СХОЛАСТИЧЕСКОЕ РАЗЛИЧИЕ В СУЩЕМ И ОНТОЛОГИЧЕСКАЯ ДИФФЕРЕНЦИЯ

Author(s): Dmitry Fedchuk / Language(s): Russian / Issue: 2/2013

The article maintains that the being (ens) is the proper subject of metaphysics, not being at all (esse). Itis demonstrated by way of comparison of two different contexts. The first one is scholastic distinctionin finite being, and the second one — the ontological difference by Martin Heidegger, which is foundedon the first. Duns Scotus and Francisco Suarez shows that the content of being (esse), as a result ofdifference between essence and existence, cannot be explicated in logos. It is accessible in the modesof the giveness of essence, of its presence. Heidegger discusses the possible access to being through itsdifference from a being, in situation when Desein understands being (esse) by way of own actual existence.Nevertheless, Dasein cannot articulate the meaning of being, because the later, as a principiumof temporality and of consciousness, always is concealed from reflection. Being is the source of any definitenessfor the subject; it is an absolute beginning. That is why being cannot have the definite contentfor thought. In its meaning being is nothing and for us it discovers itself mediately — from essence andthe modes of essence, i.e. by way of the being (ens).

Творец или инструмент? (К происхождению сознания)

Author(s): Vladimir Gukhman / Language(s): Russian / Issue: 18/2017

The problem of subjective consciousness genesis is investigated: whether is it a product of creatively conceiving brain or of transcendental consciousness, external in relation to a brain. The consciousness is considered from positions of rationalism (in information relations of consciousness with the brain) and an irrationalism (of mysticism, intuitivism and phenomenology). Some aspects of the subjective consciousness relationship with the cosmic mind, possible manifestations of the latter in the phenomena, studied by deviant physics, but listed by official (rational) physics to the “pseudo-science”, are examined. In particular, we discuss the phenomenon of space aliens as possible carriers (transmitters) of the cosmic mind. A conclusion about inexpediency of consciousness secret cognition becomes.

Текстологический семинар: по Бернау-манускриптам Э. Гуссерля

Author(s): / Language(s): Russian / Issue: 1/2012

This textological workshop focused on translation of the § 2 of the text № 14 from Bernau Manuscripts. In the framework of the workshop the discussion of the first paragraph of the text no. 14 was given, to be exact — the problem of reduction to the non-egoglogical sensuality (ichlosen Sensualität), status of discretion that leads to non-egological side of I and this I itself.

ТЕЛЕОЛОГИЯ СОГЛАСОВАННОСТИ ОПЫТА В ФЕНОМЕНОЛОГИИ ГУССЕРЛЯ

Author(s): Georgy Chernavin / Language(s): Russian / Issue: 1/2013

In this paper we treat the problematic of immanent teleology of experience in the boundariesof transcendental phenomenology, including problems such as the accomplishment of intention,adequate evidence, and implications of reason in experience. We bring special attentionto the thematic of the Thing, which we treat as a “regulative idea” or as a τέλος. In the paper,we also discuss the synthesis of the concordance of experience and the mental experiment ofthe dissolving of concordance. On this grounds we conclude with a discussion of the possibleconnection between immanent teleology of experience and phenomenological metaphysics.

ТЕМПОРАЛИЗАЦИЯ СЛУШАНИЯ В ИНТЕРСУБЪЕКТИВНОМ ОТНОШЕНИИ

Author(s): Irina Poleshchuk / Language(s): English / Issue: 1/2015

The paper explores the ethical significance of listening in intersubjective relations with another person.Rooted in Levinas’s account of intersubjective temporality this research discusses listening as a visionof responsibility, as a welcome of the other and as a possibility to realize responsibility as being for theother. The main focus is to analyze listening as a disturbance of ethical subjectivity and as a traumaticexperience, and to understanding how an expression of the face of the other requires an ethical responsein the form of attentiveness and listening. Referring to Levinas’s ethics I show that listening growsfrom the function of auto-affection and affection. First, I bring into discussion a description of prereflectivesubjectivity, which has not yet encounter the appeal of the other. I analyze subjectivity in itsdisplacement and the sense of pain. Then I turn my attention to the work of affection in temporalizingconsciousness and how it results into a temporal gap, dephasing, into a non-intentional consciousnessand passivity. All these create an important context to locate the meaning of the ethical listening asa formation of the present. I will also give a special account of sensibility and corporeity, which arisefrom the notion of affection and non-intentional consciousness, and which, gradually, form drivingprinciples of synchrony and diachrony. Thus, the main goal of this paper is to illuminate the principlewhy listening is seen as a specific mode of temopralization for subjectivity and of reasoning responsibility,and how listening is initiated by diachronical movement and how it is found at the basis of theface-to-face situation.

ТЕОРЕТИЧЕСКО-ТЕКСТОЛОГИЧЕСКИЙ СЕМИНАР ШЕЛЛИНГ И ФЕНОМЕНОЛОГИЯ

24 июня 2015 г., Санкт-Петербургский государственный университет, Институт философии

Author(s): ALEXEI KRIOUKOV,Andrei Patkul,EKATERINA ANANIEVA / Language(s): Russian / Issue: 2/2015

This publication is a transcript of the first meeting of the theoretical-textological workshop dedicatedto the possibilities of the comparison of Schelling’s idealism (as a kind of German idealism after Kant)and the phenomenological movement. It was held on June 24, 2015 at the Institute of Philosophy atSt. Petersburg State University. To begin, the moderators of the workshop marked out several fieldsof future investigations. On the one hand, it could be the use of Schelling’s transcendental theoryof subjectivity in the framework of its phenomenological theory. One ought to mention the followingmain notions of Schelling’s transcendental philosophy, which could be reinterpreted in the contextof the phenomenological doctrine of the subjectivity: intellectual intuition (in connection withthe phenomenological concept of intuition of essence), concept of teleology of subjectivity, conceptsof transcendental history as well as transcendental past. On the other hand, Schelling’s concepts offact and facticity, immemorial being, existence, ecstasy, project could be of current relevance in buildingtoday’s phenomenological theories of the world, even of a possible phenomenological theology.As a starting point for the workshop the modern Austrian researcher Wolfgang Fasching article Transzendentaleund ästhetische Anschauung. Zur Selbstanschauung der konstituierenden Subjektivität beiHusserl und Schelling (Fasching, 2002) was chosen. During the discussion, the following topics andquestions were examined: the problem of the similarity of Schelling’s concept of the aesthetic intuitionand Husserl’s method of epoche, the peculiarity of the aesthetic conception by Schelling, and possibilityof the aesthetic contemplation by Husserl, the legality of Fasching’s interpretation of Husserl’s notionof “epoche” as an aesthetic act, and the role of self-contemplation for the subject structure.

Теофраст о ветре

Author(s): Eugene Afonasin / Language(s): Russian / Issue: 1/2020

Wind as a natural phenomenon, as well as the peculiarities of specific winds, such as Boreas, Notos, Eurus, and Zephyrus and their influences on navigation, agriculture and, in general, human live, are among the subjects, extensively treated by the Peripatetics. Winds are studied in Aristotle’s Meteorology (1.13, 2.4 sq.), Book 26 of the Problems, the Peripatetic On signs and On the position and Names of the Wind, in an epitome of a meteorological work, ascribed to Theophrastus (the so-called Metarsiology, preserved only in Arabic and Syriac translations) and, finally, in his short (and incomplete) treatise On Winds. The latter work is of special interest not only because it is the only Peripatetic treatise especially dedicated to winds; as such it is a valuable witness of Theophrastus’ position on the nature of this natural phenomenon, generally different from the one advanced by Aristotle. Having summarized some aspects of this rather neglected treatise, I try to correlate meteorological information and explanations offered by Theophrastus with contemporary data, especially in the context of the history of navigation.

ТИПОЛОГІЯ МОДЕРНУ

Author(s): Mykola Fedorenko / Language(s): Ukrainian / Issue: 4/2015

The article notes that at the turn of 19-20 centuries formed a new vision of the human self which was different from the previous one. It is built not on the basis of self-reflexive and involves oneself, which is mediated by the presence of "significant other." However, attention is focused on the common moment of reflexivity thinking about both periods. That is what is the basis for a vision of modernity or as "radical modernism" or as "communicative rationality," or as the manifestation of modernism. The study examines the social and philosophical concepts contemporary / modern. A comparative analysis of this concept in the representatives of modern Western philosophy from the point of view of their involvement in the educational process of rethinking the epistemological paradigm is made. Based on a brief historical and cultural retrospectives we propose typology of approaches to the definition of "Contemporary / Modern".For philosophical, especially for social and humanitarian thinking of the 20-21 centuries the reception of the historical experience is a characteristic feature and the basis of the constitution in the modern world. The studying of history is not limited only itself; it is the mean of better understanding of the reality in which we live, according to M. Foucault a manifestation of "concern for the present". In this context, the question arises the definition of the concept of "modern / contemporary" in a number of the concepts of "past" and "postmodernity / postmodernism". So this distinction serves as a methodological basis for a deeper understanding of the historicity of human experience, including the teaching of philosophy, social and human sciences in the classroom.After analysis of recent researches and publications, it is obvious that criticism of "modern", initiated by postmodernists, has been a significant incentive to expand the discussion about the essence of modernism / modernity in philosophical and social sciences. Analyzing the theoretical foundations of ideas about modernity, represented by such iconic figures as European philosophy J. Habermas and J. Lyotard, whose views on the essence of modernism vary, we tried to supplement their abstract positions by sociological calculations. In particular, the article examines the creative achievements of A. Giddens, a British sociologist who has considered the present as radical form of modern and the U. Beck, a German social researcher with his concept of modern as a society of risk.Our goal is to attempt the typology of the approaches of modern and determine their essence by analyzing views on modernity, represented by the following contemporary philosophical and sociological traditions as J. Habermas, J. Lyotard, A. Giddens, U. Beck.The concept of "modernity" or "modern" has several meanings. Firstly, the word "modern" appeared in the 5 century B.C. and described the present situation – the Christian modernity fought against the Roman pagan past. Since that period, "modern" called themselves any present, aware its difference from the previous past. People considered themselves "modern" in the era of Charlemagne, in the 12 century and in the period of the Enlightenment. Until the 17th century, classical ancient samples of the "right" were considered to be a standard.Secondly, the understanding of "modernity" deteriorated during the Enlightenment, when the ancient ideal of "perfection" was problematic. Associated with the development of science progressivist vision of the learning process and the associated idea of better social future became the basis of an abstract opposition of "modernity" against tradition, "getting free from all historical links". The vivid embodiment of the new opposition became famous controversy "ancient" and "new" in French aesthetics of 17-18 centuries. The idea of "perfection" found its incompatibility with the idea of "new" in art. "New", based on the philosophy of R. Descartes, insisted on the freedom of judgment not only in the study of nature, but also in the field of aesthetic taste. Criticizing opponents by uncritical and dogmatic adherence to ancient authors, they insisted on the idea of progress. "We must recognize – Auguste Conte wrote – that the idea of progress as something necessary and began to take definite philosophical content and actually attracted public attention only after the famous". The controversy between ancient and new, " brilliantly came to the forefront of a new time. This controversy’s value still remains without a proper assessment, in my point of view, a real event prepared universal history of the human mind."Modernity" in philosophy and cultural studies of the 20th century often means "New Era" (17-20 centuries). First of all it is the Enlightenment, with its humanist idealization, or meta-narrative. The term "meta-narrative", J. Lyotard used and considered the modern is completed, than A. Giddens or J. Habermas. Modernity appeared in 16-17 centuries and created at the same time a new type of personality. Its first manifestation was the autonomy of the believer that has been reached and justified by Protestantism. Although at the turn of 19-20 centuries the new modernity formed and differed from the previous view of human self. It isn’t built on the basis of self-reflexive and involves oneself which is mediated by the presence of "significant other". This is the basis for the vision of modernity as "radical modern" (A.Giddens) or as a "communicative rationality" (J.Habermas), or as a manifestation of modernism (D.Bell).

Топика на априорното

Author(s): Silviya Kristeva / Language(s): Bulgarian / Issue: 1/2016

By introducing the a priori-investigation of the reason, Kant poses the possibility of one separate area, or method, or thematic in the transcendental analysis of the pure forms of reason. Do the a priori then have its own field which could distinct the derivation of those pure forms and so the a priori alone to differentiate itself among the three, delineated inside the boundaries of reason, areas of the basic faculties of pure reason – sensibility, understanding and reason. We raise the question – whether the a priori is connected with a meta-posing of the transcendental procedure as a reflection upon the activity and possibilities of the reason itself. And from this point on to differentiate the a priori with its own elements and progress of realization and so the a priori could find its own topics in the hole constitution of pure consciousness.

Трансцендентализмът на съзерцанието в ранния будизъм

Author(s): Ivan Kamburov / Language(s): Bulgarian / Issue: 6/2015

The present article analyses in depth the transcendental specificity of contemplation in Early Buddhism and the functional significance of the Buddhist dharma theory. In addition, it describes the phenomenological procedures of Buddhist reductionism and compares them with the phenomenological paths of Western philosophy – particularly the phenomenological manner of thinking.

ТРАНСЦЕНДЕНТАЛЬНЫЙ СОЛИПСИЗМ

Author(s): YAROSLAV SLININ / Language(s): Russian / Issue: 1/2017

In the article I intend to demonstrate that the Cartesian rule never to accept anything unobvious anddoubtful for true ends up with solipsism. Confines himself to this rule Descartes obtains an elementaland absolute truth of “I think, therefore I am”. However, the doubtless existence of my ego does notimply the doubtless existence of the other egos. Descartes tried to find a way out by composing theontological argument for the existence of God. This argument cannot be recognized as sound sinceby no means all of it transitions are doubtless just as cogito ergo sum is. As a result Descartes failed toeliminate the solipsism problem. At a later stage Husserl trying to overcome relativism and skepticism,being convinced that each truth is an absolute and believing that all absolute truth must be doubtlessattempted to discover such truth. Husserl’s procedure of the phenomenological reduction appeared tobe an improved version of Descartes’s method of doubts. It delivers the result that the only existenceof transcendental ego and everything that is immanent to it is doubtless. This result correspondsto the Cartesian thesis of the obviousness of sum cogitans. According to Husserl the autonomousexistence of God and nature turn out to belong to the domain of doubtful transparentness. As for theexistence of other egos, according to Husserl it is transcendental and doubtless at the same time. Thesum cogitans appresentation which is an analogical apperception bears witness for that fact. Frommy point of view, nevertheless, an argumentativeness of the analogical apperception is no betterthan that of Descartes ontological argument. It cannot provide rationalization for the thesis that thetranscendental existence of other egos is obvious and doubtless. Thus, the transcendental solipsismstays ambiguous. In the end of the article I am analyzing the two main characteristics of sum cogitans:its contingency and discreteness.

Феномен гостинності в українському та зарубіжному культурознавстві

Author(s): Alina Vyacheslavovna Poplavska / Language(s): Ukrainian / Issue: 4/2018

The purpose of the article is to clarify the state of scientific understanding of the phenomenon of hospitality in Ukrainian and foreign culture studies. The research methodology is based on an analytical method, the application of which allowed to reveal the scientific and theoretical approaches on which the study of hospitality as a sociocultural phenomenon is based. Scientific novelty. Based on the analysis of the cultural studies of Ukrainian and foreign researchers, the state of the scientific understanding of the phenomenon of hospitality is revealed. Conclusions. It was concluded that among a significant number of works devoted to hospitality, only a few of them cover some of its aspects as phenomena of social culture; at the same time, the nature of hospitality as a product of socio-cultural development is not disclosed. The need to clarify the essence of the scientific-theoretical and methodological aspects of the study of hospitality as a socio-cultural phenomenon.

Феномен и схема. Подстъпи към една възможна критическа феноменология

Author(s): Kristiyan Enchev / Language(s): Bulgarian / Issue: 3/2017

This article elucidates why the Kant’s transcendental scheme in its orthodox type is not a functionally reliable bridge in the transition from pure cognitive forms to real experiental “crystallizations”, and how this can be compensated by its transformation into a phenomenal structure including as its own elements regionally relevant kinaesthetic organization and “encoded ideas”. Ideas undergo deformalization – from “purely regulatory” schemes of reason, they go to constitutive structures that comprise regional figurative adhesions and as such receive regional “encoding” – contentful concretization. This type of rethinking of the transcendental scheme also leads to a significant change in the way in which local phenomena should be understood (such as, for example, socialization and education) so as to guarantee their rethinking in the transition from the empirical (but hermeneutically grasped manifold) to the phenomenal integrity in the encoded ideas as a regionally relevant, concrete “figurative kinship”.

Феномен смерті і пошук трансцендентного виміру в екзистенційній культурі

Author(s): Valeria Valeriyivna Melnyk,Liudmyla Leonardivna Slavova / Language(s): Ukrainian / Issue: 3/2018

The purpose of the article is to consider the phenomenon of death in an existential dimension, which is one of the most important determinants of human behavior and ways of self-determination of his being by a person. Methodology. The article deals with the phenomenon of death in the context of the search of authentic existence by a person. The fear of death is described as emotion which is important to avoid dangers, so the authors used hermeneutical methodology and anthropological integrative approach while doing the research. This topic has been most elaborately developed within the framework of the philosophy of existentialism, where it is believed that just the realization of the finiteness of a human life contributes to the search of meaning of life and urges a person to various attempts to overcome the fear of death, in particular, through the appealing to transcendental as one of the methods available in modern western culture. Within this culture, death brings to mind the usual way of human existence and is viewed as a certain testing. Sientific novelty. On the basis of a comparative analysis of various levels of human existence (biovital, psychovital, existential, and social), a generalization is made on the specifics of the existential level, where there is a "breakthrough" to the transcendental, "true" existence of a person. It has also been proved that the collision with death, as well as any phenomenon in the human world, is, in fact, ambivalent, and therefore it can cause various reactions from resistance and rejection to approval and cultivation. Conclusions. The authors conclude that the inevitability of death together with the uncertainty, which becomes a characteristic feature of the era of postmodernism, gives rise not only to fear but also to an intensive and powerful internal work that raises it to the level of transcendence. The fear of death is also interpreted as the result of a person's inclination to escape from freedom resulting in alienation from true being.

Феноменологические особенности состояния сосредоточенности

Author(s): A.V. Melnikov,Mark Gennadyevich Yusupov / Language(s): Russian / Issue: 4/2016

Concentration is of great importance for optimization of cognition and practical activities of a person, especially in the course of learning and creative activity. Investigation of students’ concentration allows to expand the ideas of activity, as well as to plan ways of organization and regulation of students’ training. The purpose of this research is detection of the psychological and physiological features in students as they concentrate; in order to reveal the intensity of psychological and physiological manifestations of this state influencing the success of problem solving, frequency analysis is performed. A total of 150 students of the first, second, and third courses at the average age of 19 years participated in the research. Respondents were asked to complete a specially developed questionnaire, answer questions, and describe the characteristic psychological and physiological features exhibited during the process of concentration. On the basis of the obtained results, the following conclusions were drawn. The state of concentration is typical for various educational situations: solution of difficult tasks, sitting of examinations, passing and failing of examinations. It most often arises in the situations of tests. Concentration is endured as a positive condition and has a good influence on the overall success of training. The duration of this state varies from 20 to 120 minutes and the intensity may be from 7 to 8 points depending on the type of tasks (on the 10-point scale).

Феноменологический и семантический подход к Целану? (1991)

Author(s): Hans-Georg Gadamer / Language(s): Russian / Issue: 2/2013

Gadamer tries to point out the method of decoding Paul Celan’s texts. The very formulation of the titleindicates that nor semantic neither phenomenological approach can be chosen here as fundamental.Analyzing a poem DU DARFST (YOU CAN) Gadamer points out that semantic approach is able to disclosethe multidimensionality (polysemanticism) of poetic vocabulary, whereas phenomenological approachallows this multidimensionality to speak out, that is, to form the integrity of meaning.

ФЕНОМЕНОЛОГИЧЕСКИЙ ПОДХОД — КЛЮЧ К ПОНИМАНИЮ ПРИЧИН ТРАНСФОРМАЦИИ ФИЛОСОФСКИХ ОБРАЗОВ НАУКИ

Author(s): Sergey Kulikov / Language(s): Russian / Issue: 2/2013

The paper defends the thesis that phenomenological methods can play key role in explications of thetransformation reasons of philosophical images of science. It can be made by the comparative analysisamong phenomenology and other approaches revealing strong and weaknesses of separate approaches.Such principles of an explication of the transformation reasons of philosophical images of sciencewere allocated: 1) the science is a set of the idealizing consciousness attitudes which allow to build imagesof the world in borders of regional ontologies (or «particular ways of understanding of reality»);2) idealizing attitudes correspond to the comprehension of intentionality experiences structures; 3) thegeneral transformation reason of images of science is the change of consciousness attitudes.

ФЕНОМЕНОЛОГИЧЕСКИЙ ТРАНСЦЕНДЕНТАЛИЗМ И ПОЭТИЧЕСКОЕ ВИДЕНИЕ: КОНЦЕПЦИЯ ПОЭТИЧЕСКОГО ЭЛЕМЕНТА МАРКА РИШИРА. ПРЕДИСЛОВИЕ К ПЕРЕВОДУ СТАТЬИ МАРКА РИШИРА «ФЕНОМЕНОЛОГИЯ ПОЭТИЧЕСКОГО ЭЛЕМЕНТА»

Author(s): Roman Sokolov / Language(s): Russian / Issue: 1/2016

Феноменологичният дискурс на категорият

Author(s): Silvia Krasteva / Language(s): Bulgarian / Issue: 6/2015

One of the fundamental results of Kant’s Critique of Pure Reason is the deduction of the system of the categories of understanding and the defining of the category only as an intellectual mode for producing the objects of knowledge. This poses the categories in active connection with the sensible manifold, but also raises the question as to how the categories participate in constructing an object. Kant formulates the problem of the necessary connection between category and appearance and offers two main approaches for its solution. The first approach, related to the categories, is based on the „combinatorics“ of the categories themselves, which fulfills the conceptual map of all thinking. The second approach uses other ways, which operate by means of the conditions of sensibility. The aim of this article is to proceed further in the first approach and to deduce a special condition that provides the pure categorical approach to the phenomena. By considering this condition, we formulate the search for the discourse of the categories, the term that Kant uses to define the categorical participation in knowledge. The discourse of a category is the field for formatting the objects as parts of experience, as the totality of all objects. The discourse is directed by the higher conceptual points in the synthesis of the appearances; these are the four general concepts of classes in the system of categories. Each discourse is developed as a model of world-constructing, with its own type of objects, relations, ultimate reason of totality. Through this are outlined the basic conditions in the general project of ontology.

Феноменологичното мислене: смисълът на „при“. Хайдегеровата феноменология на битието

Author(s): Stefan Dimitrov / Language(s): Bulgarian / Issue: 6/2015

The definition of phenomenon as the showing-itself-from-itself reveals the ontological importance of from for phenomenology. It aims to resolve the problem of the dual split of the foundation of metaphysics by proposing the ontological identity of the phenomenon, whereby it becomes a basis of phenomenological thinking. There are two conditions for the possibility of phenomenological thinking: the reduction of thought to passivity, and being itself, which is accessible in a transcendence of ontological trust. As a hermeneutic of being, phenomenology is an ontology of truth.