Vol 28, No 2 (2024): KANT IN RUSSIA
- Year: 2024
- Articles: 24
- URL: https://journals.rudn.ru/philosophy/issue/view/1767
- DOI: https://doi.org/10.22363/2313-2302-2024-28-2
Full Issue
ROUND TABLE
287-298
KANT IN RUSSIA
The Struggle against Kant’s Natural Law in Russia in the 20s of the 19th Century and the Russian Political Situation in the 20s of the 21st Century
Abstract
The reception of Kant’s transcendental philosophy in Russia over two and a half centuries was characterised by various criticisms with the aim of supplementing, extending, correcting or refuting it. In addition to this academic dispute, there were several episodes of rude government interference in philosophical polemics. It entailed administrative restrictions ranging from the expulsion from Russia of J. W.L. Mellmann to the deprivation of the Stalin Prize for the third volume of the “History of Philosophy” accompanied this interference. The first significant administrative intervention with political consequences was a fierce struggle against Kantian natural law. The campaign began under the influence of M. L. Magnitsky and D.P. Runich in Russian universities and other educational institutions in the twenties of the 19th century. The Kantian-oriented natural law, endowed with “devilish attributes”, was accused of refusing to derive the legal foundation from Revelation, inconsistency with the Evangelical teaching, consideration of fallen reason as an independent source of legislation, and immorality of law and undermining autocracy and Orthodoxy. Although the natural law was not completely abandoned, many of his proponents, such as A.P. Kunitsyn, G.I. Solntsev, P.D. Lodi, etc., were expelled from universities or persecuted. The struggle to ban the natural law was a prologue to prohibit the teaching of philosophy in Russian universities, which occurred in 1850. Today, there are senior Russian military officers and officials who give similar ignorant assessments of Kantian philosophy as being invaded by “evil force” and offered militaristic interpretations of the categorical imperative. They follow the same sad path that is already well-known in Russian philosophy. Their statements do not yet entail administrative restrictions, but they already have undoubted political consequences.
299-314
I. Kant and Russian Symbolism: Criticism of the “Enchanted Distance”
Abstract
The research explores the ways of Kantianism reception in Russian symbolism philosophy. The emphasis is made on the philosophical systems of V.S. Solovyov, A. Bely, V.I. Ivanov and P.A. Florensky as the most holistically reflecting the development of epistemological, aesthetic, and general theoretical tendencies of the symbolist school, whose representatives are united by the similarity of critical positions regarding the teachings of I. Kant, which indicates the homogeneity of symbolist philosophy itself in its relation to transcendental idealism. The Kantian influence is analyzed, firstly, through the symbolist philosophy of culture disclosure and the influence of Marburg school neo-Kantianism on it, secondly, by identifying the foundations of the Silver Age mythocentric metaphysics with its unique ethical paradigm, thirdly, through solving the problem of antinomianism in the theory of cult as a space of religious creativity. Evolution peculiarity of Kantian influence on symbolism is explicated from the absolute acceptance of the criticism concepts of pure reason and the ability of judgment to their complete denial and search for the possibility of resolving antinomianism through the specific mission of social aesthetics. It is argued that with Kant's strong influence on the development of symbolist aesthetics, the symbolists themselves are looking for ways to bridge the gap between the world of noumenons and phenomena in it, noting the special role of theurgic creativity and the concept of catholicity consciousness. This makes it possible to understand the philosophy of symbolism as a counterargument system when posing the problem of the noumenal reality incomprehensibility. It is concluded that the symbolist criticism of Kantianism is generally religious and mystical-intuitionistic in general, justifying the possibility of comprehending the noumenal world as a principle of spiritual doing.
315-331
“Overcoming Transcendentalism” in the Theory of Knowledge V.V. Zenkovsky
Abstract
The transcendental philosophy of I. Kant had a significant influence on subsequent world thought. Not a single independent philosopher could ignore it when constructing his own theory of knowledge. There was a development of the ideas of the great thinker or polemics with them. Russian philosophers were no exception here, whose work to one degree or another reflected the ideas of the great German thinker about transcendental knowledge. This was typical both of his direct followers, Russian neo-Kantians, and of Russian religious philosophers, who were seemingly ideologically distant from him, who conceptualized the theological heritage of Orthodoxy. The article examines the influence of I. Kant’s ideas on one of the Russian thinkers, the famous historian of philosophy V.V. Zenkovsky. Moreover, attention is focused not on his historical and philosophical assessment of Russian neo-Kantianism, but on his use of Kantian ideas in constructing a metaphysical system in which he, according to his own words, “overcame” transcendentalism. Based on the analysis of the theory of knowledge by V.V. Zenkovsky, presented by him in his unfinished systematizing work “Fundamentals of Christian Philosophy,” as well as in some scientific articles, the authors draw the following conclusion. The Russian philosopher, “overcoming” transcendentalism, at the same time, actively used ideas about transcendental knowledge and tried to solve the problem of the epistemological subject in an original way. By transcendentalism he understood, first of all, the unlawful distortion of I. Kant’s ideas by followers. The thinker received, interpreted, and, if necessary, transformed the positive aspects of transcendental philosophy from his point of view.
332-343
Traces of Kantian Apriorism in the Views of F.A. Golubinsky and V.D. Kudryavtsev-Platonov
Abstract
The topic of the influence of I. Kant’s heritage on Russian spiritual-academic philosophy has many unexplained points to date. In particular, the origins of F.A. Golubinsky’s and V.D. Kudryavtsev-Platonov's (hereinafter Kudryavtsev) views on the a priori forms of cognition have not yet been investigated. The definition of these views, on the one hand, will allow us to better understand the movement of Russian philosophical thought in the 19th century, and, on the other hand, will show the value of Kant’s Copernican turn for Russian religious thought. The aim of the research is to show the significance of Kantian apriorism for the theories of cognition of Golubinsky and Kudryavtsev. The main methods of the study are philosophical analysis of texts, historical reconstruction and comparativist analysis. The study found that Golubinsky and Kudryavtsev in their views on the a priori forms of cognition adhered to Kantian metaphysical interpretation (deduction) of the a priori forms of sensuality and categories of pure understanding, but at the same time criticised their transcendental interpretation (deduction). Both Russian philosophers attributed space, time and categories of understanding not only to subjective forms of cognition, but also to forms of being of things in themselves. It is also shown that Golubinsky’s and Kudryavtsev’s views on the a priori were formed under the influence of those critics of Kant who sought to “clarify” and “correct” him, in particular I.A. Fessler and A.F. Trendelenburg. As a result, it is concluded that Golubinsky’s and Kudryavtsev’s concepts of apriorism can be characterised as modifications of Kantian apriorism, which indicates the significant importance of Kantian theoretical philosophy for Golubinsky’s and Kudryavtsev’s epistemological attitudes.
344-357
Kant’s Project of Practical Anthropology and the Teachings of Vl. Solovyov on the Primary Data of Morality
Abstract
The purpose of this research is to reconstruct Kant’s project of practical anthropology and trace how it is transformed in the teaching of Vladimir Solovyov about the primary data of morality, as well as to try to identify the reasons that prompted the Russian thinker to move away from following Kant’s plan. During the study, standard methods of the history of philosophy were used, primarily analysis of philosophical texts, including direct quotes and indirect borrowings of Vl. Soloviev. The subject of study was Kant’s works “Groundwork of the Metaphysics of Morals”, “Critique of Practical Reason”, “Metaphysics of Morals”, “Religion within the Boundaries of Mere Reason”, as well as the main ethical work of Vl. Solovyov “Justification of the Good” with the appendix “The formal principle of morality (Kant) - presentation and assessment with critical comments on empirical ethics.” As a result, I established that Vl. Solovyov knew about Kant’s project of practical anthropology and fully shared it in the early period of his work. However, in “The Justification of Good” the intentions of Vl. Solovyov have changed radically. Unlike Kant, who paid more attention to the inclination towards evil in human nature, Vl. Solovyov was interested in her good feelings of shame, pity and reverence, “the primary data of morality.” The desire to supplement Kantian ethics by including irrational feelings as the basis of good grew in the Russian thinker into a desire to improve it in accordance with the philosophy of unity and led to the rejection of the idea of moral autonomy, namely the proclamation of the inextricable unity of Good, God and the immortal soul.
358-370
The First Century of Getting Used to Kant's Ideas in Russian Universities
Abstract
The research is based on a little-known essay by Evgeny Alexandrovich Bobrov (1867-1933), a philosopher and a remarkable representative of the Russian university professorship of the late XIX - first quarter of the XX centuries. The essay is based on a public report that Bobrov delivered at the celebrations at the Warsaw Imperial University dedicated to the centenary of Kant's death. In 1904, solemn meetings with speeches and philosophical discussions were held at Russian universities around this memorial date. The usual practice of that time was then to publish the texts of speeches in scientific journals and individual books, which provided access to the text to the general public. Thanks to this tradition, historians of philosophy have the opportunity to penetrate into the philosophical moods and thematic palette of that time around the name of Kant and his ideas. Our choice fell on the speech of E. A. Bobrov, because in his speech he shows for his listeners/readers a retrospective of the adaptation of Kant’s philosophy in the Russian universities community. Symbolically, the century after Kant’s death can rather be considered as the birth of Kantian in the Russian school of philosophy. The central part of our research is devoted to this retrospective, as it was analyzed by Russian philosophers in 1904. Who philosophers were considered supporters of Kant’s philosophy, and who stood in opposition. In the final part, we considered it appropriate to draw attention to the fact that Kantianism was actively developing in the next decade of 1904-1914. But the outbreak of the First World War in 1914 influenced the tone of philosophical discussions around Kant’s ideas. The topic of “overcoming Kantianism” becomes one of the directions in the criticism of Kant.
371-387
Analytic and Synthetic Propositions: I. Kant’s Criticisms and N.O. Lossky's Intuitionism
Abstract
The subject of the study is the development of epistemological and logical doctrine by outstanding Russian philosopher Nikolay Onufriyevich Lossky in connection with the influence of Immanuel Kant’s philosophy on him. The formation of Lossky’s logical and epistemological views followed the path of development and, at the same time, creative “overcoming” of Kant’s critical philosophy. Special attention is paid to solving the problem of analytic and synthetic propositions in Lossky’s system of logic based on the epistemology of intuitionism and ideal-realism. Relying on Kant’s achievements in transcendental logic, related to the discovery of synthetic propositions a priori, justification of the possibility of universal and necessary synthetic propositions, Lossky comes to his own original view of the problem “analytic - synthetic”, manifested in the statement of all propositions (including the propositions of mathematics and logic) as having a synthetic structure, the rejection of analytic propositions, the extension of this position to the theory of inference, according to which syllogism is also synthetic. The views of N.O. Lossky on the problem of correlation between traditional logic and modern mathematical logic are considered. The text of N.O. Lossky’s article “Analytic and Synthetic Propositions and Mathematical Logic”, which has not been published in Russian before, is analysed. The introduction of new archival material into the scientific turnover will make it possible to outline more clearly the contours of N.O. Lossky’s logic as the most important part of his philosophical system, to study the development of the thinker’s logical ideas in the 1950s at the late stage of his work (the American period of the Russian philosopher’s life and work) and to understand the specifics of his “discussion” with representatives of neopositivism (R. Carnap, B. Russell, L. Wittgenstein).
388-402
Manuscript and transfers
403-419
HISTORY OF PHILOSOPHY
“Asabiyya” as a Concept, Methodological Principle of Analysis of the Historical Process and the Theory of State Formation: Ibn al-Azraq
Abstract
The research examines the concept of “Asabiyya”, its historical and semantic meaning, which goes back to the teachings of the outstanding Arab Muslim thinker Ibn Khaldun (1332-1406). Particular attention is paid to the understanding of Asabiyya as a methodological principle for analyzing the historical process, which is based on the idea of a special form of community of people. Asabiyya is the single basis for the existence of a certain mental reality on which this community is based, ensuring the maintenance and reproduction of social ties, that is, Asabiyya as a term can be considered as the personification of the high consciousness of unity, the unity of the tribal and consanguineous spirit that underlies social solidarity and group consciousness, blind adherence to this unity. Asabiyya as a theory of state formation by Ibn Khaldun's student Ibn al-Azraq (1427-1491) is seen as the main driving cyclical force of the historical process, which Ibn Khaldun first described for understanding the history of the Maghreb and North Africa. It is important to note that Ibn al-Azraq, in his political theory, considered the cyclical nature of Asabiyya as the main reason for the emergence, flourishing and decline of the state. A feature of the concept of the state of Ibn al-Azraq is that the historical cycles in it are not absolutely closed; therefore, there is the possibility of continuity between the dying and the new emerging dynasties. The founder of a new dynasty develops the customs and traditions of the previous one. In addition, the institutions of the state, in his opinion, will have to be updated and improved within the framework of continuity, provided that they still retain the basic forces for development, the most important of which is the power and authority of Asabiyya.
420-433
The Theme of Suffering in the Work of M. Foucault
Abstract
The article reveals the foundations of the theme of suffering in M. Foucault's concept. This topic unfolds at the level of Foucault’s discursive analysis and references to the concept of biopolitics. Knowledge becomes the unifying link for such contradictory phenomena. At the same time, the key thesis in the thinker’s approach is as follows: any knowledge about the world and a person’s place in it is transmitted through symbolic exchange, affects the subject's attitude to the surrounding reality. Suffering appears as a result of the rupture of symbolic exchange under the influence of biopolitics. The gap releases sacred knowledge about the world based on the value-semantic structures of human individual and collective existence. Biopolitics and government aim to gain access to this knowledge. The article examines this approach and evaluates the tools of biopolitics’ impact on the individual in comparison with the psychiatric power that complements such influence. Foucault traces the history of insanity to substantiate the idea of increasing suffering of subjects, extrapolates this idea to the modern social world to demonstrate its socio-political and socio-economic vulnerability. The article shows what grounds Foucault offers for conceptualizing suffering in the context of the powerful influence of biopolitics on a social subject. It is revealed that the government, according to Foucault’s approach, launches the flywheel of biopolitics, which sets, among other things, the goal of seizing this knowledge. A continuation of biopolitics is the psychiatric power, which is also interested in obtaining knowledge.
434-449
Yūsuf Khāṣṣ-Hājib on Virtuous Leadership: A Medieval Turko-Islamic Philosophical Discourse
Abstract
The article examines Yūsuf Khāṣṣ-Hājib’s magnum opus, Kutadgu Bilig , to analyze his thoughts on virtue ethics and leadership. Grounded in the ancient Mirror for Princes genre, the didactic poem Kutadgu Bilig reflects the medieval Turko-Islamic philosophical discourse on virtuous leadership, wherein the main characters of the poem engage in profound discussions about justice, morality, and wisdom by elucidating their significance in governance. Moreover, the article has revealed how Kutadgu Bilig expounds on the essential role of virtues in nurturing future political rulers as virtuous leaders through the cultivation of virtue ethics. As the paper finds, virtue ethics takes a central position in Yūsuf’s teachings, and the Kutadgu Bilig was written to illuminate the path to wisdom in governance and ethical decision-making for young political rulers. The first part of the paper examines Yūsuf’s thoughts on virtuous leadership and his utopian ideas about “the virtuous ruler” (Kün Togdi) in the Kutadgu Bilig by focusing on his qualities. In the second part, the paper analyzes the positive effects of virtuous leadership according to Yūsuf’s perspectives. Special attention is given to Yūsuf’s four principles in the Kutadgu Bilig - Justice, Fortune (Happiness), Wisdom (or Intellect), and Contentment , which are examined in the context of virtue ethics. Moreover, the article attempted, so far as it has been able, to trace Yūsuf’s ideas on virtuous leadership with the thoughts of the Islamic philosopher al-Fārābī.
450-466
The People's Revolution as a Religious and Moral Upheaval: the Influence of the Philosophical Teachings of L.N. Tolstoy on the Artistic Consciousness of A.A. Blok
Abstract
The research examines the transformation of the artistic worldview of A.A. Blok from the aesthetics of symbolism and “pure art” to the acceptance of people’s truth and understanding of the need to express the aspirations of the people, clearly manifested in the revolutionary events of the early 20th century. It is shown that this happened largely under the influence of the late philosophical works of L.N. Tolstoy. The research proves that the key images of Blok’s work during the revolutionary period go back to Tolstoy’s late literary works, primarily to the novel “Resurrection”. Tolstoy, in his last novel of the 19th century, exposed the inconsistency of the existing way of life and decisively destroyed the illusion of the possibility of a just structure of society outside the divine law of compassionate love. At the same time, Tolstoy recognized the need for a radical change in society, but understood this change not as a political act, not as a social transformation, but as a deep religious and moral upheaval that changed the entire way of life of the people. Following Tolstoy, Blok believes that this upheaval is completely analogous to the transformation of life that took place during the birth of Christianity and was caused by the advent of Jesus Christ. That is why the image of Christ and reflections on this image become important for Blok’s work of the revolutionary era. The New Christ, about whom Blok is thinking, must become the initiator, the “leader” of a religious upheaval, but only the people can be its driving force. This idea was expressed in the poem “The Twelve,” in the finale of which Jesus Christ walks at the head of a detachment of Red Army soldiers. In Blok’s work after 1905, the chamber and intimacy of his artistic space are finally overcome, the lyrical hero discovers a wide world full of drama and contradictions. The image of a suffering people walking along their Calvary path and ready for revolution becomes central to the poet’s work, and it is certainly inspired by images characteristic of Tolstoy’s late work.
467-481
Validity (Geltung) and Evaluation on Lotze’s Place in the Psychologismusstreit
Abstract
Lotze’s crucial role in the dispute around psychologism was by no means limited solely to introducing the concept of validity, as is commonly assumed or simply presumed. While it is conceivable to view the opposition between psychologism and antipsychologism as a contrast between blending versus separating psychology and logic, the prevailing approach in the dispute around psychologism has led to a misconception that antipsychologism entails a disregard for questions of subjectivity. Yet, by moving away from superficial generalizations and examining the dispute closer, the opposite conclusion emerges: antipsychologism propelled a profound reevaluation of subjectivity as an indispensable correlational element for justifying the possibility of objective knowledge. From Herbart to Husserl, antipsychologism progressed by formulating a conception of subjectivity that is appropriate to its aims. Lotze represents an intermediate phase in this process, by both decisively departing from Herbart to overcome the naturalistic notion of subjectivity, which enabled the notion of spontaneous evaluation, while still retaining Herbart’s unconditional endorsement of the principle of immanence - a principle that Frege and Husserl explicitly criticize. It is in the latter thinkers that the overcoming of psychologism takes place as the definitive overcoming of naturalism.
482-493
PHILOSOPHY OF RELIGION
Hellenic Theology of the Formation of the Late Cassics
Abstract
This article continues a series of author's publications on the evolution of the theology of the Hellenic religion. The subject of the article is the theology of the period of formation of the culture of the late classics (first floor. IV century BC). It is shown that at this time the theater (drama, tragedy) ceased to be “objectified theology”, and the comprehension of the Hellenic religion became the task of philosophical consciousness, the subject of rational conceptual thinking. It was in the era of the late classics that the purposeful construction of an abstract-conceptual model of the sacred world began. The possibility of such a construction is generated by the fact that it is currently that the process of thinking as a system of interaction of operands (sensory images, their fragments and combinations, abstractions, idealizations, etc.) and operations on them from two-level becomes multilevel. It becomes possible to replace a real object with its abstract model, to study the regularities of the object through the identification of stable relationships between the properties of such a model. Theology is also transformed in such conditions. There is a growing need to replace the mythological (visual-figurative) model of the sacred world with an abstract-conceptual model of it. It was in the era of the late classics that the purposeful construction of an abstract-conceptual model of the sacred world began. This profound religious transformation will culminate in the birth of the world's monotheistic de-ethnized religions - Christianity, Islam, as well as the Hellenization of Judaism. Socrates and Plato are at the origins of such a cognitive transition from visual-figurative to abstract-conceptual modeling of the sacred world, who creates a new form of theology based on the doctrine of ideas - “transcendental mythology”. It is aimed at creative search and logical substantiation of new basic principles (monotheism, transcendence, creative activity, inner perfection, etc.) and semantic images of the abstract model of the sacred world. In a few centuries they will become the ideological framework of the theologies of Christianity and Islam.
494-508
From Rituals to Practices: Civil Religion as a Subject of E. Durkheim’s Socio-Philosophical Concept
Abstract
The research proposes reassembly of the concept of civil religion with reference to the work of E. Durkheim, which, according to the authors, can contribute to the development of general theoretical and methodological foundations and epistemology of civil religion. The materials for the research are the works of E. Durkheim, as well as theorists of civil religion. In the first step, the authors clarify the definitions of religion from Durkheim’s definitions of religion, justifying that the sacred is not necessarily connected with the divine or belief in the supernatural. Further, drawing on Durkheim's theory of the social Durkheim’s theory of the social, the authors show that civil religion is a consequence of the of Durkheim's postulated determinizing power of the social. In the next step the authors justify how Durkheim's thesis can be used to analyze the contemporary civil religion. First, in order to create social solidarity requires the conscious use of collective feelings and ideas. Second, rituals are necessary to maintain collective perceptions and their broadcast, but they do not construct these perceptions per se. Third, there is no difference between the emotions and experiences of the people who participate in a any religious or civic ceremony. In order to examine the functioning of civil religion under conditions of organic solidarity, the authors turn to Durkheim’s writings on education. The sociologist insists on the possibility of a universal moral system, and the transmission of norms and values should take place not only in the moments of rituals, but also in the process of daily educational work. Thus, the analysis made it possible to come to the following conclusions: 1) practices of civil religion should take into account the determining power of the social; 2) civil religion in Durkheim’s interpretation is the cult of man and the universal; 3) it is necessary to distinguish between civil religion and political use of symbols, since civil practices themselves should be aimed at solidarizing not so much the political nation as citizens as people.
509-524
I. Kant and the Tradition of Mystical Pantheism in European Philosophy
Abstract
In the research based on the analysis of the works “On the form and principles of the sensory and intelligible world” and “The only possible basis for proving the existence of God,” it is proved that I. Kant consciously based his philosophical system on the metaphysics of mystical pantheism, according to which the earthly world is the result of the “internal” transformation of the apophatic Absolute, and human consciousness must be considered as an act of the Absolute that realizes this transformation. With this approach, space and time, as forms of pure sensory contemplation, may be interpreted as an expression of the coexistence of all things in the Absolute and the constancy of their connection with the Absolute. It is precisely this understanding of them that is present in Kant’s early works. The article substantiates the assertion that the ontological proof of the existence of God constitutes an important component of Kant’s philosophy. In the pre-critical period, he had not yet completely gotten rid of his adherence to orthodox, church ideas about God, and therefore the ontological proof was contradictory and inconsistent. In the Critique of Pure Reason, Kant does not reject the ontological proof, but makes it truly consistent, fully consistent with the metaphysics of mystical pantheism. What is being proven here is not the existence of God the Absolute (this is impossible, since God is Divine Nothing), but the presence in consciousness of unconditional being (“matter of perception”), which is the manifestation of the Absolute in its finit form and from which the objective world is created through acts of consciousness. The article shows the presence of many parallels between Kant’s system and the teachings of John Scotus Eriugena and Nicholas of Cusa, who created the most famous versions of mystical pantheism.
525-542
Divine Nature Under Scrutiny: Rethinking the Problem of Evil in the Light of Modern Philosophical Discourse
Abstract
This study aims to provide fresh insight into the issue and possible solutions by analyzing the philosophical arguments and counterarguments around it. The Problem of Evil has long been a significant challenge for philosophers and theologians, as it presents a paradox between hostility and an omnipotent, benevolent supreme being. Despite centuries of theodicies and defenses, the problem remains a central concern in philosophical and theological discourse. Modern philosophical thought has brought new perspectives and insights to the problem, with philosophers like Alvin Plantinga, Marilyn McCord Adams, and Eleonore Stump offering nuanced analyses of evil and its compatibility with divine attributes. Their work has prompted a reevaluation of traditional theological assumptions and opened new avenues for exploring the complexities of evil and divine nature. The Problem of Evil has profound implications for our broader theological understanding of God and the world. It shapes our ideals about God’s nature, human cooperation, morality, and the character of the universe. To address these challenges, we must continue to explore and engage with contemporary philosophical perspectives. By drawing on present-day thinkers’ insights and engaging with evil’s complexities in new and revolutionary ways, we can enhance our theological discourse and deepen our knowledge of the divine. In conclusion, the Problem of Evil remains a vexing and profound challenge for believers and thinkers alike. By embracing the insights of modern philosophical discourse and committing to ongoing dialogue and reflection, we can begin to rethink our understanding of divine nature in the face of evil.
543-557
Ontology and epistemology
On the Advantage of the Physics’ and Lyrics’ Cooperation: Usage of the Exact and Natural Sciences’ Conceptions in Social and Humanitarian Knowledge
Abstract
The study reviews particular conceptions of natural and exact sciences which had a significant impact on social and humanitarian knowledge primarily on philosophy: the theories of sets, heterarchy, cybernetic approach and others. G. Bateson’s cybernetic or systems theory allows more comprehensive understanding of religious phenomena and the Pentecostal expansion in Brasilia among others in the context of all relevant areas taking into account their interconnections and mutual influence. The heterarchy conception allowed to I.V. Krasavin to solve the problem in general intellect theory of the Italian post-operaisms (M. Lazzarato, A. Negri, P. Virno, M. Pasquinelli, C. Vercellone, T. Terranova and ect) and conclude that it’s equally able as to liberate the society of the exploitation as to be appropriated by the society of control. The reverse of conceptions, usage of connectionism although criticized for the excessive simplifications, in the philosophy of brain and pedagogy gives the possibility to improve the methods of teaching increasing its efficiency. The natural sciences’ conceptions, the quantum physics for example, are applied in the philosophy of mind. Following W.V.O. Quine the representatives of the analytic philosophy more often propose to naturalize the discipline due to the natural sciences achievements. Although the undue tendency for formalization can divert from meaning as in F. Salis’ dealing with the problem of the literature characters’ narcissism. The application of a priory developed mathematical models trying to fit phenomena into them often harm philosophy. The mathematical formalization of the «second law of criminal behavior» suggested by the Norwegian forensic psychiatrist and psychoanalyst D. Abrahamsen seems to be not only meaningless but also ethically unacceptable. Bringing methodology of other disciplines designed for practical results and really “working” to science allows take a fresh look at the problem, covering it wider and from new angles.
558-574
The Problem of Cognition in V. Sesemann Philosophy
Abstract
The research is devoted to the analysis of the problem of cognition in the work of the 20th century Russian philosopher Vasily Sesemann (1884-1963). A number of circumstances concerning his life and work influenced the fact that to this day his works remain little known. Domestic philosopher spoke several languages; his scientific works were written in Russian, German and Lithuanian. The article provides an detailed overview of Sesemann's main works on epistemological issues; it is substantiated that the problem of cognition in the work of the Russian thinker occupies a highly significant position. An analysis of his approaches to solving epistemological issues, in particular the problem of pure knowledge, allows us to see the strong links between the elements of his philosophical system (epistemology, logic, ethics, aesthetics, philosophy of culture). Sesemann's focus on understanding knowledge in general, his critical attitude towards the positivist position on the superiority of natural science methodology is demonstrated by the persistent inclusion of questions about moral, aesthetic and religious cognition in works devoted to epistemological issues. This emphasises not only the key role of epistemology in the system of Sesemann’s philosophy, but also the importance of problems related to the spiritual and moral realm. The foundation of epistemological issues in ontology and the consistency in the application of the anthropological approach in the interpretation of knowledge gives its position depth and creates the unity of the philosophical system. The connection between various areas of philosophy is carried out, among other things, through such cornerstone concepts as: attitude, objective and non-objective, rational and irrational, reflexivity, temporality, consciousness, self-awareness, which are the conceptual framework of Sesemann’s entire philosophy.
575-588
SOCIAL PHILOSOPHY
Artificial Intelligence in Modern Society: Steps, Challenges, Strategies
Abstract
The relevance of the research is conditioned by the fact that artificial intelligence technologies are rapidly developing and have enormous potential, which can be successfully used for the benefit of humanity, but at the same time they pose many new challenges in conditions of social and ethical and legal uncertainty and pose a number of ethical questions regarding the future way of life of human society and ways, which will be followed by its further development. The article emphasizes that artificial intelligence has the potential to change the future of humanity for the better, however, artificial intelligent systems are inherently not neutral and are characterized by inherent bias, which is due to the initial data used in their “training”. Due to the magnitude of the social consequences of artificial intelligence technologies, many countries are now concerned about the ethical aspects of its use. In order to identify possible scenarios and use the potential of artificial intelligence to realize development opportunities while maintaining risk control, it is important to develop a more comprehensive understanding of the social changes caused by the increasingly expanding use of intelligent systems. It is concluded that the problems of using artificial intelligence must be considered through the prism of analyzing the social essence of a person, modern socio-cultural reality, humanistic goals and values of modern society. Any achievements in the field of artificial intelligence make sense only if they correspond to truly human values. To date, the absence of internationally approved ethical and legal norms and standards related to the application of developments and innovations in the field of artificial intelligence indicates the need for active and focused work of the Russian research community in this area.
589-600
Buddhist Ethical Philosophy in Contemporary Education
Abstract
Buddhist ethics is an interesting teaching of Buddhism, emphasizing the acceptance of suffering ( dukkha ). When individuals acknowledge, identify the causes, and strive to alleviate dukkha , they attain nobility and sanctity. The Buddhist ethics is crucial to be implemented in education, particularly among teachers. In the 21st century, teachers must possess information technology, communication, collaboration, critical thinking, problem-solving, innovation, and numeracy literacy skills. Buddhist ethics provide insights on how to approach these demands wisely for teachers. This research aims to explore the application of Buddhist ethics as an alternative means to enhance teacher’s competence in the 21st century. The study employs a qualitative descriptive research approach, collecting data through a literature review on Buddhism and teacher ethics. Data analysis is conducted using interpretation and hermeneutics. Implementing the Four Noble Truths in contemporary education reveals that teachers positively accept their duties problems ( dukkha ), the problem’s cause from their inability to control material desires, have peace, and carry out tasks according to their abilities and capacities. The implementation of the eight noble paths by teachers is to speak honestly, smoothly, and usefully, carry out duties for social interests, have respect for students and the environment, and not harm others. Teachers cleanse themselves of evil and unhealthy thoughts, sensory lust, resentment, doubt, and greed, explain each learning material objectively, show good faith, friendly and pleasant. Buddhist ethics are universal, requiring elaboration in normative provisions in various fields of life. Thus, Buddhist ethics contributes to the advancement of human civilization.
601-614
SCHOLARLY LIFE
615-619
620-626