Прагматизм и его история: Современные интерпретации
The significance of rational dialogue between believers and secular citizens, which has been offered by J. Habermas, becomes unquestioned because of increase of religion’s activeness in the public sphere. But “postmetaphysical” solution of this problem has been criticized by B. Trainor, D. Uzlaner and other researchers. The paper deals with the strategies of philosophizing, which let to interpret the metaphysics as the discovery of some structures of understanding. This way can avoid some quasi-scientific ambitions of postsecular philosophy as well as the ethical and epistemological relativism.
In the chapter the main philosophical ideas of the American pragmatists - Ch.S. Peirce, W. James, J. Dewey - are exposed.
Mordecai Kaplan is one of the most significant modern Jewish thinkers. Western scholars put him in a par with such famous and respected philosophers as Martin Buber, Frank Rozenzweig, amd Hermann Cohen. Kaplan's philosophy became a theological basis of the Recostructionist movement in Judaism, which attracts about 2% of American Jews. In his works Kaplan combines Jewish religious thought with the ideas of American pragmatists, process theologians, Spinosa and Bergson. Although the variety of the intellectual links between Kaplan's philosophy and other famous philosophical teachings is really great, the influence of Pragmatism seems to be crucial. This paper studies Kaplan's ideas in the aspect of rationality and action, wich is the cornerstone of his thought and, presumably, the best example showing his strong ties with American Pragmatism
The article examines partnerships for modernisation between Russia, on the one hand, and the EU as well as 23 out of its 28 member states, on the other hand. In doing that it first identifies the difference between the Russian economic interpretation of modernisation and the EU's one based on political values. The article then demonstrates the ambiguity rather than singularity of the position that EU member states promote in their modernisation partnerships with Russia. To illustrate the difference among EU member states’ the article designs a scale of Russia’s sensitivity to various political aspects of modernization and then posits member states on this scale on the basis of their national partnerships for modernisation with Russia. As a result, a new classification of EU member states emerges; it is based on the extent, to which they are ready to defend the political definition of modernisation (and ultimately the EU's normative power) in their relations with Russia.
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.