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In the article there are the scientific paradigms of cultural reflection as coultourologii base in relation to becoming as fundamental scientific discoursou and practical vision of cultural processes.
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Nikolai Berdyaev was a philosopher who treated the “objectivity of creative work” with disparagement. This article focuses on his attitude to culture as a “mediocre”, “intermediary” affair, and as something unworthy of particular attention respectively. Berdyaev describes the Russian people as always discontented with culture exactly because of its “mediocrity”. The author points out the duality between lived reality and culture as inalienably inherent to Russian spirituality informing great creative works, which, however, are not culture, insofar as they are aiming at the religious transformation of life.
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The main aim of this article is to provoke research interest in a rather undeveloped part of Cusan symbolic theology, namely – the mirror metaphor. Its persistent reappearance, together with its compatibility with the broad philosophical context of his system, allows us to assume that for the Cardinal himself this symbol functioned as an additional “key” to the final goal of the learned ignorance – the mystical ascent to the infinite. In order to elucidate this alternative approach, the article examines the images of the mirror, the living mirror, and the perfect living mirror as metaphor’s manifestations on the three general ontological levels – respectively, nature, human, and God. The following comparison of Cusan and Leibnizian uses of the metaphor allows us to conclude that, while the Cardinal’s symbols often “tempt” into drawing parallels between him and the Early Modern philosophy, his views are better understood as independent and should be freed from the prejudices of his protomodernity. This final claim is argued not in terms of the symbol used, but in terms of the motivation behind it.
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The analysis of Leibniz’s heritage and phenomenology of virtuality in the title of this conference do not exhaust the whole variety of topics, but rather are the poles between which the discussion has been developing. Monadology of Leibniz became the place of concurrence of absolute identity and unique ecstatic that gave rise to a specific discourse of virtuality.
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The article studies the transformation of the traditional Peripatetic concept of truth in the Jesuit metaphysics and scholastic theology of the Early Modern period. The essence of this transformation is described as an increasing tendency towards a convergence of the classical scholastic concept of the "transcendental truth of things" and the new concept of "objective truth” and to replace the first concept with the second. First, the article describes and analyzes the classic for the later Jesuit tradition disposition of the concept of truth in a metaphysical treatise on truth within the framework of the VIIIth Metaphysical Disputation by Fr. Suárez and shows the traditional opposition of the formal truth of knowledge or judgment and transcendental truth as an attribute of being as such. Secondly, the article shows that an essential characteristic of Suárez's metaphysical concept of truth is the reality of truth, and not objectivity as conceivability, not limited to real entity. It is indicated that Suárez is quite familiar with the concept of “objective truth”, but applies it only in his theology, while excluding it from metaphysics. Thirdly, the article looks into the theological motives for the formation of the concept of objective truth as key for the Jesuit theology of ‘scientia media’. Finally, the article analyzes the content of the treatise on the "objective truth" of things in the Pharus scientiarum by S. Izquierdo, and also demonstrates the motives and consequences of the identification of objective and transcendental truth in Izquierdo’s ontology.
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The competition in modern jurisprudence of two respectable scientific disciplines: the philosophy of law and the theory of law, has so far reached such a poignancy that the relevance of the problem of demarcation of these concepts is beyond any doubt. Parallel with this, the question arises about their being-on importance (ontological status) in relation to the legal reality, of which they are a reflection. Mr. Gadamer the first suggested using the term «valence» (Truth and method, 1959) to express this relationship. The paper considers the main approaches to solving this problem, among them three main ones are distinguished: quantitative, reflexive and phenomenological (existential). Each of these approaches has corresponding origins in the history of the classical philosophical tradition. The greatest attention is paid to the third position, because in it, beginning with Dostoevsky, Husserl and Heidegger, a sharp turn (break), which occurred in European thought in the middle of the 19th century, is clearly recorded. Moreover, this approach allows us to go further than the popular ideologies of the last two centuries (Tseshkovsky, Marx, de Gobineau, etc.), which directly present a different view of the world. Existentialism reveals the essence of any ideology on the one hand, and strive to distance it from the other, on the other. This is a rarity in the modern world. This study argues that the «attack on the existing order of things» (Dostoevsky), «the abandonment of the ancient» Epoch "(Husserl) or» invasion of reality "(Heidegger), is the unified basis of all three dominant ideologies of the twentieth century: liberalism, Nationalism and communism, the direct heir of which is most of the theories of the law of modern jurisprudence. Similar to the theories of law, the author contrasts cognition, which first manifested itself in the «State» of Plato, «Politics» and «Ethics» of Aristotle, and reached a classical pattern in Kant’s Metaphysics of Manners, as well as Hegel’s Philosophy of Law. The paper proves that the basis for this experience is a completely different view of the same reality, which is occupied by modern theory of law. For this, the author again refers to the concept of contemplation, thoroughly thought out in German classical philosophy, and uses the hermeneutics of the three forms of image: reflection, reflection and image, proposed by G.-H. Gadamer in «Truth and Method», for the rehabilitation of the philosophy of law.
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Objective. The object of the research is the historical knowledge in the context of the works of Hryhoriy Skovoroda and the definition of their features. Purpose. It consists of several aspects. First is the study of the features of H. Skovoroda’s creative heritage. Secondly, the identification of peculiarities of H. Skovoroda's historiosophical views in the context of his works. Third, to draw the conclusion about the little-known aspects of historiosophy in the works of H. Skovoroda. Relevance os the study. Due to the expansion of the field of historical research and the further necessity of creating theoretical knowledge, there is a need to research the insufficiently explored aspect of the work of H. Skovoroda – namely the interpretation of the historical process. Scientific novelty: The article for the first time explores the historiosophical views of H. Skovoroda. The main aspects of which are the attraction of views to ancient and early Christian philosophers, the presence of Neoplatonism, religiosity, and the gravitation to the Chri stian interpretation of history. Source base: Fundamental studies of G. Skovoroda's work are represented by the works of D. Chizhevsky, L. Ushkalov, V. Shinkaruk, M. Bartolini, V. Lisov, M. Popovych, V. Shayan, V. Gotsulyak, G. Khotkevych, Y. Pavlenko and others. Research methods are such as: analysis and synthesis, deduction and induction. Conclusions. The phenomenon of history for the wandering philosopher is ambiguous and non-linear. The relevance of the events of the past for H. Skovoroda is determined by the presence of revelations, which, unlike the material world, are eternal and unchanging. Full of Christian ideals it demonstrates the interpretation of history as a directed movement with the clear goal - the end of the world. However, the ultimate goal, according to the philosopher, is the spiritual self-knowledge of a person. The consequence of this knowledge is the formation of moral guidelines, according to which a person must live his life.
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The question “What next?” is a key one to all philosophical theories that consider causality, continuum, discontinuity, potentiality, and, more generally, probability. The notion of "cause" (aitia) and the rigid causality are based on what was said in the Fifth Book of Aristotle's Metaphysics, but ancient atomists, especially Plato, introduced the possibility of free "bifurcation of consequences", of symmetry and asymmetry of "next", which commence from an absolute new beginning. The principle of an absolute new beginning follows the interpretation of the myth of the deluge in De sapientia Veterum (1609) by Francis Bacon. The "logical pluralism" of numerous cause and effect relationships as well as the continuity principle (as formulated by Leibniz) are encompassed in two ciphers in accordance with the classical definition of cipher by Karl Jaspers. The cipher “sameness” and the cipher “change” suggest that we ask ourselves once again about Aristotle's "probable impossibility", and the starting point is the little-known myth of Dionysus, torn to pieces and restored to a new body thanks to his heart, as well as the creation of humanity from the ashes of the stricken Titans.
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Most of the studies on the history of medicine, pay special attention to how the plague epidemics in 14th–16th centuries had changed the medical theory and practice. In the medical discourse, those epidemics helped to shape the “epistemology of particulars (particularia)” which contrast with the scholastic epistemology dealing with the search of universal causes. Marsilio Ficino, one of the most influential natural philosophers of the Renaissance, combines scholastic medicine and philosophy of ancient authors in order to develop his theory of epidemics in the treatises Consilio contra la pestilentia and De vita. He identifies the external and internal causes of plague and describes ways to combat the disease. The external cause is the constellations of planets which cause putrid exhalation in certain territories that is an example of conventional scholastic epistemology dealing with mass diseases. The internal cause is identified with the inability of the body to resist the disease “from within”. The main focus of my paper is the argument that, according to Ficino, philosophers have a special ability to resist disease “from within”. The figure of Socrates and his ability to withstand the Plague of Athens allows Ficino to formulate a new take on epidemics which falls within the scope of “epistemology of particulars”. From the historical point of view, the novelty of my approach comes from the fact that I trace the source of Ficino’s knowledge about Socrates’ disease resistance ability to Noct. Att. 2.1. of Aulus Gellius. Ficino’s natural philosophy suggests that a philosopher from their very birth is “by nature” predisposed to philosophical contemplation, therefore the realization of their vital destination through multiple sympathetic connections affects all levels of the universe. Ficino’s doctrine has a social and political dimension since a philosopher (i.e. a platonist), attracting positive astral influences, levels the effect of negative “heavenly” causes of mass diseases and thus benefits all people around him. Thus, the practice of philosophy (i.e. Platonism in Ficino’s interpretation) during epidemics is not simply a form of leisure time or private activity for a philosopher but a form of concern for public health. The paper also offers a commented Russian translation of chapters 1–2, with the Proem, of Ficino’s treatise Consilio contra la pestilentia.
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The paper sketches out an approach to an analysis of Kant’s specific notion of ‘Kraft’ based on the influxionist model of his Critical metaphysics. The point of reference of all provided sets of textual evidence is the triple division of the predicament ‘possibility’ outlined by Kant for his course on anthropology. My aim is to provide a sufficient reason to claim that this distinction between Fähigkeit, Vermögen, and Kraft exemplifies Kant’s ‘suspicious divisions in pure philosophy’and thus can be regarded as a synthetic partitioning of his Critical project. For this reason, I also contend that through the dynamic trichotomy in question we could recognize the ‘keystone of the whole edifice’of Kant’s philosophy.
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The text will try to show that the concept of “possibility” by John Duns Scotus plays a major role in the new way in which metaphysics begins to be considered, namely its transformation from ontotheology to ontology. Scotus is focusing his argument of God’s existence on the cross point between logic, ontology and the limits of natural reason. The stress that the Doctor Subtilis puts on the boundary of natural human intellect becomes later a major philosophical problem, reconsidered by the Scotistic metaphysical tradition and later by the critical theory of Immanuel Kant. We aim to demonstrate, that the epistemological teaching of Scotus should not be reduced simply to logics, because it has “ontological implications”, that are allowing him to make metaphysical conclusions with the help of arguments, based only on natural reasoning. We examine the usage of the concepts possibility and necessity, the logical law of Scotus and his argument on existence of God and show, that the ontological implications within the logical argumentation of the Scottish master allow him to make metaphysical conclusions, which results into the shift between ontotheology to ontology, where the first known by the intellect is maintained to be the univocal concept of being qua being, that is marking the positive boundary of human natural intellect, where logic and ontology coincide and build the ground for metaphysics, understood as scientia transcendens.
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(Волф и алетофилите)
The article investigates the relationship between Wolf and Societas Alethophilorum.
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This article is an attempt to explore and offer new interpretations of the personality and works of the notorious Marquis de Sade. A topical matter, de Sade’s literature is important today, as it was back in the past. His impact has shaped the ideas of several famous philosophers, writers, and public figures. The question on debate here is to what extent this impact has been analyzed correctly from the historical perspective.
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The article is devoted to the study of the role and modification of the Aristotelian principle of ars imitatur naturam in the formation of the concept of the Czech thinker, teacher, and theologian Jan Amos Comenius. The variety of approaches of Protestant thinkers to Aristotle's principle, born in the discussion, allowed Comenius to address it critically, perceiving it comprehensively and extending the concept of art to the sphere of education. Campanella's ideas moved Comenius to remove the veneer of indeterminacy from nature, promoting an understanding of it as a friendly and creative beginning. The author notes the peculiarity of Comenius' interpretation of this principle, giving it the meaning of universal nature-humanitarian mechanism which suited his concept of pan-sophia to the fullest extent. Comenius and G. Skovoroda, who developed the concepts of kinship and wisdom in the light of the ideas of enlightenment, thus laying the foundations of humanistic philosophy and pedagogy of the New Age and Enlightenment era, make an analogy between the interpretations of the Aristotelian thesis.
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The problem of "Ego" as the main principle of obligation in the Fichte’s system is observed from the point of view of philosophical and ethical analysis. The parallels between Fichte’s conception of eternal idea of "Ego" and idea of divine Goodness in Platonism and Christianity are traced. It is underlined that consciousness is intuitive super-rational mechanism connecting empirical and transcendental levels of "Ego".
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The text explores the relationship between the story and the message in the allegorical structure of the fable, which is a variant of the relationship between literature and philosophy. La Fontaine's fables are taken as an example. In them, the balance between the presented story and its meaning is disturbed. The two plans drift apart. Yet, they need each other. This also is typical of the relationship between literature and philosophy.
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The present text discusses the balance between the spirit of Modernity and that of Tradition, analyzing the rejecting of Tradition in the Century of criticism. The author makes an attempt to explain the reasons of the thinkers with a traditionalistic orientation towards all aspects of life, including the religious sphere.
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In this short review of Immanuel Kant’s First Critique, the author Johann Georg Hamann (a friend, co-worker and even opponent of Kant) offers a synopsis related to the fundamental theses of the transcendental criticism of reason (a new approach in those days) while paying explicit attention to the supposedly common root of origin of the varieties of human knowledge and on some basic architectonic distinctions within Kant’s system as well.
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The article is focused on Dimitar Mihalchev’s analysis of the solution to the mind-body relationship proposed by Gottfried Wilhelm Leibniz. After analyzing the fundamental ontological and epistemological ideas of Leibniz’s philosophy, the Bulgarian thinker indicates the reasons for his conclusions and assessments in the perspective of his own theory. The fact that a philosopher like Mihalchev was interested in Leibniz’s scientific views indicates the importance of the latter’s theory.
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