In the modern Continental tradition the word "subjectivity" is used to denote all that refers to a subject, its psychological-physical integrity represented by its mind, all that determines the unique mentality, mental state, and reactions of this subject. Subjectivity in this perspective has become on the Continent the central principle of philosophy.Modern Continental philosophy not only maintains the value of the subject and awakens an interest in genuine subjectivity. It evolves from the subject and subjective self-consciousness as Jundamento inconcusso. Thus (...) modern Continental philosophy should be understood and discussed as a philosophy of subjectivity. This paper deals, on the one hand, with the philosophical-historical reconstruction of modern philosophy of subjectivity from Descartes to Hegel, and, on the other hand, with an analysis and evaluation of Hegel's systematic approach to subjectivity in terms of philosophical tradition, especially from the viewpoint of the realization of the idealistic program of selfconsciousness represented by German idealists.Focusing on the major lines of development of the theory of subjectivity in Continental philosophy from Descartes to Hegel, 1(1) discuss the quandaries of early modern philosophers concerning subject and subjectivity and their attempts to resolve these quandaries by developing the fundamentally new (in contrast to previous tradition) understanding of subjectivity; (2) show that the issue of subjectivity was the basic topic of transcendental idealism; and (3) introduce Hegel's approach to subjectivity and briefly define its novel character. (shrink)

This is the inaugural issue of our new series Contemporary Russian Philosophers. This series will not only introduce our readers to those who do philosophy in Russia today, but also portray important elements of the country's contemporary cultural and philosophical landscape. I hope readers will appreciate the new content and find it engaging and exciting.

The intention of the current issue is to acquaint the English-language reader with Russian research and publications on Hegel's philosophy. It is no secret that linguistic barriers sometimes become irremovable obstacles to dialogue between cultures and to acquaintance with theoretical phenomena that develop within the framework of other languages and intellectual traditions. One of my tasks here is to help remove these barriers and to give the English-language reader access to a number of the most interesting results in the field (...) of Russian studies of Hegel's philosophy and, thus, to lay the groundwork for a fruitful dialogue and exchange of ideas. Another, no less important, task is to clarify somewhat the Western reader's sometimes inadequate conception of Russian philosophy and its approach to the history of philosophy; particularly, its investigation of the history of idealist thought. (shrink)

One of the most interesting tendencies in contemporary philosophical developments in Russia is the basic elaboration of issues of the philosophy of culture. The interest in this problematic, which appeared back in the Soviet period in response to, among other developments, Western research in the realm of the theory of culture and civilization, led to the formation of a new philosophical discipline called culturology in Russia. For all the nuances and distinctions in the treatment of culturology and its subject matter (...) by representatives of different schools and tendencies of the contemporary philosophy of culture in Russia, its most widely accepted descriptive definition is the one cited in a culturology textbook: "The object of culturology is the genesis, functioning, and development of culture as a specifically human mode of life, which unfolds historically as a process of cultural transmission, externally similarly to, but nonetheless distinct from, life in nature. The task of culturology is to construct a 'genetics of culture' that would not only explain the historico-cultural process but would also predict and control it."'. (shrink)

In the modern Continental tradition the word "subjectivity" is used to denote all that refers to a subject, its psychological-physical integrity represented by its mind, all that determines the unique mentality, mental state, and reactions of this subject. Subjectivity in this perspective has become on the Continent the central principle of philosophy.Modern Continental philosophy not only maintains the value of the subject and awakens an interest in genuine subjectivity. It evolves from the subject and subjective self-consciousness as Jundamento inconcusso. Thus (...) modern Continental philosophy should be understood and discussed as a philosophy of subjectivity. This paper deals, on the one hand, with the philosophical-historical reconstruction of modern philosophy of subjectivity from Descartes to Hegel, and, on the other hand, with an analysis and evaluation of Hegel's systematic approach to subjectivity in terms of philosophical tradition, especially from the viewpoint of the realization of the idealistic program of selfconsciousness represented by German idealists.Focusing on the major lines of development of the theory of subjectivity in Continental philosophy from Descartes to Hegel, 1(1) discuss the quandaries of early modern philosophers concerning subject and subjectivity and their attempts to resolve these quandaries by developing the fundamentally new (in contrast to previous tradition) understanding of subjectivity; (2) show that the issue of subjectivity was the basic topic of transcendental idealism; and (3) introduce Hegel's approach to subjectivity and briefly define its novel character. (shrink)