The personology of love-agape in Horuzhy’s synergetic anthropology
The article focuses on the analysis of the personology of love in Horuzhy’s synergetic anthropology. Horuzhy’s thought as views of representatives of modern philosophy of XXI Century in Russia was under powerful influence Russian religious philosophical tradition and practice of Hesychasm. Horuzhy has developed synergetic-per- sonological approach to the consideration of love. Love, who filled out and moved life and ministry of elders is the love of Christ, who is Love. Human love by synergetic transformation can completely enter in Love of Christ through the practice of Hesychasm. Horuzhy concentrated on spiritual-practical, ascetical aspects of united love. We have drawn the conclusion that, in the Horuzhy’s philosophy love-agape, existing inside human personality, is Christ-centered. The mission of love-agape is theurgical and cosmic. This mission of love is to “gather of creation’s work”: living and acting in the world, human has to gather and transform the world into vital har- monious whole. Thus, love-agape is the central idea of synergetic anthropology and whole Russian philosophy.
The paper treats the issue of identity of the ego, which constitutes the central problem of personology. The skeptical approach to this problem, which sees it as not being subject to be resolved by means of science, began with D. Hume's work. Contemporary personologists (P. Ricoeur and others) approach this problem through study of culture, which imparts the ego with «narrative identity». Cultural historic psychology is a «Bridge of interpretations», upon which philosophy of culture meets psychology, and psychological data associated with «personality» are interpreted on the basis of some specific cultural philosophic theory. The «conflict of interpretations» plays and essential role in personology, which participates in the processes of emergence and overcoming of the cultural crisis. Philosophical and methodological problems that define the near term perspective development of personology are formulated: whether there are any «ego invariants» that remain regardless of any possible cultural determination; whether the ego possesses any rigidity in relation to cultural determination and, if it does, what is the nature of this rigidity; whether ego identity is destroyed when cultural determination diminishes or ceases, etc.
This article advances the idea of cultural and individual values being connected to each other not directly, but through the consciousness and activity, which presupposes the integral unity of cultural-historic methodological approach and the activity methodological approach in psychological researches. Activity effects mainly on forming of the consciousness and personality: it underlies them. In the cultural-historic approach such basis, in a way, a unit of analysis of consciousness and personality, is a value-oriented experience. The necessity of integration of the activity approach with cultural-historic approach lies in the integral ontology of psyche, behavior, activity, experience, sense, consciousness, personality, culture and its values.
The article discusses the process of formation and evolution of the concept of Free will in the period of late Anquity and Middle Ages and also reasons of the fact that this concept became a foundation of European interpretation of personality and social teaching of the Catholic Church. The analysis was conducted on the basis of official legal documents of the Catholic Church, as well as on the basis of writings of Doctor of the Church. The compilation of theological and legal approaches makes it possible to assess influence of the catholic teaching on the formation of legal doctrine and West European mental model in comparative perspective.
It analyses polysemantic terms the subject, the personality, the selfhood and which form sincrets for example subjectivity of selfhood and etc. It reconstructs interpretation of these terms by G.G. Shpet, S.L. Rubinshtein, B.M. Teplov, A.N. Leontiev, etc. It affirms that the main theme of psychological investigation is the personality. On the ontological plane we have two ways of personality: down - to the subject - to a function or to collection of functions, to subject; and up - to the selfhood - to an ideal, to the limit of self-construction, to spirituality and freedom.
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.
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.