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Philosophical Thought
Reference:
Yarkova E.N., Chernikova I.V., Diev V.S., Zaks L.A., Kudashov V.I., Dyagileva T.V., Mikhailov I.S.
Philosophical Traditions of Russian Regions: Past, Present, Future (MATERIALS OF THE ROUND TABLE)
// Philosophical Thought.
2022. № 7.
P. 1-20.
DOI: 10.25136/2409-8728.2022.7.38233 EDN: MTDHTU URL: https://en.nbpublish.com/library_read_article.php?id=38233
Philosophical Traditions of Russian Regions: Past, Present, Future (MATERIALS OF THE ROUND TABLE)
Yarkova Elena Nikolaevna
ORCID: 0000-0002-8914-2333
Doctor of Philosophy
Professor of the Department of Philosophy of Tyumen State University
625003, Russia, Tyumenskaya oblast', g. Tyumen', st. Volodarskogo, 6.
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e.n.yarkova@utmn.ru
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Other publications by this author
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Chernikova Irina Vasil'evna
ORCID: 0000-0001-8120-4889
Doctor of Philosophy
Head of the Department of Philosophy and Methodology of Science of Tomsk State University
634050, Russia, g. Tomsk, st. Lenina, 36.
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chernic@mail.tsu.ru
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Diev Vladimir Serafimovich
ORCID: 0000-0003-0277-7027
Doctor of Philosophy
Director of the Institute of Philosophy and Law of Novosibirsk State University, Leading Researcher at the Institute of Philosophy and Law of the Siberian Branch of the Russian Academy of Sciences
630090, Russia, g. Novosibirsk, st. Pirogova, 1.
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diev@smile.nsu.ru
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Zaks Lev Abramovich
ORCID: 0000-0003-1219-3404
Doctor of Philosophy
Head of the Department of History of Philosophy, Philosophical Anthropology, Aesthetics and Theory of Culture of the Ural Federal University, Rector of the Yekaterinburg Humanitarian University
620002, Russia, g. Ekaterinburg, st. Mira, 19.
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u4345laz@gmail.com
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Kudashov Vyacheslav Ivanovich
ORCID: 0000-0001-7009-8179
Doctor of Philosophy
Head of the Department of Philosophy of the Siberian Federal University, Professor of the Department of Philosophy and Social and Humanitarian Sciences of the Krasnoyarsk State Medical University named after V. F. Voino-Yasenetsky.
660041, Russia, g. Krasnoyarsk, av. Svobodnyi, 79.
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vkudashov@mail.ru
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Dyagileva Tat'yana Vladimirovna
ORCID: 0000-0002-7849-4667
Doctor of Philosophy
Associate Professor of the Department of Humanities and Technologies of Tyumen Industrial University
625000, Russia, g. Tyumen', st. Volodarskogo, 38
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LazutinaTV@yandex.ru
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Other publications by this author
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Mikhailov Ivan Sergeevich
ORCID: 0000-0002-1749-1526
Assistant of the Department of Humanities and Technologies of Tyumen Industrial University
625000, Russia, g. Tyumen', st. Volodarskogo, 38.
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mikhailovis.tiu@yandex.ru
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DOI: 10.25136/2409-8728.2022.7.38233
EDN: MTDHTU
Received:
08-06-2022
Published:
11-07-2022
Abstract:
The article is a summary of the contents of the round table held in April this year. Topic of discussion: philosophical traditions of Russian regions. Different points of view are presented regarding the understanding of the phenomenon of the philosophical traditions of the regions of Russia, its essence and various aspects of existence. An attempt is made to reconstruct the history of the formation of philosophical traditions in such regions of Russia as Tomsk, Novosibirsk, Krasnoyarsk, Yekaterinburg, Tyumen. The problem of correlation between the philosophical traditions of the regions of Russia and such phenomena in science as "scientific provincialism", "native science" is discussed. The speakers distance themselves from unambiguously apologetic or critical approaches to the study of the philosophical traditions of the regions of Russia, cultivating an analytical approach. The factors that influenced the formation of philosophical traditions in these regions are revealed: the presence in the region of ascetic philosophers with a charismatic gift to inspire young people with a love of philosophy, interest in a particular direction of philosophizing (logic and methodology of science, aesthetics, ethics); the presence of natural science or socio-humanitarian schools, within which the desire for philosophical understanding of concrete scientific problems; formation of a certain regional and all-Russian socio–cultural situation, which becomes a trigger for the development of philosophical traditions of Russian regions; cultivation of diversity of intellectual life, rejection of intellectual authoritarianism and transition to intellectual pluralism; development of the system of higher university education - the emergence of a philosophical faculty, the formation of a philosophical community, the formation of a philosophical cultural environment. The novelty of the project proposed to the reader lies in the fact that almost for the first time an attempt has been made to represent several regional philosophical traditions at once, which makes it possible to identify their common and special essential characteristics. In conclusion, it is stated that understanding the ways of development of philosophical knowledge in Russia is a difficult but important task.
Keywords:
philosophical traditions, regional philosophical traditions, philosophical traditions of Tomsk, philosophical traditions of Novosibirsk, philosophical traditions of Krasnoyarsk, philosophical traditions of Yekaterinburg, philosophical traditions of Tyumen, history philosophy of Russia, provincial science, native science
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You can find original text of the article here.
The round table offered to the reader's attention can be considered the first experience in Russian science of discussing the philosophical traditions of several Russian regions at once: Tomsk, Novosibirsk, Yekaterinburg, Krasnoyarsk, Tyumen. A simple comparison of these traditions will allow us to draw meaningful conclusions. The formation of the philosophical traditions of the Russian regions, as well as the actualization within their framework of a different sphere of philosophizing (logic and methodology of science, ethics, aesthetics, etc.) is due to: firstly, the "human factor" - the presence in this region of a special kind of philosophers, philosophers–ascetics, possessing not only research talent, but charismatic gift inspire love for philosophy and philosophizing; secondly, the presence of natural-scientific or socio-humanitarian schools in this region, in line with the development of which the desire for philosophical understanding of concrete scientific problems is quite naturally born; thirdly, the formation of a certain regional (depressurization of the "closed" military-industrial until the 1990s Krasnoyarsk, the transformation of Tyumen into an oil and gas producing region) and the all-Russian (Khrushchev thaw) socio–cultural situation, which becomes a trigger for the development of philosophical traditions of Russian regions; fourth, the cultivation of the diversity of intellectual life, the rejection of authoritarian forms of its organization and the transition, albeit partial, to pluralistic forms; fifth, the development of higher university education the highest stage of which is the birth of the Faculty of Philosophy; sixth, the creation of a philosophical community, a philosophical cultural environment, in the space of which a dialogue develops between professional philosophers and amateur philosophers. As for the role of the philosophical traditions of Russian regions in the life of these regions, it has not been sufficiently understood yet. Reflection on the ways of development of philosophical knowledge in Russia is a difficult, but extremely important task. *The study was carried out with the financial support of the RFBR and the Tyumen Region within the framework of the scientific project No. 20-411-720003. Funding: the research was fundid by RFBR and Tyumen Region, number 20-411-720003
References
1. Yarkova, E. N., Guseinov, A. A, Apresyan, R. G., Chubarov, I. M., Khalin, S. M., Murav’ev, I. B., Dyagileva, T. V., Maltsev, Ya.V., (2021) Tyumen ethical and philosophical tradition: research methodology (MATERIALS OF THE ROUND TABLE). Philosophical Thought, 8, 1-24. DOI: 10.25136/2409-8728.2021.8.36095
2. Chernikova, I.V. (2017). A.K. Sukhotin and the Tomsk School of Philosophy and Methodology of Science. A.K. Sukhotin and the Faculty of Philosophy of Tomsk State University. Collection of articles. Tomsk, 54-73.
3. Diev, V.S., Golovko, N.V., Petrov, V.V. (2013). Faculty of Philosophy of Novosibirsk State University: Fundamentality and Dynamism. Values and Meanings, 3 (25), 6-2.
4. Sokolov, M., Titaev, K. (2013). Provincial and native science. Anthropological forum, 19, 239–275.
5. Zaks, L.A. (2017). A few memories and thoughts about my teacher I.Ya. Loifman. Bulletin of the Humanitarian University, 4 (19), 113-118.
6. Markaryan, E. S. (1981). Key problems of the theory of cultural tradition. Soviet ethnography. 2. 78-96.
7. Kagan, M. S. (1972). Morphology of art: Historical and theoretical study of the internal structure of the art world. Parts I, II, III. L.: Art. 440.
8. Illarionov, G.A., Kudashov, V.I. (2020). Pragmatic project of Siberian philosophy: pro et contra. Ideas and ideals., 12. 1. 39-56. DOI: 10.17212/2075-0862-2020-12.1.1-39-56
9. Ideas and Ideals. (2020), 12, 1, Part 1 | 2.
10. Rozov, N.S. (2020). Siberian philosophy facing an intellectual challenge: to overcome "provincialism" and "natives". Ideas and ideals, 12, 1. part 1, 11-31. DOI: 10.17212/2075-0862-2020-12.1.1-11-31
11. Selivanov, F.A. (2006). 40 years of the Tyumen philosophical school. Ethics, morality, morality: Russia and the modern world: materials of the symposium dedicated to the 40th anniversary of the Tyumen ethical and philosophical school. Tyumen: RIC TGIIK, 151-157.
12. Yarkova, E.N., Dyagileva, T.V., Muravyov, I.B. (2021). Tyumen ethical and philosophical tradition: history and conceptual framework. Philosophical Thought, 6, 1-13. DOI: 10.25136/2409-8728.2021.6.35898
13. Ganopolsky, M. G. (1998). Regional ethos: origins, formation, development. Tyumen: GNGU, 119.
First Peer Review
Peer reviewers' evaluations remain confidential and are not disclosed to the public. Only external reviews, authorized for publication by the article's author(s), are made public. Typically, these final reviews are conducted after the manuscript's revision. Adhering to our double-blind review policy, the reviewer's identity is kept confidential.
The list of publisher reviewers can be found here.
The reviewed material is a report on the "round table", which addressed the issues of the development of philosophy in the Urals and Siberia. The attention to the "regional philosophy" seems quite justified. Intellectual and, more broadly, spiritual life cannot be confined to metropolitan cities. The process of creating new "philosophical centers", which began in Soviet times, has been continued in post-Soviet Russia, and today, for example, in Novosibirsk there are studies accepted by reputable "metropolitan" specialists as unconditional guidelines for modern philosophical research. (For example, A.A. Rossius's review of the book by E.V. Orlov "The Philosophical Language of Aristotle" is worthy of attention in this regard.) Therefore, the desire to acquaint a wide range of domestic readers with the experience of understanding philosophical problems in Russian regions seems quite justified. At the same time, at least two circumstances prevent the peer-reviewed material from being recognized as ready for publication in a scientific journal. Firstly, it is not entirely clear why such a text should necessarily constitute a "meeting protocol": it is simply boring to read it in places, there are too many external facts of philosophy, insignificant remarks, etc., too few "ideas", conceptual content, which would allow the reader to judge the merits of "regional philosophy". Indeed, the reader is interested in real achievements, theoretical achievements, and not the memories of their youth dear to the hearts of the participants in the discussion. Secondly, why is this "protocol" drawn up so sloppily? There are many punctuation and stylistic errors left in the text. Introductory words are often not separated by commas, there are no commas in other places where this cannot be attributed to cases of "author's punctuation" (for example, "... relevant topics like philosophical traditions ...", "such a phenomenon as the philosophical traditions of Russian regions", etc.; on the contrary, where commas are not followed, they "scattered" very abundantly: "... understanding as driving forces...", "definition of philosophy as no man's land"). Stylistic "incidents" are also found at every step, for example, the penultimate sentence of the test sounds simply stunning: "As for the role of the philosophical traditions of Russian regions in the life of these regions, it has not yet been sufficiently understood." Was it possible to do without at least "such"? And what is the meaning of the expression "narrows down ideas about philosophical culture"? Why "about"? When reading such fragments, one can't help but assume that the reviews of "regional philosophy" themselves also turn out to be too "regional" in our country – it's too early to submit them for all-Russian consideration, first you need to correct banal mistakes and bring the text in line with the norms of the stylistics of the Russian language. It has to be stated that the submitted material must be substantially revised and verified before it is published in a scientific journal.
Second Peer Review
Peer reviewers' evaluations remain confidential and are not disclosed to the public. Only external reviews, authorized for publication by the article's author(s), are made public. Typically, these final reviews are conducted after the manuscript's revision. Adhering to our double-blind review policy, the reviewer's identity is kept confidential.
The list of publisher reviewers can be found here.
The originality of Russian philosophy at the current stage of its development is largely determined by two circumstances. Firstly, by preserving the dialectical-materialist tradition coming from Marx, Engels and Lenin. Russian Russian philosophy, which goes back to the philosophy of V.S. Solovyov, P.A. Florensky, S.N. Bulgakov, N.A. Berdyaev, A.F. Losev, N.O. Lossky, etc., is characterized by the ideal of wholeness for the absolute majority of Russian philosophers, considering in unity all the spiritual forces of man - sensual, rational, aesthetic, moral, religious. The ideal of wholeness is contrasted with the fragmentation and fragmentation of the culture of industrial society. Nowadays, people often talk and write about the need to revive the Russian philosophical tradition. Of course, such ideas deserve every support. But it is advisable to revive Russian philosophy at a new stage of Russian reality only using the achievements of modern world philosophy as a whole. According to the generally accepted opinion, Russian philosophy mainly deals with problems of ethics. This opinion is incorrect. In all areas of philosophy – epistemology, logic, ethics, aesthetics and the history of philosophy – research was conducted in Russia before the Bolshevik Revolution. In later times, indeed, Russian philosophers were especially interested in ethical issues. In Russian philosophy, the view of the cognizability of the external world is widespread. This view was often expressed in its extreme form, namely in the form of the doctrine of intuitive direct contemplation of objects as such in themselves. Apparently, Russian philosophy has a keen sense of reality and is alien to the desire to consider the content of external perceptions as something psychic or subjective. Of course, it is absolutely impossible to agree with the assessments of the author, who refers to the leading philosophers of Russia A.A. Huseynov, R.G. Apresyan, etc. (unless they forgot to mention Stepin and his successor as UN Secretary Smirnov, the former director of the Institute of Philosophy, whose dilettantism is so indicative that he was not even approved as director for a new term), who They are simply opportunists and functionaries from philosophy in the best Soviet Marxist-Leninist traditions of the last century. At the same time, a huge number of really thinking philosophers who are not part of the so-called nomenclatural philosophical elite remain virtually unknown and unheard of. Therefore, it is fundamentally important to create a real new philosophical elite from the Russian regions: Tomsk, Novosibirsk, Krasnoyarsk, Yekaterinburg. In recent years, attempts have been regularly made to abolish the teaching of philosophy. At the same time, suggestions are also being made about how to replace philosophy. Some believe that this should be theology, because from this point of view, the task of developing a unified and universally recognized worldview, over which philosophical thought has unsuccessfully struggled throughout its history, is easily feasible on the path of theological understanding of the religious truths of revelation. Others assume that only science can provide true knowledge about the world and man. Therefore, the worldview of modern man, according to proponents of this point of view, can be built only on the basis of generalization of data from various sciences, including data on science itself as a specialized system for obtaining knowledge and a social institution. According to this position, something like a science course will successfully replace what philosophy did not do very well before. There are other proposals: for example, to teach cultural studies instead of philosophy, although the content and nature of the latter are not very clear to the authors of this idea themselves. At the heart of all these proposed innovations is the opinion (although it is not always explicitly formulated) that if philosophy used to have some meaning, then modern culture no longer needs it. It should be recognized that philosophy has always been in Russia, is at the present stage of its development and will be. In this regard, transformations in philosophy are necessary. First of all, our philosophy needs more self-respect. The prolonged apprenticeship with the West must be stopped. The point, of course, is not not to learn philosophy from the West, but one should learn philosophy the way Peter the Great learned military science from the Swedes. Our philosophers are no weaker than Western ones. It's just that the ingrained and implicit system of assessments, both international and domestic, is such that our philosopher is a priori recognized as less significant than the Western one. E. Solovyov, Y. Davydov, G. Batishchev, Y. Solonin and M. Kagan, B. Markov and A. Zamaleev, many and many others – all these are Russian philosophers known in the scientific world. Today, there are quite a lot of changes that the world philosophy was not ready for. Consciousness does not have time to anticipate them. Philosophy, apparently, has not yet developed new ideas that could orient people, indicate ways out of the crisis states of society. This will have to be done on the go. But it does not follow at all that the end of philosophy has come and there is nothing to do with it. On the contrary, it follows that more intense philosophical work is needed, the activation of philosophical thought in all its manifestations and in all spheres of culture. Hence, new directions for the development of Russian philosophy, which goes far beyond the post-non-classical dogmatism and profanation of the philosophy of Huseynov, Apresyan and other bureaucratic philosophy. This article will be of interest to a certain part of the journal's audience, which is interested in real modern philosophy, and not in the nomenclature formalism of academic officials from philosophy.
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