Editor-in-Chief: Vladimir N. Belov, D.Sc. in Philosophy, Professor ISSN: 2313-2302 (Print) ISSN: 2408-8900 (Online) Founded in 1997. Publication frequency: quarterly PUBLISHER: Peoples’ Friendship University of Russia named after Patrice Lumumba (RUDN University) Open Access: . APC: no article processing charge. Peer-Review: double blind. Publication language: Russian, English Indexation: White List, RSCI, Scopus (Q1 SJR), Russian Index of Science Citation, Google Scholar, Ulrich's Periodicals Directory, WorldCat, Dimensions, DOAJ, ResearchBib, Lens, Research4Life, JournalTOCs, British Library, Bodleian Libraries (University of Oxford), Ghent University Library
Peoples’ Friendship University of Russia named after Patrice Lumumba (RUDN University)
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Is There a Latin American Philosophy? The Trajectory of a Question
The research articulates a central and recurring question in Latin American philosophical thought: Is there a Latin American philosophy? As a guiding thread, we take a seminal article by Argentine philosopher Risieri Frondizi, whose explicit formulation brings to light the specificity of the question itself. Rather than a rhetorical provocation, the question opens a paradox - denying the existence of philosophy in Latin America is already a philosophical act. This dossier explores how Latin American philosophy has responded to its complex relationship with European thought, the colonial legacy, and the aspiration to both originality and universality. The contributions address key issues such as the periodization of Latin American philosophy, the reception of canonical Western figures like Kant and Hegel, and the development of a critical and situated mode of thought that has become a model for decolonial reflection. At the same time, the volume includes contributions that clarify the emergence of analytic philosophy in the region, with particular attention to the development of paraconsistent logic. Far from being derivative, Latin American philosophy is presented here as an original, plural, and evolving intellectual endeavor.
Copyright (c) 2025 González Porta M.A., Brito E.O., Páez Bonifaci J. https://creativecommons.org/licenses/by-nc/4.0
Methodological Reflections on the Philosophical Reception in Latin America: The Case of Hegel in Argentina
The research explores the specificity of philosophical reception in Latin America by examining the case of G.W.F. Hegel’s reception in Argentina, which we consider representative of other reception studies in the region. Through this analysis, we aim to address the challenges associated with investigating reception, which reveal the limitations of this concept when applied methodologically in the philosophical domain. We argue that philosophical reception studies cannot abandon the critical pretension inherent to all rigorous philosophical work. To this end, we first outline the main difficulties related to studying Hegel’s reception in Argentina. Second, we present a brief history of this reception based on our research in the field of Hegelian studies. Third, we address the problem of archive construction. Fourth, we consider the disciplinary framing of such research. Ultimately, we aim to define the philosophical boundaries of the concept of reception.
Copyright (c) 2025 Assalone E., Figueredo Núñez H. https://creativecommons.org/licenses/by-nc/4.0
The Boat of Us: A Concept-Image as an Expression of the Human in the Midst of Reality
The work expresses the current state of the concept of “Us” in light of its latest updates. The Us is clothed in the image of the Boat, which allows us to understand the human in its very material becoming and in the multiplicity of mixtures that traverse the radical finitude of reality in the midst of the deliquescent capitalism of our time. With the Boat of Us, we unashamedly embrace the contingency that constitutes us and, at the same time, as gatekeepers of the neurotic web of capitalism, we evade it and betray it again and again.
Copyright (c) 2025 Espinoza Lolas R., Ruiz de Gauna de Lacalle P. https://creativecommons.org/licenses/by-nc/4.0
Elements of Carlos Vaz Ferreira’s Philosophy as Strategies to Counteract the Impact of Polarization
The work of Uruguayan philosopher Carlos Vaz Ferreira (1872-1958) shows a deep ethical commitment to institutions and forms of sociopolitical organization that favor peaceful coexistence in societies that, like his own, at the beginning of the 20th century, faced various conflicts that led people to hold opposing positions on how to solve conflicts. In the context of widespread concern about the risks that polarization entails for contemporary democracies, Vaz Ferreira’s study of the nature of this type of problem, the analysis of the epistemic and psycho-logical conditions that make it possible and, above all, his proposal on the kind of solution that can be applied to normative problems, are of particular interest to address this phenomenon philosophically. Vaz Ferreira conceptualizes polarization, especially in its social and political dimension, as a problem of ideals, that is, a normative issue that, unlike explanatory problems, can be solved by choosing among different options, none of them perfect or necessarily excluding, which the philosopher calls a solution of choice . In this sense, false oppositions, exclusivism, and extremism are, in most cases, obstacles to finding solutions to the problems of ideals and, therefore, often lie at the root of polarizing tendencies. Vaz Ferreira offers an original contribution as his thought articulates epistemic, psycho-logical , ethical, and political elements in studying the causes and effects of polarizing tendencies, thus allowing us to address this phenomenon comprehensively as a single, coherent, and systematic unit of analysis.
Copyright (c) 2025 Diab F. https://creativecommons.org/licenses/by-nc/4.0
Right Attributions to Rivers: From Bio-Cultural Rights to the Rights of Future Generations
The research shows how the movement of the rights of rivers has open new spaces for subjugated people in Latin America such as Afro-decendent communities, indigenous communities, or the future generations to inject radically different legal and philosophical traditions. The research explores two pioneer cases of right attributions to rivers: Comunidades Afrodescendientes del Rio Atrato v. Presidencia de la Republica de Colombia (Afro-Colombian Indigenous Communities of the Atrato river v. Presidency of the Republic of Colombia) and Las Generaciones Futuras v. Ministerio del Medio Ambiente y Desarollo Sostenible (Future Generations v. The Ministry of Environment and Sustainable Development). These cases show that the rights of rivers are a necessary condition for human survival.
Copyright (c) 2025 Marrero D. https://creativecommons.org/licenses/by-nc/4.0
Paraconsistent Logic and Its Place in Latin American Philosophy
This study presents an overview of paraconsistent logic, tracing its historical origins and development within what may be referred to as the Latin American school of paraconsistency. This characterization is admittedly bold, given the diverse theoretical roots of paraconsistency and the contested nature of its interpretation. Accordingly, our discussion addresses the topic from both historical and formal perspectives, emphasizing key moments in the development of paraconsistent logic within the Latin American context. Particular attention is given to the extensive and systematic work of Newton C.A. da Costa in Brazil, whose contributions played a central role in shaping paraconsistent logic as a mature and influential field. In addition, we briefly explore how paraconsistent logic challenges classical logic to reconsider its conclusions in light of paraconsistent principles. Ultimately, this paper seeks to situate paraconsistency within the broader context outlined above, examining its impact and identifying its key theoretical and practical features in contemporary philosophical thought.
Copyright (c) 2025 de Matos Nunes Filho L. https://creativecommons.org/licenses/by-nc/4.0
Stages and Features of Philosophy in Latin America
The development of philosophy in Latin America has also constituted, as in other latitudes, a process of mental and counter-hegemonic emancipation, one that involves overcoming alienating mechanisms. It has not been a simple mimetic reproduction of European philosophy. Latin American thinkers have addressed specific problems of their respective historical contexts using universal epistemological instruments and, at the same time, have contributed valuable ideas to the universal culture. The main stages, features, and representatives of philosophy in Latin America are synthetically analyzed. The existence of philosophy in its original civilizations is questioned. The debates on the human condition of the Indigenous people in scholasticism stand out; the contributions of Enlightenment philosophy to the development of science, education, and the promotion of independence; the roles of spiritualism, eclecticism, and romanticism in the ideological debate between conservatism and liberalism; the reasons for the progressive character and specificity of sui generis positivism, different from the European one; anti-positivism, which promotes a better understanding of man and Latin American cultural identity; the irrationalism of phenomenology and existentialism; particularities of Marxist philosophy, analytic philosophy, Christian philosophy, liberation philosophy, postmodernist philosophy and decolonial philosophy. The general characteristics of philosophy in the development are specified, especially practical and counter-hegemonic humanism, as a substantial part of Western and universal culture. There are multiple proofs of Latin American philosophical richness that the research of philosophical historiography demonstrates. One of its essential features has been the practical humanism, the authenticity and counter-hegemonic character of the ideas of its leading representatives, which have become a substantial part of Western and universal culture.
Copyright (c) 2025 Guadarrama González P. https://creativecommons.org/licenses/by-nc/4.0
From Ego Conquiro to Ego Cogito: Dussel’s Latin American History of Philosophy
Modern Western philosophy has long excluded Latin America from its historical and conceptual narrative, reinforcing a Eurocentric understanding of historical development. This study aims to challenge that exclusion by analyzing how Enrique Dussel’s philosophy - especially as developed in 1492: El encubrimiento del Otro and Meditaciones anticartesianas - reconstructs the origins of modern subjectivity from a Latin American, decolonial perspective. Through textual analysis of Dussel’s works and comparative readings of canonical European thinkers such as Hegel and Descartes, this research investigates the historical and ontological link between the ego cogito and the ego conquiro . Following a philosophical and critical-historical method, the study combines close exegesis with genealogical reconstruction to identify how the myth of modernity emerged through colonial conquest and philosophical erasure. The results reveal that, according to Dussel, the Cartesian subject - the foundation of modern philosophy - is only made possible through the prior conquest and objectification of the colonial Other. This encounter is not peripheral but constitutive: Latin America and the broader colonial world played a crucial role in the birth of modernity, both economically and philosophically, and ontologically. As highlighted in its conclusions, this study represents only an initial step: a deconstructive phase within the broader tradition of the Philosophy of Liberation. The study calls for the reconstruction of a philosophical canon that acknowledges its colonial foundations and includes the voices it has historically silenced. Ultimately, it argues that decolonizing philosophy, a process that broadly extends from Latin America to the entire peripheral world, is not only possible but also necessary for a more just and inclusive global thought.
Copyright (c) 2025 Pinton C.I. https://creativecommons.org/licenses/by-nc/4.0
Current Problems and Debates in Latin American Philosophy
Latin American philosophical thought is a field of study with a long history, consolidated from the middle of the last century to the present. A series of theoretical proposals originating from various controversies are fundamental to its constitution and contemporary developments. In general terms, it could be said that these discussions revolve around the directions adopted regarding the significance assigned to Latin American philosophy: on the one hand, the conceptual delimitations about the possibility and meaning of this philosophical orientation; on the other hand, the projections regarding the particular reality it must address as critical thought. This study attempts to show the main orientations assumed by Latin American thought. Among the topics with a significant presence, the following issues stand out: first, the discussion about the legitimacy and unique characteristics of Latin American philosophy, which is related to the formation of a critical history of ideas; second, the orientation toward a social and political philosophy assumed with a liberating sense, which has a prominent influence on some contemporary developments and contains in its proposals a worldwide projection.
Copyright (c) 2025 Ramaglia D. https://creativecommons.org/licenses/by-nc/4.0
Utopia in the Context of the Debate on Latin American Philosophical Identity
The unresolved discourse on the specificity of Latin American philosophy - and even on the very possibility of its existence - highlights the need for its reconsideration and reevaluation. Introducing the additional parameter in the form of the philosophy of utopia adds urgency to the issue. In Latin American studies (A. Roig, F. Hinkelammert, H. Cerutti, etc.), utopia is examined in various meanings and contexts, while the discourse on the uniqueness of Latin American philosophy oscillates between the poles of total denial and categorical affirmation. The aim of this study is to explore the concept of “utopia” within the framework of the ongoing debate regarding the identity of Latin American philosophy on the continent, to determine the place of utopia within the system of philosophical knowledge, and to substantiate its special, practically transformative role as interpreted by a number of scholars. In a brief historical overview, the author focuses on the problem of the origins of Latin American philosophy (L. Zea), the initial formulation of the question of its uniqueness (J.B. Alberdi), the debate between A. Salazar Bondy and L. Zea in the late 1960s, and its implications for contemporary research. The author associates the integration of utopia into philosophical discourse with socio-political events in the Latin American continent and the world at large, the influence of Ernst Bloch’s ideas and left-wing ideologues, the perception of Latin America as a “land of utopias,” as well as the critique of Eurocentrism and the efforts of theorists of so-called “instrumental philosophy” to transcend academic philosophizing and enter the realm of politics. Today, utopia is assigned the role of a method of critical thinking and mental experimentation (Misseri), a “regulating force of the idea” (Roig), an alluring and never fully attainable horizon (Hinkelammert, Cerutti), and a driver of historical progress (Cerutti). The utopian dimension of Latin American culture, propelled by the contradiction between ideal and reality, allows - according to some scholars - for a reinterpretation of historical progress from an ethical standpoint as a “will to perfection.”
Copyright (c) 2025 Paniotova T.S. https://creativecommons.org/licenses/by-nc/4.0
“The Philosophy of Subordination” by A.S. Bondy in the Context of the Sovereign Model of Cultural and Economic Development of Peru and Latin America
The research discusses various aspects of the concept of “philosophy of subordination” and “culture of domination” Augusto Salazar Bondy (1925-1974), the most prominent Peruvian thinker of the mid-20th century and one of the founders of the liberation philosophy tradition in Latin America. Based on the material of Bondy’s main philosophical and journalistic works of the 60s-70s, it is shown that his project of liberation philosophy, which arises as a direct result of historical and philosophical research of previous years, is being formed, unlike his contemporaries in the philosophical generation (L. Zea, J.C. Scannone, G. Gutierrez), not as a project of a new philosophy of history, dialectics, or liberation theology, but has a cultural foundation. Special attention is paid to the issue of Bondy’s analysis in his work of the problem of searching for the autochthonous roots of Latin American philosophical discourse, which he, unlike the vast majority of his contemporaries, does not recognize in contemporary Latin American philosophy. In addition, special attention is paid to the economic aspects of Bondy’s “philosophy of subordination” in its connection with solving pressing problems of economic development in Peru and the entire Latin American region, in particular, the concept of philosophy of education that he actively developed in the last years of his life.
Copyright (c) 2025 Guerrero B.O., Zhdanov V.V. https://creativecommons.org/licenses/by-nc/4.0
Interpreting the Critique of Pure Reason in Argentina: The Beginnings of Kantian Philosophy at the University of Buenos Aires
The research explores the origins of Kantian philosophy at the University of Buenos Aires by focusing on the work of Mario Caimi. Although shifts in Caimi’s emphases and perspectives can be traced over time, this study argues that a consistent orientation underlies his research: the problem of method as the guiding thread of Kant’s philosophy. This interpretative line, inaugurated by Caimi, has decisively shaped the development of Kantian studies at the University of Buenos Aires, establishing a distinctive hermeneutic framework that has since been taken up and further developed by members of the Kant Research Group in Buenos Aires. Through an analysis of key moments in Caimi’s reading of Kant - ranging from the Transcendental Aesthetic to the Transcendental Dialectic - this study aims to demonstrate how the focus on philosophical method reveals a coherent interpretative strategy. It also highlights two defining features of Caimi’s exegesis: the rejection of psychologistic interpretations of Kant, and the insistence on the centrality of sensibility, particularly with respect to the role of sensation.
Copyright (c) 2025 Pelegrin L. https://creativecommons.org/licenses/by-nc/4.0
In most countries of Latin America, there are philosophers working in the philosophy of mind. Interesting contributions has been made to all the important themes of recent Philosophy of mind in Argentina, Brazil, Mexico, Chile, and Columbia. There are works on Externalism, Naturalism, Enactivism, Extended Mind, Physicalism, Mental Causation, Intentionality, Consciousness and the phenomenal mind, Action Theory, Philosophy of Information, Ecological Psychology, Philosophy of Perception, of Emotion, of Memory, etc. There are many organized research groups working on the theory of mind and cognitive sciences, and regular conferences on these subjects. It will be hard to consider all the contributions in a short paper. My aim is to highlight the main contributions and to emphasize the relevance of the current research in that domain as part of the analytic movement in Latin America.
Copyright (c) 2025 Leclerc A. https://creativecommons.org/licenses/by-nc/4.0
Latin American Philosophy of Liberation and Intercultural Philosophy of Dialogue
The research examines the Latin American philosophy of liberation (L. Cea, A. Roig, E. Dussel), from which the intercultural philosophy of dialogue was developed. The dialogue between Russian and Latin American philosophers and the recognition of the philosophy of liberation in Russia are shown. Attention is paid to the discussion about the dialectic of the universal and the culturally-specific, using the example of Latin American philosophy. The article examines intercultural philosophy, which justifies the right to cultural diversity and the normativity of dialogical relations in a culturally diverse world. It analyzes R. Fornet-Betancourt’s project on the intercultural transformation of philosophy, which is based on the cultural embeddedness of philosophical traditions. This means radical changes in the theoretical foundations of understanding philosophical questions in light of the fundamental role of culture in the development of philosophy. This opens up a new perspective in our understanding of what philosophy is, of the history of philosophy and of its role in contemporary society. R. Fornet-Bettencourt criticizes “abstract universalism” and opposes it with the concept of “contextualized and concrete universality”. He emphasizes that the condition for the possibility of dialogue in a conflicted world is to overcome obstacles on the path of dialogical relations. As an example of such obstacles, the International Society for Universal Dialogue (ISUD) is criticized, which was hijacked by a putsch from а hegemonic group, in which the collaborationism of E.A. Taisina (Kazan State Power Engineering University) was complicit. The necessity to critically separate genuine dialogue from simulacrum and to develop intercultural dialogue as a condition for the humanistic transformation of society is emphasized. The article examines the contribution of Russian philosophers to intercultural philosophy using the works of M.T. Stepanyants, V.A. Lektorsky, and V.A. Smirnov as example. The theory and practice of the intercultural philosophy of dialogue can be a helpful model for politics, including in the transformation of international relations, and contribute to the transition from the “monologism” of hegemonic unipolarity to a multipolar (polycentric) world of sovereign states based on dialogue and mutually beneficial cooperation in solving social and global problems.
Copyright (c) 2025 Demenchonok E.V. https://creativecommons.org/licenses/by-nc/4.0
The Evolution of the Muslim Reformation Movement of the XX-XXI Centuries
Russian research in the 1960s and 1980s focused on four main areas of public consciousness in Muslim countries: orthodoxy, modernism, reformism, and Renaissance. These trends were distinguished by their terminological diversity and ideological heterogeneity, which made it difficult to adequately understand Islamic ideological processes. Orthodoxy denies social progress based on its belief in the perfection of Islam as the last divine prophecy that does not need to be renewed. Paradoxically, modernists share the thesis of the incompatibility of Islam and progress, on the contrary, they call for the adoption of Western values for social prosperity. Reformers strive for changes within the framework of spiritual traditions, whereas revivalism is extremely ambiguous and can be reactionary or progressive. By the beginning of the 21st century, the reformation movement in Islam was practically divided into two main trends. The archaic version of the trend proceeds from a predominantly formalistic understanding of religion, according to which a return to authentic Islam is identified with a literal return to the historical form of Islamic practice in the first centuries of the Hijrah. The renovation option aims to preserve not the form, but the content adapted to the new conditions. The article focuses on the views of the Egyptian philosopher Nasr Hamid Abu Zayed and the Russian theologian Damir Mukhetdinov. Both are developing the concept of a “renewal theology” aimed at rethinking traditions, taking into account modern realities and a variety of approaches, including exegesis, philosophy and social sciences. The success of this concept depends on the deconstruction of the legalistic (narrow-legal) paradigm and the transition to the ethical-mystical paradigm (“theology of renewal” in the proper sense of the word).
Copyright (c) 2025 Stepanyants M.T. https://creativecommons.org/licenses/by-nc/4.0
The Phenomenology of War by Wilhelm Schapp
One of Husserl’s students, the German thinker Wilhelm Schapp (1884-1965), offered his own perspective on the phenomenology of war. In a number of his works devoted to the phenomenology of history, he made a digression in favor of the unconditional factual subject of comprehension - war. Gradually, an independent research approach is revealed in his works, which is partly consistent with the conceptual provisions common to phenomenology, but also has its own original touches. Schapp analyzes war in a system of well-known categories and concepts of phenomenology - transcendence, transcendence and others. But at the same time, he focuses on the deployment of war as one of the substantial foundations of existence, presents this phenomenon as a world of things subject to transcendence, as an essential phenomenon. It is noteworthy that Schapp does not give any specific definition of war, probably avoiding the historicity, eventfulness and facticity characteristic of describing wars in a generalized or concretized form. Nevertheless, there is a clear pattern in the provisions formulated by him, which makes it possible to judge the conceptual design of his approach. The following provisions are meant: (1) overcoming the prevailing ethical format of the reception of war; (2) identification of war as an essential phenomenon - an integral part of being; (3) the deployment of war as the world of things, realized through the act of transcendence. In his approach to the phenomenology of war, Schapp managed to integrate eventfulness, the subject/subjective principle of being, experience as a way of evaluating being, and the experience of being. The article shows that Schapp consistently and accentuated the place of war in a number of other foundations of existence, such as space, nature, the universe and others. The thinker paid special attention to the experience of being as the basis for understanding the war.
Copyright (c) 2025 Popov E.A. https://creativecommons.org/licenses/by-nc/4.0
A.L. Sakketti’s Historism and the Problem of the People
The philosophy of Alexandr L. Sakketti (Saссhetti, 1881-1966) is still an understudied area. Researchers pay attention to his publication devoted to understanding the philosophy of law from the perspective of Marburg neo-Kantianism and to his translation works. Sakketti’s socio-philosophical ideas are beyond the scope of all studies. In this research we analyze Sakketti’s ideas concerning sociocultural development. Supporting G. Simmel’s view of society as a set of interactions of many people, Sakketti viewed law not only as a tool for ensuring social order, but also as a necessary requirement for the creation of society. Through law a society is formed, and through the state it gains unity and becomes a collective social subject - the people. It was found out that the people is a collective social subject formed in the interaction between the folk (natural features of the social community) and the state (normative prescriptions of the social order). It is the people that plays a key role in socio-cultural development. It has been determined that determined that Sakketti proposed his own interpretation of the process of development of society and culture, distinguishing its three stages: natural, legal and moral. At the legal stage, the people are formed, and at the moral stage, they create culture. It was defined that he distinguished law and morality using the formula of minimum of morality. It is revealed that Sakketti proposed a new interpretation of law as a minimum of morality, different from the variants of G. Jellinek and V.S. Solov’ev. Morality evolves under the conditions of law: law allows a person to move from the natural state of existence to social being, to create social relations, the development and ramification of which will take place already at the stage of morality. Culture as a result of collective experience is formed in the moral interactions of a multitude of individuals. As a result, it is shown that Sakketti, thanks to his unique interpretation of the social role of law, was able to avoid sociological nominalism and universalism and to justify historism: to consider the development of society as a process of formation of culture, which is possible as a product of collective efforts due to the free acting of a multitude of individuals who constitute the people.
Copyright (c) 2025 Zagirnyak M.Y., Roschepkina M.A. https://creativecommons.org/licenses/by-nc/4.0
The study delves into the process of formation of the worldview of Rudolf Steiner, a thinker who rightfully earned the title "Homo universalis" at the turn of the XIX and XX centuries. There is a complex connection between the influences that shaped his intellectual baggage: from the philosophy of Eduard von Hartmann’s pessimism and the ethical idealism of Johann Gottlieb Fichte to the dialectics of Georg Wilhelm Friedrich Hegel. A special place in the study is occupied by the analysis of Johann Wolfgang Goethe’s teaching on color, which became a cornerstone in the formation of the Steiner worldview. Inspired by the genius of the great poet, Steiner develops his ideas about the profound effect of color on the human psyche, on the train of thought, modes of behavior and shades of mood. This impulse leads to the creation of an original aesthetic, a special vision of the essence of art and its role in public life. Art appears as an extension of nature, but carried out by more sublime means. All this becomes the foundation for building a unique concept of the spiritual and cultural evolution of mankind, in which man is thought of as an inseparable unity of the physical and spiritual, sensual and supersensible worlds. The article also examines the echo of R. Steiner’s ideas in Russian culture and analyzes the key principles of Waldorf pedagogy.
Copyright (c) 2025 Matyushova M.P. https://creativecommons.org/licenses/by-nc/4.0
Kant’s Structure of the Justification of Practical Reason
The research deals with the burning problem of Kant’s justification of practical reason. For in the second Critique Kant asserts that the deduction of the principles of practical reason is impossible , since the objective reality of the moral law cannot be proven by any deduction. How does Kant confirm the entire sphere of practical reason and what stages does he go through in this process? The aim of the article is to explicate and reconstruct the systematic elements and stages of Kant’s justification of practical reason. The aim of the article is to explicate and reconstruct the systematic elements and stages of Kant’s justification of practical reason. Indeed, justification is impossible if we understand deduction as a purely theoretical procedure, which Kant carried out in the Critique of Pure Reason . Yet, Kant himself points out that “ deduction is the justification (Rechtfertigung) of its objective and universal validity”. This justification of the principles of practical reason can be found in Kant’s works and has a certain structure. Firstly, in the Critique of Pure Reason, he justifies the existence of an intelligible world where the determining ground of causality is freedom. In the intelligible domain, the principles of pure reason, based on spontaneity, have objective reality. Thus, in the first Critique , Kant justifies the existence of an intelligible world, freedom as the ground of causality and the ought as a reason for practical action. Secondly, in the Groundwork of the Metaphysics of Morals , Kant demonstrates that freedom carries one to an intelligible world where the good will resides. The good will rests upon freedom and brings forth human autonomy. And it is the good will from which the categorical imperative and morality in general emanate. Thirdly, it is explicated in the second Critique that freedom is the keystone ( Schlußstein ) of practical reason. Here, the moral law (= a “fact of reason”) is instrumental in deducing transcendental freedom itself. This means that the reality of transcendental freedom manifests itself through the moral law. The moral law exists and is effective; therefore, there is transcendental freedom behind it. Thus, the structure of the transcendental deduction of practical reason consists of a step-by-step justification of: the intelligible world, the spontaneity of reason, transcendental freedom, good will, duty (the categorical imperative), the moral law as a “fact of reason”.
Copyright (c) 2025 Semyonov V.Y. https://creativecommons.org/licenses/by-nc/4.0
The research is devoted to the analysis of the works of Vasily Sesemann (1884-1963) on the philosophy of culture. The relevance of the study is determined by the lack of special works devoted to the explication of the thinker’s views on the phenomenon of culture, the need to identify the internal connections of the philosophy of culture with other sections within the framework of studies of the philosophical system of Sesemann as a whole. To achieve the stated goal the sources and philosophical context of Sesemann’s philosophy of culture were identified; the problems of this area that are of greatest importance to the author were analyzed, the questions posed were identified and the approaches to their resolution proposed by the philosopher were considered. This made it possible to reveal the role and place of the problems of the philosophy of culture in the system of philosophy built by the author. In the course of the analysis the deep anthropological nature of Sesemann’s philosophy, close connections between the issues of culture and man with epistemological problems were revealed; reliance on the Kantian position in understanding the phenomenon of culture was discovered, and the range of the most significant issues for the author in the area under study was determined. The work demonstrates that the central place in Sesemann’s philosophy of culture is occupied by the problem of the unity of culture and the consideration of culture as a live organism, as well as the significance of the unity of the mental-body organization of the individual as a subject of culture. Understanding the phenomenon of culture turns out to be organically connected with both theoretical and practical aspects of the thinker’s philosophy, which makes the study of these works productive for a deeper understanding of the integrity of his philosophical system.
Copyright (c) 2025 Sokolova J.V. https://creativecommons.org/licenses/by-nc/4.0
The research addresses a relevant and controversial topic - teleology. Final causality is the keystone without which the construction and consolidation of the paradigm of global evolutionism in the modern scientific community is unthinkable. To make it possible for teleology to return to scientific use, it is necessary to classify its forms and determine which of them conflict with modern scientific thinking. In relation to whether there is a goal inside the defined or outside, there is an internal (immanent) and an external (transcendental) teleology. According to existence of goal only inside of consciousness or outside of it, intentional and non-intentional teleology are divided. Depending on whether the target cause acts in a natural or supernatural way, materialistic and theological teleology are divided. The final cause can replace the efficient one - “miraculous” teleology - or act together with it - complex teleology. Kant separates the constitutive and regulatory application of the target cause. The final result can be predetermined in advance - finalism, or formed in the process - free teleology. The goal can be either in object - object-centric teleology, or in process - swarm teleology. Since the middle of the 20th century, teleological euphemisms - ersatz teleologies: negative feedback, teleonomy, autopoesis, teleosemantics, teleonaturalism have become popular, claiming to replace the concept to solve the very problem of final causality. It is concluded that the external, theological, finalist, “miraculous”, object-centric, and intentional forms are not acceptable in modern scientific rationality.
Copyright (c) 2025 Mamchenkov D.V., Naidysh V.M. https://creativecommons.org/licenses/by-nc/4.0
The Concept of Matter in the Typology of Philosophical Worldviews
The study defines the typology of philosophical worldviews, from naturalistic (various types of materialism and positivism) to pantheistic (naturalistic and mystical or panentheistic) and transcendent, underlying world religions and the corresponding philosophy. The last two types are classified by the authors as metaphysical or idealistic. It is noted that ancient thought is characterized not by materialism as such, which is a product of modern European thinking, but by hylozoism, which does not exclude spirituality. The materialistic is defined in the interpretation of G.V.F. Hegel, Vl. Soloviev, V. Zenkovsky, A. Losev and others as “metaphysical”, unreasonably attributing to itself “scientific nature”. Metaphysical concepts (idealistic ones - pantheism and transcendentism) do not deny the concept of matter, but along with it they also think of other principles, which allows developing dialectics and, based on contradictions, constructing reality in one way or another. While recognizing the Absolute, metaphysical concepts, however, think of it differently: pantheism in all its varieties faces the problem of substantiating freedom, morality and, ultimately, theodicy. Creationist transcendentism, especially in its personalistic (theistic) version, taking the Absolute beyond the limits of existence, turns out to be capable of constructing a theodicy, relying on the concept of free will as the source of evil. In this case, matter and the body turn out to be not a prison and a cage of the soul (as in Orphism, Pythagoreanism and Platonism), not a source or receptacle of evil (as in Neoplatonism), but a “co-worker” of the soul, for everything created is good. Not only the spirit, but also the body is sanctified. Thus, it is precisely in transcendentism that matter takes its worthy and necessary place.
Copyright (c) 2025 Nizhnikov S.A., Martseva A.V. https://creativecommons.org/licenses/by-nc/4.0
The Mystery of Power and the Spirit of the Law - A Philosophical and Legal Analysis: Review of the Book by I.A. Isaev “Historical Metaphysics of Power and Law: Return to the Origins: Essays on Philosophy of History and Philosophy of Law”
Copyright (c) 2025 Rybakov O.Y. https://creativecommons.org/licenses/by-nc/4.0