Scientific biography of Osip Mandelstam
The volume contains the articles intitially held as talk at the conference "Is this real? Phenomenologies of the imaginary" at the Central-European Institute of Philosophy" (19-22.11.2013) as result of the research projects “Philosophical Investigations of the Body Experiences: Transdisciplinary Perspectives” (GAP 401/0/1164) and “Relevance of Subjectivity” (M300091201) in the Department of the Contemporary Continental Philosophy of the Institute of Philosophy of the Academy of Sciences, Prague.
The author refl ects upon the book The Sources of cultural-historical psychology: philosophical-humanitarian context by V. Zinchenko, B. Pruzhinin, T. Schedrina. Moscow, 2010.
In this paper the author explores how such phenomena of consciousness as a symbolization and a functioning of cultural phenomena are interrelated. It seems important to find out specifics of symbol as a product of symbolization, distinguish it from the other logical-semantic categories. To solve these problems, in general, the author turns to Losev’s and Cassirer’s approaches. As a result of the investigation, it becomes clear that there is a symbolic function of consciousness, which is primarily responsible for mediating of the material human perception, providing a principle for the organization of entire systems of meanings. The main paper thesis is the following: the principle of symbolical organization of the content plays a key role in the process of applying the meanings to the reality. So, it proves that the formation and functioning of the sphere of cultural phenomena is strongly influenced by symbolical principle.
This paper examines ontological and phenimenological strategies of Buddhism in general and the Buddhist school (darśana) of mādhyamaka. The mādhyamaka’s “śūnyata” (emptiness), for example, is comparable with “Nothingness” in Western existential tradition (though they are not absolutely similar) and we can discover primacy of negativity in both cases. We also try to substantiate that the position of mādhyamaka was a radical nihilism and not scepticism contrary to the opinion of a number of modern buddologists. And what is also important for us is the problem of the “unhappy consciousness” (the Buddhist “duḥkha”) and different attitudes of thinkers towards it.
Comparative analysis of network and real-life identity explores two hypotheses: 1) aspects of identity, its different parameters may have diverse profiles for the network and the reality conditions; 2) they may also indicate gender and age differences. The study is held on the sample of 42 participants, aged from 15 to 25, who were interviewed. Gender and age differences were found referring to the social identity in the network and the reality, and for superficial identity in the network condition, as well as differences for individual and relational identity in the network and the reality conditions. Variability of the factor structure was found for the network condition in comparison with the aspects of identity in reality.