Hermeneutics of Love: New Ground for Psychological and Social Practice
In the present paper, the authors will scrutinize the ‘hermeneutics of love’, the concept, which is being developed by the representatives of humanistic psychology (Selig, Robbins) as well as clinical-community psychology (McInerney). The authors deductively consider this approach from different points: ontological, axiological and gnoseological. The authors try to compare and contrast ‘hermeneutics of love’ to ‘hermeneutics of suspicion’. In addition, the authors analyze a more traditional approach to understanding. The authors consider their role as a basis for social and psychological practice and discuss different practices that are being developed under the framework of hermenutics of suspicion and, on the other hand, the hermenutics of love. The authors also introuce hermenutics of love as a basis of psychology in ‘human science’ in contrast to that in ‘natural science’.
The paper claims all metaphysical views could be divided in two classes: metaphysical moral exclusivism that is the idea of the otherworldly nature of morality, and metaphysical moral inclusivism that is the idea that morality is an intrinsic component of the reality. The originality of the proposed separation is justiﬁ ed by historical review and the comparison with known ethical concepts. We also consider how the metaphysical notions of morality should correlate with the methodology of the empirical study of moral consciousness. We show that asking the question about the place of morality in the structure of reality imposes some theoretical constraints upon the Is-Ought Problem.
The article focuses on investigation of personal attitudes toward oppositions of life. This research is following the principles of psychology of personal life attitudes and cultural psychology of personality. Some ways of explication of psychological knowledge about intuitive and reflexive personal attitudes to oppositions from cultural sources are suggested. As a data for hermeneutic analysis, texts of folk tales and Renaissance self-cognition text are provided. Author concentrates on self-developing and self-forming aspects of personal attitude to life oppositions.
The problem of free will remains one of the primary unsolved problems of John Sealre’s philosophy. In his book ‘Freedom and Neurobilology’ (2007) Searle proposes two alternative hypothesis that would allow one to make sense of the nature of freedom, but ultimately finds both of them unsatisfactory. In this paper we propose a modified version of Searle’s argument, which attempts to reconcile the common sense intuitions with physiological determinism on the basis of Kahneman’s theory of cognitive systems. Specifically, we focus on the collision between the fast and the slow cognitive system as the basis for the experience of freedom.
The present catalogue contains abstracts for some 150 volumes, among which books, periodicals, miscellanies, published by the Institute of Philosophy of the Russian Academy of Sciences, the principal institute in Russia for academic research in all kinds of philosophical knowledge. These works, written by eminent Russian scholars, cover such fi elds as the history of Russian, Western and Oriental philosophy, ethics and aesthetics, synergetics and epistemology, social and political philosophy and concentrate on problems that have attained particular importance in the age of globalization and growth of national self-consciousness.
Angesichts der gegenwärtigen Belastungen in den Sozialsystemen, insbesondere in der Kranken- und Rentenversicherung, wird das Solidarprinzip, auf dem diese Systeme beruhen, in den aktuellen politischen Debatten mehr oder weniger radikal in Frage gestellt. Bei den Diskussionen um die Notwendigkeit des Abbaus bzw. des Erhalts der sozialen Solidarsysteme wird nur selten der systematische Stellenwert des rechtlichen wie ethischen Prinzips der Solidarität mit reflektiert. Die Beiträge des vorliegenden Bandes setzen sich teils mit der historischen Herkunft wie mit dem begrifflichen Bedeutungsspektrum von Solidarität , aber auch mit missbräuchlichen Verwendungen des Wortes auseinander. Teils reflektieren sie den Stellenwert, die begrifflichen Bestandteile und die Begründungsformen des Solidaritätsprinzips im Recht und in der Ethik. Und schließlich behandeln sie die Rolle des Solidaritätsprinzips in der Friedensforschung und in der Debatte um die politische Bedeutung der Kunst.
On the one hand, Gadamer's philosophical hermeneutics is admittedly the integrative part of the history of phenomenological movement. On the other hand, the hermeneutical subject area, as well as disciplinary self-awareness of hermeneutics, diverges considerably from that of the initial E. Husserl's phenomenological project. This fact serves as a motif for reconstruction of the intrinsic logic of the phenomenological movement. The aim of such reconstruction is to answer the following questions: What is the reason for including philosophical hermeneutics into phenomenological philosophy? What role does hermeneutics play in the history of the phenomenological movement? The interpretation of phenomenological subject area in terms of primordial phenomenality serves as a horizon for this reconstruction of the essential logic of phenomenological research. Such understanding of phenomenological philosophy focus has priority over conventional characteristics of phenomenological subject matter as a variety of phenomena accessible within special methodological attitude. It allows, first of all, to avoid fragmentation of the area of primordial, i.e. phenomenological phenomena and to minimize presuppositions. The totality of phenomenality blocks constructivism inherent to descriptive phenomenology and in consequence limits the application field of reflexive or methodological approaches. The process of disclosing or articulating primordial phenomenality can be described as phenomenologising. Eventually, phenomenology as an explicative method is regarded as the first part of the two-level process of phenomenologising. The second part of this process is the spontaneous self-disclosing of primordial phenomenality. The idea of two-level phenomenology (phenomenology as a method and as a spontaneous event) has been differently realised in Heidegger's and Gadamer's phenomenological-hermeneutical conceptions. From the very beginning Heidegger stands up for the performative, i.e. existential-practical understanding of phenomenological explication. According to him, phenomenology does not so much explicate phenomena but points at those areas and forms of experience where that explication occurs spontaneously. Still, Heidegger is oriented at the explication of static structures of these experiences (which he calls existentialities), which allows us to speak about rudimentary transcendentalism of his philosophical position. In his late works Heidegger emphasises the world-disclosing potency of ontic experiences. Gadamer develops this tendency considering various everyday experiences such as perception of art, participation in rituals, reading, and etc. to be areas of spontaneous phenomenologising.
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.