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The article is dedicated to the history of the development of the term «proairesis», which is directly linked to but not identical with the notion of will. When «proairesis» is considered in the framework of notions of the lack of knowledge and the possibility of sinful choice it cannot be attributed to God or to the saints. But in a wider perspective this term reflects a subjective mode of the employment of the natural will and energy. «Proairesis» describes both a hypostatically determined direction of action and the state of nature of the willing personality. I give special attention to such features that form the notion of “proairesis”, as its super-naturality, its synthetic character and intentionality.
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The Socratic dialogue Hipparchus is the one of the earliest texts in which the philosophical concept of value is separated from the economic concept of price. This dialogue is devoted to the theme of the profit, but actually this economic issue is discussed in the context of ethics. The Greek word ἀξία is used here to denote the economic value and functional applicability of things. Axiological meaning of this term in the dialogue arises in the process of talking about relative price of gold and silver. Socrates and his friend sequentially determine the value through the concepts of profit, benefit, utility and good. The presence of indifferent things (ἀδιάφορον), which are discussed by Plato in the Lysis, Gorgias, Euthydemos and other dialogues, is not designated in this dialogue, but it is assumed in the context.
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Based on the exciting story of how Russell’s archive went to McMaster University, the article seeks to outline and reassess the perimeter not simply of the texts inherited from Russell but of his thought’s potential in leading to new philosophical depths. The intention is to overcome the entrenched historical-philosophical clichés that reduce Russell’s achievement only to his complicity in ‘the first serious advance in real logic since the time of the Greeks’ (Our Knowledge of the External World, 1914), an advance also expressed in the expectation by which Principles of Mathematics (1903) begin: to discover the fundamental entities – the undefinables of philosophical logic – to which the propositions that we use should be able to be decomposed. Undefinables are cognizable – Russell is convinced of it – through acquaintance, i.e. in an immediately sensory way or by intellectual intuition, but not through epistemic forms of transcendentalist genesis. By unfolding precisely this kind of genesis, this interpretation is trying to see as especially valuable the Russell that was surmounted by analytical tradition. And, instead of the failure of his epochal endeavour (as seen from the perspectives of the ‘late’ Wittgenstein, the philosophy of ordinary language or neopragmatism), it seeks to rediscover the fundaments of logical atomism as an attempt for commeasuring with e.g. Critique of Pure Reason or as inspiring the ‘methodological situation’ called ‘the praxeological turn in logic’ (Petkov, ‘Russell, philosophical logic and relations’, 2010). In short, Russell – maybe without being aware of it – has left transcendental traces in which this text claims to find an orientation. The traces remain not simply because of his idealist past but despite that past and in spite of the attempts to forget it. They are extracted from logical experience, from the philosophical, including logical, data – a term corresponding to Russell’s important discoveries but also to what we could discover through Russell, standing on and going beyond the detailed discussions bequeathed by him. The data are, in practice, what he reaches and analyzes. It is through this material and its interpretation that we can grasp the specific transcendentalism, quite different from Russell’s Kantian heritage, which returns on him as an unrecognized transcendental impulse. Its expression is the frequent use of a dozen linguistic figures like ‘can occur as’, ‘can be made into’, ‘must participate as’, ‘all possible ways in which an entity can enter into a complex’, expressions in which Russell tries to think and speak of things for which there was no place under the logical sun (such as the properties of logical form, or the actually forming form, i.e. form as ‘shown’ rather than ‘said’, to use Wittgenstein’s idiolect). Those linguistic figures also conceal a transcendental ground that leads back to logical forms that are pre-inserted into things (into terms that have their natural asymmetry) and through them, to the propositions of the Tractatus: ‘The possibility of its occurring in states of affairs is the form of an object’ (2.0141). Thus, more than a decade before the formulation, in the Tractatus, of the fundamental distinction between ‘said’ and ‘shown’, it was anticipated in Russell’s thought experiments. In this sense the claim, and possibly the provocation, of this text is to suggest that there is a possible way to seek for transcendental traces, not as remnants of the idealist past from which Russell wants to escape but as traces in the data themselves that he reaches. They reveal a specific transcendentalism based on the assumption that there is no autonomy of the transcendental subject. This is essentially an anti-Copernican revolution towards an als ob transcendentalism whose outlines are set in the following questions: ‘how is the transcendental subject formed’ (of course, this question was worrying Heidegger and is directly related to the turn caused by his reading of Kant, i.e. with the emphasis on the transcendental capacity of imagination); ‘how is a subject constituted that is only apparently constituting’.
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The paper displays the disproportions in the very contents of the notion of terrorism in four aspects: the split of action, the role of terror, the relation to state and the relation to other sub-national actors. That is used to reveal the utilization of the concept “terrorism” within the context of practices of exclusion, disrespect and denigration, which in turn allows for a discussion about the extent of its political acceptability as mechanism of defense.
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According to Herbert Marcuse one-dimensional thinking in modern society is connected with technological rationality. In this paper I define the essence of techne, and argue that the most important characteristic of technological rationality, emerging out of this essence, is the „earthly“ purposefulness opposed to the „heavenly“ purposefulness of non-technological rationality, which, in Marcuse’s terms, is two-dimensional. The rationality of a given society and its purposefulness is defined by its myths. Medieval society, which precedes the modern one, is dominated by Christian myth, which defines „heavenly“ purposefulness. The myth which dominates the modernity is narrated originally by Francis Bacon, and defines „earthly“ purposefulness. By using Claud Levy-Strauss’ method of structural analysis of myths, and his transformation formulas, I disclose similarities, dependencies and transformations between both myths, Christian and Baconian, which ensure the turn from „heavenly“ to „earthly“ purposefulness, and emerging of the one-dimensional technological rationality.
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The article argues in support of the view that the struggle between classes and social groups in defense of their interests is still topical, although it develops mainly within the boundaries of a given national community. The struggle between classes is an essential factor of the development of social relationships; the focus on this issue is undoubtedly an important contribution made by the classics K. Marx and F. Engels. Conflicts between nations, however, are also an objective reality; they contain class contradictions within themselves. The author assumes that the clash between nations for predominance and resources is also a powerful tool for social and economical development. In this respect, the author supports the view that the proletariat is not without a fatherland, and in addition to its class interests, it also has largely national interests. Class and international contradictions are viewed as a stimulus for technological development although their nature does not depend on the latter.
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In the article divorce the concepts of engineering and technology. Designated four stages of technological development: the first phase — “pilot technique”, it is characterized by magical conceptualization, the second — engineering (rational conceptualization), third design, fourth technology. For technical equipment is characterized by four features: technology is the artifacts, the technique can be considered as a “social body” of a person or society, technology is a useful way to use the forces of nature, and finally, the mediation in the form of tools, machines, and material environment that allows you to implement the ideas of man. It is argued that the conceptualization of technology is the essential characteristic of the concept. If you write, for example, about the technology of the Neolithic age or era of construction of the Egyptian pyramids, then we are talking about retrospective interpretation, from the point of view of modern understanding of technology. It’s not useless, for example, to determine preconditions of formation technology, but in terms of thinking creates problems and contradictions. The author argues that technology develops in the second half of the eighteenth century as a new reality, which describes the industrial activities in language operations and their conditions of division of labor and management. At the same time, technology is being characterized by the installation of quality, savings, standardization, and rational description of the production processes, their optimization for the training of new technologists. Discusses three stages of development of the technology and features of the main types of technology: production technology, engineering, large techno-social projects, global technology. Considering the author and the conditions of the development of new technologies. These include “technological zone of proximal development”, as well as two situation — relevant issues and opening new opportunities. It technique and technology, according to the author, formed the substrate of industrial civilization and culture. In this regard, the electricity, cars, planes, rockets, the Internet or a mobile communication link and support in the world all the major social processes and communication. Technosphere — not just a standalone technical system, but the material basis of our society. The objective of management of the technosphere, philosophers of technology are actually aiming to control society. The article ends with reflections about the crisis of industrial civilization and ways of its overcoming. From the point of view of the author of metamorphoses of social life must entail the transformation of existing technologies; this will be a painful and difficult process, because you will need to change the cultural code (genome)
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Harari, Y. N. (2016). Homo Deus. A Brief History of Tomorrow. Harvill Secker. ISBN-10: 1910701874
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Historical knowledge is knowledge of facts. Though in order to decide which facts are relevant and important, a philosophical theory about history as a whole is needed. Philosophy of history offers three major types of such theories. According to the theories of the first type, historical events are realizations of a providential plan. According to the second type, the historical process is realization of ideas. According to the third type the driving forces of history are economic factors. In all three cases everything that happens in history is caused by anonymous objective forces. There is, however, a different philosophy of history adopted by many professional historians intuitively. According to this philosophy, history is not determined by anonymous forces but solely by the decisions and actions of individuals. One of the most prominent advocates of this view is the American historian Timothy Snyder. Based on Snyder‘s books “Bloodlands. Europe between Hitler and Stalin” (2012), “Black Earth: The Holocaust as History and Warning” (2015), “On Tyranny: Twenty Lessons from the Twentieth Century” (2017), “The Road to Unfreedom. Russia, Europe, America” (2018), the paper discusses Snyder’s approach to the relation between theory and historical events. Snyder claims that the actions of individuals in history depend significantly on their ideas of time. At present there are two predominant views on time. Snyder calls them “politics of inevitability” and “politics of eternity”. By “politics of inevitability” he means the view that nowadays there are no alternatives to liberal democracy any more. The expression “politics of eternity” means that nothing new happens in history and there are only endless reiterations of the same. Both “politics of inevitability” and “politics of eternity” are deeply wrong and should be rejected. Another view called “politics of responsibility” should be adopted. According to this view there is nothing inevitable in history. Everything what happens in history has its sources in human decisions and human actions and therefore humans bear responsibility for them. Choosing “politics of responsibility”, Snyder takes a particular stance towards the work of the historian. Since everything what happens in history depends only on human decisions, the historian has to contribute to making present decisions as good as possible. The historian’s main obligation is to offer a picture of the past, true to the facts, free from any deceptions and manipulations.
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Поняття «діалог» у філософії і, ширше - в культурній свідомості XX століття - набуло статусу знакового концепта-міфологеми, що використовується далеко не завжди відповідно до його вихідного значення. Для розуміння вихідних значень поняття «діалог» принципово важливим є дослідження його буттєвих основ, в горизонті яких тільки і можуть стати явними подальші «напластування» концептуального та ідеоло¬ гічного характеру. Водночас у неосяжній літературі з філософії діалогу дослідження його конкретно-буттєвих, а не філософсько-концептуальних підстав досі має, по суті, маргінальний характер. Діалог досліджується передусім як філософський концепт, що заданий кількома «класичними» для цієї проблематики авторами (М. Бахтін, М. Бубер, О. Ухтомський, Е. Левінас та ін.).
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The problems of literary level are identified in the article, content and useful of this phenomenon. The main types literary level of west-European philosophizing are analyzed.
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Classical and Nonclassical Logics Types of Scientific Rationality and the Problem of the Substantiation of the Transition from Classical to Nonclassical Logical and Semantical Theories and Systems
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The paper is devoted to identification of the specifics of genre originality of A. Bely’s literary and critical portraits. The study is based on the literary portraits created by the critic during the period of 1903–1910 and assembled by him in the books of articles, “Green Meadow” (1905) and “Arabesques” (1911). Some of them were earlier published in newspapers and magazines, but these literary portraits acquire another interpretation in the context of the entire book and microcycles. Additional materials for creation of the typology of A. Bely’s literary and critical portraits are the critical works of V. Bryusov, V. Rozanov, and D. Merezhkovskii about N.V. Gogol. They allow to reveal particular aesthetic and critical views of A. Bely on the writer’s personality, symbolism, and literature as a whole. Furthermore, studies related to thoughts on the contemporary literary processes and reflecting the trends of the epoch are used. The analysis of the literary portraits created by the critic demonstrated that they are influenced by both trends of the epoch (lyricization of prose, impressionism, modernization of genres) and A. Bely’s critical views. We have identified the following kinds of literary portraits: reviewing portrait, jubilee portrait, obituary portrait, silhouette portrait, impressionistic sketch of creative work. As noted, various genre forms are synthesized in some articles of the symbolist: the portrait incorporates elements of review, essay, silhouette, feuilleton, etc.
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