The Self-Cognition of Russian Culture: Pushkin in the Philosophical Experience of Semyon Frank
This article is devoted to Russian religious thinker Semyon L. Frank’s philosophical interpretation of Alexander S. Pushkin’s work. The article identifies the place and significance of the Pushkin theme in Frank’s legacy. The author believes that Pushkin’s creative example was, for Frank, a key moment in the national culture’s self-cognition, defining its spiritual and moral ideal. In Pushkin’s work, Frank sees a synthesis of European rationality and mystical intuition that is characteristic of the Russian spiritual tradition. Frank endows Pushkin’s aesthetics with the
features of religious gnosis, finding there an embodiment of his ideal of “living knowledge” or “wise ignorance.” The article expands on the thesis that Frank’s research on Pushkin is an important structural element in the development of his original metaphysical system. In a unique essayistic form, his articles on Pushkin represent an independent, complete version of Frank’s ontological aesthetics and philosophy of culture.
A dictionary of the main categories of Russian culture from the beginnings until the 20th century; Absolutism, Antichrist, Aristocracy, Army, Bolshevism, Orthodoxy, Intelligentsia, Lenin, Metro, Tsar etc.
This article deals with reconstruction of representations of V. Frankl about the Person as a basis of an individualization and self$formation. Methodological bases of V. Frankl-understanding of the Person in philosophical anthropology of M. Sheler and psychological categories by means of which the process of actualization of humans personal origin is described are considered, and also is given the estimation of sights of V. Frankl from a point of view of a range of the problems solved by psychology of the personality.
личность, свобода, ценности, Совесть, смысл, person, freedom, Values, conscience, meaning
This paper is devoted to the problem of cultural crisis and those points of view on this problem that were maintained by russian and western philosophers. It was written a lot of books concerning this subject. At the beginning of XX century many philosophers within different philosophical tradition and schools began to reason about the crisis of culture. For some of them it was important to stress religious aspect of crisis: the mankind has lost the belief in God — this is the reason of crisis. For others it was importatt to understand the social aspect of cultural crisis.
Cultural crisis is the crisis of values: human and freedom. In the first half of the XXth century the culture has not found answers for two questions: what is freedom and what is human?
The author looks into the contradictions of security and the paradigms of their resolution in the modern era. The issue of security is considered in conjunction with the issue of justice. Emphasi is placed on the fact that the disharmony of the modern security paradigms is just temporary. As the global civil society is growing stronger, the paradigm of human rights must once again regain its priority. Just as in the case of the return of the multipolarity of the world, the paradigm of cooperation and non-intervention must get back the lost rights
There are shown situations when such ordinary things as a shop, a workshop, an insurance company, a long distance train, a clinic, a hospital, a stage scenery, some sport activity or military service, unfavorable ecologic or informational situations further the dependant condition of a person, in the article. Besides such person experiences not only psychological of physical discomfort, but such emotions, that ruin its nature, change the behavior, touch the soul, restrain the psyche, perturb the heart, the whole body. There are made several propositions of freedom infringement counteraction concerning every kind of exploitation, including the criminal law resistance to it.
There are analyzed the encountered in the title kinds of exploitation, uncovered its social danger and given the criminal legal characteristics, pointed out the ways of counteraction in the article. The author substantiates the conclusions concerning the freedom from such kinds of exploitation and the measures of combating encroachments on this freedom. There is shown the significance of the civil society institutions for the relevant areas of penal policy.
This monograph is a first comprehensive and interdisciplinary study of personal conversions in Russian culture of the 19th century in a broad comparative perspective.
The book presents a collection of articles dedicated to the typological characteristics of the Russian culture in its historical development. Some articles deal with the specific Russian cultural concepts (such as "intelligentsia") other with interpretation of certain concepts (such as "Europe" or "monarchic power") in the specific Russian context. All the articles has a theoretical character with particular illustrations from Russian cultural texts. They are intended to demonstrate a general model which could be applied to other material. A large part of the book is devoted to the semiotic approach to icons. The same approach as a matter of principle can be applied to a different material and this is demonsrtated by all kinds of typological comparisons.
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.