This article provides a brief systemic analysis of the key concepts of the so-called new science of art developed by the Austrian art historian Hans Sedlmayr. The result of Seldmayr’s pursuits are reflected in creation of his own philosophy of art and culture based on a particular worldview. The cognition of the whole, along with individual and unique, underlies this science. Understanding is the goal of scientific knowledge for Sedlmayr. It suggests not only abstract knowledge, but peculiar existential experience as (...) well. Sedlmayr interprets the understanding of artwork as its contemplation, which in turn, is identical to its actualization or presence. In Seldlmayr’s art of science, epistemologies and ontologies merge into each other. He interprets artworks simultaneously as the event and as the social organism, which overcomes the linearity of time and fragmentation of plurality. This artificial complex system, built on the paradoxical identity of the single and plenty, is both finite and infinite. Sedlmayr’s views encompass classical and nonclassical approach towards cognition of the whole. He relies on the principles of monism, seeking to reduce all concepts to a single basis, single point of singularity that designates the synthesis of all the moments of the whole and can be expressed by a single category. The main category, which resembles the center of the opposites, is the “midpoint”. The aforementioned ideas are consistent and logical only in such scientific worldview that identifies ontology and epistemology, which implies the unity of contemplation and phenomenon of the artwork. Therefore, in Sedlmayr's constructions, actualization or revival of the artwork is identical with its comprehension. The systemic approach towards the artwork reflected in the theoretical works of Sedlmayr extends the boundaries of art science and converges with philosophy. (shrink)

In this article, the subject of the study is the philosophical ideas of traditionalism, which were considered by writers-villagers and, in particular, by the writer A. Onegov. Russian people have these values, such as the cult of the family, the idea of a collective beginning in Russian society, the priority of the general over the private, a special attitude to work. These cultural values sharply distinguish the Russian civilization from the Western one, which is built largely on other grounds opposite (...) to these. Unfortunately, those value foundations inherent in the Russian civilization and which were described by A. Onegov are largely lost. However, it is time to study and revive them. The main conclusions drawn by the authors should be considered that it is time to return to their Russian traditional values, especially since this is being talked about today from the highest tribunes in Russia. Summing up, we can confidently state the fact that the traditionalist ideas of A. Onegova, expressed by him in his work "Dialogue with Conscience" will be in demand today. He managed to grasp the necessary factors, the conditions without which modern Russian society cannot develop. The study of A. Onegov's literary heritage is important not only from an artistic but also from a philosophical point of view. (shrink)

The paper investigates the video game discourse of the Russian state media from 2011 to 2015. Critical discourse analysis serves as a methodological framework for this work, and Foucault’s power/knowledge model is used to explain the logic behind the «grotesque discourses». In the Russian press, video games are described as an instance of inculcation, provoking overintense emotions and forcing individuals to commit symbolic acts impossible from the standpoint of “normal” pedagogy. The paper problematizes the mythologization of violence in video games (...) and identifies the main tropes used to establish the connection between video games and violence (murders) as “natural” and “obvious”. Particular attention is paid to the publications of Aleksandr Minkin, a reporter at “Moskovskij Komsomolets” (“Moscow Komsomol Member”) and one of the most prominent critics of video games, as well as to the media coverage of the first school shooting in Russia (shooting at school № 263 in 2014). It is shown that video games are used in the media discourse as an explanatory principle that allows a shift from the crime to the criminal, to those acts which reveal moral depravity or psychological disorder, and those circumstances which foster criminalism. Pointing to the games helps restore the “normal” connection between social and moral qualities, explaining the crime committed by an honours student from a “good family” as being the result of the depictions of violence in video games affecting the child’s psyche. Video games are also described as a factor in shaping the “digital generation” or “generation of gamers” — odd and politically dangerous. The dangers that games create for both gamers and society in general (the non-distinction between the “real” and the “virtual”, the illusion of a “possible restart”) allow the journalists and experts to insist on strengthening measures of supervision and protection, and expanding legal and medical control. (shrink)

In the article, the author shows how the government and the opposition interact in the political process. Actors representing opposition constantly produce political texts illustrating their alternative views. The existence of the opposition subject in a critical state in regards to the existing institutions of power is historically predetermined, which proves an active reflection from prominent theorists of political thought. A free dialogue of the government and the opposition is hardly possible in every single political system. In the case of (...) totalitarian and authoritarian regimes, this dialogue may be difficult. The consequences of free will for the subject of opposition can be quite severe. The author analyzes the political discourse of opposition as exemplified by the Soviet culture. The author is interested in the metaphors of opposition and their political context, which seems to be an inevitable condition and framework limiting creativity of one or another intellectual. The author studies a number of texts of the Soviet culture representatives, who used metaphors of opposition, and had a reputation of troublemakers. Such position of an intellectual generates sanctions of the repressive machine and predetermines very specific forms of presenting texts of opposition and apophasis. For convincing his own arguments, the author constantly turns to the heritage of the USSR representatives of unofficial culture in. (shrink)

One of the major problems in contemporary philosophy of mind is the dualism of first-person and third-person perspectives — the question of whether conscious experience is public and epistemically accessible or private and qualitative. Recognising the relevance of the arguments of both sides, naturalists and anti-naturalists, I attempt to resolve this dichotomy using Bruno Latour’s methodology on the theories of Immanuel Kant and Moritz Schlick. To do so, I propose not to reduce the theory of consciousness to one interpretation, but (...) to consider conscious experience as a “boundary object” between the spheres of the private and the public, the accessible and the qualitative, the unique and the reproducible. Through the “practice of translation” I demonstrate the failure of ontologies of conscious experience proposed by both naturalism and anti-naturalism, and propose an “intersectional theory” as an alternative theory of conscious experience that affirms, on the one hand, the uniqueness of the individual’s epistemic position and, on the other hand, its reproducibility and communicability. I introduce the term “intersectional locality” to denote the ontological status of conscious experience. In the next step, I return to the necessary (according to Latour) “practice of purification” of those epistemic zones whose fusion was outlined earlier, which allows me to recognise the intuition behind the dichotomy of the two perspectives as legitimate and requiring conceptualisation. The mediation of Schlick’s positivist theory and Kant’s transcendentalist theory allows us to present first-person and third-person perspectives as two epistemic registers, subordinated to the position of a historically specific conscious subject. I treat the first-person perspective as a reflective power of judgment, and the third-person perspective as a determinative power of judgment; doing so, I establish the connection between the qualitative interpretation of phenomenal experience and the aesthetic principle of the reflective power of judgment. I conclude that conscious experience as a subject matter of research is a hybrid object, and only the project of “nonmodern” science will make it possible to create a relevant theory of consciousness that does not resort to reduction. (shrink)

The article is devoted to Berdyaev's first Italian journey, which had a "tremendous influence" both on his creative destiny and on the development of his aesthetic views. It is significant that one of the defining motives for visiting Italy was his desire to "return to his homeland impressed by the greatest beauty"! Since the first journey of the philosopher was connected with Florence, it seemed appropriate to pay due attention to the achievements of this city and its decisive contribution to (...) the formation and development of the culture of the Renaissance. The formation of revivalist principles in Florentine literature and fine arts is shown; the formation of theory (Alberti) and the history of art (Vasari), as well as a number of cultural phenomena accompanying these processes, which ultimately determined the artistic and aesthetic appearance of Florence and turned it into the capital of the Italian Renaissance. As a result, this makes it possible to fully understand and appreciate Berdyaev’s choice of this particular city, especially since Florence not only made “the strongest impression” on him, but also became the “key” to understanding both Florentine art proper and artistic-aesthetic culture Italian Renaissance. This is the first attempt in Russian literature to consider and analyze Berdyaev's Florentine journey as one of the sources of his creative heritage, which has not yet become the subject of special study. The relevance of topic is also determined by the existing confusion on this issue, which the article is aimed at overcoming. (shrink)

We are old birds, we know which obligations can be accepted and which cannot. Hence the strategy of sustainable development has been assiduously purged of all commitments that might make us look bad not only in two or three years but even in thirty years.

ABSTRACTIn his Lectures on Aesthetics, Hegel reasons that comedy responds to the fact that democratic ideals become a subject for a joke when enacted: progressive values such as free speech enable...

Boston Studies in the Philosophy of Science are devoted to symposia, con gresses, colloquia, monographs and collected papers on the philosophical foundations of the sciences. It is now our pleasure to include A. A. Zi nov'ev's treatise on complex logic among these volumes. Zinov'ev is one of the most creative of modern Soviet logicians, and at the same time an innovative worker on the methodological foundations of science. More over, Zinov'ev, although still a developing scholar, has exerted a sub stantial (...) and stimulating influence upon his colleagues and students in Moscow and within other philosophical and logical circles of the Soviet Union. Hence it may be helpful, in bringing this present work to an English-reading audience, to review briefly some contemporary Soviet investigations into scientific methodology. During the 1950's, a vigorous new research program in logic was under taken, and the initial published work -characteristic of most Soviet pub lications in the logic and methodology of the sciences - was a collection of essays, Logical Investigations (Moscow, 1959). Among the authors, in addition to Zinov'ev himself, were the philosophers A. Kol'man and P. V. Tavanec, and the mathematicians and linguists, S. A. Janovskaja, A. S. Esenin-Vol'pin, S. K. Saumjan, G. N. Povarov. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Recently, we have faced the outbreak of the coronavirus disease 2019 in the world, which has attracted the attention of all people. Stress has become a word familiar to all people. The stressors of life are relatively clear and some of them cannot be eliminated by humans. One of the stressors in the life of humans is the COVID-19 pandemic. Doctors believe that the virus is controllable but its prevalence is quicker and deadlier than other viruses. In addition, the virus (...) puts the elderly and those with underlying diseases at extreme risk. Therefore, more care is seriously required to protect members of society. However, this psychological imbalance caused by the virus is associated with stress and anxiety. Lack of proper management of this stress will be associated with emotional impacts, physiological impacts, cognitive impacts and behavioural impact.Contribution: Given the importance of this topic, this study aimed to evaluate the relationship between religious beliefs and coping with COVID-19-related stress amongst Muslim students in three cities of Russia – Ingushetia, Chechnya and the Republic of Dagestan – in 2020. Data were collected using questionnaires, the validity and reliability of which were previously confirmed. According to the results, religious beliefs had an impact on stress coping by p = 0.657. In other words, students’ ability to cope with stress improved by 0.657 units, with each unit of enhancement in their religious beliefs. (shrink)

This article discusses the foundation of ideas for Vyacheslav Ivanov’s interpretation of Pushkin’s poem. In The Gypsies, Ivanov sees a conflict between personal freedom and sobornost’ as revealed b...

People often use indirect speech, for example, when trying to bribe a police officer by asking whether there might be “a way to take care of things without all the paperwork.” Recent game theoretic accounts suggest that a speaker uses indirect speech to reduce public accountability for socially risky behaviors. The present studies examine a secondary function of indirect speech use: increasing the perceived moral permissibility of an action. Participants report that indirect speech is associated with reduced accountability for unethical (...) behavior, as well as increased moral permissibility and increased likelihood of unethical behavior. Importantly, moral permissibility was a stronger mediator of the effect of indirect speech on likelihood of action, for judgments of one's own versus others' unethical action. In sum, the motorist who bribes the police officer with winks and nudges may not only avoid public punishment but also maintain the sense that his actions are morally permissible. (shrink)

I. "Filosofskiĭ paroxod": k istorii voprosa -- II. Respressii i permanentnai︠a︡ ėmigrat︠s︡ii︠a︡ -- III. Overkili russkoĭ filosofii -- IV. Postsovetskiĭ period: v poiskakh identichnosti -- V. Vozvrashchenie "filosofskogo paroxoda" (2003) -- VI. "Filosofskie avtobusy" -- VII. Samolet-paroxod-"filosofskiĭ poezd" -- VIII. Afinskiĭ kongress: prikosnovenie k istorii (2013) -- IX. "Uchitʹsi︠a︡ bytʹ chelovekom": XXIV vsemirnyĭ filosofskiĭ kongress -- X. Mezhdu proshlym i budushchim.