Golovashina, O. V. Objective ontology? G. Harman's Metaphysics //VESTNIK SANKT-PETERBURGSKOGO UNIVERSITETA-FILOSOFIYA I KONFLIKTOLOGIYA Том: 34 Выпуск: 1 Стр.: 4-16 2018 (original) (raw)
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The article considers the topos of philosophy in the context of the research interest in the theoretical possibilities of topological thinking. For topological discourse, the spatial characteristics of being have no less value than temporal ones. The idea of length, materiality, eliminated from philosophy, becomes relevant only in the 1970s and '80s. through sociological research (primarily in the framework of the actor-network theory). This process contributed to overcoming the dichotomy of a cognizing subject a passive object. Foremost, topos of philosophy are described starting from the values embedded in the Aristotelian concept of topos, which presupposes movement, aspiration "to one's own place." No less important for the author is the analysis of the meaningful connotations of topos of philosophy with A. Lefebvre's concept of space production and M. Heidegger's notion of ethos. Finally, the topos of philosophy is considered through the appeal to the key concept of J. Lo's methodology, namely Hinterland as well as to his idea of topologically multiple objects. Special attention is given to the concept of having "fluid edges" object and to that type of spatiality, which is defined through the concept of variability. The article's topological interpretation of philosophy permits opposing the classical categorical couple place and place filling, the process of simultaneous, mutually conditioned production of space (space) and objects. Interpreted in this way, the topos of philosophy appears as a multiple object (a polyphonic structure) existing as intersections of various spaces.
Judaica Petropolitana № 1' 2013 153 И. Дворкин Сущий и СущеСтвующий. Преодоление метАфизики у когенА, хАйдеггерА и левинАСА 1 Бывают ситуации, когда, казалось бы, совершенно абстрактная философская проблематика остро затрагивает реальные историко-культурные или даже цивилизационные коллизии. В этом случае чисто философские вопросы оказываются в центре общественных баталий, столкновения культур, борьбы общественных групп и т.д. Примером философской проблематики, связанной с исторической коллизией XX века является спор Хайдеггера и неокантианцев, состоявшийся на философской школе в Давосе в марте 1929 года.
considered. The author theoretically reconstructs the phenomenon of humanity in the aspect of the development directed from natural forms of human life to the creative forms of creation opening the person before the variety of the whole world and the whole world before the boundless opportunities of the person. Accenting social attributes of the person, the author compares various elements of humanity, theoretically synthesizes conditions of the natural course of human life with processes of social creation, allocating to the forefront man-sized transformations of social reality against the background of related phenomena and dehumanization being realized via various mechanisms of social conflicts, collisions and accidents. The author comes to the conclusion that during creation the sphere of freedom extends, possibilities of the person increase, humanity towers; but at the same time the human world becomes more fragile, more vulnerable. In this regard the phenomena of extremism, catastrophism penetrating and accompanying all course of human life are aggravated. The special efforts of civilization conceal that darkness of inhumanity, which as if the shadow, accompanies all human life as necessary. Society opens up before the person the perspective of development of the most various forms of humanity, which outside of a society are inaccessible to the person taken separately. At the same time, even the very possibility of humanity is not transferred to man as a gift sent down. It ispossible to be human only in the constant cultural, historical and creative efforts of man over himself.
The article problematizes the relationship between historical epistemology, which is now recognized as a new wave of epistemological studies, and ontology. Does historical epistemology imply any kind of ontology ? Could historical meta-epistemology refer to historical ontology ? What is the subject matter of historical ontology ? Can this proposed historical ontology be suggested by natural science ? If historical epistemology is still a project, then all these questions become even more vital. It is known that the Kantian transcendental justification of science was unhistorical. The transcendental method was based on the examples of a priori knowledge, derived from classical mechanics, which served as an expression of absolute and timeless objectivity. However, the scientific revolution of the end of the 19th-beginning of the 20th centuries initiated such epistemological problems that could not be satisfactorily resolved in terms of the Kantian transcendental philosophy. It turned out that the a priori principles underlying the transcendental method can be revised in the history of science. This discovery has resulted in historicization of epistemology which now deals with unstable and historically changeable knowledge. It is argued that the most important problem for historical epistemology is the problem of transition from one system of knowledge and their constitutive principles to another, a gap between them instead of their consistency. But is it possible to find an ontological analog of this transition ? The thesis is defended that historical epistemologists if they want to hold a traditional connection to natural sciences, should clarify their attitude toward historical ontology by clarifying the scientific character of the latter.
Метафилософия П.А. Сорокина (2015) / Pitirim Sorikin's Metaphilosophy
Philosophy is the central issue in Pitirim Sorikin's book 'Social and Cultural Dynamics' as the main types of cultures – ideational, sensate and idealistic – differentiate based on their philosophical grounds and represent the types of philosophical cultures that influence the order of social life. Based on the ideas of cultural and social dualism, Pitirim Sorokin initially described philosophy as a cultural phenomenon. Understanding culture as the internal and external experience, Pitirim Sorokin was able to introduce the concept of philosophical mentality that is usually expressed in items, life style and behavior. Through summarizing ideas of Pitirim Sorokin, the author also demonstrates the need to introduce the terms 'philosophical mentality' 'philosophical behavior', and 'philosophical activity'in metaphilosophy. It is described a complex structure of the phenomenon of philosophy including both mental formations of different levels and behavior and lifestyle that have been changing during long historical processes of sociophilosophical revolutions.
The article is devoted to one of the most exciting museum projects of the 1920th - Museum of the obsolescent cult, which existed in Petrograd in 1923-1927. The abolition of family and institutional chapels in the 1920th stimulated efforts to preserve its ornaments as a monument of history and culture of the two previous centuries. The work on the preservation of iconostases and artistic decoration of the closed churches began on the initiative of V. A. Tauber under the auspices of the Society of Old Petersburg. The ornaments were preserved, studied, restored and exhibited in a special building. The museum staff worked out a complex concept of a monument as a historically formed ensemble, which value depended on the preservation of historically established connections between its various elements. To create museum exposition the theatrical ideas of space organization were used. The article, based on documents of the archival fund of the Society of Old Petersburg, stored in the Central State Archive of Literature and Art of St. Petersburg, traces the history of the museum exhibition. Such prominent museum figures of the 1920th as M. V. Farmakovsky and N. E. Lansere took an active part in the development of its program. The museum was never open to the public. In 1927 due to financial difficulties and tensions within the Society of Old Petersburg, its collection was transferred to the State Museum Fund, which divided its items between several museums and research institutions of Leningrad. The change of names, under which the museum appeared in official documents, allows us to trace the various strategies used to "legitimize" church monuments - a dissonant heritage - in the discourse of Soviet Russia.
PhD thesis, 2013
Організмічна космологія А.Н. Вайтгеда за самою своєю назвою є відповіддю та реакцією на ту прірву між галузями наукових досліджень, що назріла у 20-х-30-х рр. минулого століття і є актуальною й понині. Філософія організму свідчить про єдність двох начал: ментального (філософія) та тілесного (організм). Філософія в Україні опинилася дещо у невизначеному стані, оскільки фундаментальні проблеми частини та цілого, матеріального та тілесного як набували одних крайнощів и минулому столітті (матеріалізм), так раптом вдалися до інших, протилежних собі (феноменологія, екзистенціалізм). Філософія організму не схиляється до визначеності у цих питаннях, але її власний концептуальний апарат узгоджує переваги обох напрямків та розкриває їх недоліки. Вся філософія організму спрямована на досягнення нового при умові збереження ладу, а відтак, вона має шанси надихати дослідників інших галузей оскільки являє собою широкий спектр можливостей та наголошує на нерозривній цілісності. Отже, необхідність дослідження полягає у тому, що, по-перше, філософія організму є новою платформою для інтердисциплінарних досліджень; по-друге, метафізика процесу розробляє тонкий апарат відношень між індивідуальним та множинним. Zhadyaev D.V. Process Metaphysics by A.N. Whitehead: Historico-Philosophical Analysis. – Manuscript rights. Candidate’s thesis. Speciality 09.00.05 – History of Philosophy. – Oles Honchar Dnipropetrovsk National University, MES of Ukraine. – Dnipropetrovs’k, 2013. It has been conducted a complex analysis of the process metaphysics in historical-philosophical aspect. Some key concepts and their coordination with the phases and types of processes were analysed in detail. It has been undertaken a comparative analysis of the key concepts with the history of main philosophical ideas, that demonstrate intrinsic coordination and possibility of their usage in ontology, epistemology, ethics, and theology on the basis of the idea which was dominating as a notion of temporality or irreversibility of the universe’s movement, and in philosophy of organism it finds its explanation as a process on both microscopic and macroscopic levels. It is proposed the idea of antinomy of ‘human-nature’ relationships on the basis of contradictory notions of ‘creator-creature’/’responsible-dependant’ and offered an overcoming argument on the basis of idea of coherence that is a kernel in philosophy of organism (there is no sharp boundary between the organisms, but there is an interdependence instead). The thesis has been designed as an interpretation of process metaphysics for Eastern European philosophical studies. Keywords: process, organism, microgenesis, macrogenesis, actual occasion, eternal object, actual, real, prehension, societies, nexus, judgment, proposition, cosmology, A.N. Whitehead.
Монография посвящена типологической классификации и мифологии андроновского орнаментального комплекса первой половины II тыс. до н.э. В исследовании представлены около 2000 сосудов в составе Свода андроновской орнаментации. Обоснованы критерии типо-морфологического своеобразия андроновского орнамента. Рассматриваются проблемы мировоззрения, этнической и лингвистической принадлежности андроновского населения Северо-Западной Азии. Реконструированы смысловые значения ключевых орнаментальных сюжетов на андроновских сосудах. Работа адресована археологам, палеоэтнологам, искусствоведам, историкам религий и специалистам в области этнолингвокультурогенеза индоиранских народов