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The paper focuses on the consideration of the self-determination of philosophy. Its purpose is to identify and analyze the status of worldview transcending, which makes it possible to question a person about existing. In philosophy, unlike science, the problem field is not limited to the world immanent for man, but extends to all being, projecting itself beyond it. The scientific novelty of the work lies in the substantiation of metaphysical interrogation as a fundamental definition of philosophy, complementing existing definitions in Russian literature. It is emphasized that philosophy, in essence, is, firstly, a worldview questioning, the result of which is self-creation of a person and his awareness of his place in the world; secondly, metaphysical interrogation aimed at understanding the world as a whole, and not at studying the structure of specific areas of the universe; thirdly, the transcending questioning, in the course of which the expansion of the boundaries of cognition, the complication of human experience, the development of the philosophical worldview itself takes place. The author comes to the conclusion that the most important task of philosophy is to question existing, being as itself, which should be reflected in its self-determination. In its content, philosophizing is a worldview transcending, a metaphysical questioning of a person about the world as a whole and to himself.

This work investigates the early encounters of French philosophers and religious thinkers with the phenomenological philosophy of Edmund Husserl. Following an introductory chapter addressing context and methodology, Chapter 2 argues that Henri Bergson's insights into lived duration and intuition and Maurice Blondel?s genetic description of action functioned as essential precursors to the French reception of phenomenology. Chapter 3 details the presentations of Husserl and his followers by three successive pairs of French academic philosophers: Leon Noel and Victor Delbos, Lev Shestov and Jean Hering, and Bernard Groethuysen and Georges Gurvitch. Chapter 4 then explores the appropriation of Bergsonian and Blondelian phenomenological insights by Catholic theologians Edouard Le Roy and Pierre Rousselot. Chapter 5 examines applications and critiques of phenomenology by French religious philosophers, including Jean Hering, Joseph Marchal, and neo-Thomists like Jacques Maritain. A concluding chapter expounds the principal finding that philosophical and theological receptions of phenomenology in France prior to 1939 proceeded independently due to differences in how Bergson and Blondel were perceived by French philosophers and religious thinkers and their respective orientations to the Cartesian and Aristotelian/Thomist intellectual traditions.

Kant's views about mathematics were controversial in his own time, and they have inspired or infuriated thinkers ever since. Though specific Kantian doctrines fell into disrepute earlier in this century, the past twenty-five years have seen a surge of interest in and respect for Kant's philosophy of mathematics among both Kant scholars and philosophers of mathematics. The present volume includes the classic papers from the 1960s and 1970s which spared this renaissance of interest, together with updated postscripts by their authors. It also includes the most important recent work on Kant's philosophy of mathematics. The essays bring to bear a wealth of detailed Kantian scholarship, together with powerful new interpretative tools drawn from modern mathematics, logic and philosophy. The cumulative effect of this collection upon the reader will be a deeper understanding of the centrality of mathematics in all aspects of Kant's thought and a renewed respect for the power of Kant's thinking about mathematics. The essays contained in this volume will set the agenda for further work on Kant's philosophy of mathematics for some time to come

There should be an affirmative philosophy of organisation that rejects the negative tendency characterising organisation studies, and its failure to grasp the fundamental function of organisation as the oblique means to express and satisfy desires. Organisation and organisation studies should be joyful practices. This book offers a deep and detailed analysis of the problem and its solution. It opens with a definition of the human being as an impossible animal, ill-equipped to survive in any ecological niche, and traces the development of culture, it describes how communities have been built upon metaphors of the body, drawing upon extended examples from the history of pathological anatomy, medical institutions and medical technology. The central problem is to understand how our thinking, feeling and acting bodies relate to the processes and phenomena of social organisation. The argument then applies Gilles Deleuze's influential early works in the history of philosophy to the problem of organisation. Developing Michael Hardt's groundbreaking work, an extraordinary and rigorous intellectual adventure unfolds into a world of bodies and organisations. Here there are no abstractions and nothing held in reserve. Abstract conceptions of power, dialectics and consciousness are rejected: What matters is the body/organisation and what it can do. For readers interested in the problems of human bodies and social organisations, including organisational scholars, sociologists, philosophers, anthropologists and human geographers.