Kurbanov, M. G. On the question of the philosophical understanding of humanity //VESTNIK SANKT-PETERBURGSKOGO UNIVERSITETA-FILOSOFIYA I KONFLIKTOLOGIYA Том: 34 Выпуск: 1 Стр.: 37-45 2018 (original) (raw)
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The problem of labor division has been discussed actively previously in the philosophical literature. However, during the recent decades, this problem has been getting little attention from the researchers. It makes the understanding of positive and negative trends in the development of modern society more difficult. The present research aims to reveal the perspective of the overcoming the division of society into the productive and unproductive labor. For this purpose the concept of "labor division" is analyzed, the main stages of evolution of labor division between the workers of productive and unproductive labor in class societies are analyzed, the premises to overcome this type of social labor division are revealed, and the experience of its negation in socialist society is discussed. A dialectal method as the one allowing to discover the contradictions of social, economic development are realized. The difference is shown between the division of labor as a differentiation of labor activity types and as a social-economic consolidation of large groups of people for economically heterogeneous labor types. The inevitability of the division of society into the workers of productive and unproductive labor in conditions of manual labor domination and undermining of such labor division in conditions of a large machine industry are depicted. The opportunity of mass unemployment prevailing in conditions of modern economics robotization alongside with the working day reducing is discovered. The compatibility of robotization with the reproduction of social labor division is found. The tendency to the negation of social and economic consolidation of workers for the productive labor after the establishment of Soviet power is characterized. The progress of this tendency through reducing of working day to 7 hours is shown. Labor division overcoming is shown as the result of two counter-processes - the inclusion of workers into the control and rationalization of production on the one hand and the participation of the workers of unproductive labor in fulfillment of productive activity on the other. The connection of the social labor division progress with the restoration of an 8-hours working day is found. The conclusion about the future perspective of social labor division overcoming has made.
Курбанов М.Г. К вопросу философского понимания человечности // Вестник СПбГУ. Философия и конфликтология. 2018. Т. 34. Вып. 1. С. 37–45., 2018
В статье рассматриваются возможности философии для полноценного понимания че-ловечности. Автор теоретически реконструирует феномен человечности в различных формах развития, направленного от естественной человечности к творческим возмож-ностям созидания, открывающим человека перед многообразием всего мира и весь мир перед безграничными перспективами человека. Акцентируя социальную атрибутику человека, автор ставит целью выделить и сравнить различные элементы человечности, теоретически синтезировать условия естественного хода человеческой жизни с процес-сами социального созидания, выводя на первый план человекомерные трансформации социальной реальности на фоне связанных с ними явлений расчеловечивания и обе-счеловечивания, реализующихся через различные механизмы социальных конфликтов, коллизий и катастроф. Автор приходит к выводу, что в ходе созидания расширяется сфера свободы, увеличиваются возможности человека, возвышается человечность, но при этом сам человеческий мир становится более хрупким, более уязвимым. В связи с этим усугубляются явления экстремизма, катастрофизма, пронизывающие и сопрово-ждающие весь ход человеческой жизни. Необходимы особые цивилизационные усилия человечества, снимающие бесчеловечность, словно тень, сопровождающую всю чело-веческую жизнь. Общество открывает перед человеком перспективные возможности развития самых различных форм человечности, которые вне общества недоступны от-дельно взятому человеку. Вместе с тем даже сама возможность человечности не пере-дается человеку как ниспосланный дар. Быть человечным можно только в постоянных культурно-исторических, творческих усилиях человека над самим собой. Ключевые слова: человек, человечность, бесчеловечность, созидание, расчеловечивание. Проблема человечности всегда актуальна не только для философии, но и для любого другого пути познания, претендующего на свое полноценное понимание человека и человечности в ходе конкретной жизни конкретных людей. Человеч-ность как особый результат встречного движения людей друг к другу различным образом рассматривается в разных способах познания, и философия, как бы она ни возвышалась над другими нефилософскими способами познания, не может игно-рировать те сокровенные результаты, которые им доступны для понимания. Лишь в абстрактно-логическом смысле человечность является безупречной, идеаль-но правильной, одинаково приемлемой для всех случаев и обстоятельств жизни. Поэтому, повышая планку значения человечности, можно согласиться с И. Герде-ром, утверждавшим, что «большинство людей — животные, они принесли с собой только способность к человечности, и ее только нужно воспитывать, воспитывать
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.
In the article there is considered relationship of Marx's philosophy with a humanity problem as it arises in post-war Western European philosophy. The Marxist tradition separates at this time on scientism (L. Althusser, M. Godelier, etc.), proclaiming that the original Marxism represents scientific anti-humanism, and the humanistic tradition (J.P. Sartre, E. Fromm, etc.) seeking for the sake of maintaining classical humanism to unite Marxism with other ideological currents, for example, with existentialism. It is shown that the French neohegelianism, especially works of Alexander Kojeve who put forward and proved interpretation of philosophy of Hegel from the point of view of existentialism, played a key role in formation of humanistic tradition of Marxism. The antropologization of dialectic thinking within which the place of Spirit of Hegelian philosophy is occupied by the person realizing the freedom in the history becomes the main line of this new interpretation. The Vietnamese Marxist philosopher Tran-Duc-Thao convinced Alexander Kojeve that his anthropological interpretation of dialectics actually coincides in the main features with philosophy of Marxism. After a while Alexander Kojeve's interpretation was adopted by many western Marxists setting the task of recovery of "authentic0 Phi Marxism. Treating Marx's humanism as aspiration to emancipate the person from the power of the capital, neomarxists considered this emancipation the major task not only of philosophy, but also of revolutionary practice. Within a humanistic current in Marxism this subject gained hypertrophied value as any question, both theoretical, and practical, was considered from the point of view of as far as it is a consequence of the capitalist project of exploitation.
This article is devoted to understanding the five human senses in European philosophy, culture and art in the Early Modern period, which is associated with the teachings of Plato and Aristotle. They considered the senses from the point of view of knowledge about the four elements. Plato recognizes the vision as the noblest of the senses, as it is associated with the knowledge of the cosmos. He believes viciousness to come from the animal part of the soul, not the senses. Augustine in the description of the five human senses combined the principles of Plato, Aristotle and Christian's ethics. He associated sense with sin, and the threat he believed to be "the temptation of the eyes". Aristotle and Thomas Aquinas focused on the description of principles of operation of sensory organs and mechanical means of exposure to external physical environment. Scholastics have criticized five human senses due to the fact that they distort the perceived world, they relied on Aristotelian logic to arrive at knowledge. The author proves that in the Early modern period humanists and scientists actively revised all the faculties of the soul, including the five senses under the influence of Platonic philosophy. Bacon refers to the senses as "idols", demanding repeatedly to recheck the data of the senses and the mind. This led to the recognition of observation and experience. The reorientation from the scholastic Aristotelian tradition to the mathematical Platonic tradition was also reflected in painting and the poetry. One example of this process can be of Shakespeare's poetic reflection, where the objects of representation are the five senses. The poetic images of W. Shakespeare's five senses correlate with the visual images of Rembrandt and Jan van Eyck.
The article is devoted to the issue of conflict in the history of Western philosophy. In this context, encompasses different periods in the development of Western philosophy. Analyzed concepts of Plato and Aristotle and argues that the ancient philosophy of the conflict based on a synthesis of the mythological and philosophical ideas, on ideas about the necessity of harmony in the relationship of man with nature and justice social policy in the state. The causes of the revolution in society seen in the violation of this balance. The article examines the understanding of conflicts in the Middle Ages in connection with the peculiarities of Christian ethics. It is shown that this view was mainly due to the opposition of soul and body, teaching on the sinful human nature. This philosophy can be defined as the concept of intrapersonal conflicts, which required appropriate practices to overcome conflicts. Also analyzed the concept of conflict in this New time, even in the era of modernization. In particular, analyzed the philosophy of Locke, Kant, D.S. Mill, Hegel and Marx, and the concepts of conflict G. Simmel, L. Kozer, R. Dahrendorf. It is shown that the rationalistic philosophy of man and ethics of egoism largely contributed to the development of the theory of personality in which the inconsistency of its nature is seen as natural and positive as contributing to the progress of society. The concepts of constitutionalism, democracy and the rule of law, reflected a fundamental change in the philosophy of the conflict.
New historical and philosophical approach to a solution to the problem of continuity in the development of the Russian philosophy is presented in the article. The phenomenon of the Russian philosophy is exposed as a dispozitiv-as a peculiar combination of the diverse elements connected with each other only in the external way. The Russian pre-revolutionary philosophy, the Soviet philosophy, and Post-Soviet philosophy represent only qualitatively peculiar forms of the same phenomenon or stages of its development. The historian of philosophy who considers the Russian philosophy as a dispozitiv needs to disclose, first, internal heterogeneity of the Russian philosophy, i.e. to present it as a dispozitiv, and secondly, to define basic elements, components this dispozitiv and to track in what measure they remain at these three stages. We allocate three such elements, proceeding from the fact that concerning the first element there is the standard recognition that it is an element which is called "the Russian idea". The second element is characterized by the specific relation to metaphysics. The third element of that dispozitiv represents an understanding of the situation of choice between knowledge and belief, science and religion. Further, these elements of the dispozitiv of the Russian philosophy will be given more detailed characteristic. The historian of philosophy in his work quite often cannot get rid of the hypnotic impact of the natural process of transformation of values that characterizes the studied phenomenon and remains at the level of the description. This approach allows historian of philosophy to overcome superficial and unilateral approaches and to see internal constancy of the phenomenon of the Russian philosophy that remains invariable.
This paper focuses on the scientific activity represented through an organized network of publications. On the one hand, scientific publication refers to the autonomy of science community. On the other hand, research management takes it as an instrument of control and evaluation of science. The article aims at the determination of origin and resolving the contradiction associated with such ambiguity of scientific publication. The investigation proceeds from the conceptual grounds of modern epistemology and philosophy of science studying the crisis of scientific representation. The authors 1) explicate the concept of representation and its medial status, i.e. mediation between "who" represents and "what" is represented; 2) clarify the conditions under which the crisis of representation occurs: its medial status fails; representation becomes an obstacle to understanding the latter; 3) describe the possibility of overcoming the crisis, which consists in shifting attention to the conditions of producing representation. The medial status of representation of the scientific activity through publication has three levels: inter-scientific, reflexive and outer-scientific. Particular attention is paid to the third level. At this level, the publication activity serves as a medium between scientists and research managers. The authors of this paper diagnose the transformation of the publication from a medium of fruitful interaction between all actors interested in science to a resource of efficiency. That transformation creates obstacles for the development of science. The representation of science by means of scientometrics for managers surrogates the scientific activity itself. In the last part of the paper, specific strategies are described, which aim at restoring the medial status of representation of the scientific publication and determine the effective science policy.