In the article these are considered ethical and legal problems caused by the ongoing pandemic of the new coronavirus disease. New challenges for health care, economy, education not only revealed rather a high level of stability and mobility, but also showed a poor readiness of response to sudden risks, which had a certain impact on all spheres of life of the whole society. The authors have conducted a brief cross-cultural analysis of the issue basing on data quoted by the international (...) network of UNESCO chairs in bioethics, sessions of the Bioethics Committee within the RF Commission on UNESCO affairs, as well as official open sources of the health care system and judicial sphere of the Russian Federation. Strong reciprocal link of legal risks in the interdisciplinary field of medicine and law are made discernable: on the one hand, introduction of sanitary and hygienic regulations are aimed at the realization of the right of protecting the health, while on the other hand they represent a violation of basic human rights. Besides the theoretical approach to the problem of the observance of the constitutional rights of citizens in the pandemic conditions there exists a real threat of their violation due to absence of special mechanisms of their realization in frames of sanitary and hygienic measures with regard to the vulnerable and socially disadvantaged sections in the society. It is made conclusion about necessity of the international collaboration for the purpose of joint decision-making and action in the sphere of health care taking into account an international character of ethical and legal challenges triggered by COVID-19 pandemic, as well as national, economic, cultural and confessional peculiarities. (shrink)

_Purpose._ The purpose of the article lies in studying the main socio-anthropological measurements of the problem of recognition represented primarily by the philosophy of recognition of Alex Honneth, which is actualized by the struggle of the Ukrainian people for their existence and national-cultural recognition. A consistent analysis of the communicative paradigm in contemporary philosophy led to the understanding of its transformation into the reality of the problem of recognition and the identification of the main forms of recognition in it, which (...) determine an individual’s perception of the social space as fair or unfair, where his dignity is disrespected. _Theoretical basis._ Turning to the works of Jurgen Habermas, Otfried Hoeffe, Ernst Tugendhat, Stefan Gosepath, and Thomas Rentsch made it possible to supplement the mainly procedural, theoretical-communicative way of philosophizing with a philosophical-anthropological, existential, contextual principle of awareness of recognition as a fundamental principle of justice and the understanding that the brutal, unjust destruction of the "living world" of a person and the state is synonymous with their physical destruction. The thesis of Francis Fukuyama about the relationship between the desire for recognition and human dignity inherent in human nature has acquired an important theoretical and methodological meaning. _Originality._ The article investigates the modern philosophical discourse of the problem of recognition in the socio-anthropological measurements, in the context of the relationship between recognition, the "living world" and justice, non-recognition, humiliation of human dignity, and injustice. And it was also found that the image of recognition represented by modern philosophical thought, as a horizon and condition of human existence, is based on the following components: justice, solidarity, dignity, and care. Exactly addressing the problem of recognition made it possible to answer the question about the anthropological-ontological, existential meaning of the desire of individuals, nations, and states for recognition and outline the ways of transforming recognition as a variant of "communicative utopia" into a real socio-cultural project. _Conclusions._ In contrast to justice, the theory of recognition comes from asymmetrical human relations, which, in the struggle for recognition, must become symmetrical. Although justice takes precedence over ethics of care and recognition, they are not actually in competition with each other, but belong to different but complementary dimensions of human existence. The perspective of philosophical understanding of the problem of recognition itself requires the deepening of its analysis with an existential-anthropological understanding rooted in a new, tragic life experience. Only under such conditions, it is possible to overcome the gap between often abstract philosophical reflections and real personal and social practices. (shrink)

Schleiermacher is a philosopher and theologist, widely known in Protestant society, whose philosophy, after the turn of the nineteenth and twentieth centuries, has only just begun to be rediscovered in Russia nowadays. One of the central works of Schleiermacher is the lecture on dialectics, which he read at the University of Berlin. In these lectures on dialectics Schleiermacher presents his system of philosophy. He tries to unite the world of action and the world of science, revealing their common root, and (...) give us his own view on the solution of the problem of post-Kantian philosophy. Action and cognition, writes Schleiermacher, are not two different worlds irreducible to each other in which a person is ought to live, but they are only two different views on reality, and since they can be described in the same concepts, dominance of one or another side depends from which of the concepts common to both “worlds” exceed. Moreover, in these lectures one can see how Schleiermacher understands the connection between theology and philosophy. Theology, the validity of the ground of which are confirmed by the obviosity of a religious feeling - the revelation of the Absolute - and philosophy, which gradually goes back to the Absolute, describing it as a higher concept, which has no opposition, therefore, which the mind cannot determine, has its common foundation in the Absolute or God, who is given to us in feeling, and implied to every act of being and thinking. So, Schleiermacher's “Dialectics” can rightfully be considered not only an exposition of his philosophical system, but also a key to understanding the interconnectedness of philosophy and theology and their connection through the concept of God. (shrink)

Purpose. The purpose of the study lies in critical reconstruction of Thomas Hobbes’s social contract theory as an important principle not only of modern political anthropology, but also of modern and postmodern social projects. As well as, in the unfolding of the fundamentally important both for the newest social-philosophical and philosophical-anthropological discourses of the thesis that each individual is the origin of both personal and institutional freedom and justice, making the contract first of all with himself, with his desires and (...) sorrows and then with other people and the state. Theoretical basis. The principle of social contract offered by Hobbes became a new social, methodologically significant and relevant principle of regulation of activity, which indicates essential for the modern political philosophy and the philosophy of law transition from teleological to legal ideas of justice. For an in-depth study of the philosophical and anthropological aspects of Hobbes’s contractualism, we used the historical-comparative and contextualization method, as well as the works of leading native and foreign researchers of Hobbes, who uphold the provisions on the organic affiliation of fundamental socio-philosophical and philosophical-anthropological questions about the nature of man, the relation of coercion, freedom and justice with the discourse of social contract. Originality. On the basis of a consistent analysis of the anthropological component of Hobbes’s theory of social contract, an in-depth understanding of modern contractualism and contemporary discussions in the field of its existential and anthropological component is offered, as well as the thesis that political anthropology is the core of the philosophical anthropology because it makes possible the methodologically important understanding of the basic problems of human existence – the interaction of justice and freedom, self-interest and public good, as well as it quite clearly outlines the ways to overcome the dilemmas of liberalism and communitarianism, individualism and holism. Conclusions. Political anthropology of T. Hobbes constructed in the context of a modern social project, justified the issue of interaction between freedom and justice, which is fundamentally important to nowadays, through the search for such a way of social relations, in which an individual, being in the realm of social existence, would seek to limit his own selfishness and freedom for the sake of the common will of the majority. Thanks to Hobbes, the idea of external humility in disobedience to the inner, of freedom of conscience as a "human and citizen", of an understanding of individual independence, which is not just a permissible but accepted by state power, has been acquired with exceptional theoretical and practical meaning. Thanks to Hobbes’s works, the essence was revealed by the relationship between the cooperative and the conflicted vision of man. (shrink)

The second half of the 1940s left its mark on the history of Soviet scholarship [nauka] as a special period in the interrelations between scholarship and society, as a time of direct encroachment on the development of scholarship by the totalitarian state. This direct ideological diktat over the activity of scholars [uchenye] took the form of scholarly [nauchnye] discussions, as they were called. They were an expression of the striving of Party-bureaucratic structures to unify the development of knowledge and to (...) impose like-mindedness on the basic directions of scholarly activity. References to the philosophical discussion, the Lysenko session of the Lenin All-Union Academy of Agriculture [VASKhNIL], the intrusion into the development of physics and chemistry, the discussions on issues of linguistics, physiology, etc., have become commonplace and have entered the textbooks, although the extent to which they have been studied varies. (shrink)