The two outstanding Russian thinkers of the 20th century, Fedor Avgustovich Stepun (Friedrich Steppuhn) and Boris Petrovich Vysheslavtsev, shared not only many of their philosophic ideas, but the vicissitudes of fate as well. Both completed their studies of philosophy in Germany, both emerged as important figures in the Russian pre-revolutionary thought and both were expelled from the country on board the ill-famous "philosophers' steamboat" in 1922. Once abroad, their lives took different courses, but they never lost view one of another. Either one in a different manner, they both pointed out that 20th century is the time of the triumph of irrationalism which totally overwhelmed and suppressed what had been remaining of the rationalist and positivist 19th century. According to them, it was the irrationalism which became the major cause of all the tragedies they witnessed. The author also publishes Stepun's letters to Vysheslavtsev illustrating their intellectual affinity and mutual interest. In Appendix the reader will find published an hitherto little known text by Stepun on bolshevism.
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.