В центре внимания статьи - аграрная политика России. Общая идея: политизация аграрной политика является причиной стагнации сельского хозяйства
Исследуются различные концептуальные формы и способы осмысления социального единства, их связи и соотношение. Осуществлен семантический анализ понятий, описывающих социальное единство. Автор различает два типа социальной интеграции, обозначаемых им как "интеграция общества" и "интеграция с обществом". Кроме того, анализируются два других аспекта социальной интеграции, тесно взаимосвязанных, но различных: социальная сплоченность (солидарность, согласие, консенсус), с одной стороны, и социальная регуляция (правила, нормы, ценности), с другой, а также взаимодействие между ними. Выявляется значение гражданской солидарности, соединяющей сплоченность и следование общим правилам.
The conflict between positive law and the idea of justice has always been the driver of transitional social orders. The Russian legal system as a historical phenomenon can only be understood in the context of the changing etymology of the concept of justice interpreted as a moral value, a legal phenomenon and a historical tradition. In keeping with this approach the author reconstructs the key characteristics inherent in the Russian legal tradition, the stages of their transformation during the course of modernization processes in the 18th-19th centuries, their wholesale destruction during the Soviet era and restoration in the post-Soviet period. Current debate on law and legal consciousness highlights the importance of some elements of the national legal tradition, but is incapable of reaffirming the conservative theory of "the rut" in Russian legal and political development. The author urges the need to develop a new concept of justice which would overcome legal dualism, bridge the gap between positive law and conservative mental stereotypes in order to implement the necessary liberal program of social and political reform.
This article reconstructs and analyzes the philosophical hermeneutics of the political events of perestroika and regime change in Russia in 1991 as well as the political and economic atmosphere of the “wild 90s” proposed in the works of Russian philosopher Vladimir Bibikhin. Bibikhin’s attention to this theme owes as much to the traditional themes of Russian philosophy as to Heidegger’s thesis on historical factuality of thought. An examination of Bibikhin’s philosophy is impossible if these two sources are separated: it is only by mutually enriching each other that they contributed to the specificity of Bibikhin’s philosophical work linked with contemporary events. Characteristically, while recognizing the significance of historical context for Bibikhin’s thought different researchers often propose opposite interpretations of the philosopher’s reaction to current events. While Artemy Magun believes that Bibikhin fully shared the political enthusiasm of the pioneers of perestroika, Mikhail Bogatov discerns Bibikhin’s critical attitude to such enthusiasm. Looking at the whole body of Bibikhin’s texts it becomes clear that the reason for such a wide spread of possible interpretations was the complexity of Bibikhin’s attitude to the events referred to. On the one hand, the philosopher, while being highly critical of the scale of privatization, was also very sensitive to the change of ideology; on the other hand, Bibikhin recognized the significance of the events that happened and urged intellectuals to think about them deeply. Bibikhin believed that the only adequate response to the newly available freedom was philosophical work that links the interpretation of historical context to eternal themes of the original philosophy. At the same time, he stressed the significance of the Russian philosophical tradition for such interpretation and therefore perceived perestroika and the 1990s as a new chance for the evolution of Russian philosophy. His main intent was the search for non-ideological thinking.