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.
Ninetieth century was the period of forming of main aspects of Russian mentality and reflection about possible Russian destiny. One special person lived in this period, he reflected on historical mission and destiny of Russia. He began from Slavyanofil’s ideas and overcame them; he carried through a long way and finally came to realization of the oncoming end of the world history and eschatological crisis. Truly he was a special person for his time, “lonely thinker”, Unacknowledged by contemporaries, lonely dreamer and poet, who dedicated his life to the only dream about great future of his country.
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.
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 Eastern or Crimean War (1853–1856) phenomenon is the reflection of fundamental conflicts of the era: the clash of empires’ interests and emerging centers of capital – financial elites. The Crimean War can be referred as a protoworld war even by just considering the number of participants. The participants were not united by a common interest, but rather by a common rival. With the commencement of military actions, a common rival became a common enemy. Wars of such a scale usually occur in transitional phases of history, for example, a period of transition from political stability to political fragmentation, or vice versa. The Crimean War was related to the phase of the first type: it destroyed international political stability – the Vienna system, and opened the gate for political instability. The war had a chronocultural sense and this is one of the Crimean War’s secrets.
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.