Philosophy, Ethics, and Religious Studies
Liberalism in Russia is one of the most complex, multifaced and, indeed, controversial phenomena in the history of political thought. Values and practices traditionally associated with Western liberalism—such as individual freedom, property rights, or the rule of law—have often emerged ambiguously in the Russian historical experience through different dimensions and combinations. Economic and political liberalism have often appeared disjointed, and liberal projects have been shaped by local circumstances, evolved in response to secular challenges and developed within often rapidly-changing institutional and international settings. This third volume of the Reset DOC “Russia Workshop” collects a selection of the Dimensions and Challenges of Russian Liberalism conference proceedings, providing a broad set of insights into the Russian liberal experience through a dialogue between past and present, and intellectual and empirical contextualization, involving historians, jurists, political scientists and theorists. The first part focuses on the Imperial period, analyzing the political philosophy and peculiarities of pre-revolutionary Russian liberalism, its relations with the rule of law (Pravovoe Gosudarstvo), and its institutionalization within the Constitutional Democratic Party (Kadets). The second part focuses on Soviet times, when liberal undercurrents emerged under the surface of the official Marxist-Leninist ideology. After Stalin’s death, the “thaw intelligentsia” of Soviet dissidents and human rights defenders represented a new liberal dimension in late Soviet history, while the reforms of Gorbachev’s “New Thinking” became a substitute for liberalism in the final decade of the USSR. The third part focuses on the “time of troubles” under the Yeltsin presidency, and assesses the impact of liberal values and ethics, the bureaucratic difficulties in adapting to change, and the paradoxes of liberal reforms during the transition to post-Soviet Russia. Despite Russian liberals having begun to draw lessons from previous failures, their project was severely challenged by the rise of Vladimir Putin. Hence, the fourth part focuses on the 2000s, when the liberal alternative in Russian politics confronted the ascendance of Putin, surviving in parts of Russian culture and in the mindset of technocrats and “system liberals”. Today, however, the Russian liberal project faces the limits of reform cycles of public administration, suffers from a lack of federalist attitude in politics and is externally challenged from an illiberal world order. All this asks us to consider: what is the likelihood of a “reboot” of Russian liberalism?
My book examines the function and development of the cult of saints in Coptic Egypt. For this purpose I focus primarily on the material provided by the texts forming the Coptic hagiographical tradition of the early Christian martyr Philotheus of Antioch, and more specifically – the Martyrdom of St Philotheus of Antioch (Pierpont Morgan M583). This Martyrdom is a reflection of a once flourishing cult which is attested in Egypt by rich textual and material evidence. This text enjoyed great popularity not only in Egypt, but also in other countries of the Christian East, since his dossier includes texts in Coptic, Georgian, Ethiopic, and Arabic. This work examines the literary and historical background of the Martyrdom of Philotheus and similar hagiographical texts. It also explores the goals and concerns of the authors and editors of Coptic martyr passions and their intended audience. I am arguing that these texts were produced in order to perform multiple functions: to justify and promote the cult of a particular saint, as an educational tool, and as an important structural element of liturgical celebrations in honour of the saint.
The concept of sacred insanity is widespread among many religions of the world and through many ages and cultures. The present volume collects the contributions of the symposium Holy Fools and Divine Madmen, held in Munich in 2015. Employing interdisciplinary approaches, these studies cover a wide geographical and cultural range, from Byzantium westward to Italy and Ireland, and eastward to Islamic Iran, and to India and Tibet
What is it to be a work of art? Renowned author and critic Arthur C. Danto addresses this fundamental, complex question. Part philosophical monograph and part memoiristic meditation, What Art Is challenges the popular interpretation that art is an indefinable concept, instead bringing to light the properties that constitute universal meaning. Danto argues that despite varied approaches, a work of art is always defined by two essential criteria: meaning and embodiment, as well as one additional criterion contributed by the viewer: interpretation. Danto crafts his argument in an accessible manner that engages with both philosophy and art across genres and eras, beginning with Plato’s definition of art in The Republic, and continuing through the progress of art as a series of discoveries, including such innovations as perspective, chiaroscuro, and physiognomy. Danto concludes with a fascinating discussion of Andy Warhol’s famous shipping cartons, which are visually indistinguishable from the everyday objects they represent.
What is first philosophy today? In Unity and Aspect, the questioning begins with a new (old) approach to metaphysics: being is implied; it is implied in everything that is; it is an implication. But then, the history of philosophy must be rethought completely – for being implies unity, and time, and the other of time, namely, aspect. The effect on the self and on self-understanding is radical: we can no longer be thought as human beings; rather, reaching back to the ancient Greek name for us (phos), Haas seeks to rearticulate us as illuminating, as illuminating ourselves and others, and as implicated in our illuminations. Unity and Aspect then provokes us to problematize words and deeds, thoughts and things – and this means reconsidering our assumptions about history and survival, meaning and universality, sensibility and intimacy, knowledge and intentionality, action and improvisation, language and truth. And if Haas suspends the privilege enjoyed by our traditional philosophical concepts, this has implications for fields as diverse as ontology and phenomenology, ethics and aesthetics, education and linguistics, law and politics.
The book considers how to make the methodology of business ethics more scientific, especially its normative branch. Storchevoy explores the attempts of economic theory to contribute to the scientific normative analysis of economic behavior, particularly the welfare economics of 1910-1950 and methodological discussions of economics and ethics from 1980-2015. He then examines the development of the methodological structure of business ethics in general since the 1980s and the scientific validity of normative business ethics, including stakeholder theory, the separation thesis, integral social contract theory, corporate social responsibility, virtue ethics and other frameworks. He concludes by suggesting an additional step to make business ethics a more systematic discipline by developing a typology of moral issues and dilemmas. Business Ethics as a Science will be a thought-provoking resource for students and practitioners of business ethics and economists alike.
This book suggests that normative ethics should be developed as a social science, and that this will improve its reputation in business and society. Storchevoy defines four criteria of a good scientific method (clear definitions, correct logic, empirical verification, accurate measurement) and demonstrates how normative ethics can make use of them. He provides a historical review of the methodological evolution of normative ethics and outlines how it was moving in a nonlinear way towards this scientific development by the 16th century. A Scientific Approach to Ethics challenges the reputation of ethics among many within business and business schools as unscientific and argues that it can come to be seen as a scientific discipline able to reveal universal moral truth.
This book examines how Russia, the world’s most complicated country, is governed. As it resumes its place at the centre of global affairs, the book explores Russia’s overarching strategies, and how it organizes itself (or not) in policy areas ranging from foreign policy and national security to health care, education, immigration, science, sport, agriculture, the environment and criminal justice. The book also discusses the structures and institutions on which Russia relies in order to deliver its goals in these areas of national life, as well as what’s to be done, in policy terms, to improve the country’s performance in its first post-Soviet century. Edited by Irvin Studin, the book includes contributions from a tremendous list of Russia’s leading thinkers and specialists, including Alexei Kudrin, Vladimir Mau, Alexander Auzan, Simon Kordonsky, Fyodor Lukyanov, Natalia Zubarevich and Andrey Melville.
Philosophy has never been an obvious life choice, especially in the absence of apparent practical usefulness. The intellectual effort and moral discipline it exacts appeared uninviting “from the outside.” However, the philosophical ideals of theoretical precision and living virtuously are what has shaped the cultural landscape of the West since Antiquity. This paradox arose because the ancients never confined their philosophy to the systematic exposition of doctrine. Orations, treatises, dialogues and letters aimed at persuading people to become lovers of wisdom, not metaphorically, but truly and passionately. Rhetorical feats, logical intricacies, or mystical experience served to recruit adherents, to promote and defend philosophy, to support adherents and guide them towards their goal. Protreptic (from the Greek, “to exhort,” “to convert”) was the literary form that served all these functions. Content and mode of expression varied considerably when targeting classical Greek aristocracy, Hellenistic schoolrooms or members of the early Church where the tradition of protreptic was soon appropriated. This volume seeks to illuminate both the diversity and the continuity of protreptic in the work of a wide range of authors, from Parmenides to Augustine. The persistence of the literary form bears witness to a continued fascination with the call of wisdom.
Big History is a new field that has been gaining ground rapidly around the world. It deals with the universe's grand narrative of 13.8 billion years and attempts to provide a connection between our past, present and future. Appearing in three volumes, this is the first international anthology of Big History. The first volume, Our Place in the Universe: An Introduction to Big History, provides an overview and notes trends in Big History today. The second volume, Education and Understanding: Big History around the World, considers humanity's search for meaning and expression.
The third volume, The Ways that Big History Works: Cosmos, Life, Society and our Future, reflects on how Big History helps us understand the nature of our existence and consider the pathways to our future. This volume will challenge and excite your vision of your own life as well as focus on the new discoveries happening around us. Together with the authors, who come from all the inhabited continents of our planet, you will embark on a fascinating trip into the depths of time and space, and—we hope—will join us in coming to an understanding of our origins and our future.
The book prepared for the purposes of The 2nd World Congress on Logic and Religion, organised by the Institute of Philosophy of the University of Warsaw.
The book contains the final version of the abstracts submitted by majority of speakers.
Most books and articles still treat leadership and ethics as related though separate phenomena. This edited volume is an exception to that rule, and explicitly treats leadership and ethics as a single domain. Clearly, ethics is an aspect of leadership, and not a distinct approach that exists alongside other approaches to leadership. This holds especially true for the for the military, as it is one of the few organizations that can legitimately use violence. Military leaders have to deal with personnel who have either used or experienced violence. This intertwinement of leadership and violence separates military leadership from leadership in other professions. Even in a time that leadership is increasingly questioned, it is still good leadership that keeps soldiers from crossing the thin line between legitimate force and excessive violence
The book presents the final results of a unique project of transnational cultural cooperation launched by the Institute of Asian Studies and Regional Cooperation at Akita International University. The bilingual anthology provided with a comprehensive introductory article and academic commentary includes haiku by the leading poets from the most representative Akita haiku assocations along with the works by foreign participants from over 20 countries, Compilation, editing, intoductory article, translation from the Japanese into English and academic commentary by Alexander Dolin (with technical assistance of Dr. Hidenori Hiruta).
In 1937, the Soviet Union mounted a national celebration commemorating the centenary of poet Alexander Pushkin’s death. Though already a beloved national literary figure, the scale and feverish pitch of the Pushkin festival was unprecedented. Greetings, Pushkin! presents the first in-depth study of this historic event and follows its manifestations in art, literature, popular culture, education, and politics, while also examining its philosophical underpinnings. Jonathan Brooks Platt looks deeply into the motivations behind the Soviet glorification of a long-dead poet—seemingly at odds with the October revolution’s radical break with the past. He views the Pushkin celebration as a conjunction of two opposing approaches to time and modernity: monumentalism and eschatology. Monumentalism—in pointing to specific moments and individuals as the origin point for cultural narratives, and eschatology—which glorifies ruptures in the chain of art or thought, and the destruction of canons. In the midst of the Great Purge, the Pushkin jubilee was a critical element in the drive toward a nationalist discourse that attempted to unify and subsume the disparate elements of the Soviet Union, supporting the move to “socialism in one country”.
This thought-provoking monograph analyzes long- medium- and short-term global cycles of prosperity, recession, and depression, plotting them against centuries of important world events. Major research on economic and political cycles is integrated to clarify evolving relationships between the global center and its periphery as well as current worldwide economic upheavals and potential future developments. Central to this survey are successive waves of industrial and, later, technological and cybernetic progress, leading to the current era of globalization and the changes of the roles of both Western powers and former minors players, however that will lead to the formation of the world order without a hegemon. Additionally, the authors predict what they term the Great Convergence, the lessening of inequities between the global core and the rest of the world, including the wealth gap between First and Third World nations.
Among the topics in this ambitious volume:
· Why politics is often omitted from economic analysis.
· Why economic cycles are crucial to understanding the modern geopolitical landscape.
· How the aging of the developed world will affect world technological and economic future.<
· The evolving technological forecast for Global North and South.
· Where the U.S. is likely to stand on the future world stage.
Economic Cycles, Crises, and the Global Periphery will inspire discussion and debate among sociologists, global economists, demographers, global historians, and futurologists. This expert knowledge is necessary for further research, proactive response, and preparedness for a new age of sociopolitical change.
“Let's be Logical” is a double invitation. Although logic often refers to a disposition of mind that we all share, this disposition might be confused once its theoretical sources are questioned. The present volume offers thirteen articles that address various aspects of the discipline of logic and its methods, notably formalism, the theory of opposition, mathematical truth, and history of logic. This volume has been prepared with the pedagogical concern of making it accessible to a wide audience of logic and philosophy readers.
The book, being the second part of the fundamental History of New Japanese Poetry, examines the developments in the realm of kindaishi and gendaishi verse of the Meiji – Taisho– early Showa period. The names of the great bards like Takamura Kotaro and Hagiwara Sakutaro, Nakano Shigeharu and Oguma Hideo, Murano Shiro and Nishiwaki Junzaburo , Miyoshi Tatsuji and Kaneko Mitsuharu are introduced along with the names of minor Japanese classics of the time. The concepts of the leading kindaishi and gendaishi schools analyzed in the monograph show the closest interaction of the Japanese authors with their counterparts in the West, which has resulted in the creative fusion of the indigenous and borrowed poetic traditions.The book is richly illustrated with portraits of the poets and lithographs by early modern artists.
During the nineteenth century, German philosophy developed from a type of general knowledge to an academic discipline at the university. Changes across disciplines to the philosophy of science and psychological surveys created new challenges for the place and purpose of philosophy in the educational system. The content of logic courses for secondary schools (Gymnasiums) was centred on the dissociation of nature and the scale of logic.In this paper, I will examine a number of projects for teaching philosophy at the secondary school level from new humanism to reduce philosophical to philological concerns about different projects offered by Niethammer, Hegel and Herbart. Then, I will focus on the most successful – Adolf Trendelenburg’s Elements of Aristotle’s Logic (1st edition of 1836). This work is a compilation of the logical texts of Aristotle, and for as long as sixty years, it was an official textbook in Prussian secondary schools. The aim of the paper is to show how the rethinking of Aristotle’s heritage affected the theoretical and ideological expectations of propaedeutic courses and transformed the image of logic as a philosophical discipline.
The concept of Dionysianism becomes fundamental in the work of Russian symbolist Vyacheslav Ivanov in the 1900–1910s, which led him to development of an original theory of symbolism. For this poet and thinker, symbolism becomes an integral philosophy of art. Ivanov’s theory of symbolism incorporates aesthetics, ethics, theory of knowledge, philosophy of culture. The concept of Dionysianism formed in the process of Ivanov’s philological studies of Greek religion was marked by the influence of F. Nietzsche. However, under the influence of Russian religious and philosophical thought, Ivanov comes to conclusions that contradicted Nietzsche, concerning both philological and cultural-philosophical aspects of the origin of the tragedy. The present article discusses Ivanov’s perception of F. Nietzsche’s philosophy as well as points of divergence between Nietzsche and Ivanov in understanding the mythologem of Dionysus. Particular attention is paid to the theory of realistic symbolism, understood by Ivanov as a religious symbolism, with its focus on acquiring realia in rebus, which is, at its core, a noumenon. The article also discusses Ivanov’s ideas of convergence of the myth of Dionysus with the Christian religion, his interpretation of the cult of Dionysus as well as Ivanov’s main conclusions regarding the Dionysian cult and Christianity.
The article analyzes some key moments in the history of temporal logics in late antiquity (conception of integral time, relationship between temporal and eternal, extended and instant in the systems of Iamblichus, Proclus, Damascius and Simplicius), and genesis of Christian forms of temporal logics, which transform the everlasting homogenous time of κόσμος into history of universal salvation, alterate unextended νῦν, moment of psycho-physical time of late Neoplatonists, with καιρός, eschatologically charged instant of decision and act that can interrupt the continuity of time and to achieve instantaneously the end, τέλος of history.
In the first, still unpublished, volume of The Blessed Compendium (al-Majmūʿ al-mubārak)—the historical work of the 13th-century Arabic-speaking Christian writer al-Makīn ibn al-ʿAmīd, there is a chapter on the Byzantine Emperor Theodosius II the Younger (r. 402–450). In this chapter, Ibn al-ʿAmīd retells the famous story of Moses of Crete, “who appeared among the Jews” and declared himself to be the Messiah to subsequent tragic disappointment of those who believed in him. The present article discusses this story and suggests an explanation for the discrepancies between Ibn al-ʿAmīd’s and its Arabic source—the Book of the Heading (Kitāb al-ʿUnwān) of Agapius of Manbij (Hierapolis).
The paper is the contribution to quantum toposophy focusing on the abstract orthomodular structures (following Dunn-Moss-Wang terminology). Early quantum topo-sophical approach to "abstract quantum logic" was proposed based on the topos of functors [E, Sets] where E is a so-called orthomodular preorder category — a modification of categorically rewritten orthomodular lattice (taking into account that like any lattice it will be a finite co-complete preorder category). In the paper another kind of categorical semantics of quantum logic is discussed which is based on the modification of the topos construction itself — so called quantos — which would be evaluated as a non-classical modification of topos with some extra structure allowing to take into consideration the peculiarity of negation in orthomodular quantum logic. The algebra of subobjects of quantos is not the Heyting algebra but an orthomodular lattice. Quantoses might be apprehended as an abstract reflection of Landsman's proposal of "Bohrification", i.e., the mathematical interpretation of Bohr's classical concepts by commutative C*-algebras, which in turn are studied in their quantum habitat of noncommutative C*-algebras — more fundamental structures than commutative C*-algebras. The Bohrification suggests that topos-theoretic approach also should be modified. Since topos by its nature is an intuitionistic construction then Bohrification in abstract case should be transformed in an application of categorical structure based on an orthomodular lattice which is more general construction than Heyting algebra — orthomod-ular lattices are non-distributive while Heyting algebras are distributive ones. Toposes thus should be studied in their quantum habitat of "orthomodular" categories i.e. of quntoses. Also an interpretation of some well-known systems of orthomodular quantum logic in quan-tos of functors [E, QSets] is constructed where QSets is a quantos (not a topos) of quantum sets. The completeness of those systems in respect to the semantics proposed is proved.
In this article I analyze several of Merab Mamardashvili’s ideas about the «invisible» and «unknowable» nature of consciousness, as conveyed by the term «non-objectifying». The main points at issue here are: (1) the idea of the fundamental non-objective nature of consciousness, and (2) the impossibility of constructing a naturalist ontology that would take the experience of consciousness into account. The term non-objectiveness assumes not only the non-physicality of consciousness, but also the logical impossibility of positively and affirmatively apprehending consciousness in terms of standard subject-object determinations. Consciousness is not an object; moreover, consciousness cannot “appear”, though it allows things and the world to appear. In the article, I show how Mamardashvili dedicated a significant amount of his philosophical work toward conveying this intuition. This intuition, in turn, is predicated on the fact that the paradoxical nature of consciousness can be considered in terms of the idea of “transcendentality.” With this in mind, I offer an interpretation of the concept of the transcendental, predicated on a justification in which I apply the concept to consciousness. I also show how Mamardashvili’s philosophical method can be viewed as a special form of transcendentalism, in which Mamardashvili elaborated an authorial stance that was both unique to his philosophical outlook and which he combined with the traditional ideas of this philosophical position.In this article I analyze several of Merab Mamardashvili’s ideas about the «invisible» and «unknowable» nature of consciousness, as conveyed by the term «non-objectifying». The main points at issue here are: (1) the idea of the fundamental non-objective nature of consciousness, and (2) the impossibility of constructing a naturalist ontology that would take the experience of consciousness into account. The term non-objectiveness assumes not only the non-physicality of consciousness, but also the logical impossibility of positively and affirmatively apprehending consciousness in terms of standard subject-object determinations. Consciousness is not an object; moreover, consciousness cannot “appear”, though it allows things and the world to appear. In the article, I show how Mamardashvili dedicated a significant amount of his philosophical work toward conveying this intuition. This intuition, in turn, is predicated on the fact that the paradoxical nature of consciousness can be considered in terms of the idea of “transcendentality.” With this in mind, I offer an interpretation of the concept of the transcendental, predicated on a justification in which I apply the concept to consciousness. I also show how Mamardashvili’s philosophical method can be viewed as a special form of transcendentalism, in which Mamardashvili elaborated an authorial stance that was both unique to his philosophical outlook and which he combined with the traditional ideas of this philosophical position.
Starting from the Age of Enlightenment, a person’s ability of self-im- provement, or perfectibility, is usually seen as a fundamental human fea- ture. However, this term, introduced into the philosophical vocabulary by J.-J. Rousseau, gradually acquired additional meaning – largely due to the works of N. de Condorcet, T. Malthus and C. Darwin. Owing to perfect- ibility, human beings are not only able to work on themselves: by improving their abilities, they are also able to change their environment (both social and natural) and create favorable conditions for their existence. It is no coinci- dence that perfectibility became the key concept of the Idea of Social Prog- ress proposed by French thinkers in the Age of Enlightenment, despite the fact that later it was criticized, above all, by English authors, who justi ed its organic and biological nature and gave a different evolutionary interpreta- tion to this concept, without excluding perfectibility from the philosophical vocabulary. In this article, we address the opposition and mutual counterargu- ments of these two positions. Beyond that, we draw a parallel with some of the ideas of S. Kapitsa, who proved to be not only a critic of Malthusianism but also a direct disciple of Condorcet. In the modern age, the ideas of hu- man self-improvement caused the development of transhumanist movement. Condorcet is more relevant than ever, and today his theory of the progress of the human mind, which in uenced the genesis of modern historical science, needs a re-thinking in the newest perspective of improving the mental and physical human nature with the help of modern technologies.
The present article, based on field evidence collected in 2017, deals with a very recent phenomenon — the Orthodox Old Believers in Uganda. This faith originated in Russia, however in Uganda all its adherents belong to African ethnic groups. We describe the short by now history and current state of the Old-Believer communities in Uganda and then concentrate on their members’ motivation for converting to Old Believers vs. knowledge of this religion. We show that what brings them to Old Believers is the search for the true faith associated with the original and hence correct way of performing Christian rites. In this we see an intricate interplay of the features typical for authentic African cultures and acquired by them in the course of interaction with the wider world. Basing on our case study, we discuss how globalist and anti-globalist trends manifest themselves in the religious context in contemporary Africa.
The understanding of human consciousness as a kind of computer is insufficient and even irrelevant, taking into account the modern advances in the development of cognitive science. The author argues that a certain paradigm shift in the understanding of human consciousness and its creative abilities takes place. Consciousness is rather dynamic and autopoietic entity that is embedded into environment and intimately related to the human body. Consciousness is embodied, situated and enactive. A great contribution to this conception of human consciousness (mind) is made by Francisco Varela and his followers. Autopoiesis of consciousness means that it is able to maintain its integrity in the processes of self-organization in the permanently changing environment. An autopoietic activity of consciousness it directed to the search of elements that are missed, it longs for completing integral structures. For these reasons, it is possible to create a new, fresh view on the creative activities of consciousness, if we base our notions on the modern theories of complexity, dynamic chaos and self-organization. In the theoretical frames, chaos acquires a creative image; it is not simply a destroying force. Complex structures emerge in chaos and out of chaos. Chaos is organized and it organizes. When destroying, it builds. Chaos has many facets. Chaos is a way of renovation of complex organizations. A periodical immersion of human consciousness into chaos is a way of stimulation of its cognitive and creative activities.