Suchergebnisse

The article is devoted to actual problems of the theoretical analysis of the revolutionary terrorism of the modern era. The paper considers the specific features of revolutionary terrorism in frames of a comparison of the historical experience of the French and Russian October Revolutions. In the course of a comparative analysis the authors assess critically the results of the interpretation of this experience in the general sociological theories of Michael Mann, Barrington Moore and Immanuel Wallerstein and political philosophy of Neo-Marxism (Michael Hardt, Antonio Negri, Roberto Mangabeira Unger, Terry Eagleton, Fredric Jameson). The article notes that the majority of explanatory macro-sociological models are limited to the «summing up» of the terrorist policy of the parties and States in the XVIII–XX centuries. The various aspects of the discussion around the very phenomenon of terrorism and the role of the state in its containment or, on the contrary, distribution are affected only indirectly, as the terror itself is reduced to the segment level of macro-processes and structures (more or less significant) that determine the evolution to an industrial and post-industrial type of society. The historical line of continuity between the different stages of the evolution of the political tradition of terror is treated in the macro-models very abstractly and often becomes barely visible. Analytical ideas of the philosophy of modern left-wing radicalism also suggest that the neo-Marxist ideologues in their analysis of modern terrorism are equally committed, in a certain respect, to the abstract philosophical constructs, as well as the scientists oriented to macro-theoretical paradigms of modern sociology and academic Marxism with all their characteristic undoubted advantages and unavoidable aberrations.

The constancy of research interest in the content and forms of interaction between people in the society due to the role of the communication process and communication in the life of people. Most significantly, this role becomes in moments of reconciling work and interests of individuals, communities and groups; in the process of establishing, maintaining and expanding social connections and relations. Presented in the article ideas and concepts ancient thinkers and philosophers of the Middle Ages about the nature and forms of interaction of people in society are shown as supporting the idea of revealing the content of social communication, because they have their fundamental importance in the social and philosophical discourse on the analysis of forms of social interaction between individuals, social groups and society as a whole.

Contemporary investigations that are closely connected to the sphere of human rights have expanded the boundaries of law theory and stated its close connection to the moral sphere. The examples of such investigations are represented in the introduction. Starting from the second part of the XXth century, they were becoming more and more popular all over the world. This progress has shown many terminological issues related to the moral notions that should be solved as soon as possible with the help of cross-disciplinary studies. Hence the main aim and task of the article are to demonstrate the way to identify and solve such issues with the help of philosophical methodology on the example of the General Data Protection Regulation. For this purpose, Baconian and Cartesian research methods are used in conjunction with R. Dworkin terminological approach with the help of conceptual-categorical analysis, comparative analysis, and hermeneutic method. On the basis of the study and analysis of the Baconian and Cartesian methodologies and with help of R. Dworkin economic terminological approach, the author of the article within research results demonstrates the process of identifying of problematic notions in a legal text, its analysis in the context of the legal area, and, as a result, the formulation of contextual (situational) interpretation of concepts of this kind. The discussion reviews the state of affairs within contemporary social studies on respect from the points of view of the history of philosophy, political theory and philosophy of law. The emphasis is made on contemporary European and American studies, such as conference and essays provided by different scholars, Ph.D. students, and postgraduate students. The conclusions prove that we can and should measure moral notions in law sphere because of their important role in the lawmaking process. The author emphasizes that we can create an adequate contextual (situational) interpretation of vague notions, especially moral notions with the help of philosophical ...

The article is devoted to the study of attempts to reactualize the ideas of anarchism in the philosophy of postanarchism. Its purpose is to isolate the philosophical essence of F. Nietzsche's teachings on ressentiment, based on the works of S. Newman, which allows us to formulate the characteristic features of the philosophy of postanarchism. The objectives of the article is to cover the general theme of ressentiment, to trace the transformation of F. Nietzsche's views on this issue, their influence on Western European philosophy. We believe it possible to identify the specific philosophical views of modern anarchism in the context of comparative analysis with the Nietzsche's views and their interpretation by other philosophers. A similar analysis has not yet been presented in the literature.The theme of power in classical anarchism is associated with the suppression of individual freedom, the repressive apparatus and the dominance of man over man. Therefore, anarchists see precisely in the radical elimination of power (primarily state) the main source of human freedom. After Nietzsche, the view was firmly established that even revolutions cannot be considered exclusively liberating. As far as it is known that after them new forms of power arise, more effective than the previous ones. The Fukian analysis of the functioning of modern power was applied to anarchist discourse. This made it possible to detect the existence of coercive mechanisms in anarchism itself.The policy of ressentiment is generated by the distinction between subject and power, up to their opposition to each other. This distinction is central to classical anarchism. The actual goal of postanarchism is to justify a free position, devoid of a feeling of hatred and revenge. Overcoming the ressentiment in the anarchist discourse is carried out due to the new doctrine of power, its positive interpretation on the basis of the philosophy of F.Nietzsche and M.Foucault. The desire for power (the will to power) is "natural", while the suppression of this desire leads to the conversion of man against himself and produces a ressentiment.The article formulates the features of philosophical essentialism as a basis for conceptual modeling in classical anarchism. Postanarchism is presented as a philosophy that avoids essentialism. The theory of power here is further developed, ceases to be abstract, is filled with human content.Intelligence reveals in the context of postanarchism the concepts of "self-transcendence" and "self-creation", which became the main dominants of Nietzsche's philosophizing. The further reception of the concept of "will to power", the models and results of rethinking power, nihilism and human nature in post-classical philosophies are disclosed. Postanarchism emphasizes that it is almost impossible for an individual to acquire freedom without a minimal power struggle, which takes place in everyday life. Power is necessary for an individual to implement his own anthropological project.In the course of the study, the author comes to the conclusion that the theory of anarchism is constantly developing and updated in accordance with the time, in order to find solutions to acute social, political and economic problems. It must be admitted that the political activity of postanarchism, the views of its theorists on politics, power, and the state testify in favor of their anti-nihilism, value consciousness. ; Статья посвящена изучению рецепции идей классического анархизма в философии постанархизма. Ее цель – вычленить философскую суть учения Ф.Ницше о ресентименте, опираясь на работы С.Ньюмена, что позволит сформулировать характерные черты философии постанархизма. Примененный к анархистскому дискурсу фукианский анализ функционирования современной власти обнаружил наличие механизмов принуждения в самом анархизме. Постанархизм представлен как философия, избегающая эссенциализма. ; Стаття присвячена вивченню спроб реактуалізації ідей анархізму в філософії постанархізму. Вона ставить за мету охопити загальну тематику ресентімент і простежити трансформацію поглядів Ф. Ніцше з цього приводу та їх вплив на західноєвропейську філософію ХХ-ХХI ст. Дослідження увиразнює в контексті постанархізму концепти «самоперевершення» і «самотворення», що стали чільними домінантами філософування Ніцше. Розкрито подальшу рецепцію поняття «воля до влади», моделі та результати переосмислення влади, нігілізму та природи людини в посткласичних філософіях.

The article is devoted to the investigation of Russian cosmists' political views. The political theory touched upon in the works of the cosmists is an essential feature of the entire trend. At the same time, a paradox in the political views of cosmists is observed. On the one hand, the project of cosmism is universal, worldwide. On the other hand, not a single cosmist ignored the question of Russia's place in the world, and this reflects the nature of Russian thought. We can see that the problem of political power in cosmism is both universal and national. Unfortunately, not enough attention has been paid to this problem, although Russian cosmism is recognized as the core of all Russian philosophy and as an important element of the Russian idea. The study of the political thought of Russian cosmism is an important step in understanding the political characteristics of Russian culture. For a complete review the cosmists' philosophy of politic, we analyzed the works of Russian cosmists – N.F. Fedorov, V.S. Solovyov, K.E. Tsiolkovsky V.I. Vernadsky, S.G. Semenova and lesser known figures – N.A. Setnitsky, V.N. Muravyov, B.B. Vakhtin, I.M. Borzenko. Dialectical and hermeneutic methods were used to solve the research problems. As a result of the study, the key features of various political concepts of cosmists are identified, the palette of political views of cosmists is presented, including N.F. Fedorov's autocracy, V.N. Muravyov's republic, B.B. Vakhtin's skepticism of the possibility of stable political governance. The philosophical and historical causes of changes in the political views of cosmists are proposed. The proposition that the political views of Russian cosmists synthetically combine the universal and the individual, thereby removing the contradiction between the global and the national, is substantiated. It is noted that various political concepts of Russian cosmists is reduced by a general intention towards a global and cosmic essence of the political structure. This intention is one of the main features of Russian cosmism.

Semantic maintenance of the concept "globalization" is examined, its wide and
narrow interpretations. It becomes firmly established that global integration is the
quantitative state of globalization, indicative on the scale of what be going on in society changes, and universalization is the description of the high-quality state of globalization. Processes of modernisation, internationalization, transnatonalization and
liberalization are methods, relations, structures and principles which accompany the
process of rapprochement of societies in global unit. Modern globalization on the
stage of technogenesis presents not simply socio-economic and socio-biospheric
process, and more vast is a technogenic socio-biospheric process of co-operation of
technogenic society, its technosphere and transformed biosphere.

Development of Russian philosophy in general and the development of its religious lines in particular confirms that to understand Russian history, Russian human spiritual important to explore the philosophical search of the Russian mind. Russian thought XIX - early XX centuries is a spiritual renaissance, promotes wealth attached to the spiritual life of mankind. So, the end of XIX - early XX centuries is for Russia, especially, the time of significant global changes which affected virtually all spheres of human activity. Starting with changes in the political and state system of Russia, then in science, philosophy, religion, and ending with the changes in the cultural, moral and existential outlook of the person.The purpose of this study is to analyze the phenomenon of suicide as a reflection of the spiritual atmosphere that prevailed in Russia in XIX - first half of the XX century. This goal is achieved by solving the following tasks:1) analyzing the spiritual renaissance of Russian philosophical thought XIX - early XX centuries;2 ) the phenomenon of suicide is considered as dangerous and destructive social phenomenon for Russia of the XIX century ;3 ) disclose the essence of metaphorical discourse phenomenon of suicide in the spiritual atmosphere of the XIX century Russia (I. Paperno);4) clarify the meaning of « suicide epidemic «;5) The features of the phenomenon of suicide among the Russian intelligentsia.Thus, it should be noted that the spiritual shifts and changes that took place in Russia a designated time period, provoked a sharp, suicidal situation in society, drawing attention to the study of the phenomenon thinkers suicide. Train of transformations that Russia experienced XIX and the first half of the XX century, moving to a new and better life, accompanied by side effects such as social disintegration of society, fainting and loss of moral ideals, faith and spiritual foundations, mass suicide, hostility, which was embodied in the killings (crime, revolutions, wars) and suicide. Such processes could not remain indifferent in thinking minds of Russia, and therefore, the focus of their attention is the problem of the spiritual essence of human morality, faith, belief, death and immortality, freedom and responsibility, the meaning of life and others. In general, a period that covers the XIX - first half of the XX century, can be defined as an attraction to the light of the progress of world civilization, in connection with which it should be noted, and keen awareness of callousness, voids generated by the results of progress. Also this period was riddled with the desire for freedom and social truth that determined the motives of Russian philosophical thought - religious, moral, social. ; Проанализирован феномен самоубийства в русской философской мысли как отражение духовной атмосферы в России XIX – первой половины XX веков. ; Проаналізовано феномен самогубства в російській філософській думці як відображення духовної атмосфери в Росії XIX – першої половини XX ст.

Анализируется проблема осмысления феномена интернета со стороны философии и других наук. Описывается становление сети Интернет с момента появления первой компьютерной сети ARPANET до момента ее массового распространения и использования. Выявлено уникальное сочетание социокультурных условий и факторов, позволивших сначала появиться данной технологии, а затем обрести всеобщее признание. К ним относятся политические (ситуация холодной войны, демократические институты), экономические (становление глобальной рыночной экономики, новая генерация предпринимателей), технико-технологические (микропроцессорная революция), аксиологические (ценности научного творчества и свободы коммуникации) факторы. Определены важнейшие характеристики интернета, обусловившие его популярность среди пользователей, и их связь с изменениями на уровне общества и культуры в целом. ; The article is dealed the problem of comprehension the phenomenon of the Internet by philosophy and other sciences. The article describes the Internet becoming since the first computer network ARPANET has appeared until its mass distribution and use. The author has revealed a unique combination of socio-cultural conditions and factors that enabled the first appearing of this technology and then to gain universal acceptance. These are political (the situation of the Cold War, democratic institutions), economic (the emergence of a global market economy, a new generation of entrepreneurs), technical and technological (microprocessor revolution), axiological (the values of scientific creativity and freedom of communication) factors. The author defined the most important characteristics of the Internet, which determined his popularity among users, and their connection with changes in society and culture in general.

This article presents F.A. Stepun's interpretation of the views of the outstanding Russian philosopher Vladimir Solovyov (1853–1900) concerning the issue of the direction of historical development, as an integral part of Solovyov's philosophy of unitotality. It must be observed that this part of Stepun's creative output has not yet been sufficiently studied. In fact, Stepun's interpretation of Solovyov's views in the context of religious symbolism facilitates a deeper understanding of Solovyov's conception as well as the comprehension of the theoretical sources of the historical and religious constructions of Stepun himself. This study emphasizes the importance of Solovyov's work and personality for Russia's Silver Age culture, including his religious and philosophical trajectory, to which Stepun himself belonged. The interest of scholars in Solovyov's work is also documented, with a particular focus on the contribution the Russian émigré community gave to its study: these authors, in fact, managed to preserve during emigration the best traditions of Russian culture, in general, and of Russian religious and philosophical thought, in particular. The core of a number of theoretical statements of Solovyov's historiosophy will be also provided, along with Stepun's interpretation of them. Moreover, the special nature of the "methodological pluralism", which is peculiar to Stepun's approach to research, will be analyzed as well as the importance for him of religious symbolism's method in the study of Solovyov's views on the historical process. Finally, the great meaning of Solovyov's doctrine of God-manhood for Stepun's work will be explored. The main theoretical statements of this doctrine turned out to be compatible with his ideas on the ontology of history, on its structure, and on its anthropological nature. It will be also emphasized the perception of the historicity and "singularity" of Christ, which is peculiar for Solovyov, and subsequently for Stepun, being it the key for Christianity, in general, and for Christian historicism, in particular. The conclusion deals with the significant influence of Solovyov's ideas on Stepun's historical and philosophical studies, as well as with the importance of the problems that concern the study of the intellectual history of Russia.

The thesis is devoted to studying the role of systemic contradictions in social development, the consideration of objective reasons and the conditions of their occurrence, the relationship of systemic contradictions with the processes of formation of social interests, as well as the construction of new theoretical and methodological principles of forecasting, analysis and resolution.

The article examines the history of the formation and development of University education in Russia during the reign of Alexander I. The author analyzes the key legislative acts and statutes of the Russian universities created in 1802–1805, as well as the reorganized in 1819 University of St. Petersburg. The article dwells on the history of Dorpat, Vilnius, Kharkiv, Kazan, and St. Petersburg Universities during the period of Alexander I's reign. It is shown that as a result of the activities of the Emperor and his associates, a progressive harmonious system of education and higher education was created. The author traces how the educational policy began to change due to radically changed views of Alexander I in the last decade of his reign, which resulted in the clericalization of higher education, public education in general. The traditions initiated by M.V. Lomonosov were halted by the obscurantists and mystics. The universities were treated as hotbeds of freethinking, moral depravity, and philosophy was demonized as a source of spiritual contagion. ; В статье исследуется история становления университетского образования в России в период правления Александра I. Автор анализирует ключевые законодательные акты и уставы российских университетов, созданных в 1802–1805 гг., а также реорганизованного в 1819 г. Петербургского университета. Показано, что в результате деятельности императора и его сподвижников была создана прогрессивная стройная система просвещения и высшего образования. Автор прослеживает, как в результате радикально изменившихся взглядов Александра 1 в последнее десятилетие его царствования начала меняться и образовательная политика, что выразилось в клерикализации народного просвещения в целом.

The paper considers some social and philosophical issues associated with how the interpretation methods in the history of social and political philosophy are used at the Cambridge school of intellectual history (Q. Skinner, J. Pocock, J. Dunn).The methodology of the Cambridge School differs from other methods of studying history of ideas as the researchers focus on the languages of political thought and its discourses. A general principle of the approach of the Cambridge School is that the language is regarded as an integral part of the reality it describes.The author explains the basic principles of Q. Skinner's contextualism, who criticises the established methods of understanding the history of ideas while defending his own concept of the intentionality of the author's statements. The paper also describes the peculiarities of J. Pocock's, J. Dunn's and Q. Skinner's approach within the framework of the general theoretical and methodological principles of the Cambridge School of Intellectual History.Skinner paid special attention to the language and the use of concepts and ideas. For Pocock the language conventions are important, which are the main study object of his historical analysis. Thus, the historians of the Cambridge School emphasise that authors not only theorise, but also produce their own speech utterance, transforming historical reality. Which is why it is of utter importance to consider the context. Even with certain differences in Skinner's and Pocock's method and terminology, the authors' approaches are simultaneously complementary and polemical, and form the general methodology of the Cambridge School. ; В статье рассматриваются некоторые социально-философские проблемы, связанные с применением методов интерпретации истории социальной и политической философии Кембриджской школы интеллектуальной истории (К. Скиннер, Дж. Покок, Дж. Данн).Методология Кембриджской школы отличается от других методов изучения истории идей тем, что исследователи сосредоточиваются на языках политической мысли, ее дискурсах. Общей установкой подхода Кембриджской школы является то, что язык рассматривается как неотъемлемая часть той реальности, которую он описывает.Разъясняются основные принципы контекстуализма К. Скиннера, критикующего устоявшиеся методы понимания истории идей и отстаивающего собственную концепцию преднамеренности авторских высказываний. Дается описание особенностей подхода Дж. Покока, Дж. Данна и К. Скиннера в рамках общих теоретико-методологических установок Кембриджской школы интеллектуальной истории.Скиннер уделял основное внимание языку, использованию понятий и идей. Для Покока же важны языковые конвенции, которые являются основным объектом исследования его исторического анализа. Таким образом, историки Кембриджской школы подчеркивают, что авторы не только теоретизируют, но и совершают собственное речевое высказывание, преобразуя историческую реальность. Вот почему так важно учитывать контекст. Даже при определенных различиях в методах и терминологии Скинера и Покока подходы авторов носят одновременно взаимодополняющий и полемический характер и формируют общую методологию Кембриджской школы.

For the first time, "The Forest" by A. N. Ostrovsky is analyzed in the terms of cultural philosophy, which determines its relevance. The problem in question is investigated using a number of methods, the most significant being the analytical, historical-cultural method using a general cultural-philosophical approach to understanding the essence and semantic field of the phenomenon of "forest". On the basis of the articles by A.A. Grigoriev, the author outlines the worldview of the playwright, defined as the organic development of community life. The main meaning and semantic field of such a natural and cultural phenomenon as "forest" are considered, and the most significant examples relevant to the given problem, drawn from ancient, Italian and folk cultures, as well as testimonies from the playwright's contemporaries, are brought forward. The choice of examples is explained by A. N. Ostrovsky's knowledge of foreign languages, which allowed him, among other things, to be engaged in translation activities, and also to study authors writing about folk culture. All that was reflected in the language and plots of his plays. The article presents a detailed analysis of "The Forest" and reveals all the semantic shades in the use of the word "forest", their functions in the description of the characters and the development of the plot. The philosophical and socio-cultural meanings of the "forest" as a phenomenon of Russian life are clarified. Special attention is paid to the symbolist tendencies in the play, which fit into the general pursuit of time, not only in the life of the playwright, but also later. The methodological basis of the author's reflections is ontologism, meaning here the reality of the hidden essences of being in their objective expression. On this basis, the cultural-philosophical approach to A. N. Ostrovsky's play "The Forest" allowed to reveal all the meanings of the word "forest", to structure these meanings, to determine their place in the development of the plot and to show their role in the formation of the characters' personalities. In addition, it was the cultural-philosophical approach to the "forest" phenomenon that allowed to see the hidden symbolism of the play, which makes "The Forest" by A. N. Ostrovsky an object of the research on the late XIXth century.