Христологический мир ап. Павла как показатель древнехристианского сознания
The article shows the importance of studying religion as a special state of consciousness for general religious study. Such approach allows to focus on examining specifics of religion, on details of the believer's lifeworld without turning to the world as it is. The examples of text, body and law demonstrate christological determinacy of the Apostle Paul's lifeworld and its possibility in that capacity. The world is not given Paul in itself, but is experienced him in the spectral tones of the feelings of passion, love and death. Christ is passion and love embodied as the predetermining structure of consciousness. The author registers the difference between the early Christian religious feeling and the modern one, the difference between ancient cognition (its continual and open nature) and modern cognition.
Demonstrating uncertain broadened understanding of epistemology as a common ground of phenomenology of religion and philosophical phenomenology that provides a possibility of even pseudo-phenomenological references the article proposes to specify epistemology in strict distinction from values on the basis of qualitative distinction between cognitive and emotional structures of consciousness. A possibility of such way of basing is confirmed by an example of Hebraic tradition that shows feelings, imbued with them sensa- tions and images non-cognitively. It is pointed out in the article a possibility of understanding the unity of consciousness on the basis of world itself, not on the basis of sensations as cognitive, the unity of feelings and values is also pointed out. The proposed way of epistemology specification would allow to correlate any non-positivist methodologies with scientific criteria, to overcome phenomenology of religion uncertainty as a confusion of research and theological spheres to the science of religion and would promote cognitive strictness of phenomenology.
In this article I look at the methodology of one the most unique figures in Russian philosophy –– Merab Mamardašvili –– who was known for his focus on consciousness. According to him, the application of the subject–object dualism to the analysis of consciousness leads to a series of complications. Within the phenomenological framework of intentionality there is an intertwining of perspective and object to which this perspective is directed. As soon as we try to apply to consciousness subject–object schemes, then we immediately come across paradoxes. It is impossible to determine consciousness by means of subject–object, not only because it is neither an object nor a subject, but also because consciousness inevitably turns out to be “prior” to such distinctions.
The article concerns the problems of “categorical interpretation” of matrimonial images of the Old Testament by Philo of Alexandria. The author proposes that Philo perceived female images as objectivated aspects of corresponding types of mind (represented by male images), draws parallels between this concept and the dialectic of emanation in Platonism, and proposes some analogies with Gnostic teaching about syzygies.
The article considers the Views of L. N. Tolstoy not only as a representative, but also as a accomplisher of the Enlightenment. A comparison of his philosophy with the ideas of Spinoza and Diderot made it possible to clarify some aspects of the transition to the unique Tolstoy’s religious and philosophical doctrine. The comparison of General and specific features of the three philosophers was subjected to a special analysis. Special attention is paid to the way of thinking, the relation to science and the specifics of the worldview by Tolstoy and Diderot. An important aspect is researched the contradiction between the way of thinking and the way of life of the three philosophers.
Tolstoy's transition from rational perception of life to its religious and existential bases is shown. Tolstoy gradually moves away from the idea of a natural man to the idea of a man, who living the commandments of Christ. Starting from the educational worldview, Tolstoy ended by creation of religious and philosophical doctrine, which were relevant for the 20th century.
This important new book offers the first full-length interpretation of the thought of Martin Heidegger with respect to irony. In a radical reading of Heidegger's major works (from Being and Time through the ‘Rector's Address' and the ‘Letter on Humanism' to ‘The Origin of the Work of Art' and the Spiegel interview), Andrew Haas does not claim that Heidegger is simply being ironic. Rather he argues that Heidegger's writings make such an interpretation possible - perhaps even necessary.
Heidegger begins Being and Time with a quote from Plato, a thinker famous for his insistence upon Socratic irony. The Irony of Heidegger takes seriously the apparently curious decision to introduce the threat of irony even as philosophy begins in earnest to raise the question of the meaning of being. Through a detailed and thorough reading of Heidegger's major texts and the fundamental questions they raise, Haas reveals that one of the most important philosophers of the 20th century can be read with as much irony as earnestness. The Irony of Heidegger attempts to show that the essence of this irony lies in uncertainty, and that the entire project of onto-heno-chrono-phenomenology, therefore needs to be called into question.
The article is concerned with the notions of technology in essays of Ernst and Friedrich Georg Jünger. The special problem of the connection between technology and freedom is discussed in the broader context of the criticism of culture and technocracy discussion in the German intellectual history of the first half of the 20th century.