/10.5406/21521026.39.4.03","url":null,"abstract":"\u0000 This paper aims to address a problem faced by any philosopher who treats universals as intentional objects: in defending this thesis, aren't they committed to the view that each of us thinks an individuated universal, since each of us, when thinking of a universal, must have our own intentional object? This problem, which is mentioned by Brentano at the turn of the twentieth century, originated in the Middle Ages in debates initiated by Averroes about the nature of the intellect. It shows up in the later Aquinas, due to his theory of the verbum, which might be interpreted as a sort of intentional object, but it is solved without too much difficulty. It is later found in Hervaeus Natalis, who does accept intentional objects; in contrast to Aquinas, it is not clear that Hervaeus has a good solution to the problem. After first presenting the problem, this paper then turns to its medieval origins by analyzing its occurrence in Aquinas's criticism of Averroes. It then explains why Hervaeus has more difficulties than Aquinas in solving the problem. It concludes with a systematic reflection on the various possible solutions to the problem.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47100500","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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