DOI: 10.7256/2454-0757.2016.7.19641

Abstract: This article is dedicated to the role of philosophy as an opposing instance with regards to ideology. This topic has a long history behind it, during the course of which the various outlooks upon this issue have been establishing. The discourse “criticism of ideologies”, having become relevant during the Enlightenment era, reflected the most popular commentary on this subject. The theory of interest, according to which reasoning of a person is defined by its instinctive or conscious interests, was developing within the theory of intentional deception. Over two centuries have passed since that time. A powerful intellectual movement aimed at criticism of ideology, irrevocably assigned to it a status of “false consciousness”.  Basing himself on the fundamental ideas of Solovyev, who presented an extensive program for debunking the ideology at a methodological seminar in the Institute of Philosophy, the author attempts to expand the frameworks of discussion on this topic.  For the first time in Russian philosophy, the author suggests a thought that the “criticism of ideology” as a certain research paradigm aimed at its exposure, outlived itself. A purely cognitive rejection of this phenomenon is not being accompanied by the versatile examination of the social phenomenon itself – ideology. As a result, the perception of ideology as an illusion became just the first level of thoughts on the matter.

Keywords: Openness of history, Truth, Deception, Cynicism, Skepticism, Historicism, Social myth, Ideology, Philosophy, Power

DOI: 10.7256/2454-0757.2016.7.68054

Abstract: This article is dedicated to the role of philosophy as an opposing instance with regards to ideology. This topic has a long history behind it, during the course of which the various outlooks upon this issue have been establishing. The discourse “criticism of ideologies”, having become relevant during the Enlightenment era, reflected the most popular commentary on this subject. The theory of interest, according to which reasoning of a person is defined by its instinctive or conscious interests, was developing within the theory of intentional deception. Over two centuries have passed since that time. A powerful intellectual movement aimed at criticism of ideology, irrevocably assigned to it a status of “false consciousness”.  Basing himself on the fundamental ideas of Solovyev, who presented an extensive program for debunking the ideology at a methodological seminar in the Institute of Philosophy, the author attempts to expand the frameworks of discussion on this topic.  For the first time in Russian philosophy, the author suggests a thought that the “criticism of ideology” as a certain research paradigm aimed at its exposure, outlived itself. A purely cognitive rejection of this phenomenon is not being accompanied by the versatile examination of the social phenomenon itself – ideology. As a result, the perception of ideology as an illusion became just the first level of thoughts on the matter.

Keywords: Openness of history, Truth, Deception, Cynicism, Skepticism, Historicism, Social myth, Ideology, Philosophy, Power

DOI: 10.7256/2454-0757.2016.7.19475

Abstract: The subject of this research is the understanding of dialectics as a universality of the critical interpretational rationalism. The main stages of the establishment of a new dialectical method in the history of philosophy are being examined. Special attention is given to the Hegelian and the Marxist theories of dialectics. The author determines the essential cluster of the elements (core) of dialectics, which remains throughout the entire history of its development. The scientific novelty consists in the following statement: the linear dialectics of the XIX century is currently opposed to the nonlinear dialectics, the essence of which lies in the hermeneutic movement for the purpose of resolution of the contradictions between the part and the whole, private and public, secondary and primary. The object is being viewed alternately in different contexts, and the mind sort of executes a “shuttle” movement from the object to one “horizon”, from the latter to another “horizon”, and then back to the object.  Unlike the linear scheme (thesis – antithesis – synthesis), the new understanding of dialectics first and foremost consists in the ability to fit an object into various, and most often opposite (contrary), conceptual contexts, which confront each other as binary oppositions.

Keywords: contradiction, rationalism, hermeneutic, semantic contexts, oppositions, binarity, dialectics, method, laws, culture

DOI: 10.7256/2454-0757.2016.7.68055

Abstract: The subject of this research is the understanding of dialectics as a universality of the critical interpretational rationalism. The main stages of the establishment of a new dialectical method in the history of philosophy are being examined. Special attention is given to the Hegelian and the Marxist theories of dialectics. The author determines the essential cluster of the elements (core) of dialectics, which remains throughout the entire history of its development. The scientific novelty consists in the following statement: the linear dialectics of the XIX century is currently opposed to the nonlinear dialectics, the essence of which lies in the hermeneutic movement for the purpose of resolution of the contradictions between the part and the whole, private and public, secondary and primary. The object is being viewed alternately in different contexts, and the mind sort of executes a “shuttle” movement from the object to one “horizon”, from the latter to another “horizon”, and then back to the object.  Unlike the linear scheme (thesis – antithesis – synthesis), the new understanding of dialectics first and foremost consists in the ability to fit an object into various, and most often opposite (contrary), conceptual contexts, which confront each other as binary oppositions.

Keywords: contradiction, rationalism, hermeneutic, semantic contexts, oppositions, binarity, dialectics, method, laws, culture

DOI: 10.7256/2454-0757.2016.7.15568

Abstract: This article is determined to give a universal definition of “semantic poetry” as a philosophical-cultural phenomenon of the XX century and as a “cumulative center” of neo-Acmeist paradigm, trace its conceptually oriented towards the Antiquity origin, dialogues of Socrates and Plato, peculiarities of the chronotope, creative evolution and boundaries, which in turn means classification of methodology and principles of its artistic-historical reconstruction. Thus, this research is an attempt to build a philosophical-cultural paradigm of neo-Acmeism, as well as certain universal methodology of hermeneutic analysis of poetry (W. Dilthey)in the context of synergetic coexistence of philosophy and philology (literary science). The author makes the appropriate conclusion that in “semantic poetry” of neo-Acmeism there are certain stable ontological constants (individualism, anthropocentrism, rebirth of cultural archetypes and mythologems of the past, universalism of poetic innovations, etc.), in other words, an inner mental “code” which considers individuality of the each separate poet-creator, but at the same time does not allow the philosophical-cultural paradigm to diffuse (Y. M. Lotman), but rather at times combine within its boundaries the completely different creators, giving the paradigm longevity and sustainability throughout the XX-XXI centuries. Such “code” becomes its value-conceptual constant, justifying the succession and uniqueness of its development as an integral research strategy, which allows reconstructing the philosophical-cultural paradigm of neo-Acmeism in the constantly updating historical context over and over.

Keywords: Cultural code, Philosophy of life, Ontological concept, Sense-originating semantics, Metatext , Philosophical-cultural paradigm, Semantic poetry, Mythology, Phenomenology, Neo-Acmeism

DOI: 10.7256/2454-0757.2016.7.68056

Abstract: This article is determined to give a universal definition of “semantic poetry” as a philosophical-cultural phenomenon of the XX century and as a “cumulative center” of neo-Acmeist paradigm, trace its conceptually oriented towards the Antiquity origin, dialogues of Socrates and Plato, peculiarities of the chronotope, creative evolution and boundaries, which in turn means classification of methodology and principles of its artistic-historical reconstruction. Thus, this research is an attempt to build a philosophical-cultural paradigm of neo-Acmeism, as well as certain universal methodology of hermeneutic analysis of poetry (W. Dilthey)in the context of synergetic coexistence of philosophy and philology (literary science). The author makes the appropriate conclusion that in “semantic poetry” of neo-Acmeism there are certain stable ontological constants (individualism, anthropocentrism, rebirth of cultural archetypes and mythologems of the past, universalism of poetic innovations, etc.), in other words, an inner mental “code” which considers individuality of the each separate poet-creator, but at the same time does not allow the philosophical-cultural paradigm to diffuse (Y. M. Lotman), but rather at times combine within its boundaries the completely different creators, giving the paradigm longevity and sustainability throughout the XX-XXI centuries. Such “code” becomes its value-conceptual constant, justifying the succession and uniqueness of its development as an integral research strategy, which allows reconstructing the philosophical-cultural paradigm of neo-Acmeism in the constantly updating historical context over and over.

Keywords: Cultural code, Philosophy of life, Ontological concept, Sense-originating semantics, Metatext, Philosophical-cultural paradigm, Semantic poetry, Mythology, Phenomenology, Neo-Acmeism

DOI: 10.7256/2454-0757.2016.7.19389

Abstract:  This article discusses the problem of correlation between ethics and religion, considering K. N. Leontiev’s concept of “transcendental egoism” and the disputes about the role of moral in culture, which took place in Russia of the late XIX century due to the works of Dostoevsky and other Russian writers. The author determines the specificity of ethical and religious consciousness, underlines the difficulty of their possible harmonic combination, and substantiates the necessity of turning to the analysis of the existed in the history of culture assessments of the problem of correlation between ethics and religion for better understanding of the processes that appear in the modern Russian society.  The author points out the need for consideration of the universality of ethnical consciousness, which hinders the interpretation of the moral as one of the components of religious culture. The innovative character of the conducted analysis manifests in comparison of the concept of “transcendental egoism” with the approach of “autonomous ethics” towards the substantiation of morality and utilization of the extensive historical-philosophical and historical-cultural context.  

Keywords: transcendental egoism, autonomous ethics, philosophical ethics, Christian culture, interpretation of Christianity, religion, ethics, culture, V.V. Rozanov, K. N. Leontiev

DOI: 10.7256/2454-0757.2016.7.68057

Abstract:  This article discusses the problem of correlation between ethics and religion, considering K. N. Leontiev’s concept of “transcendental egoism” and the disputes about the role of moral in culture, which took place in Russia of the late XIX century due to the works of Dostoevsky and other Russian writers. The author determines the specificity of ethical and religious consciousness, underlines the difficulty of their possible harmonic combination, and substantiates the necessity of turning to the analysis of the existed in the history of culture assessments of the problem of correlation between ethics and religion for better understanding of the processes that appear in the modern Russian society.  The author points out the need for consideration of the universality of ethnical consciousness, which hinders the interpretation of the moral as one of the components of religious culture. The innovative character of the conducted analysis manifests in comparison of the concept of “transcendental egoism” with the approach of “autonomous ethics” towards the substantiation of morality and utilization of the extensive historical-philosophical and historical-cultural context.  

Keywords: transcendental egoism, autonomous ethics, philosophical ethics, Christian culture, interpretation of Christianity, religion, ethics, culture, V.V. Rozanov, K. N. Leontiev

DOI: 10.7256/2454-0757.2016.7.20069

Abstract:

DOI: 10.7256/2454-0757.2016.7.18661

Abstract: The subject of this research is the analysis of the absurd as a spatial constant of the glamorous social from the perspective of philosophical reflection. In the modernity, the absurd has become the universe, having taken over all spheres of the social, and submitted the life of humanity to its logic. The absurd, having claimed about itself ontologically, affected the gnoseological and axiological constants of the being of individual, which significantly have transformed not only the subjective, but the objective as well. Double standards start to seep through the social, where the superiority belongs to the Nothing. Moreover, the ideology of the glamour itself appears to be absurd due to postulation of timelessness of the beauty, youth, and wealth within the limits of human life. The analysis of the absurd demonstrated its multifacetedness and expanding scale, which allows speaking about the universe of the absurd in the space of the glamorous. The subjective and the objective of the absurd are dialectically interconnected and justify each other. Paradoxicality of the situation consists in the fact that the Nothing in form of the absurd attains a status of the real, starting to live its own life.

Keywords: echo, intentionality, paradoxicality, simulation, oxymoron, absurd, ideology of the glamour, feedback, a glamorous individual, manipulation

DOI: 10.7256/2454-0757.2016.7.68058

Abstract: The subject of this research is the analysis of the absurd as a spatial constant of the glamorous social from the perspective of philosophical reflection. In the modernity, the absurd has become the universe, having taken over all spheres of the social, and submitted the life of humanity to its logic. The absurd, having claimed about itself ontologically, affected the gnoseological and axiological constants of the being of individual, which significantly have transformed not only the subjective, but the objective as well. Double standards start to seep through the social, where the superiority belongs to the Nothing. Moreover, the ideology of the glamour itself appears to be absurd due to postulation of timelessness of the beauty, youth, and wealth within the limits of human life. The analysis of the absurd demonstrated its multifacetedness and expanding scale, which allows speaking about the universe of the absurd in the space of the glamorous. The subjective and the objective of the absurd are dialectically interconnected and justify each other. Paradoxicality of the situation consists in the fact that the Nothing in form of the absurd attains a status of the real, starting to live its own life.

Keywords: echo, intentionality, paradoxicality, simulation, oxymoron, absurd, ideology of the glamour, feedback, a glamorous individual, manipulation

DOI: 10.7256/2454-0757.2016.7.18669

Abstract: The goal of this work is to determine the place of post-industrial society in evolution of the planetary socio-natural Universe from the position of the prospects for future development of humanity. According to the formational concept, the post-industrial society is a capitalist society at the stage of change of productive forces that are adequate for the era of classic capitalism. The replacement of the mechanical working tools by the objects and processes of nanolevel leads to the establishment of a qualitatively new technological way of production, which drastically changes the place and role of a modern human in nature and society, space and time. Because of nanotechnologies, a separate person becomes a factor that is able to change the evolution of planetary whole, and the society attains ability to ensure its limitless existence in space and time. However, the fundamental constants of capitalist society (private ownership of the means of production, trade and financial relations, surplus value as the goal of production, etc.) subject the use of nanotechnologies to the purpose for making profit, which questions their humanistic potential and justifies the escalation of global issues, provokes alienation and infantile existence of people, as well as limits the achievement of the ideals of the Modernity and Enlightenment. In light of the establishing of the new worldview paradigm and formation methodology, the future of humanity is seen not on the path of post-industrial modernization, but is associated with a fundamental transformation of social mode of production. Such vision of the future of post-industrial society targets social science towards searching the actual ways of humanistic orientation evolution of the planetary socio-natural whole.

Keywords: development, evolution, modernization, Postmodernism, Modernity, nanotechnology, society, people, crisis, Outlook

DOI: 10.7256/2454-0757.2016.7.68059

Abstract: The goal of this work is to determine the place of post-industrial society in evolution of the planetary socio-natural Universe from the position of the prospects for future development of humanity. According to the formational concept, the post-industrial society is a capitalist society at the stage of change of productive forces that are adequate for the era of classic capitalism. The replacement of the mechanical working tools by the objects and processes of nanolevel leads to the establishment of a qualitatively new technological way of production, which drastically changes the place and role of a modern human in nature and society, space and time. Because of nanotechnologies, a separate person becomes a factor that is able to change the evolution of planetary whole, and the society attains ability to ensure its limitless existence in space and time. However, the fundamental constants of capitalist society (private ownership of the means of production, trade and financial relations, surplus value as the goal of production, etc.) subject the use of nanotechnologies to the purpose for making profit, which questions their humanistic potential and justifies the escalation of global issues, provokes alienation and infantile existence of people, as well as limits the achievement of the ideals of the Modernity and Enlightenment. In light of the establishing of the new worldview paradigm and formation methodology, the future of humanity is seen not on the path of post-industrial modernization, but is associated with a fundamental transformation of social mode of production. Such vision of the future of post-industrial society targets social science towards searching the actual ways of humanistic orientation evolution of the planetary socio-natural whole.

Keywords: development, evolution, modernization, Postmodernism, Modernity, nanotechnology, society, people, crisis, Outlook

DOI: 10.7256/2454-0757.2016.7.16297

Abstract: The subject of this research is the ideas of N. A. Berdyaev, S. L. Frank, P. B. Struve, P. I. Novgorodtsev, I. A. Ilyin; all of these philosophers were typical representatives of so-called current conservative liberalism in Russia. Particular attention is paid to the development of the idea of freedom in the conservative liberalism, since it is the conservative thinkers who turned their attention to the important issue of the relationship between politics and culture, which was not adequately covered  in the liberal political philosophy. The main conclusion of the study consists in the fact that the development of the concepts of realization of individual freedom in the state was in a constant dialogue between the liberal and conservative ideologies within the Russian political philosophy.At the same time, liberalism and conservatism are not opposed to each other and the idea of freedom was developing within the framework of the so-called "conservative liberalism". In history of political thought, the idea of realization of individual freedom in the state was not opposed by conservatism, but rather radicalism, while conservative and liberal movements in Russia complemented each other for the most part.

Keywords: West, Russia, liberalism, culture, society, human, philosophy, conservatism, freedom, state

DOI: 10.7256/2454-0757.2016.7.68060

Abstract: The subject of this research is the ideas of N. A. Berdyaev, S. L. Frank, P. B. Struve, P. I. Novgorodtsev, I. A. Ilyin; all of these philosophers were typical representatives of so-called current conservative liberalism in Russia. Particular attention is paid to the development of the idea of freedom in the conservative liberalism, since it is the conservative thinkers who turned their attention to the important issue of the relationship between politics and culture, which was not adequately covered  in the liberal political philosophy. The main conclusion of the study consists in the fact that the development of the concepts of realization of individual freedom in the state was in a constant dialogue between the liberal and conservative ideologies within the Russian political philosophy.At the same time, liberalism and conservatism are not opposed to each other and the idea of freedom was developing within the framework of the so-called "conservative liberalism". In history of political thought, the idea of realization of individual freedom in the state was not opposed by conservatism, but rather radicalism, while conservative and liberal movements in Russia complemented each other for the most part.

Keywords: West, Russia, liberalism, culture, society, human, philosophy, conservatism, freedom, state

DOI: 10.7256/2454-0757.2016.7.16212

Abstract: The subject of this research is the two philosophical concepts that belong to distant from each other philosophical movements: Anekāntavāda of Jainism and antinomian monodualism. The object of this research is the logical-philosophical aspect of these concepts. The authors carefully examine such aspects of the topic as the foundations for comparison of the reviewed concepts and their common features. The article demonstrates that Anekāntavāda and antinomian monodualism are the nonclassical modal multivocal logical-philosophical systems.  This is why they can be subjected to a comparative analysis. Special attention is given to the causes of the determined correlations between Anekāntavāda and antinomian monodualism. The main common feature of Anekāntavāda and antinomian monodualism, which unites them with each other and counterpoise to majority of the Western logical-philosophical systems, is the principle of irreducibility of opinions. On various ontological bases, particularly platonic and dharmic, originates one and the same pattern that produces similar logical-philosophical systems. This pattern is based on the gnoseological intuition of irreducibility of opinions, generating from intuition of the endless multiplicity of the universe. The gnoseological intuition of multiplicity demonstrates independence form the ontological basis characteristic to one or another philosophical system. The mental pattern, realized in form of the considered logical-philosophical systems, will be greatly demanded in the modern post-globalization era, which on one side is characterized by the global unification, and on the other – by escalation of the local conflicts. This research is one of the few that compares the Russian with one of the Eastern philosophies; the philosophy of Frank with one of the movements of Hindu philosophy; as well as one of the first to compares the Jainism with one of the directions of Russian philosophy.

Keywords: comparative analisis, comparative philosophy, logical-philosophical systems, comparative studies, antinomian monodualism, Anekāntavāda , modal logic, multivocal logic, nonclassical logic, religious philosophy

DOI: 10.7256/2454-0757.2016.7.68061

Abstract: The subject of this research is the two philosophical concepts that belong to distant from each other philosophical movements: Anekāntavāda of Jainism and antinomian monodualism. The object of this research is the logical-philosophical aspect of these concepts. The authors carefully examine such aspects of the topic as the foundations for comparison of the reviewed concepts and their common features. The article demonstrates that Anekāntavāda and antinomian monodualism are the nonclassical modal multivocal logical-philosophical systems.  This is why they can be subjected to a comparative analysis. Special attention is given to the causes of the determined correlations between Anekāntavāda and antinomian monodualism. The main common feature of Anekāntavāda and antinomian monodualism, which unites them with each other and counterpoise to majority of the Western logical-philosophical systems, is the principle of irreducibility of opinions. On various ontological bases, particularly platonic and dharmic, originates one and the same pattern that produces similar logical-philosophical systems. This pattern is based on the gnoseological intuition of irreducibility of opinions, generating from intuition of the endless multiplicity of the universe. The gnoseological intuition of multiplicity demonstrates independence form the ontological basis characteristic to one or another philosophical system. The mental pattern, realized in form of the considered logical-philosophical systems, will be greatly demanded in the modern post-globalization era, which on one side is characterized by the global unification, and on the other – by escalation of the local conflicts. This research is one of the few that compares the Russian with one of the Eastern philosophies; the philosophy of Frank with one of the movements of Hindu philosophy; as well as one of the first to compares the Jainism with one of the directions of Russian philosophy.

Keywords: comparative analisis, comparative philosophy, logical-philosophical systems, comparative studies, antinomian monodualism, Anekāntavāda, modal logic, multivocal logic, nonclassical logic, religious philosophy

DOI: 10.7256/2454-0757.2016.7.20166

Abstract:

DOI: 10.7256/2454-0757.2016.7.16562

Abstract: The object of this research is the angelological concept of René Descartes, as well as the doctrine about spirits of the reformation theologians Balthasar Bekker and Henry Bowman.  The subject of this research is the ideas about nature and functions of the angels and demons formulated by these thinkers in the context of the fundamental positions of Cartesianism. The author examines how the methodology of Descartes was used by Bekker and Bowman for the purpose of repudiation of the Christian doctrine about spirits of Medieval Times. The scientific novelty consists in the fact that this research examines a philosophical-theological aspect of Cartesianism, which remains unstudied within the Russian science, namely the outlook of Descartes upon spirits and the influence of his doctrine on the teachings of the reformation theologians pertaining to this topic. The author makes the conclusion that Descartes’ metaphysics became the key instrumentfor Bekker and Bowman, who used it to destroy the traditional beliefs in angels and demons, despite the intention of Descartes to remain faithful to the doctrine of the Catholic Church. At the same time, we can observe a connection between such development of Caertesianism (Bekker, Bowman) and their belonging to Protestantism.

Keywords: Protestantism, Cartesianism, collegiants, Baltasar Becker, Rene Descartes, demons, spirits, angels, demonology, Enlightenment

DOI: 10.7256/2454-0757.2016.7.68062

Abstract: The object of this research is the angelological concept of René Descartes, as well as the doctrine about spirits of the reformation theologians Balthasar Bekker and Henry Bowman.  The subject of this research is the ideas about nature and functions of the angels and demons formulated by these thinkers in the context of the fundamental positions of Cartesianism. The author examines how the methodology of Descartes was used by Bekker and Bowman for the purpose of repudiation of the Christian doctrine about spirits of Medieval Times. The scientific novelty consists in the fact that this research examines a philosophical-theological aspect of Cartesianism, which remains unstudied within the Russian science, namely the outlook of Descartes upon spirits and the influence of his doctrine on the teachings of the reformation theologians pertaining to this topic. The author makes the conclusion that Descartes’ metaphysics became the key instrumentfor Bekker and Bowman, who used it to destroy the traditional beliefs in angels and demons, despite the intention of Descartes to remain faithful to the doctrine of the Catholic Church. At the same time, we can observe a connection between such development of Caertesianism (Bekker, Bowman) and their belonging to Protestantism.

Keywords: Protestantism, Cartesianism, collegiants, Baltasar Becker, Rene Descartes, demons, spirits, angels, demonology, Enlightenment

DOI: 10.7256/2454-0757.2016.7.15100

Abstract: This article analyzes the Dietrich Bonhoeffer’s Christian concept, formulated in his famous “Letters and Papers from Prison”. Bonhoeffer proclaims the beginning of the unreligious era and the need, due to this fact, to reconsider the essence of Christianity, thus counterpointing religion and Christianity. The idea of the “apriority” of religion is considered erroneous by Bonhoeffer. Religion is just a temporary stage of human development, and it should not be identified with Christ. It is possible to overcome religion without overcoming Christianity. Is Christianity possible in a godless world? – wonders Bonhoeffer, and finds the answer in the notion of maturity of the modern Christian. The author distinguishes three conceptual blocks of Bonhoeffer’s theory – man, religion, Christianity, and conducts a philosophical-anthropological analysis of each of them. In the author’s opinion, there us a gap between the anthropological types of traditional Christianity and the anthropological type of Christianity renewed by Bonhoeffer. The measure of this gap serves the figure of God, because according to Bonhoeffer, transcendence of Christ and therewith the essence of Christianity consists in the being for other, i.e. the transcendent becomes immanent. The author underlines that the notion of maturity for Bonhoeffer is associated with elimination of the notion of sin, in other words the inner world of a man, because in Christianity, sin is something that does not allow a man to become one with the world. The proposed by Bonhoeffer model of man is the model, to which the binary oppositions of “body and soul” and “human and world” are foreign. The author notices in Bonhoeffer’s concept the vision of Foucault’s philosophy. Foucault believes that human is a temporary configuration that can vanish as quickly as an image on shore sand, while Bonhoeffer suggests that the inner world and religiousness are transitional phenomena. Both thinkers are turned to the situation of post-humanity, which Bonhoeffer considers to be unreligious.

Keywords: Dietrich Bonhoeffer, Christianity, Conscience, Death of a man, Cult, Religion, Symbolic action, Sin, Theology, Transcendent

DOI: 10.7256/2454-0757.2016.7.68063

Abstract: This article analyzes the Dietrich Bonhoeffer’s Christian concept, formulated in his famous “Letters and Papers from Prison”. Bonhoeffer proclaims the beginning of the unreligious era and the need, due to this fact, to reconsider the essence of Christianity, thus counterpointing religion and Christianity. The idea of the “apriority” of religion is considered erroneous by Bonhoeffer. Religion is just a temporary stage of human development, and it should not be identified with Christ. It is possible to overcome religion without overcoming Christianity. Is Christianity possible in a godless world? – wonders Bonhoeffer, and finds the answer in the notion of maturity of the modern Christian. The author distinguishes three conceptual blocks of Bonhoeffer’s theory – man, religion, Christianity, and conducts a philosophical-anthropological analysis of each of them. In the author’s opinion, there us a gap between the anthropological types of traditional Christianity and the anthropological type of Christianity renewed by Bonhoeffer. The measure of this gap serves the figure of God, because according to Bonhoeffer, transcendence of Christ and therewith the essence of Christianity consists in the being for other, i.e. the transcendent becomes immanent. The author underlines that the notion of maturity for Bonhoeffer is associated with elimination of the notion of sin, in other words the inner world of a man, because in Christianity, sin is something that does not allow a man to become one with the world. The proposed by Bonhoeffer model of man is the model, to which the binary oppositions of “body and soul” and “human and world” are foreign. The author notices in Bonhoeffer’s concept the vision of Foucault’s philosophy. Foucault believes that human is a temporary configuration that can vanish as quickly as an image on shore sand, while Bonhoeffer suggests that the inner world and religiousness are transitional phenomena. Both thinkers are turned to the situation of post-humanity, which Bonhoeffer considers to be unreligious.

Keywords: Dietrich Bonhoeffer, Christianity, Conscience, Death of a man, Cult, Religion, Symbolic action, Sin, Theology, Transcendent

DOI: 10.7256/2454-0757.2016.7.15707

Abstract: This article analyzes the outlook of the renowned American sociologist, culturologist and philosopher E. Tiryakian upon the problem of human, as well as compares it with the interpretation of this issue by the representatives of Personalism, philosophical anthropology, and existentialism. In particular, the subject of examination is the correlation between Tirykian's thoughts with the concept of Personalism on transcendental orientation of personality; M. Scheler's interpretation of the essence of human as oppositeness and interconnection of life and spirit; G. Plesner's idea of systemic inequality human as a natural and spiritual creature; A. Gehlen's image of human as “insufficient creature”; M. Heidegger's and existentialistic ideas of projective character of human being, and philosophical image of a man in the modern society. The author concludes that the task of bringing together social philosophy (sociologism) and philosophy of existentialism initially posed by E.Tiryakian, considering the complementing corrections of their positions in understanding of interaction between the society and an individual, led to the formulation of principal statements of his original philosophical anthropology, based upon both, sociologism and existentialism.

Keywords: openness to the world, transcending, human eccentricity, existenz, personality, individual, Edward Tiryakian, human identity, philosophical anthropology, intersubjectivity

DOI: 10.7256/2454-0757.2016.7.68064

Abstract: This article analyzes the outlook of the renowned American sociologist, culturologist and philosopher E. Tiryakian upon the problem of human, as well as compares it with the interpretation of this issue by the representatives of Personalism, philosophical anthropology, and existentialism. In particular, the subject of examination is the correlation between Tirykian's thoughts with the concept of Personalism on transcendental orientation of personality; M. Scheler's interpretation of the essence of human as oppositeness and interconnection of life and spirit; G. Plesner's idea of systemic inequality human as a natural and spiritual creature; A. Gehlen's image of human as “insufficient creature”; M. Heidegger's and existentialistic ideas of projective character of human being, and philosophical image of a man in the modern society. The author concludes that the task of bringing together social philosophy (sociologism) and philosophy of existentialism initially posed by E.Tiryakian, considering the complementing corrections of their positions in understanding of interaction between the society and an individual, led to the formulation of principal statements of his original philosophical anthropology, based upon both, sociologism and existentialism.

Keywords: openness to the world, transcending, human eccentricity, existenz, personality, individual, Edward Tiryakian, human identity, philosophical anthropology, intersubjectivity

DOI: 10.7256/2454-0757.2016.7.16230

Abstract: The author turns attention to one of the most acute problems of mankind – a problem of violence. At the same time, the author notes that the questions of origin, causes, control and prevention of human aggression just recently became a subject for s scientific research. Using a method of comparative analysis, this work examines three most significant theories of emergence of human aggression. Aggression as instinctive behavior is being studied from the positions psychoanalytic approach (S. Freud, etc.) and evolutionary approach. The latter includes ethological approach (K. Lorentz, N. Tinbergen, etc.), a hunting hypothesis (R. Ardri, D. Morris, etc.), and sociobiological approach (E. Wilson, R. Trivers, etc.). These approaches lean towards the fact that aggression has a biological, instinctive basis, in other words, aggression is an inherent instinct. The theory of motivation explains aggression as feeling of frustration (J. Dollard, N. Miller L. Berkowitz, etc.). Theories that state there is a priority of influence of the social upon the natural (theories of social learning (A.Bandura, etc.) and social influence (J. Tedeshchi, etc.)) prove that namely social environment encourages and stimulates aggression. The author criticizes theories of human aggression and comes to a conclusion that the growth of moral responsibility for the consequences of their actions did not provide guarantees that the mankind will not destroy itself. Moral restrictions, regulations of global ethics are far behind the technological progress. A qualitatively new methodology is required.

Keywords: social learning theory, frustration theory, instinctive behavior, social, natural, aggressiveness, aggression, social influence theory, violence, responsibility

DOI: 10.7256/2454-0757.2016.7.68065

Abstract: The author turns attention to one of the most acute problems of mankind – a problem of violence. At the same time, the author notes that the questions of origin, causes, control and prevention of human aggression just recently became a subject for s scientific research. Using a method of comparative analysis, this work examines three most significant theories of emergence of human aggression. Aggression as instinctive behavior is being studied from the positions psychoanalytic approach (S. Freud, etc.) and evolutionary approach. The latter includes ethological approach (K. Lorentz, N. Tinbergen, etc.), a hunting hypothesis (R. Ardri, D. Morris, etc.), and sociobiological approach (E. Wilson, R. Trivers, etc.). These approaches lean towards the fact that aggression has a biological, instinctive basis, in other words, aggression is an inherent instinct. The theory of motivation explains aggression as feeling of frustration (J. Dollard, N. Miller L. Berkowitz, etc.). Theories that state there is a priority of influence of the social upon the natural (theories of social learning (A.Bandura, etc.) and social influence (J. Tedeshchi, etc.)) prove that namely social environment encourages and stimulates aggression. The author criticizes theories of human aggression and comes to a conclusion that the growth of moral responsibility for the consequences of their actions did not provide guarantees that the mankind will not destroy itself. Moral restrictions, regulations of global ethics are far behind the technological progress. A qualitatively new methodology is required.

Keywords: social learning theory, frustration theory, instinctive behavior, social, natural, aggressiveness, aggression, social influence theory, violence, responsibility

DOI: 10.7256/2454-0757.2016.7.19284

Abstract: The object of the research is the image of Hamlet in the eponymous tragedy after W. Shakespeare. The subject of the research is the philosophy of the Prince of Denmark represented by a system of values the character puts to the test by his own life. The author examines thoroughly why the wisdom of Hamlet can be understood as philosophy in the sense of worldview and mindset, as well as analyzes the values that influenced the way the protagonist accomplished his mission. These values include the belief in God, love, power, glory, honour. A particular emphasis is given to proving the pan-human importance of "the Hamlet doctrine" as interpreted by the author. The methods applied are the historical-cultural reconstruction of the imagery, the systems approach to the research topic, the philosophical interpretation of the literary text, extrapolation, axiological analysis, ethical synthesis. The main research findings are: Hamlet's philosophizing can be characterized as a special type of worldview philosophy known as "philosophy of life"; in his conduct, Hamlet follows certain values that are put to the test in the accomplishment of the mission imposed on the protagonist. The author's particular contribution to the researched topic is the demonstration of the contradictory nature of influence these values have on Hamlet's personality and actions. The academic novelty of the research is found in the approach to the contemplations of the Prince of Denmark based on the analysis of his philosophy as manifestation of the certain system of values.

Keywords: the doctrine of Hamlet, ethics of duty, ethics of revenge, honor, glory, power, faith in God, love, the system of values, Hamlet as a philosopher

DOI: 10.7256/2454-0757.2016.7.68066

Abstract: The object of the research is the image of Hamlet in the eponymous tragedy after W. Shakespeare. The subject of the research is the philosophy of the Prince of Denmark represented by a system of values the character puts to the test by his own life. The author examines thoroughly why the wisdom of Hamlet can be understood as philosophy in the sense of worldview and mindset, as well as analyzes the values that influenced the way the protagonist accomplished his mission. These values include the belief in God, love, power, glory, honour. A particular emphasis is given to proving the pan-human importance of "the Hamlet doctrine" as interpreted by the author. The methods applied are the historical-cultural reconstruction of the imagery, the systems approach to the research topic, the philosophical interpretation of the literary text, extrapolation, axiological analysis, ethical synthesis. The main research findings are: Hamlet's philosophizing can be characterized as a special type of worldview philosophy known as "philosophy of life"; in his conduct, Hamlet follows certain values that are put to the test in the accomplishment of the mission imposed on the protagonist. The author's particular contribution to the researched topic is the demonstration of the contradictory nature of influence these values have on Hamlet's personality and actions. The academic novelty of the research is found in the approach to the contemplations of the Prince of Denmark based on the analysis of his philosophy as manifestation of the certain system of values.

Keywords: the doctrine of Hamlet, ethics of duty, ethics of revenge, honor, glory, power, faith in God, love, the system of values, Hamlet as a philosopher

DOI: 10.7256/2454-0757.2016.7.19003

Abstract: This article subjects to analysis the question of whether it is legal to prescribe to sexual shame the status of the moral emotion. This question emerges due to the fact that moral within the framework of prevailing in the modern ethics theoretical paradigm, is being viewed as a combination of values and norms orienting each person to refuse to cause harm to others, help him, and care for him. Sexual shame is not directly connected with this normative content, thus its moral character becomes questioned. The author determines the two approaches that are used to eliminate such doubt. The first is aimed at proving the moral importance of sexual bans, in relation to which sexual shame is a sanction. The second – appeals to the meaning of sexual in order for a moral subject to form and preserve the ability to self-regulation. The subject of this research is the ethical concepts that unite the first and the second arguments; while the direct task consists in the assessment of their theoretical accomplishment. This is how the following historical-ethical sequence emerges: Vladimir Solovyev – Max Scheller – David Velleman. The methodological research is based upon the supposition that using the analysis of anthropological conditions and psychological mechanisms of moral experience, it is possible to attain a number of justified, although auxiliary, arguments in favor of expansion of the boundaries of the normative content of moral beyond the limits of requirements associated with the good of others.

Keywords: M. Scheler, V. S. Solovyev, sexuality, shame, sanctions, emotions, morality, ethics, philosophy, D. Velleman

DOI: 10.7256/2454-0757.2016.7.68067

Abstract: This article subjects to analysis the question of whether it is legal to prescribe to sexual shame the status of the moral emotion. This question emerges due to the fact that moral within the framework of prevailing in the modern ethics theoretical paradigm, is being viewed as a combination of values and norms orienting each person to refuse to cause harm to others, help him, and care for him. Sexual shame is not directly connected with this normative content, thus its moral character becomes questioned. The author determines the two approaches that are used to eliminate such doubt. The first is aimed at proving the moral importance of sexual bans, in relation to which sexual shame is a sanction. The second – appeals to the meaning of sexual in order for a moral subject to form and preserve the ability to self-regulation. The subject of this research is the ethical concepts that unite the first and the second arguments; while the direct task consists in the assessment of their theoretical accomplishment. This is how the following historical-ethical sequence emerges: Vladimir Solovyev – Max Scheller – David Velleman. The methodological research is based upon the supposition that using the analysis of anthropological conditions and psychological mechanisms of moral experience, it is possible to attain a number of justified, although auxiliary, arguments in favor of expansion of the boundaries of the normative content of moral beyond the limits of requirements associated with the good of others.

Keywords: M. Scheler, V. S. Solovyev, sexuality, shame, sanctions, emotions, morality, ethics, philosophy, D. Velleman

DOI: 10.7256/2454-0757.2016.7.19623

Abstract: In the current situation, it seems difficult to identify the underground culture of the Russian regions. At the same time, the underground culture is active and simultaneously coexists with the officially established by the cultural policy vector. Shifting away from the usual division of the "official/unofficial", the focus in determination of the underground culture was being switched onto spatial-timely perception of the modern representatives of the underground culture of Russian regions. This work used the methods of bibliographical analysis of the texts and scientific materials in the area of the underground art, deduction of the presented terminology, and based on this, synthesis of the new definition of the “underground” pertaining to the Russian regional culture as a whole. The author comes to a conclusion that the notion of “timelessness” in situation of the “era of transformation” becomes one of the defining aspects of the term “underground culture”, while the modern representative of the underground culture “goes into shadows” due to a strong persuasion that he is not capable of changing anything within the timely paradigm; however, the regional difference will consists just in the traditional understanding of time.  

Keywords: philosophy of culture, chronotope of the modernity, underground, cultural marginality, cultural and historical memory, culture of Russian regions, cultural policy, theory of culture, casual culture, underground culture

DOI: 10.7256/2454-0757.2016.7.68068

Abstract: In the current situation, it seems difficult to identify the underground culture of the Russian regions. At the same time, the underground culture is active and simultaneously coexists with the officially established by the cultural policy vector. Shifting away from the usual division of the "official/unofficial", the focus in determination of the underground culture was being switched onto spatial-timely perception of the modern representatives of the underground culture of Russian regions. This work used the methods of bibliographical analysis of the texts and scientific materials in the area of the underground art, deduction of the presented terminology, and based on this, synthesis of the new definition of the “underground” pertaining to the Russian regional culture as a whole. The author comes to a conclusion that the notion of “timelessness” in situation of the “era of transformation” becomes one of the defining aspects of the term “underground culture”, while the modern representative of the underground culture “goes into shadows” due to a strong persuasion that he is not capable of changing anything within the timely paradigm; however, the regional difference will consists just in the traditional understanding of time.  

Keywords: philosophy of culture, chronotope of the modernity, underground, cultural marginality, cultural and historical memory, culture of Russian regions, cultural policy, theory of culture, casual culture, underground culture

DOI: 10.7256/2454-0757.2016.7.19481

Abstract: The object of this research is the court painting during the reign of Qing dynasty. The subject of this research is the images of animals and plants in the court painting of Qing dynasty. The author conducts a reasonably detailed analysis of the most interesting in historical and creative aspects paintings from the perspective of art history. Special attention is given to the demonstration of how they combine the European and Chinese elements of graphic arts, form a Sino-European style of painting while preserving the ancient Chinese symbolism of imagery. The main conclusion consists in the statement that the reception of some techniques of the Western pictorial art was not just borrowing; it has established a specific Qing royal style in painting, which seamlessly combined Chinese tradition and Western techniques. The novelty of this study is lies in the thesis that the Sino-European style of court painting of Qing era has its own remarkable artistic merits and is an organic aesthetic phenomenon of the Tianxia (All-Under-Heaven) history of art.

Keywords: Sino-European style of painting, Giuseppe Castiglione, symbolism, images of animals, realism, Qing era, Court Painting, Chinese symbolism of imagery, arts of Tianxia, images of plants

DOI: 10.7256/2454-0757.2016.7.68069

Abstract: The object of this research is the court painting during the reign of Qing dynasty. The subject of this research is the images of animals and plants in the court painting of Qing dynasty. The author conducts a reasonably detailed analysis of the most interesting in historical and creative aspects paintings from the perspective of art history. Special attention is given to the demonstration of how they combine the European and Chinese elements of graphic arts, form a Sino-European style of painting while preserving the ancient Chinese symbolism of imagery. The main conclusion consists in the statement that the reception of some techniques of the Western pictorial art was not just borrowing; it has established a specific Qing royal style in painting, which seamlessly combined Chinese tradition and Western techniques. The novelty of this study is lies in the thesis that the Sino-European style of court painting of Qing era has its own remarkable artistic merits and is an organic aesthetic phenomenon of the Tianxia (All-Under-Heaven) history of art.

Keywords: Sino-European style of painting, Giuseppe Castiglione, symbolism, images of animals, realism, Qing era, Court Painting, Chinese symbolism of imagery, arts of Tianxia, images of plants