DOI: 10.7256/2454-0757.2015.8.15843

Abstract: The present article is devoted to critical analysis of the sociobiological concept of human. It is emphasized that this approach synthesizes social Darwinism, genetic determinism and ethologism. Sociobiologists advocate the expansion of the scope of biological researches that try to explain human nature. The main objective of sociobiological disputes is to answer the question to what degree the behavior of human is determined by genetic factors, or how cultural development corresponds to human genetics. Such research trend is called genetic-cultural coevolution. Some researchers are convinced that the behavior of human is entirely determined by sociocultural prerequisites. Others, on the contrary, consider that genetic factors play the dominating role in behavior of not only animals but also humans. In his article Gurevich has used theoretical achievements of philosophical anthropology that proves uniqueness of human as a living being of a special kind. The author also describes approaches to the subject of the research from the position of sociobiologists who depreciate or eliminate the role of cultural factors in human behvior and destination. In his article the author also critisizes sociobiology taking into account the latest developments of biology and philosophy of culture. It is shown that representatives of sociobiology assumed the role of orthodox evolutionists. As well as Charles Darwin, sociobiologists try to explain social behavior of animals from the point of view of the theory of natural selection. At the same time, the author has noted that there are no bases to accept achievements of population genetics without critics. Gurevich raises a question whether modern humans are capable of changing the nature of evolution. It is proved that one should not consider evolution only as a mean of species conservation. Evolution allows to mark out only conservative features, i.e. to inherit and keep only checked and selected features in the course of development.

Keywords: destructiveness, tradition, culture, animal world, sociobiology, human, animal, language, gestures, communication

DOI: 10.7256/2454-0757.2015.8.66924

Abstract: The present article is devoted to critical analysis of the sociobiological concept of human. It is emphasized that this approach synthesizes social Darwinism, genetic determinism and ethologism. Sociobiologists advocate the expansion of the scope of biological researches that try to explain human nature. The main objective of sociobiological disputes is to answer the question to what degree the behavior of human is determined by genetic factors, or how cultural development corresponds to human genetics. Such research trend is called genetic-cultural coevolution. Some researchers are convinced that the behavior of human is entirely determined by sociocultural prerequisites. Others, on the contrary, consider that genetic factors play the dominating role in behavior of not only animals but also humans. In his article Gurevich has used theoretical achievements of philosophical anthropology that proves uniqueness of human as a living being of a special kind. The author also describes approaches to the subject of the research from the position of sociobiologists who depreciate or eliminate the role of cultural factors in human behvior and destination. In his article the author also critisizes sociobiology taking into account the latest developments of biology and philosophy of culture. It is shown that representatives of sociobiology assumed the role of orthodox evolutionists. As well as Charles Darwin, sociobiologists try to explain social behavior of animals from the point of view of the theory of natural selection. At the same time, the author has noted that there are no bases to accept achievements of population genetics without critics. Gurevich raises a question whether modern humans are capable of changing the nature of evolution. It is proved that one should not consider evolution only as a mean of species conservation. Evolution allows to mark out only conservative features, i.e. to inherit and keep only checked and selected features in the course of development.

Keywords: destructiveness, tradition, culture, animal world, sociobiology, human, animal, language, gestures, communication

DOI: 10.7256/2454-0757.2015.8.15455

Abstract: In their articles Aseeva and Mayakova examine the systems approach and the theory of complexity based on the research 'Complexity and Philosophy' of 2007 conducted by foreign scientists Frencis Heylighen, Paul Cilliers and Carlos Gershenson and published by the British publishing as 'Complexity, Science and Society' (Radcliffe, Oxford). The research was presented in mass media in English and adapted by the authors of the present article. In this article they analyze the prerequisites for creating the systems (interdisciplinary) approach and the theory of complexity and trace back the historical development of the new paradigm of complexity focusing on its philosophical grounds. In their research the authors of the article have used the methodology of postnonclassical science and the theory of complexity as the most universal meta languages used for describing complex self-developing systems. An important element of the methodological tools applied in the article is the analysis of foreign discourses on the theory of complexity and philosophical concept of quality. The main conclusions of the research are the following: the authors defined the grounds for the modern theory of complexity, described the main categories and parameters of the theory of complexity and formulated the central paradigm of this science. Thus, the theory of chaos and quantum mechanics have thrown down a challenge to determinism. Reductionism has been replaced with the systems theory based on scientific holism. Cybernetics and post-modernist social studies have demonstrated that knowledge is subjective. These premises have all been gathered under the title 'science of complexity'. The central paradigm of this science is the system of the multi-agent. Subjectivity and doubts are attributive to agents and their local interactions create the global organization. The novelty of the research is caused by the fact that the authors provide 'qualitative' argumenation of the main provisions of the theory of complexity as well as integration of the ideas of different philosophers, in particular, post-modernists, that create the basis for further assimilation of the paradigm of complexity in philosophy. According to the authors of the article, this would cast light on the existing philosophical issues such as origin of the universe, organization of the society, structuralism of items and phenomena. The research has been supported by the Russian Science Foundation (the project No. 15-18-10013). 

Keywords: holism, emergent, Gershenson Carlos, Cilliers Paul, Heylighen Frencis, category of quality, philosophy of science, chaos theory, complexity, systems approach

DOI: 10.7256/2454-0757.2015.8.66925

Abstract: In their articles Aseeva and Mayakova examine the systems approach and the theory of complexity based on the research 'Complexity and Philosophy' of 2007 conducted by foreign scientists Frencis Heylighen, Paul Cilliers and Carlos Gershenson and published by the British publishing as 'Complexity, Science and Society' (Radcliffe, Oxford). The research was presented in mass media in English and adapted by the authors of the present article. In this article they analyze the prerequisites for creating the systems (interdisciplinary) approach and the theory of complexity and trace back the historical development of the new paradigm of complexity focusing on its philosophical grounds. In their research the authors of the article have used the methodology of postnonclassical science and the theory of complexity as the most universal meta languages used for describing complex self-developing systems. An important element of the methodological tools applied in the article is the analysis of foreign discourses on the theory of complexity and philosophical concept of quality. The main conclusions of the research are the following: the authors defined the grounds for the modern theory of complexity, described the main categories and parameters of the theory of complexity and formulated the central paradigm of this science. Thus, the theory of chaos and quantum mechanics have thrown down a challenge to determinism. Reductionism has been replaced with the systems theory based on scientific holism. Cybernetics and post-modernist social studies have demonstrated that knowledge is subjective. These premises have all been gathered under the title 'science of complexity'. The central paradigm of this science is the system of the multi-agent. Subjectivity and doubts are attributive to agents and their local interactions create the global organization. The novelty of the research is caused by the fact that the authors provide 'qualitative' argumenation of the main provisions of the theory of complexity as well as integration of the ideas of different philosophers, in particular, post-modernists, that create the basis for further assimilation of the paradigm of complexity in philosophy. According to the authors of the article, this would cast light on the existing philosophical issues such as origin of the universe, organization of the society, structuralism of items and phenomena. The research has been supported by the Russian Science Foundation (the project No. 15-18-10013). 

Keywords: holism, emergent, Gershenson Carlos, Cilliers Paul, Heylighen Frencis, category of quality, philosophy of science, chaos theory, complexity, systems approach

DOI: 10.7256/2454-0757.2015.8.15838

Abstract: In his article Tyugashev reconstructs Hume's model of philosophy taking into account the importance of the practical aspect of Hume's philosophy which is expressed in the orientation at reformation of philosophy based on empirism and application of the experimental approach. The fundamental provision is Hume's concept of human as an intelligent, active and social creature. As a result of imperfection and limitation of human mind, it is necessary to prove philosophical insights by the facts of everyday life and philosophical conclusions should be evaluated from the point of view of social consequences of their practical implementation. Hume outlined the practical turn of metaphilosophy towards the provisions of ancient philosophy when spiritual and practical aspects of philosophy were integral. The author of the article reconstructs David Hume's metaphilosophy by using the socio-philosophical model of the genesis of spiritual activity according to which particular branches of philosophy (science, art, religion, mythology, etc.) are being viewed as a result of the reflection of social practice. The novelty of the research is caused by the fact that the author defines and systematizes David Hume's views on the structure of philosophy as a spiritual activity constituting part of social life. The author shows that David Hume differentiated between fundamental philosophy and applied philosophy, philosophical theory and empirical philosophy (observational and experimental philosophies) and described everyday philosophy, popular philosophy and folk philosophy which conclusions proved to be true in the course of social progress. 

Keywords: Hume, metaphilosophy, practical philosophy, applied philosophy, empirical philosophy, experimental philosophy, philosophy, folk philosophy, pragmatic turn, practice

DOI: 10.7256/2454-0757.2015.8.66926

Abstract: In his article Tyugashev reconstructs Hume's model of philosophy taking into account the importance of the practical aspect of Hume's philosophy which is expressed in the orientation at reformation of philosophy based on empirism and application of the experimental approach. The fundamental provision is Hume's concept of human as an intelligent, active and social creature. As a result of imperfection and limitation of human mind, it is necessary to prove philosophical insights by the facts of everyday life and philosophical conclusions should be evaluated from the point of view of social consequences of their practical implementation. Hume outlined the practical turn of metaphilosophy towards the provisions of ancient philosophy when spiritual and practical aspects of philosophy were integral. The author of the article reconstructs David Hume's metaphilosophy by using the socio-philosophical model of the genesis of spiritual activity according to which particular branches of philosophy (science, art, religion, mythology, etc.) are being viewed as a result of the reflection of social practice. The novelty of the research is caused by the fact that the author defines and systematizes David Hume's views on the structure of philosophy as a spiritual activity constituting part of social life. The author shows that David Hume differentiated between fundamental philosophy and applied philosophy, philosophical theory and empirical philosophy (observational and experimental philosophies) and described everyday philosophy, popular philosophy and folk philosophy which conclusions proved to be true in the course of social progress. 

Keywords: Hume, metaphilosophy, practical philosophy, applied philosophy, empirical philosophy, experimental philosophy, philosophy, folk philosophy, pragmatic turn, practice

DOI: 10.7256/2454-0757.2015.8.15826

Abstract: The discourse on overcoming metaphysics is a special philosophical genre that has been popular over the past two centuries. Besides, each time there is a shift in the interpretation of the metaphysical that raises the question about what metaphysics is and whether it exists at all. Badiou makes a supposition that the reasons for the resumption of attempts to overcome metaphysics lie in the fact that metaphysics by definition is the reign of the essentially undetermined. This allows to consider the question of metaphysics from the standpoint of the problem of power. The article focuses on the analysis of the rhetoric on overcoming metaphysics as a philosophical genre and Heidegger’s idea of metaphysics as the will to power which allows to analyze this rhetoric as a struggle for power. The author of the article concludes that it is necessary to distinguish between the forms of critical attitude to metaphysics. Antimetaphysical philosophy (that is aimed at overcoming and rejection of metaphysics) does not only have the metaphysical nature itself but is archi-metaphysics. It struggles with uncertainty and meaninglessness in metaphysics trying to establish a new will to power. Postmetaphysical philosophy does not seek to establish the will to power of a philosophizing subject by replacing the “senselessness” of metaphysics with a particular philosophical “meaning” but transforms the entire field of philosophy in such way that power relations no longer play a significant role.

Keywords: critical philosophy, philosophy of the subject, Heidegger, postmetaphysical philosophy, Badiou, antimetaphysical philosophy, overcoming metaphysics, power, metaphysics, will to power

DOI: 10.7256/2454-0757.2015.8.66927

Abstract: The discourse on overcoming metaphysics is a special philosophical genre that has been popular over the past two centuries. Besides, each time there is a shift in the interpretation of the metaphysical that raises the question about what metaphysics is and whether it exists at all. Badiou makes a supposition that the reasons for the resumption of attempts to overcome metaphysics lie in the fact that metaphysics by definition is the reign of the essentially undetermined. This allows to consider the question of metaphysics from the standpoint of the problem of power. The article focuses on the analysis of the rhetoric on overcoming metaphysics as a philosophical genre and Heidegger’s idea of metaphysics as the will to power which allows to analyze this rhetoric as a struggle for power. The author of the article concludes that it is necessary to distinguish between the forms of critical attitude to metaphysics. Antimetaphysical philosophy (that is aimed at overcoming and rejection of metaphysics) does not only have the metaphysical nature itself but is archi-metaphysics. It struggles with uncertainty and meaninglessness in metaphysics trying to establish a new will to power. Postmetaphysical philosophy does not seek to establish the will to power of a philosophizing subject by replacing the “senselessness” of metaphysics with a particular philosophical “meaning” but transforms the entire field of philosophy in such way that power relations no longer play a significant role.

Keywords: critical philosophy, philosophy of the subject, Heidegger, postmetaphysical philosophy, Badiou, antimetaphysical philosophy, overcoming metaphysics, power, metaphysics, will to power

DOI: 10.7256/2454-0757.2015.8.15348

Abstract: The subject under research is the phenomenon of the Beginning as part of the development of cultural self-organization. According to the author, at the turn of the century life and in the age of the mega shift, life draws a cordon around the cultural development directing the development of science and personal spiritual searches towards the Beginning and rediscovery of the initial meanings of contemporary phenomena and processes. In her article Balakina offers her own concept of essence of the phenomenon of the Beginning and its role in culture based on the comparison of scientific ideas of various spheres of knowledge and the main theses of the contemporary nonlinear probabilistic picture of the world. The Beginning is presented as the fundamental category which condensed in itself the sense and dynamics of Existential development. The author finds semantic resonances of ideas on the phenomenon of the Beginning in the sacral and secular culture field: from mythological and religious models, the most ancient scientific ideas of the world to modern discoveries in psychoanalysis, synergetics and cultural studies. Revolutionary theories of modern science have allowed to reveal new aspects of the phenomenon of the Beginning, its paradoxical complementarity as it is the purpose and the source at the same time. Through the concept of the "structure-attractor" and on the basis of I. Prigozhin's and E. Knyazeva's findings and Yu. Lotman's semotics theory, the author proves a unique conceptual provision on the key role of the Beginning (initial idea) for comprehension of the logic of self-development of culture and all elements constituting it (which include art, human and all possible forms of human manifestation in the world) within the borders of the nonlinear probabilistic picture of the world. It is the Beginning that stores all the opportunities for development of any cultural phenomenon as well as its extreme potentials. 

Keywords: meaning, culture, phenomenon of the Beginning, origins, paradoxical complementarity, essence, archetype, nonlinearity, attractor, self-organization

DOI: 10.7256/2454-0757.2015.8.66928

Abstract: The subject under research is the phenomenon of the Beginning as part of the development of cultural self-organization. According to the author, at the turn of the century life and in the age of the mega shift, life draws a cordon around the cultural development directing the development of science and personal spiritual searches towards the Beginning and rediscovery of the initial meanings of contemporary phenomena and processes. In her article Balakina offers her own concept of essence of the phenomenon of the Beginning and its role in culture based on the comparison of scientific ideas of various spheres of knowledge and the main theses of the contemporary nonlinear probabilistic picture of the world. The Beginning is presented as the fundamental category which condensed in itself the sense and dynamics of Existential development. The author finds semantic resonances of ideas on the phenomenon of the Beginning in the sacral and secular culture field: from mythological and religious models, the most ancient scientific ideas of the world to modern discoveries in psychoanalysis, synergetics and cultural studies. Revolutionary theories of modern science have allowed to reveal new aspects of the phenomenon of the Beginning, its paradoxical complementarity as it is the purpose and the source at the same time. Through the concept of the "structure-attractor" and on the basis of I. Prigozhin's and E. Knyazeva's findings and Yu. Lotman's semotics theory, the author proves a unique conceptual provision on the key role of the Beginning (initial idea) for comprehension of the logic of self-development of culture and all elements constituting it (which include art, human and all possible forms of human manifestation in the world) within the borders of the nonlinear probabilistic picture of the world. It is the Beginning that stores all the opportunities for development of any cultural phenomenon as well as its extreme potentials. 

Keywords: meaning, culture, phenomenon of the Beginning, origins, paradoxical complementarity, essence, archetype, nonlinearity, attractor, self-organization

DOI: 10.7256/2454-0757.2015.8.12375

Abstract: The beginning of the XXth century was marked with the tendency towards modernization of Christianity in the Catholic West and in Russia. The process of preparation for that phenomenon started in the second half of the XIXth century and went on with different instensity. At the beginning of the XXth century it evolved into direct contacts at the private level in the course of which information was exchanged. During the period since 1904 to 1914 Fernand Portal sent his students to Russia to study Russian religious environment as well as to perform ecumenical mission. Portal's students made acquaintances and established contacts with both neo slavophiles an dreligious authors and intelligentsia in general. This fact has allowed to raise a question about the influence of the Roman Catholic modernism on the religious movement of the first decade of the XXth century in Russia. By analyzing the first translations from French into Russian (articles written by Dmitry Merezhkovsky and Joseph Wilbois) made especially for the present research as well as researches of Georges Nivat and Danilova about Slavophilism among the followers of Portal's teaching and the correspondence between 'Neo Christians' and a 'Neo Catholic' Zdziechowski published in her previous articles, Vorontsova specifies the nature of contacts between 'Neo Christians' and Ferdinand Portal's students. As an illustration, Vorontsova publishes the translation of the letter written by the 'Neo Christianity' leader Dmitry Merezhkovsky for the Journal of Portal's followers. This is the first translation of this letter published in Russian academic literature. As the topic for an individual research, the author of the article also touches upon the relations between 'Neo Catholics' and 'Neo Christians' in the first decade of the XXth century. The author presents the translation of Dmitry Merezhkovsky's article from the 'Catholic Journal of Churches' and uses the direct quotation of a French article of Joseph Wilbois on the religious consciousness in Russia. The author of the article concludes that contacts of 'Neo Christians' with the followers of Portal's school had different tasks and goals and proves the fact of mutual influence of those that was especially evident in the first decade of the XXth century.

Keywords: Portal's school, modernism, Slavophilism, Neo-Christianity, Neo-Catholicism, Joseph Wilbois, Gustave Morel, Albert Gracie, followers of Portal's teaching, Russian Church

DOI: 10.7256/2454-0757.2015.8.66929

Abstract: The beginning of the XXth century was marked with the tendency towards modernization of Christianity in the Catholic West and in Russia. The process of preparation for that phenomenon started in the second half of the XIXth century and went on with different instensity. At the beginning of the XXth century it evolved into direct contacts at the private level in the course of which information was exchanged. During the period since 1904 to 1914 Fernand Portal sent his students to Russia to study Russian religious environment as well as to perform ecumenical mission. Portal's students made acquaintances and established contacts with both neo slavophiles an dreligious authors and intelligentsia in general. This fact has allowed to raise a question about the influence of the Roman Catholic modernism on the religious movement of the first decade of the XXth century in Russia. By analyzing the first translations from French into Russian (articles written by Dmitry Merezhkovsky and Joseph Wilbois) made especially for the present research as well as researches of Georges Nivat and Danilova about Slavophilism among the followers of Portal's teaching and the correspondence between 'Neo Christians' and a 'Neo Catholic' Zdziechowski published in her previous articles, Vorontsova specifies the nature of contacts between 'Neo Christians' and Ferdinand Portal's students. As an illustration, Vorontsova publishes the translation of the letter written by the 'Neo Christianity' leader Dmitry Merezhkovsky for the Journal of Portal's followers. This is the first translation of this letter published in Russian academic literature. As the topic for an individual research, the author of the article also touches upon the relations between 'Neo Catholics' and 'Neo Christians' in the first decade of the XXth century. The author presents the translation of Dmitry Merezhkovsky's article from the 'Catholic Journal of Churches' and uses the direct quotation of a French article of Joseph Wilbois on the religious consciousness in Russia. The author of the article concludes that contacts of 'Neo Christians' with the followers of Portal's school had different tasks and goals and proves the fact of mutual influence of those that was especially evident in the first decade of the XXth century.

Keywords: modernism, Slavophilism, Neo-Christianity, Neo-Catholicism, Joseph Wilbois, Gustave Morel, Albert Gracie, Russian Church

DOI: 10.7256/2454-0757.2015.8.12603

Abstract: In this article Chepyuk analyzes the thesis about the transfer of a modern society to a new stage of development that is defined as the innovation society or knowledge society in literature. The present stage of technological development is characterized by the leading role of information and communication technologies and involvement of a human into new social relations or so called media reality. The author of the article raises a question about how our views on culture and economics are being transformed within the framework of the innovative paradigm of social development and gives a qualitative assessment of this process from the point of view of the entropy approach. The research method integrates several types of analysis, ethical-philosophical, cultural and dialectical analysis. One of the basic scientific approaches used by the author is the synergetic approach that has allowed to define similar tendencies in the development of society, culture and economics of modern social life. In this article the author proposes a thesis that innovation society does not present a new paradigm of social development. In fact, it represents the process of embodiment of the socio-cultural phenomenon. Moreover, growing IT and media industry are just the means of producing intangible forms of social life that have become the object of purchase and sale in the modern innovation society. The author also makes a suggestion that these processes can relate to entropic phenomena in the capitalist economy. 

Keywords: innovation society, media reality, information and communication technologies, entropy, knowledge economy, contemporary culture, capitalism, memory, cultural values, intangible assets

DOI: 10.7256/2454-0757.2015.8.66930

Abstract: In this article Chepyuk analyzes the thesis about the transfer of a modern society to a new stage of development that is defined as the innovation society or knowledge society in literature. The present stage of technological development is characterized by the leading role of information and communication technologies and involvement of a human into new social relations or so called media reality. The author of the article raises a question about how our views on culture and economics are being transformed within the framework of the innovative paradigm of social development and gives a qualitative assessment of this process from the point of view of the entropy approach. The research method integrates several types of analysis, ethical-philosophical, cultural and dialectical analysis. One of the basic scientific approaches used by the author is the synergetic approach that has allowed to define similar tendencies in the development of society, culture and economics of modern social life. In this article the author proposes a thesis that innovation society does not present a new paradigm of social development. In fact, it represents the process of embodiment of the socio-cultural phenomenon. Moreover, growing IT and media industry are just the means of producing intangible forms of social life that have become the object of purchase and sale in the modern innovation society. The author also makes a suggestion that these processes can relate to entropic phenomena in the capitalist economy. 

Keywords: innovation society, media reality, information and communication technologies, entropy, knowledge economy, contemporary culture, capitalism, memory, cultural values, intangible assets

DOI: 10.7256/2454-0757.2015.8.15221

Abstract: The paradigm of Arab-Islamic philosophy is quintessentially different from that of West-European philosophy: the former is based on the procedure-oriented way of thinking and the latter is based on the substance-oriented thinking. The phenomenon of Persian philosophers is caused by the fact that they were raised in Arab-Islamic civilization and operated categories of Arab-Islamic philosophy but did not write in the Arabic language that would convey the idea of procedurality more effectively. They wrote in the Persian language which mechanisms better suited for describing the picture of the world created by the substance-oriented consciousness. In her research Korneeva analyzes the extract from the philosophical treatise written by Nasir Khusraw, Persian philosopher of the XIth century. Such analysis allowed to define the mechanism of translating Arabic terms into Persian. Special attention is paid to the problem of translating philosophical terms from Persian texts of Arab-Islamic philosophy in the Russian language. The author offers the two variants of translation of the extract from Nasir Khusraw's work. One translation is made based on the substance-oriented paradigm of thinking and the other is made bsed on the procedure -oriented paradigm. The results of the research have demonstrated that when translating Persian texts of Arab-Islamic philosophy, it is necessary to take into account the meanings of Persian words and terms but relate them to their Arabic equivalents and Arabic way of thinking. Thus, it is impossible to create an adequate translation of Persian texts written on the basis of the procedure-oriented logic into Russian without additional commentary. 

Keywords: discovery, existence, Arab-Islamic philosophy, Nasir Khusraw, Ibn Sina, Persian philosophical technology, logic of sense, procedurality, wujud, mawjud

DOI: 10.7256/2454-0757.2015.8.66931

Abstract: The paradigm of Arab-Islamic philosophy is quintessentially different from that of West-European philosophy: the former is based on the procedure-oriented way of thinking and the latter is based on the substance-oriented thinking. The phenomenon of Persian philosophers is caused by the fact that they were raised in Arab-Islamic civilization and operated categories of Arab-Islamic philosophy but did not write in the Arabic language that would convey the idea of procedurality more effectively. They wrote in the Persian language which mechanisms better suited for describing the picture of the world created by the substance-oriented consciousness. In her research Korneeva analyzes the extract from the philosophical treatise written by Nasir Khusraw, Persian philosopher of the XIth century. Such analysis allowed to define the mechanism of translating Arabic terms into Persian. Special attention is paid to the problem of translating philosophical terms from Persian texts of Arab-Islamic philosophy in the Russian language. The author offers the two variants of translation of the extract from Nasir Khusraw's work. One translation is made based on the substance-oriented paradigm of thinking and the other is made bsed on the procedure -oriented paradigm. The results of the research have demonstrated that when translating Persian texts of Arab-Islamic philosophy, it is necessary to take into account the meanings of Persian words and terms but relate them to their Arabic equivalents and Arabic way of thinking. Thus, it is impossible to create an adequate translation of Persian texts written on the basis of the procedure-oriented logic into Russian without additional commentary. 

Keywords: discovery, existence, Arab-Islamic philosophy, Nasir Khusraw, Ibn Sina, Persian philosophical technology, logic of sense, procedurality, wujud, mawjud

DOI: 10.7256/2454-0757.2015.8.15337

Abstract: This article was prepared on the basis of the archives (St. Petersburg branch of the Archive of the Russian Academy of Sciences) on the academician Alexander Lappo-Danilevsky (1863-1919), in particular, it is devoted to the doctrine of the socio-cultural energetics that has not been fully studied by researchers yet. This doctrine is not mentioned in the published works of Lappo-Danilevsky but it has been preserved as part of the manuscript "On Social Studies" containing materials of the end of the 1890s. The manuscript is more of a draft and therefore can not be issued as a separate publication. In his article Malinov gives a reconstruction of this doctrine including the most preserved fragments and offers their interpretation. The doctrine of Lappo-Danilevsky is based on the 'law of the social energy conservation' which he formulated in analogy with the law of the mechanical energy conservation. According to Lappo-Danilevsky in terms of the social phenomena the transition of the potential energy into the kinetic energy means converting the potential energy of cosmos into the creative power of culture. At the same time Lappo-Danilevsky attempts to formalize the 'law of social energy conservation'. Partly theoretical principles of the doctrine of the socio-cultural energetics were reflected Lappo-Danilevsky's researches on the history of the Russian culture of the XVIIIthe century.

Keywords: kinetic energy, potential energy, formalisation, law of energy conservation, cultural force, social energy, Alexander Lappo-Danilevsky, cultural form, history of the Russian culture, social gravitation or social gravity

DOI: 10.7256/2454-0757.2015.8.66932

Abstract: This article was prepared on the basis of the archives (St. Petersburg branch of the Archive of the Russian Academy of Sciences) on the academician Alexander Lappo-Danilevsky (1863-1919), in particular, it is devoted to the doctrine of the socio-cultural energetics that has not been fully studied by researchers yet. This doctrine is not mentioned in the published works of Lappo-Danilevsky but it has been preserved as part of the manuscript "On Social Studies" containing materials of the end of the 1890s. The manuscript is more of a draft and therefore can not be issued as a separate publication. In his article Malinov gives a reconstruction of this doctrine including the most preserved fragments and offers their interpretation. The doctrine of Lappo-Danilevsky is based on the 'law of the social energy conservation' which he formulated in analogy with the law of the mechanical energy conservation. According to Lappo-Danilevsky in terms of the social phenomena the transition of the potential energy into the kinetic energy means converting the potential energy of cosmos into the creative power of culture. At the same time Lappo-Danilevsky attempts to formalize the 'law of social energy conservation'. Partly theoretical principles of the doctrine of the socio-cultural energetics were reflected Lappo-Danilevsky's researches on the history of the Russian culture of the XVIIIthe century.

Keywords: kinetic energy, potential energy, formalisation, law of energy conservation, cultural force, social energy, Alexander Lappo-Danilevsky, cultural form, history of the Russian culture, social gravitation or social gravity

DOI: 10.7256/2454-0757.2015.8.14885

Abstract: In his article Dolin has identified and compared the substantial elements of platonism and aristotelism in concepts of human nature of oriental patristics, transhumanism and biological conservatism. The main purpose of the article is to define responses of the three concepts to contemporary problems of human nature: (1) the degree of importance of the biological component in human nature; (2) the equivalence of human nature to his mind; (3) the possibility of further evolution of human nature; (4) the level of perfection of human nature. The author bases his research on the methodological triad «structure – functioning – development» in addition to evaluation of perfection in terms of the historical dialogue of platonic and aristotelian perceptions of human nature.  In their understanding of structure and functioning of human nature the oriental patristics and transhumanism refer to the provisions of platonism while biological conservatism refers to aristotelism. The mind functioning does not depend on epiphenomenal body in transhumanism. Oriental patristics sees the development of human nature based on the provisions of performationism (platonism) and transhumanism and biological conservatism views the development of human nature based on epigenetic ideas (aristotelism). Ttranshumanism advocates for further evolution of human nature by the means of technological tools (open human nature), biological conservatism and oriental patristics advocate against such tools (closed human nature). In oriental patristics and biological conservatism human nature is understood as perfect and transhumanism regards it to be imperfect. As a result, the author of the article describes the three versions of the conceptual perception of human nature: the perfect closed rational human nature (oriental patristics), the imperfect open rational human nature (transhumanism) and the perfect closed physical and rational human nature (biological conservatism). The research results allow to approach closely to understanding of human nature and to more adequate understanding of the challenges of modern time.

Keywords: platonism, anthropology, human nature, human essence, oriental patristics, transhumanism, biological conservatism, preformationism, epigenesis, aristotelism

DOI: 10.7256/2454-0757.2015.8.66933

Abstract: In his article Dolin has identified and compared the substantial elements of platonism and aristotelism in concepts of human nature of oriental patristics, transhumanism and biological conservatism. The main purpose of the article is to define responses of the three concepts to contemporary problems of human nature: (1) the degree of importance of the biological component in human nature; (2) the equivalence of human nature to his mind; (3) the possibility of further evolution of human nature; (4) the level of perfection of human nature. The author bases his research on the methodological triad «structure – functioning – development» in addition to evaluation of perfection in terms of the historical dialogue of platonic and aristotelian perceptions of human nature.  In their understanding of structure and functioning of human nature the oriental patristics and transhumanism refer to the provisions of platonism while biological conservatism refers to aristotelism. The mind functioning does not depend on epiphenomenal body in transhumanism. Oriental patristics sees the development of human nature based on the provisions of performationism (platonism) and transhumanism and biological conservatism views the development of human nature based on epigenetic ideas (aristotelism). Ttranshumanism advocates for further evolution of human nature by the means of technological tools (open human nature), biological conservatism and oriental patristics advocate against such tools (closed human nature). In oriental patristics and biological conservatism human nature is understood as perfect and transhumanism regards it to be imperfect. As a result, the author of the article describes the three versions of the conceptual perception of human nature: the perfect closed rational human nature (oriental patristics), the imperfect open rational human nature (transhumanism) and the perfect closed physical and rational human nature (biological conservatism). The research results allow to approach closely to understanding of human nature and to more adequate understanding of the challenges of modern time.

Keywords: platonism, anthropology, human nature, human essence, oriental patristics, transhumanism, biological conservatism, preformationism, epigenesis, aristotelism

DOI: 10.7256/2454-0757.2015.8.15582

Abstract: The subject of the research is the intersubjective nature of human Self. Special attention is paid to the analysis of the works of 'late Fichte' whose methodology is described by the author of the article as an 'abstract variant' of the approach to this problem first presented in Russian philosophical and psychological researches of the XXth century. In his article Sorvin carries out a critical analysis of the concept of developing the 'idea of the other Self' based on one's external experience and proves the relation of this idea to the social nature of consciousness. The author also studies the question whether it is necessary to change the idea about the ontological status of symbolic items within the framework of the reflexive theory of human. In his article Sorvin performs the comparative analysis of the approaches to studying the intersubjective nature of human Self as it is presented in late Fichte's works and researches of Russian psychologists and philosophers of culture-historical orientation. The researcher also studies the methodological potential of the category 'Du-heit' ('You-being') offered by M. Sheller and emphasizes the importance of this category in examining symbolic items. According to the author, so-called 'Spinozian' methodology used by Russian psychological (L. Vygotsky) and philosophical (E. Ilyenkov) schools have both advantages and disadvantages for studying the aforesaid topic. Meanwhile, the methodology of late Fichte's works creates the general basis for modern researches of the intersubjective nature of consciousness including reflective understanding of the nature of symbolic items and adequate understanding of the relationship between the material and the ideal demonstrated by these symbolic items. 

Keywords: estrangement, solidarity, symbol, self-consciousness, animism, thinking, subject, spirituality, sign, matter

DOI: 10.7256/2454-0757.2015.8.66934

Abstract: The subject of the research is the intersubjective nature of human Self. Special attention is paid to the analysis of the works of 'late Fichte' whose methodology is described by the author of the article as an 'abstract variant' of the approach to this problem first presented in Russian philosophical and psychological researches of the XXth century. In his article Sorvin carries out a critical analysis of the concept of developing the 'idea of the other Self' based on one's external experience and proves the relation of this idea to the social nature of consciousness. The author also studies the question whether it is necessary to change the idea about the ontological status of symbolic items within the framework of the reflexive theory of human. In his article Sorvin performs the comparative analysis of the approaches to studying the intersubjective nature of human Self as it is presented in late Fichte's works and researches of Russian psychologists and philosophers of culture-historical orientation. The researcher also studies the methodological potential of the category 'Du-heit' ('You-being') offered by M. Sheller and emphasizes the importance of this category in examining symbolic items. According to the author, so-called 'Spinozian' methodology used by Russian psychological (L. Vygotsky) and philosophical (E. Ilyenkov) schools have both advantages and disadvantages for studying the aforesaid topic. Meanwhile, the methodology of late Fichte's works creates the general basis for modern researches of the intersubjective nature of consciousness including reflective understanding of the nature of symbolic items and adequate understanding of the relationship between the material and the ideal demonstrated by these symbolic items. 

Keywords: estrangement, solidarity, symbol, self-consciousness, animism, thinking, subject, spirituality, sign, matter

DOI: 10.7256/2454-0757.2015.8.13233

Abstract: In this article Karpenko proposes the hypothesis on possible (indirect) influence of the ideal of ancient Platonic love on the development of courtly relations in the Middle Ages. Taking into account the fact that direct influence is impossible, the author makes an attempt to define their common features. Such elements become evident in the process of comparing Plato's texts (Symposium and Phaedrus) and a number of medieval sources. Karpenko concludes that there is a certain similarity (perhaps even identity) between some key features of Platonic love and courtly love (in the part when the influence of the Roman de la Rose is less). The author has also appealed to related resources of such experts as Vladimir Shishmarev, Johan Huizinga, Jacques Le Goff, Georges Duby, an dothers. The research is based on the method of the comparative analysis of texts, the method of the historical analysis and hermeneutical method (i.e. description of cultural practices of particular epochs through interpreting literary sources). The  novelty of the article is caused by the fact that the author makes an atempt to discover cultural relations and continuity in the spheres where these relations and continuity are not evident but nevertheless can be recorded based on the example of definite proofs found in original sources. This practice may be applied to other spheres of sciences to demonstrate either a fact of cultural heritage or a fact of accidental creation of similar values in different cultural environments. 

Keywords: troubadours and trouveres, Roman de la Rose (Romance of the Rose), fine amour, amour courtois, Middle Ages, ancientry, ancient world, Platonic love, courtesy , Provencal poetry, knighthood

DOI: 10.7256/2454-0757.2015.8.66935

Abstract: In this article Karpenko proposes the hypothesis on possible (indirect) influence of the ideal of ancient Platonic love on the development of courtly relations in the Middle Ages. Taking into account the fact that direct influence is impossible, the author makes an attempt to define their common features. Such elements become evident in the process of comparing Plato's texts (Symposium and Phaedrus) and a number of medieval sources. Karpenko concludes that there is a certain similarity (perhaps even identity) between some key features of Platonic love and courtly love (in the part when the influence of the Roman de la Rose is less). The author has also appealed to related resources of such experts as Vladimir Shishmarev, Johan Huizinga, Jacques Le Goff, Georges Duby, an dothers. The research is based on the method of the comparative analysis of texts, the method of the historical analysis and hermeneutical method (i.e. description of cultural practices of particular epochs through interpreting literary sources). The  novelty of the article is caused by the fact that the author makes an atempt to discover cultural relations and continuity in the spheres where these relations and continuity are not evident but nevertheless can be recorded based on the example of definite proofs found in original sources. This practice may be applied to other spheres of sciences to demonstrate either a fact of cultural heritage or a fact of accidental creation of similar values in different cultural environments. 

Keywords: troubadours and trouveres, Roman de la Rose (Romance of the Rose), fine amour, amour courtois, Middle Ages, ancientry, ancient world, Platonic love, courtesy, Provencal poetry, knighthood

DOI: 10.7256/2454-0757.2015.8.15718

Abstract: The article is devoted to the detection of distinction of philosophical concepts of Nietzsche and Shestov. Nietzsche's and Shestov's philosophies are compared through the prism of ideas of philosophy of Nietzsche: will to power and nihilism. These ideas are fixed in the form of polar concepts, i.e. the concepts that present the two opposite points of view. So, the main thesis of Shestov's philosophy about the faith that cancels the evil previously committed seems comparable to the negative sense of these polar concepts. In the final part of the article Nietzsche's philosophy in general is comprehended through Shestov's ideas. The author sees the key to understnading the philosophy of both philosophers in thei concept of will. Special attention is paid to the analysis of the conflict between will and the past which is differently resolved by Nietzsche and Shestov. Ethics of generosity of Nietzsche and ethics of boldness of Shestov – this is how the author offers to characterize the two philosophical projects on overcoming of the powerlessness of will in relation to the necessary past. The main method of research used by the author is the comparative analysis. The author compares Nietzsche's and Shestov's philosophy involving interpretations of their ideas by Vladimir Bibikhin, Hannah Arendt and Gilles Deleuze. The novelty of the research consists in the original analysis of distinction of the two ways of thinking as they ae presented in Nietzsche's and Shestov's concepts. The distinction between reasoning and will based on Hannah Arendt's ideas correlates with the opposite understanding of the subject by Nitsshche  and Shestov. In Nietzsche's philosophy the will acts as a nigilistic concept in essence, i.e. denying self-sufficiency of life and the world in general. Overcoming nihilism of will and its powerlessness to change the past Nietzsche refuses from will in favor of a complete contemplation/acceptance of identity of and the world. Shestov's philosophy, on the contrary, presents the apology of will that through faith finds the power over the past and the world in general. The obvious antagonism shown during comparison of the two philosophers helps to better highlight the thought of each philosopher.

Keywords: ethics of generosity, ressentiment, good morals, reason, faith, will to power, nihilism, will, ethics of boldness, subject

DOI: 10.7256/2454-0757.2015.8.66936

Abstract: The article is devoted to the detection of distinction of philosophical concepts of Nietzsche and Shestov. Nietzsche's and Shestov's philosophies are compared through the prism of ideas of philosophy of Nietzsche: will to power and nihilism. These ideas are fixed in the form of polar concepts, i.e. the concepts that present the two opposite points of view. So, the main thesis of Shestov's philosophy about the faith that cancels the evil previously committed seems comparable to the negative sense of these polar concepts. In the final part of the article Nietzsche's philosophy in general is comprehended through Shestov's ideas. The author sees the key to understnading the philosophy of both philosophers in thei concept of will. Special attention is paid to the analysis of the conflict between will and the past which is differently resolved by Nietzsche and Shestov. Ethics of generosity of Nietzsche and ethics of boldness of Shestov – this is how the author offers to characterize the two philosophical projects on overcoming of the powerlessness of will in relation to the necessary past. The main method of research used by the author is the comparative analysis. The author compares Nietzsche's and Shestov's philosophy involving interpretations of their ideas by Vladimir Bibikhin, Hannah Arendt and Gilles Deleuze. The novelty of the research consists in the original analysis of distinction of the two ways of thinking as they ae presented in Nietzsche's and Shestov's concepts. The distinction between reasoning and will based on Hannah Arendt's ideas correlates with the opposite understanding of the subject by Nitsshche  and Shestov. In Nietzsche's philosophy the will acts as a nigilistic concept in essence, i.e. denying self-sufficiency of life and the world in general. Overcoming nihilism of will and its powerlessness to change the past Nietzsche refuses from will in favor of a complete contemplation/acceptance of identity of and the world. Shestov's philosophy, on the contrary, presents the apology of will that through faith finds the power over the past and the world in general. The obvious antagonism shown during comparison of the two philosophers helps to better highlight the thought of each philosopher.

Keywords: ethics of generosity, ressentiment, good morals, reason, faith, will to power, nihilism, will, ethics of boldness, subject

DOI: 10.7256/2454-0757.2015.8.12218

Abstract: According to the author of the article, it is impossible to obtain a complete understanding of the essence of a socio-cultural phenomenon without answering the question about what needs this or that phenomenon satisfies. The solution of that issue with reference to the institution of celebration would allow to define all kinds of functions performed thereby.  It is quite obvious that the aesthetic sphere, being successfully included in such a cultural institution as celebration, does not only perform direct functions (enjoyment, education of taste, etc.) but also directly or indirectly contribute to the development of the political culture and impose ideological standards. In her research Lavrikova has ued the general scientific methods including typological and textual methods and systems approach for defining functions of celebration as a cultural institution. Based on the analysis of the key functions of celebration, the author establishes the main provisions to systematize concepts of celebration offered by different authors. As a result of studying functions of celebration, the author have defined 1) factors contributing to the implementation of the communicative function of a holiday as well as a political holiday, and 2) a special function of a political holiday based on which the author describes the main targets and tasks for a political holiday facilitator. 

Keywords: nature of a holiday, needs, politics, aesthetic sphere, culture, communication, ideology, up-bringing, consciousness, functions

DOI: 10.7256/2454-0757.2015.8.66937

Abstract: According to the author of the article, it is impossible to obtain a complete understanding of the essence of a socio-cultural phenomenon without answering the question about what needs this or that phenomenon satisfies. The solution of that issue with reference to the institution of celebration would allow to define all kinds of functions performed thereby.  It is quite obvious that the aesthetic sphere, being successfully included in such a cultural institution as celebration, does not only perform direct functions (enjoyment, education of taste, etc.) but also directly or indirectly contribute to the development of the political culture and impose ideological standards. In her research Lavrikova has ued the general scientific methods including typological and textual methods and systems approach for defining functions of celebration as a cultural institution. Based on the analysis of the key functions of celebration, the author establishes the main provisions to systematize concepts of celebration offered by different authors. As a result of studying functions of celebration, the author have defined 1) factors contributing to the implementation of the communicative function of a holiday as well as a political holiday, and 2) a special function of a political holiday based on which the author describes the main targets and tasks for a political holiday facilitator. 

Keywords: nature of a holiday, needs, politics, aesthetic sphere, culture, communication, ideology, up-bringing, consciousness, functions

DOI: 10.7256/2454-0757.2015.8.12022

Abstract: The article is devoted to the analysis of Neo Byzantium art in relation to the philosophical-religious environment at the tun of the XIXth and the XXth centuries. The main purpose of the research is to describe parallels and contradictions that can be found in researches of the leading philosophers of those times (V. Soloviev, V. Ivanov, S. Bulgakov, P. Florensky and N. Berdyaev) and to compare their views with the religious-national themes in the art of their contemporaries such as V. Vasnetsov, M. Nesterov and M. Vrubel. The subject of the research is the causes of the decline of religiosity in the society against the background of the uprise of philosophy and religion and ideology of art. The method of the comparative analysis of researches by religious philosophers of the turn of the XIXth and the XXth centuries with reference to religious art is being viewed from the point of view of the teachings of the church and representatives of true historical Christianity. Having analyzed various views of religious philosophers on the nature and purpose of theurgic creativity, the author of the article concludes that from the point of view of terminology it would be more reasonable to look at theurgy from the point of view of the medieval theological-philosophical idea of synergy. When being applied to art, this concept has the two elements that are equally important, the element of human ascension and the element of God's descent. This approach allows to better understand the spiritual essence of icon-painting and gives an opportunity to better formulate a universal definition of free spiritual art for all the time. 

Keywords: Neo Byzantism, religious-philosophical worldview, crisis in art, free theurgy, art of ascension, art of descent, antinomy, sophiurgy, theanthropism, synergism

DOI: 10.7256/2454-0757.2015.8.66938

Abstract: The article is devoted to the analysis of Neo Byzantium art in relation to the philosophical-religious environment at the tun of the XIXth and the XXth centuries. The main purpose of the research is to describe parallels and contradictions that can be found in researches of the leading philosophers of those times (V. Soloviev, V. Ivanov, S. Bulgakov, P. Florensky and N. Berdyaev) and to compare their views with the religious-national themes in the art of their contemporaries such as V. Vasnetsov, M. Nesterov and M. Vrubel. The subject of the research is the causes of the decline of religiosity in the society against the background of the uprise of philosophy and religion and ideology of art. The method of the comparative analysis of researches by religious philosophers of the turn of the XIXth and the XXth centuries with reference to religious art is being viewed from the point of view of the teachings of the church and representatives of true historical Christianity. Having analyzed various views of religious philosophers on the nature and purpose of theurgic creativity, the author of the article concludes that from the point of view of terminology it would be more reasonable to look at theurgy from the point of view of the medieval theological-philosophical idea of synergy. When being applied to art, this concept has the two elements that are equally important, the element of human ascension and the element of God's descent. This approach allows to better understand the spiritual essence of icon-painting and gives an opportunity to better formulate a universal definition of free spiritual art for all the time. 

Keywords: Neo Byzantism, religious-philosophical worldview, crisis in art, free theurgy, art of ascension, art of descent, antinomy, sophiurgy, theanthropism, synergism