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Философский реализм против догматизма школ: ответ Дмитрию Кралечкину
This paper is a reply to D. Kralechkin’s review of my book “Political Logic of Plato and Overcoming of Platonism by the Post-Nietzschean wave” (2014). Against the reviewer’s opinion, my reason to discuss Plato’s legacy was not that I wanted to rehabilitate his name in the history of philosophy. I aimed at overcoming the dogmatism of the two dominant schools in the contemporary philosophy, i.e. the continental (‘post-Nietzschean’) and the analytical ones. My typological method of approaching the history of philosophy allows to see the implicit possibilities and the limits of the post-Nietzschean intellectual wave – its obsession with the problem of freedom and its ignorance of the problem of justice. Unlike the reviewer, I consider the shift in the key terminology from the notion of freedom to the notion of difference not as an independent development within the poststructuralism. It is rather a part of the global philosophic trend, whereby any exceptional speech of positive freedom is bound to inflate the old vocabulary and give incentives to the emergence of fresh metaphors. My interpretation of Plato’s political philosophy is not the same as my argument about the invariant problem of the political reality, which is the problem of the mutual untranslatability between the language of the anomic freedom and the language of the communal justice. As we focus of the latter issue, this problem has become invisible today due to the dominance of the two philosophical schools. This diagnosis of the contemporary situation in the philosophy is independent from my historical studies. Limiting the ramifications to Russia, it is safe to say that it would be nonsense for us to await salvation from a direct import of either continental or analytical political theories. Local constant distortion in favor of the continental thought proves the absolute compatibility of those allegedly radical ideas with the preservation of status-quo. The reason for that, as well as for the impossibility of any direct import of the normative political recipes, is the absence of what we may call the common language of thought in the local political community.