The paper is devoted to the late lyrics of E. A. Boratynsky (1800-1844), namely his final book of verses Twilight (1842). The question of how the motif of emptiness functions in this work is considered. The study of this issue uses the philological method of motifs analysis, as well as the possibility of hermeneutic and structural-semantic methods of research. It is shown that one of the functions of the motif of emptiness is that it appears as a property of objects of the immaterial world: emptiness is understood as the absence of value and cognitive meanings. The author considers the question of how these types of values are interrelated. The article demonstrates that the motif of emptiness is involved in the structuring of the artistic space of Boratynsky's book, and analyzes the idea of emptiness as a property of spatial images embodied in the book. It is shown that the image of the desert is one of the most significant in the book, in the article it is considered in relation to the image of the desert. In addition, in "Twilight" the idea of emptiness is embodied as a property of time, emptiness appears as characteristic of the individual-personal being of the sub-ject in the book of poems by Boratynsky, the motif of emptiness is ontological, since emptiness is correlated with the category of non-existence. The author shows that the analysis of the motif of emptiness allows us to better understand the essence of the romantic conflicts reflected in the book: the opposition of the poet and society, and at the same time, the internal conflict of the lyrical hero of Twilight. As a result of the analysis, the author concludes that one of the foundations of the artistic philosophy reflected in the work is the search for ways to overcome the emptiness- meaninglessness of being.
In the article the author analyzes main aspects of becoming and developing of Dnepropetrovsk philosophical school. There are four aspects: historical, topological, objective and prognostic.Historical aspect of becoming and developing of Dnepropetrovsk philosophical school includes four steps. The first is establishing of The Oles Honchar Dnepropetrovsk national university in 1918 and after three years opening the Department of philosophy in 1921 by the first rector Vladimir Karpov – biologist, philosopher, expert of ancient languages, interpreter of Aristotle etc. The second is professional activity of Georgy Antonovich Zaichenko – the first doctor of philosophical sciences in Dnepropetrovsk region. The third is opening of specialized doctor academic council in 1992. It's possible because of Petr Ivanovich Gnatenko – one of the outstanding scientists of the contemporary period. The fourth is establishing of specialty 'philosophy' at The Oles Honchar Dnepropetrovsk national university in 2002.Topological aspect of becoming and developing of Dnepropetrovsk philosophical school reflects that fact: the school was influenced by two great traditions – Moscow philosophical tradition (V.Karpov, G.Zaichenko, A.Semushkin) and Kiev philosophical tradition (P.Gnatenko, V.Pronyakin, A.Korh, R.Evtushenko, T.Tal'ko etc.). Harmonic coordination of these two traditions created conditions for becoming and growing of local specialists (I.Moroz, V.Panfilov, V.Okorokov, S.Shevtsov, O.Osetrova, J.Shabanova, T.Vlasova, V.Palaguta, A.Khalapsis, T.Pavlova, V.Gromov etc.).Objective aspect shows: the Dnepropetrovsk philosophical school consists of several different researching programs. For example, researching of national character, national psychology, ethnopsychoanalyses by Petr Gnatenko, researching in sphere of political epistemology by Alexander Tokovenko, researching of contemporary Western European philosophy by Vladimir Pronyakin, researching of postnonclassical philosophy by Victor Okorokov, researching of philosophical questions of education and nature of creative act by Sergei Shevtsov, researching of suicide problems by Oksana Osetrova, researching of transpersonal measuring of human being by Julia Shabanova etc.Prognostic aspect of becoming and developing of Dnepropetrovsk philosophical school involves problems of using intellectual potential of philosophers in developing Dnepropetrovsk region. ; В статье автор анализирует основные аспекты становления и развития Днепропетровской философской школы. Выделено четыре аспекта: исторический, топологический, содержательный, прогностический.Исторический аспект становления и развития Днепропетровской школы философии включает четыре шага. Первый – основание Днепропетровского национального университета имени Олеся Гончара в 1918 г. и спустя три года, в 1921 г., открытие кафедры философии, которую возглавил первый ректор В.П. Карпов – биолог, медик, философ, психолог, знаток древних языков, переводчик Аристотеля. Второй – профессиональная активность Г.А. Заиченко – первого доктора философских наук в Приднепровском регионе. Третий – открытие в ДНУ специализированного ученого совета по защите докторских и кандидатских диссертаций в 1992 г., что стало возможным благодаря усилиям П.И. Гнатенко, одного из крупнейших ученых современной Украины. Четвертый – основание в ДНУ специальности «философия» в 2002 г.Топологический аспект становления и развития Днепропетровской школы философии отражает тот факт, что школа испытала влияние двух крупных традиций: Московской философской традиции (В.П. Карпов, Г.А. Заиченко, А.В. Семушкин) и Киевской философской традиции (П.И. Гнатенко, В.И. Пронякин, А.Н. Корх, Р.А. Евтушенко, Т.Н. Талько и др.). Гармоничное взаимодействие этих традиций создало почву для становления и развития собственных кадров (И.А. Мороз, В.А. Панфилов, В.Б. Окороков, С.В. Шевцов, О.А. Осетрова, Ю.А. Шабанова, Т.И. Власова, В.И. Палагута, А.В. Халапсис, Т.И. Павлова, В.Е. Громов и др.).Содержательный аспект показывает, что Днепропетровская философская школа представляет собой совокупность различных исследовательских программ, среди которых: исследование национального характера, национальной психологии, этнопсихоанализа П.И. Гнатенко, исследования в сфере политической эпистемологии А.С. Токовенко, исследования современной западной метафизики В.И. Пронякиным, исследования постнеклассической философии В.Б. Окороковым, исследования философских аспектов образования и природы творческого акта С.В. Шевцовым, исследования суицидальной проблематики О.А. Осетровой, исследования трансперсональных горизонтов бытия человека Ю.А. Шабановой и др.Прогностический аспект становления Днепропетровской школы философии предполагает использование интеллектуального потенциала философов в развитии Приднепровского региона.
The article analyzes the concept of the "Moscow School of Metaphysics," an expression proposed by S.L. Frank in 1932 referring to the institutionalization of the initial advancement of Russian thought in the form of a "scientific metaphysics." S.L. Frank held the rationalism of L.M. Lopatin and the transcendentalism of S.N. Trubetskoy to be the chief methodologies of this movement. S.L. Frank's institutional identification is judged to be one episode in the search for a general developmental pattern within Russian thought – a movement toward a scientific and systematic philosophy. In his book Russian Philosophy around S.L. Frank. Selected articles (2020) the contemporary investigator of Russian philosophy, G.E. Alyaev turned his attention to the "Moscow School of Metaphysics" as a historical and philosophical concept. Agreeing with Frank, G.E. Alyaev names the alleged participants in the school, excluding V.S. Solovyov considering him a "religious thinker." Referring to the material in the journal Problems of Philosophy and Psychology and to the speeches of N.Ya. Grot and V.S. Solovyov, the author shows that the philosophical education of Russian society, and in particular of professional philosophers, was not at a level that allowed for the emergence of the school as a scientometric unit. With the final two decades of the nineteenth century in mind, the author prefers to speak not about the school, but about the direction of the philosophical sympathies of Russian educated society toward either positivism or metaphysics. Within the bounds of the latter, there took place a selection of methodological techniques that allowed Russian thought to move toward a scientific metaphysics. The author mentions V.S. Solovyov, with his final articles, as among those who persistently sought the principles of theoretical philosophy. The author also shows that S.L. Frank, who proposed the concept of the "Moscow Metaphysical School," is far from precise in its application
A comparative analysis of the philosophical foundations of the teachings on love by Maximus the Confessor and Vladimir Solovyov is presented utilizing the principles of source analysis, comparative philosophical study, and the historico-genetic method. The case is made for the relevance of this research topic, due to the lack of special studies on the reception of Maximus the Confessor's doctrine of the love in the works of Vladimir Solovyov. An analysis is given of the extent to which V.V. Vysheslavtseva, K.V. Mochulsky, G.V. Florovsky, A.F. Loseva, S.S. Averintseva, V.M. Lurie, I.B. Benevich, A.I. Sidorova knew of the the problem. The focus is also on the works of foreign authors – H.U. von Balthazar, M.-J. Guillau, D.D. Kornblatt, R.F. Gustafson, E.V. Borisova, J.-K. Larcher, Ts. Angelova, J. Sutton, J. Krasicki, O. Smith – which show a genetic affinity between the teachings of Maximus the Confessor and Vladimir Solovyov. This article also takes up the main sources that reveal the content of the concepts of love in Maximus the Confessor and Vladimir Solovyov. Also taken up here is the extent of the Russian philosopher's acquaintance with the works and heritage of St. Maximus and Solovyov's assessment of his place and role in the patristic heritage. We find the focus of attention of modern scholars to be on the epistemological and ethical aspects of love as found in the works of the Byzantine thinker. This article also notes the particular importance of studying the ontological foundations of the concepts of love that are found in Maximus the Confessor and Vladimir Solovyov.
In 1921, on the 600th anniversary of Dante Alighieri, the Silver Age philosopher and priest Pavel Florensky finished writing his book "Imaginaries in Geometry", in which he demonstrated how the medieval picture of cosmos unfolded in "Divine Comedy" was confirmed in the light of modern science. The book was published in 1922 and has since been commented from various points of view. This article raises a question that has hardly been touched upon in the Florenskian scholarship: i.e. in what aspects does Florensky's view of Dante fit into the "Danteana" ("Dante's text") of the Silver Age? In this respect, other approaches to Dante's work in the context in which Florensky's position was developed are considered, with a special focus on the views of Russian religious thinkers. One of the main hypotheses of this article is that such a way of posing this question is useful to explain the phenomenon of "Russian Dante", whose originality is mentioned in a number of relevant studies. This article also reveals the way in which the perception of Dante by Russian thought is connected with the assessment of the historical and cultural position that his work occupies. In this regard, particular attention is paid to the re-evaluation of the consolidated vision of the Middle Ages and the Renaissance undertaken by Russian thought. In conclusion, the reason for the increased interest in the phenomenon of Dante within the Silver Age religious and philosophical thought is the recognition of proximity to their own ideological attitudes of the symbolic worldview as is presented in the "Divine Comedy". In Pavel Florensky's thought this type of worldview receives not only a philosophical, but also a scientific justification, and is defined by the concept of "concrete metaphysics".
There are analyzes the relation of the dialectic and deconstruction, examined various version of their relationship. There are make next conclusions. Every system of philosophy is dialectic (develops itself) and deconstruction (it is finding the weakness of previous systems and "mistakes" in them). Postmodern philosophy doubles metaphysics, dialectics, deconstruction: they become "classic" and "postmodern". "Postmodern" is a double of the deconstruction of the "classical" dialectics. "Deconstruction" tries to replace the dialectic on its "metaphysical" double. Deconstruction is a reformatting of the object (the disappearance of previous and appearance of a new which based on it) and dialectic which has come to its end, the edge, the absurd.
В статье рассматривается трансформация классической рациональности в направлении диверсификации позитивной науки и иных форм освоения мира, таких как идеология и метафизика. Особое внимание уделяется исследованию противостояния позитивной науки и идеологии. Идеология рассматривается как духовно-практический феномен, не укладывающийся в каноны классической рациональности. Новый этап в развитии позитивной науке наступает с появлением учения о ценностях. Модель ценностно-рационального действия дает возможность позитивной науке исследовать массовые политические акции, не обращаясь к категории "идеология". ; In the article, the transformation of classic rationality is examined in the direction of positive science diversification and other forms of mastering the world, such as ideology and metaphysics. The special attention is paid to the research of opposition between positive science and ideology. Ideology is examined as the spiritually-practical phenomenon that goes beyond the limit of the classic rationality canons. The new stage in development of positive science comes with appearance of studies about values. The model of valued-rational action gives positive science an opportunity to investigate mass political actions, without using the category of "ideology". Development of conceptual ideology model within the framework of methodological paradigm of positivism could be examined as the changes in the regularly recommencing attempts to clean positive knowledge from metaphysical, ideological and valued influences, saving its objective content.
In the article, the transformation of classic rationality is examined in the direction of positive science diversification and other forms of mastering the world, such as ideology and metaphysics. The special attention is paid to the research of opposition between positive science and ideology. Ideology is examined as the spiritually-practical phenomenon that goes beyond the limit of the classic rationality canons. The new stage in development of positive science comes with appearance of studies about values. The model of valued-rational action gives positive science an opportunity to investigate mass political actions, without using the category of "ideology". Development of conceptual ideology model within the framework of methodological paradigm of positivism could be examined as the changes in the regularly recommencing attempts to clean positive knowledge from metaphysical, ideological and valued influences, saving its objective content. ; В статье рассматривается трансформация классической рациональности в направлении диверсификации позитивной науки и иных форм освоения мира, таких как идеология и метафизика. Особое внимание уделяется исследованию противостояния позитивной науки и идеологии. Идеология рассматривается как духовно-практический феномен, не укладывающийся в каноны классической рациональности. Новый этап в развитии позитивной науке наступает с появлением учения о ценностях. Модель ценностно-рационального действия дает возможность позитивной науке исследовать массовые политические акции, не обращаясь к категории «идеология».
The article explores the influence of Vl. Solovyov's philosophy of love on A. Kuprin's and M. Prishvin's creativity. It is noted that the theme of love is one of the main themes in the culture of the Silver Age. It was widely reflected not only in Russian literature, but also in philosophy, theology. It is indicated that the problems of love and sex, family and marriage, the emancipation of women have become the subject of attention of philosophers of the turn of the XIX – XXth centuries: V.S. Solovyov, N.F. Fedorov, V.V. Rozanov, N.A. Berdyaev, P.A. Florensky, S.L. Frank. It is emphasized that in coverage of these problems the absolute priority belongs to Vl. Solovyov, since the main provisions of his philosophy of love influenced the work of both modernists and neorealists. Attention is drawn to the fact that the problem of the influence of Vl. Solovyov's "metaphysics of love" on the work of neorealist writers is not fully explored. The author of the article reveals presence of the basic ideas of Vl. Solovyov's "metaphysics of love" in Kuprin's works and Prishvin's diaries. It is emphasized that the ideas of Vl. Solovyov about the transforming power of love, about the restoration in man of the image of God are turned out to be the most significant for writers. It is noted that in Kuprin's works the main emphasis is laid on the following provisions of Vl. Solovyov's "metaphysics of love": the power of love that can withstand death, and its "uniqueness". From this point of view, the novels "Garnet Bracelet" and "Loneliness" are analyzed. Special attention is paid to Prishvin's diaries, in which the problem of love, sex, marriage is interpreted in line with the philosophical ideas of Vl. Solovyov. The similarity of views of Vl. Solovyov and M. Prishvin on the essence of love as a bodily-spiritual unity, "the embodiment of true ideal humanity" are revealed. It is concluded that, in understanding the ontological essence of love, views of A. Kuprin and M. Prishvin are close to the philosophy of love by Vl. Solovyov.
Purpose. The article is devoted to the topical in modern political-economic reality theme of architectonics of the state. The subject of analysis is the physical-ontological and social-political doctrines T. Hobbes. The author aims to reveal the category of the body as the primordial concept of Hobbes' metaphysics.Methodology. The basis of the research is the hermeneutic, phenomenological and comparative methods and the principle of the historical-philosophical reconstruction.Results. The results of the study are that the author explicates the essence of Hobbes' maxim that man can fully know only what he himself can do. As such an artifact in the philosophy of T. Hobbes is the body, and the social-political body, established by the man himself. The author supposes that the modern European project "social physics" can be considered a prototype of active theoretical-epistemic model describing social reality.Practical implications. The results of the study can be applied in the sphere of socio-political planning and forecasting. ; Цель. Статья посвящена актуальной в условиях современной политико-экономической реальности теме архитектоники государства. Предметом анализа выступают физико-онтологическая и социально-политическая доктрины Т. Гоббса. Автор ставит целью раскрыть категорию тела в качестве исконного понятия гоббсовой метафизики.Метод или методология проведения работы. Основу исследования образуют герменевтический, феноменологический и компаративистский методы, а также принцип историко-философской реконструкции.Результаты. Результаты работы заключаются в том, что автор эксплицирует сущность гоббсовой максимы о том, что человек в полной мере может познать лишь то, что он сам способен сделать. В качестве такого артефакта в философии Т. Гоббса выступает тело, причём не природно-физическое, а социально-политическое, учреждаемое самим человеком. Автор делает предположение, что новоевропейский проект «социальной физики» можно считать прообразом деятельностной теоретико-эпистемической модели описания социальной реальности.Область применения результатов. Результаты исследования могут быть применены в сфере социально-политического проектирования и прогнозирования.
