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Displaying: 121-140 of 1779 documents


articles in english
121. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Galina B. Svyatokhina The Philosophy of Cosmic Thinking as Research and as a Life Style
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The aspiration to understanding cosmos and man in it, has been an important element of philosophical research in different historical epochs, beginning from the times of Ancient East and West, up to the present time. But the problem of revealing the principle underlying Being which gives an opportunity to see the whole of the world as a single, organizing itself integrity as well as man’s place and meaning in it, remains actual. From the angle of cognizing such a principle of cosmic thinking and developing research methodology based on it, the holistic approach underlying the original Russian philosophy is in our point of view of considerable interest. Having an indissoluble connection with the world philosophical thought but shaped historically on the basis of the Russian spiritual culture, it found its most consistent and logical expression in the ‘Teaching Living Ethics’. Its specific character consists in the fact that it serves not only for forming a synthetic way of understanding the world, but, directing man to spiritual improvement or Transfiguration, contributes to a harmonious way of life and further cosmic evolution. To implement this methodology theoretically and practically it is important to cognize the algorithm of the dynamics of manifested Being springing from the Three-Hypostases Being of the Absolute.
articles in french
122. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Artem Krotov Soloviev et Descartes
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Critique des idées de Descartes est un chapitre distinct, assez importante de l’histoire de la philosophie russe. Dans sa thèse «La crise de la philosophie occidentale» (1874) Soloviev affirme que le penseur français par son interprétation mathématique de la réalité physique élimine du monde naturel «toute force vivante», réduit le contenu spirituel à «l’activité formelle de la pensée». Dans ses trois articles sur «la philosophie théorique» (1897-1899) Soloviev affirme qu`une connaissance directe de la substantialité du sujet n’existe pas, que Descartes se mêle illégalement les notions du sujet empirique et du pur sujet pensant. Toutefois, la critique de Soloviev, apparemment n’atteint pas son but. Au contraire, il convient de noter la proximité de la position des deux penseurs sur un certain nombre de questions fondamentales. Tous les deux prennent comme un point de départ de la philosophie théorique la pensée; reconnaissent la possibilité de trouver la vérité ultime; insistent sur l`absence des présupposés dogmatiques dans la théorie de la connaissance; déclarent la certitude immédiate de faits mentaux; proclament la nécessité d’utiliser le doute méthodique. Tous les deux vont au-delà des phénomènes psychologiques à l’existence ontologique. Par conséquent Soloviev est l’héritier des idées de Descartes plutôt que son adversaire intransigeant.
articles in russian
123. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Ермишин Олег Тимофеевич Проблема христианской цивилизации в философии русской эмиграции ХХ в. (В.В. Зеньковский, С.Л. Франк, И.А. Ильин)
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The paper studies the philosophy of Russian diaspora of the twentieth century. We consider the works, which attempt to interpret the foundations and cultural unity of the European Christian civilization. V.V. Zenkovsky (1881-1962) in an untitled manuscript, written between 1920 and 1925, and published in 2011, analyses the history of European civilization, and searches for ways out of the large-scale European crisis. Zenkovsky assumed that it is possible to overcome the crisis through the construction of a harmonious, integral culture. Thus, he tried to develop systematically the fundamental principles of Christian civilization. We compare Zenkovsky’s manuscript with the work of other thinkers of Russian diaspora devoted to the principles of Christian civilization. Semyon L. Frank (1877-1950) in his book The Spiritual Foundations of Society (1930) and Ivan A. Ilyin (1883-1954) in his Foundations of Christian Culture (1937) examine the problems of Christian civilization in the context of social philosophy and philosophy of culture. The Russian philosophers try to interpret the spiritual crisis of European civilization and find ways to overcome its contradictions. Their ideas remain relevant and can still stimulate the philosophical discussions of our time.
124. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Коновалов Валерий Николаевич Коммунитаристский дискурс в русской философско-правовой мысли
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At the turn of the 20th-21st centuries, we observe a communitarian turn in the political and legal consciousness both in Western society and in Russia. From methodological point of view, this turn is characterized as postmodern discourse of philosophy of law. Communitarianism is a kind of expression of justice and the rise of the question not only of freedom, but also of the welfare. The spread of communitarian discourse in Russia is particularly noticeable. Communitarian discourse is explicit in the political culture of traditional type, represented in the Russian philosophical and legal thought. Despite the difference in the historical paths (including historical time) between Russia and Europe, there appear general laws of development of the philosophical and legal thought.
125. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Anna Kostikova Философия в эпоху крушения империй
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The problem of philosophical understanding of the status of society and the role of philosophy and intellectuals in it in the era of the empires’ collapses arose with special acuteness. The most vivid interpretations, not having its continuation, criticized by its contemporaries, recur in the history of the similar socio-political situation, having reproduced not only the model of philosophical argumentation, but also of its own social helplessness. An example in the history of philosophy can be Vekhi (“Landmarks” or “Signposts”) – Russian intellectual movement organized around the collection of seven essays published in 1909 and the so-called “new philosophy” in France and repeating them respectively in the new Russia, and now – in France, after the elections of 2012.
126. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Alexey Kozyrev Гностицизм и русская культура Серебряного века
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Le temps de «la Renaissance russe religieuse» (F. F. Zelinsky) ressemble à l’époque de l’Antiquit tardive marquee par le syncrétisme alexandrin, ou le savoir philosophiques se melangeait avec des diverses pratiques religieuses et mystiques. Après Vladimir Soloviev la culture russe est marquée par le rejaillissement de l’intérêt vers au gnosticisme des premiers siècles du christianisme et la gnose néo-européenne, donc les éléments sont largement intégrés aux systèmes philosophiques (surtout du caractère non particulièrement académique – N. Berdyaev, S. Boulgakov, L. Karsavin, V. Mouraviev etc.), ainsi que sont utilisés par des poètes (A. Blok, A. Belyj, M. Kouzmin, V. Bryussov, M. Voloshin etc.). C’est non seulement la doctrine de la chute du Plérome du Principe féminin (Sofia), mais aussi l’intérêt vers des formes de la connaissance non-rationelles, l’idéalisme (l’ idée est comprise comme le principe vivant qui se deploye dans la pensée et dans l’ art), la doctrine de l’ascension, l’apophase, l’élitisme. Le gnosticisme (donc la patrie est Alexandrie) est perçu dans la pensee russe comme la partie de l’héritage antique, contrairement à ce que Plotin reprochait aux gnostiques l’audace imprudente et opposait leur philosophie a la sienne. H. Jonas marquait la ressemblance de la conception du monde gnostique et la philosophie de l’existentialisme avec sa sensation de l’abandon de la personne au monde et son ahgoisse de l’être. Probablement, la complexité accroissante et l’imprévisibilité du monde rend le gnosticisme antique populaire à l’époque des guerres et les révolutions. On ne peut pas retrancher cependant du compte l’inspiration intellectuelle de la gnose, acquise lors de l’histoire européenne. La gnose attire des philosophes et des poètes par le potentiеl heuristique de mythe et de la métaphore.
127. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Олег Марченко Первый русский философ» Григорий Сковорода: единство учения и жизни
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Grigory Skovoroda (1722–1794) occupies a totally special place in Russian cultural consciousness. Realizing its own specifics, Russian philosophy of XIX-XX centuries was searching for its fundamentals, origin, source, and «seed». Such origin for Russian philosophical consciousness became the personality of wandering thinker Grigory Skovoroda, whose outstanding qualities, like Socrates, were organic unity of inquiry and life. Many generations of Russian intellectuals, from Mikhail Kovalinsky to Alexey Losev, saw this Ukrainian poet, pedagogue and religious thinker as a «first Russian philosopher», forerunner of original Russian philosophy; philosophy, which takes the concepts of «integrity», reconciliation of philosophical theory and practice of life as priority.
128. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Tatiana Smetanina Специфика понимания личности русскими философами – консерваторами XIX - начала XX вв.
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The concept of the individual, as a rule, is examined in connection with the liberal tradition of Russian philosophy. In the conservative model it is rarely studied and frequently even the very presence of a study about the personality is denied, since attention is entirely accentuated on society. But for the Russian conservatives of the end of XIX and the beginning of XX centuries, the search for an alternative to the propagation of the mass person, which is turned havoc against the background of the modernization of Russian culture becomes urgent. To chief ideologist of Russian conservatism K.P. Pobedonostsev, the democratization of the public and cultural sphere is seen by way of the degradation of elite, and people culture. He attempted to connect the traditions of Russian orthodoxy with the philosophical searches of the slavophiles of the middle XIX of century, the romantic idealization of medieval culture and the criticism of bourgeois society. It is one of the first, who critically comprehended action on the personality of mass culture. Ideal “organic” society is based on the principles of hierarchical quality and paternalism. The turn of K.P. Pobedonostsev to “the soil”, as a unique orthodox-monarchist “people’s movement”, is consonant with views F.M. Dostoyevsky and N.Y. Danilevskiy, and the ideas of the leading part of cultural elite, unexpectedly draw together with it, also, N. A. Berdyaev.
129. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Storcheus Nadezhda Vyacheslavovna Тема мистики и символизма в русском неокантианстве Баденской школы
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In conditions of crisis of public life, systems of extra confessional mysticism esoterics, eschatological motives receive wide distribution in para-intellectual circles. But even in philosophy mystical motives are inherent even in especially rational directions. All mystical doctrines express themselves not so much in a language of concepts, as in a language of symbols. The mysticism subject within Russian Baden neo-Kantianism is represented as quite pertinent if we are to take into consideration that the ‘istoriosofiya’ differs from history philosophy in that it applies to secret knowledge of history, mysticism being in its plan, and demands, along with learning, experience of history as the personal spiritual destiny. The Russian symbolism inherited the main western, line however, having corrected it a little. Symbolism, as the world outlook direction, as reaction to materialism, positivism and realism in the European culture, covered the widest circles of intellectual elite of society. Russian neo-kantianist Feodor Stepun considers mysticism as the fundamental moment of Russian outlook. Sergey Gessen supports this point of view and argues that mysticism – the type of metaphysics arising on border, philosophy separating area and culture from the sphere of irrational experience.
130. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Галина Б. Святохина Философия космического мышления Как исследование и образ жизни
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Стремление к осмыслению космоса и человека в нем – важный элемент философских исканий в разные исторические эпохи, начиная со времен Древнего Востока и Запада до наших дней. Актуальной здесь остается проблема выявления принципа, лежащего в Основании Бытия, открывающего возможность системно-целостного видения мира как единой самоорганизующейся целостности, а также места и значения человека в ней. С точки зрения осмысления подобного принципа космического мышления и разработки основанной на нем исследовательской методологии, на наш взгляд, представляет значительный интерес целостный подход, лежащий в основе самобытной русской философии. Имея неразрывную связь с мировой философской мыслью, но, исторически произрастая на почве русской духовной культуры, он нашел свое наиболее последовательное и логичное выражение в Учении Живой Этики. Его особенностью является то, что он служит не только формированию синтетического способа осмысления мира, но, устремляя человека к духовному преображению, способствует гармоничному образу жизни и дальнейшей космической эволюции. Для теоретической и практической реализации этой методологии важно осмысление алгоритма динамики проявленного Бытия, проистекающего из принципа Триипостасности Основ Абсолюта.
131. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
Ilgiz Yanbukhtin Ключевые аспекты метафизики Николая Гоголя
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The author considers the key aspects of Nikolay Gogol’s philosophical attitude, mainly represented in the works of the last period of his life (Selected Passages from the Correspondence with his Friends, The Author’s Confession), and basic literary works (the first and the second volumes of the poem Dead Souls). The fact that Gogol was a pioneer in many themes of contemporary art such as avant-garde, theatre of the absurd, surrealism, “the dehumanization of art” is well-known as well as his influence on existential philosophy. There is a necessity to overcome an asymmetry between literary and philosophical developing of Gogol’s creative work. The author distinguishes a number of philosophical issues in the writer’s creative work: individual soul (consciousness); connection of metaphysics with sociality; original understanding of phenomenon of entrepreneurship and management in Christian transfiguration of life; adaptation of Christianity to social relations, etc. The key idea of Gogol’s metaphysics may be defined as a statement of “problem of soul” which is a particular variant of the problem of consciousness. Artificial search of so called “philosophical grounds” of the writer’s “creative work” is not as significant as comprehension of the fact that Gogol as distinctive thinker went independently beyond literary bounds, overcoming literature.
132. Proceedings of the XXIII World Congress of Philosophy: Volume > 71
М.П. Яценко Глобализация как форма исторического процесса и аксиология истории в россии
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In the given article we consider peculiarities of historical cognition under the conditions of globalization, of which one of the most important characteristics is a forceful interpretation of history. Here, we prove that it is performed in the interest of the subjects of globalization, i.e. leading western countries on the account of the countries of «the Second and the Third World», and that is why the ideologists of globalization are not interested in objective study of the historical Past. They use history in its euro-centric variant, in which basis there are mondialistic tendencies, justifying aggressive ambitions of globalization initiators, and the result of it becomes the menace that separate societies can lose their socio-cultural essences. In the given situation, consideration of axiological peculiarities of Russia becomes of special importance and substantiates its place in the globalized world society upon the basis of its own historical traditions.
articles in english
133. Proceedings of the XXIII World Congress of Philosophy: Volume > 70
Gaetano Chiurazzi Kant’s Revolutionary Metaphysics as a New Policy of Reason
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Kant’s critical project has been understood as a description of the functioning of knowledge (Strawson). Such an understanding of the first Critique seems however limited, especially if we consider Kant’s frequent use of political analogies. These analogies suggest another reading in which Kant’s critical project emerges as an attempt to overcome a state of nature in reason (marked by unavoidable conflict) through the institution of a legal state in and by reason itself. Seen in this perspective, Kant’s critical metaphysics can be considered revolutionary, because it assumes the issues of the two revolutions of modernity, the political and the scientific one: from the former, Kant adopts the conviction that a conflict can be settled only through the separation and reciprocal limitation of powers, as theorized by Locke and Montesquieu - and thus neither by force nor by the establishment of an absolute power; from the latter, he acquires a model of proof, which is based, not on description, but on the elaboration of an explicative hypothesis (of a condition of possibility). The Critique of Pure Reason, then, is not a mere treatise of epistemology or of descriptive metaphysics, but the attempt of setting up a policy of reason at the service of peace and civil communal life.
134. Proceedings of the XXIII World Congress of Philosophy: Volume > 70
Amos Edelheit Moral Psychology in Renaissance Philosophy: On Conscience, Will and Love
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In the first part of the paper I shall discuss some difficulties and problems in the historiography of Renaissance philosophy arising from a gap between some assumptions and preconceptions concerning this period on the one hand, and historical and archival evidences on the other. The need for a new historiography arises both from the publication of new sources which have not yet been discussed with sufficient scholarly attention and from a new approach to the Renaissance and its place in the intellectual and cultural history in the transition from the Middle-Ages to the early modern era. In the second part I shall present three scholastic thinkers of the Renaissance: Antoninus Pierozzi and the concept of conscience; Giorgio Benigno Salviati and the concept of will; Lorenzo Pisano and the concept of love. I shall try to demonstrate their contribution and importance to philosophical and theological discussions pertaining to moral psychology.
135. Proceedings of the XXIII World Congress of Philosophy: Volume > 70
Jan Forsman Descartes and the Suspension of Judgment – Considerations of Cartesian Skepticism and Epoché
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In this paper I will argue how Descartes in the First and Second Meditation of the Meditations uses a very clear suspension of judgments or assent that in many ways resembles the epoché of the ancient skepticism, especially that of pyrrhonistic variant. First I show how the pyrrhonistic epoché works and what purpose it was used. After that I show how this Cartesian epoché both resembles and differs from the ancient epoché. My main argument is that Descartes, when using the method of doubt, doesn’t really dismiss or abandon earlier knowledge or beliefs, as he is sometimes been viewed, but more likely doesn’t take any stance in them, suspending his judgment on the existence of the outside-world. I base my argument both on my reading of Meditations and the “as it were sensing” -interpretation of Descartes’ use of method of doubt by John Carriero.
136. Proceedings of the XXIII World Congress of Philosophy: Volume > 70
Jesús Carlos Hernández Moreno The Schopenhauer’s “Will” or about the Triumph of the “genium malignum”
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Arthur Schopenhauer raises the “question of the meaning of existence” and, with this question, philosophy inverts its alienation implied by the discourse which usually has marked it as tradition. However, with this question the philosopher unleashes an “evil genius” far more incisive and deadly than Descartes’ one, since, being a-rational, it affects even the rationalistic mathematical-moral parameters in which Descartes’ one was defined. This genius appears in Schopenhauer’s philosophy as a “will” that manifests itself in a “world” of individuals who co-exist at the expense of eliminating each other, a “world” where pain and suffering urge the question for meaning. So, for Schopenhauer, it is the will that – having become independent of the desires that, according to Descartes, a priori understanding makes it desire, as both, understanding and will, compound this unit(y) called “cogito”. Hence, this response does not eliminate the question either, but only knocks the bottom out of it and even demands it more urgently, thereby vindicating the character of philosophizing as humanly essential.
137. Proceedings of the XXIII World Congress of Philosophy: Volume > 70
Georgios Steiris Pico della Mirandola and the Pre-Socratics
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Giovanni Pico della Mirandola (1463-1494) decided to study all the ancient and medieval schools of philosophy, including the Pre-Socratics, in order to broaden his scope. Pico showed interest in ancient monists. He commented that only Xenophanes’ One is the One simply, while Parmenides’ One is not the absolute One, but the oneness of Being. Melissus’ One is in extreme correspondence to that of Xenophanes. As for Xenophanes, Pico seems to have fallen victim of ancient sources, who referred to Xenophanes and Parmenides as members of the Eleatic “tribe”. In the case of Parmenides Pico draws mainly on the Platonic dialogues Parmenides and Sophist and not on intermediaries such as the Neoplatonists and other commentators. Despite of Pico’s knowledge of Empedocles’ philosophy, it is worth noticing that Pico was also strongly influenced by the medieval kabbalistic literature and the pseudo Empedocles. While Neoplatonists, such as Proclus, commented Empedocles and interpreted him according to the Neoplatonic spectrum, Pico’s appreciation of the philosophy of Empedocles was mediated through Arab and Jewish mysticism. Pico counted among his sources the Pre-Socratics, but the way he read them was not always direct and consistent. He intentionally chose to interpret them through the spectrum of intermediaries such as the ancient Commentators, the Neoplatonists, the Arabs and Jews mystics.
138. Proceedings of the XXIII World Congress of Philosophy: Volume > 70
Athanasia Theodoropoulou Bessarion’s Conception of Platonic Psychology: The Immortality of the Soul in the Phaedrus (245c5-246a2)
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Bessarion’s major philosophical treatise In Calumniatorem Platonis is a systematic approach to Platonic and Aristotelian philosophy written in response to George of Trebizond’s Comparatio Philosophorum Aristotelis et Platonis, which attacked Plato’s authority and proclaimed Aristotle’s superiority. A striking example of this is Bessarion’s attempt to defend Plato against George of Trebizond’s accusation that Plato did not offer sound arguments in favor of the immortality of the soul. In this article, I focus on Plato’s proof of the immortality of the soul in the Phaedrus (245c5-246a2), as presented by Bessarion in the eighth chapter of the second book of the In Calumniatorem Platonis. The Phaedrusʼ proof is based on soul’s definition as a self-mover: since the soul always moves itself, it is the source of motion and is, therefore, ungenerated, imperishable and immortal. Bessarion’s interpretation of the Platonic proof gives the impression that Bessarion cites the text where Plato argues that the soul is immortal (245c5-9), and he summarises the text where Plato argues that the soul is ungenerated and imperishable (245d1-246a2). I argue, however, that Bessarion does not offer an original reading of the Phaedrus’ proof, and I also propose that Bessarion’s interpretation reflects his attempt to harmonize the Platonic and the Aristotelian views.
139. Proceedings of the XXIII World Congress of Philosophy: Volume > 70
Julieta Vivanco Undurraga Pufendorf and the Foundation of the Modern Concept of Equality
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Despite the constant assertions made in the field of politics and law about the natural equality of all men, currently there are a significant number of claims arguing that human rights do not respect cultural diversity. Any law with a pretension of universality is perceived as a cultural imposition with no regard to the subjective aspects that would determine its legitimacy; consequently moral objectivity is viewed as impossible, extending thus the feeling of relativism. The main aim of this paper is to show how Samuel Pufendorf’s concept of natural equality must be reconsider as an important precedent of the universality of fundamental rights. The definition of equality given by this author is very significant and currently relevant in establishing a justification for this universality, overcoming thus the alleged claim of the impossibility of moral objectivity.
articles in french
140. Proceedings of the XXIII World Congress of Philosophy: Volume > 70
Mariana de Almeida Campos Définition et extension du concept de substance dans les Principes de la Philosophie de Descartes
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L’objectif de cette communication est d’analyser la définition du concept cartésien de substance dans les Principes de la Philosophie. Dans l’article 51 de la première partie des Principes, Descartes propose une définition de la substance, à savoir, comme une chose dont l’existence n’a pas besoin d’aucune chose créée pour exister. D’après cette définition, la notion de substance est liée à une indépendance. Cependant, le terme indépendance dans ce contexte n’est pas clair. On peut penser que Descartes considère l’indépendance comme causale. Mais, quoique la compréhension du sens du terme indépendance comme causale soit utile pour montrer que le sens du terme substance n’est pas univoque lorsqu’il est appliqué à Dieu et aux substances créées, elle n’est pas suffisante pour distinguer les substances créées de leurs modes. Une autre façon de comprendre la notion d’indépendance est de la comprendre comme une indépendance d’inhérence. Ce sens d’indépendance, comme non inhérence, permet de montrer que l’extension de la définition de substance créée comme entité indépendante n’est pas coextensive aux modes. La conclusion de cette communication nous amènera à déterminer l’extension du concept cartésien de substance dans les Principes.