Thinking about Action: Keckermann on the Description and Interpretation of Agency
The paper examines the interpretation of action in Bartholomaeus Keckermann's applied logic. It defends the thesis that Keckermann makes important and innovative distinctions: the description of a particular action does not focus on its moral evaluation, but on its circumstances, antecedents, and consequences. The reading of such a text containing descriptions, narrations, or interpretations of actions, however, must take the moral dimension of the actions described into account. Keckermann's distinction may have important implications for Keckermann’s understanding of history and the pre-history of hermeneutics in general.
The book is the collection of papers on history, archaeology and art critics of North-West Russia and Baltic area.
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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 paper outlines key concepts of Hanna Arendt’s political philosophy. The main purpose of the work is to analyze the political virtues — courage, pride and respect, as well as the fundamental abilities (powers) to forgive and to promise. Besides, it’s important to pay attention to Arendt’s understanding of political sphere (as the Web of Relationships) and the role of language in political life. Taking these into account, the main political virtues and abilities of ζῷον πολιτικόν bind together past, present and future of political body into one space of history (ἱστορία).
In his article Vladimir Kantor explores the destiny of Russia intelligentsia within the context of cultural crisis that took place at the turn of XIX and XX centuries, analyzing the Vekhovs, a group of leading intellectuals who ran a collection of essays, titled "Vekhi", studying their relationship towards that Russian cultural phenomenon. To author, the intelligentsia is considered as a critical factor in the development of Russian history. Within a context of the struggle around the "Vekhi", by referring to famous philosophical and literature books, published in 1909, the author focuses on relationships between intelligentsia and ordinary people, their attractive and repulsive interaction, which represents the key theme of the Russian destiny. Any historical movement occurs through tragedy; heroes who move the history have to sacrifice themselves to provide that movement. Confirmation to that idea would be rejection and exclusion of the Russian intelligentsia from the country's mentality throughout a number of generations which ultimately led to its tragic being.
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?
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.