Vol 22, No 4 (2018)

Abstact. In the article there is considered the problem of possible rapprochement of Marx’s philosophy and existentialism. This question has the history in J.P. Sartre's attempts to enrich marxism with existentialism and peculiar to it method of “comprehension”. These attempts were criticized as from orthodox marxists (R. Garaudy), and from outside the “right” thinkers (R. Aron) convinced that the contradiction between marxism and existentialism in frames of history of mankind is unsolvable. Besides, in the article there is also analyzed the attempt to connect marxism and existentialism, undertaken by E. Fromm. According to E. Fromm, K. Marx’s philosophy is original “spiritual existentialism” that still was not understoodly orthodox Marxists. Adherents of association of marxism and existentialism are convinced that the marxism philosophy deprived of the existential motives and reduced to the logical and methodological and structurally functional components appears unattractive and even lifeless construct. The revolutionary theory of marxism has to be expressed in the bright formulas sated with passion, it has to be guided not only by rational arguments, but also by “logic of heart”. Such theory has to be existential philosophy. There is a problem, equally important both for K. Marx's philosophy and for existentialism, - the problem of alienation. But the solution of this problem in these philosophical directions is not only deeply various, but also opposite. If for existentialism alienation represents an ontologic phenomenon, i.e. alienation accompanies existence of Man in all its stages, then for K. Marx this phenomenon has the social and historical nature and therefore exactly in the history of Man it arises and in the same history it is overcome.

Marxist epistemology should not be identified with either “Lenin’s theory of reflection” or the theory of reflection as such. Marxist epistemology - an open scientific and philosophical project, the theoretical basis of which are two principles, reflection and activities, and the methodological basis is the systemic-structural approach (systemcentric). The main problem of the theoretical foundations of Marxist epistemology is to find ways of synthesis of reflection and activity. The thing-centric methodology does not allow to correctly identify and solve this problem. In the light of Sistematizma the reflection principle does not contradict the active constructivism, activity appears as a moment of reflection. The subject constructs different interpretations of the external world, but admits the reality not of any interpretations, but only those that help him to navigate and survive in the surrounding world. The activity of reflection acquires a purposeful active character, starting from the level of perception. Perception is a cyclical, iterative process that unfolds through the nomination and change of hypotheses, their correlation with the expected result, aimed at clarifying the specific, individual characteristics of the perceived object. The principle of unity of reflection and activity makes it possible to clarify the process of thinking, presenting it as an active transformation by the subject of the sensual image by operations that are extracted from the image itself and fixed by the signs of the language. As a result of the interaction of operands (what the activity of the subject is directed at, i.e. images, their fragments, abstractions, etc.) and operations on them, an ideal model of the real object of knowledge is constructed. The analysis of such an ideal model, its abstractions and their connections with each other, allows the subject to identify the essential characteristics of the real object of knowledge.

The high activity of Indian philosophers in the development of intercultural discourse is caused by several reasons, to which the inclusive nature of Indian civilization and the richness of its hermeneutical tradition belong. Ram Adhar Mall, Jonardon Ganery and Arindam Chakrabarti are the most prominent modern philosophers of Indian origin among the advocates of intercultural philosophy. The first is the President-founder of the International Society for Intercultural Philosophy, the author of a world renowned book “Intercultural Philosophy” (2000). He is the creator of “analogous hermeneutics”, based on Jain concept of anekantavada . J. Ganery is famous for “Manifesto for Re:emergent Philosophy” (2016) in which he claims the existence of multiple ways of perceiving reality, the diversity of ways of thinking. Rethinking models of understanding, Ganery appeals to Nyaya logics. A. Chakrabarti advocates “Comparative Philosophy without Borders” (2016). These are major texts of the post-colonial era, characterized by the movement for the liberation from intellectual dependence by applying an intercultural method of philosophizing.

The literary achievements of the major Persian Sufi poet Farid ad-Din ‘Attar Nishapuri (1145/46-1221) ranges with the great poets of the turn of 12th and 13th century Sanai (d. 1131) and Jalal al-Din Rumi (d. 1273) in the history of classical Persian literature. However, the author of this article sets himself the task of presenting ‘Attar not as a poet, but as a thinker, who made a significant contribution to the development of Persian Sufism. The study is based on the analysis of the most important Attar’s poetical composition - “The Language of the Birds” ( Mantiq al-tayr ). Particular attention is given to the description of the categories and principles of theorizing, reflecting the philosophical approach to understanding reality. The author uses the methods of philological and textological analysis, the method of philosophical interpretation of the poetic text, identifying the relationship between specific poetic concepts and philosophical terms. The novelty of the research lies in the fact that it is representing systematically Attar’s philosophical views of for the first time in Russian philosophical Iranian studies. Analysis of the explicit references and the hidden allusions to specific concepts and the most important provisions of the Sufi doctrine, description of ‘Attar’s philosophical strategy and his understanding of philosophy, comparing ‘Attar’s views with the philosophical ideas of the major Sufi thinker Ibn ‘Arabi (1165-1240) allows the author to put ‘Attar’s philosophy into the context of Islamic medieval philosophical tradition.

This article shows the relationship of primitive language with corporal life, which (i.e. life), includes solid bodies’ manipulation in the house construction. At the same time, the subjects of speech make certain projections, that is, they propagate those attitudes of consciousness that they had possessed while performing those corporal operations and which are expressed in speech forms, on the rest of the reality that had emerged from a stable state. We prove the inapplicability of these projections to the modern nonlinear processes comprehension in the context of the global crisis. L. Wittgenstein’s philosophy of language analysis is transformed into J. Habermas’s philosophy of communicative mind through the understanding of the problem of individuality in order to preserve the subject of the modern era from disintegration. As a result the ways to overcoming non-genuine contemporary globalization are found out through the interpenetration of the senses in the perception and comprehension of being in different cultures and peoples.

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