Článek se zaměřuje na některé aspekty Dantova spisu De monarchia, především na povahu Alighieriho realizace ideje celosvětové monarchie, jež je jedinou zárukou trvalého míru, který je představen jako nezbytný předpoklad plné realizace všech duchovních potencí lidského rodu jako takového. Ačkoliv Dantovy názory vykazují ovlivnění dobovým averroismem, opírá se ve filosofické argumentaci pro upřednostnění vlády jediného celosvětového vladaře o scholasticky interpretovanou aristotelskou metafyziku. Autor konfrontuje základní momenty Dantovy politické filosofie s názory Marsilia z Padovy a především s koncepcemi Tomáše Akvinského. Ačkoliv (...) Dante přispěl k posílení autonomie světského a vymanění se panovnické moci z nároků, jež si osobovalo dobové papežství, vytvořilo jeho zbožštění panovnické moci ideové předpoklady pro zbožštění státu a novodobý etatismus. The study focuses on aspects of Dante`s De monarchia — particularly on Alighieri`s conception of realization of the idea of universal monarchy as the only guarantee of permanent peace. This is presented as a necessary precondition for a full realization of all spiritual potentialities of the human kind as such. Although Dante`s views display an influence of contemporary Averroism, his philosophical argumentation in favour of the rule of one universal monarch is based on scholastic interpretations of Aristotelian metaphysics. Key moments of Dante`s philosophy are confronted with the views of Marsilius of Padua and, particularly, with the conceptions of Thomas Aquinas. It is then argued that Dante contributed to strengthening of the autonomy of the secular order and to liberation of monarchic rule from power claims of the contemporary papacy. At the same time, however, his deification of monarchic rule created preconditions for deification of the state and modern etatism. (shrink)

Traxler, Pickering, and Clifton found that ambiguous sentences are read faster than their unambiguous counterparts. This so-called ambiguity advantage has presented a major challenge to classical theories of human sentence comprehension because its most prominent explanation, in the form of the unrestricted race model, assumes that parsing is non-deterministic. Recently, Swets, Desmet, Clifton, and Ferreira have challenged the URM. They argue that readers strategically underspecify the representation of ambiguous sentences to save time, unless disambiguation is required by task demands. When (...) disambiguation is required, however, readers assign sentences full structure—and Swets et al. provide experimental evidence to this end. On the basis of their findings, they argue against the URM and in favor of a model of task-dependent sentence comprehension. We show through simulations that the Swets et al. data do not constitute evidence for task-dependent parsing because they can be explained by the URM. However, we provide decisive evidence from a German self-paced reading study consistent with Swets et al.'s general claim about task-dependent parsing. Specifically, we show that under certain conditions, ambiguous sentences can be read more slowly than their unambiguous counterparts, suggesting that the parser may create several parses, when required. Finally, we present the first quantitative model of task-driven disambiguation that subsumes the URM, and we show that it can explain both Swets et al.'s results and our findings. (shrink)

The subject of the study is the socio-cultural threats to the information security of Russian citizens associated with ChatGPT technologies (Chat Generative Pre-trained Transformer, a machine-generated text response generator simulating a dialogue). The object of research − evaluation of the ratio of advantages and threats of generative language models based on "machine learning" in modern (2021-2023) scientific literature (journals HAC K1, K2 and Scopus Q1, Q2). The scientific novelty of the research lies in the culturological approach to the analysis of (...) threats to the security of Russian citizens associated with the use of ChatGPT as one of the technologies of "artificial intelligence". The formulation of the problem of the classical Turing test "to distinguish a person from a machine" is characterized as a scholastic abstraction, instead a more correct and productive approach is proposed: a socio-cultural assessment of the value (based on cultural axiology) of new computer technologies. The starting point of the analysis is the determination of socio-cultural value (or, conversely, damage) as a result of the use of generative language models based on machine learning. Further, the contribution and responsibility of various socio-cultural subjects of its creation and application are revealed − user, creator and developer. The result of the application of the proposed approach is the deconstruction of the discourse of the "philosophy of artificial intelligence" in terms of uncritical translation of developer declarations intended for marketing and attracting financing. Hypertrophied perception, precariously balancing on the edge of utopia and dystopia, is assessed as a risk of incorrect identification and ranking of threats to information security. Assumptions about the hypothetical "superweapon of psychological warfare" mask modern incidents of cross-border leakage of confidential data, the risks of being held accountable for publishing deliberately false information and illegal content as a result of using ChatGPT. National security measures are recommended, including restrictive measures and increasing the general civil culture of information security of users, as well as the orientation of domestic developments of solutions of this type on traditional values, socio-cultural identity and interests of Russian citizens. (shrink)

I. The framework. 1, Aristotle's project and methods. 2, The perceptual capacity of the soul. 3, The sensory apparatus. 4, The common sense and the related capacities -- II. The terminology. 1, Overlooked occurrences of the phrase 'common sense'. 2, De anima III.1 425a27. 3, De partibus animalium IV.10 686a31. 4, De memoria et reminiscentia 1 450a10. 5, De anima III.7 431b5. 6, Conclusions on the terminology -- III. Functions of the common sense. 1, Simultaneous perception and cross-modal binding. 2, (...) Perceptual discrimination. 3, Waking, sleep, and control of the senses. 4, Perceiving that what we see and hear, and monitoring of the senses. 5, Other roles of the common sense -- Conclusion. (shrink)

Roman Catholic and Eastern Orthodox theologians claim that the unique event of Christ’s sacrifice on Calvary is present in Eucharistic liturgies. A popular explanatory strategy for this miraculous presence suggests that due to its supernatural character the Eucharist “conquers time,” transcends its boundaries, and allows for temporal coincidence of two chronologically distant events. I discuss the four main approaches within this strategy that can be discovered in contemporary theological writings. The first approach implies a time travel of the Calvary event. (...) The second suggests the time travel of Eucharistic participants. The third eliminates the chronological distance by relocating one of the events into a timeless reality. The fourth assumes multilocation of the event across time. I argue that each of these approaches is untenable on philosophical or theological grounds. (shrink)

The paper is a part of the panel discussion with John Greco about his theory of the transmission of religious knowledge. My goal here is not to argue with Greco's theory, but to find out whether it requires any adjustment. I argue that Greco's theory of the social transmission of knowledge requires the transmitted knowledge to be socially verifiable, that is, to be subject to those means of confirmation that pertain to the social system. Unfortunately, some kinds of religious knowledge (...) are not socially verifiable; therefore, they cannot be transmitted via Greco's social mechanism. I conclude that Greco's theory turns out to be applicable to the socially verifiable religious testimonies, and not applicable to the rest. (shrink)

Chapter One: Constructions. Entities, constructions, and functions When one travels from Los Angeles to New York, going, say, by way of St. Louis, Chicago, ...

Most critics of our contemporary meritocratic practices and institutions believe their arguments speak to the defects of the ideal of meritocracy itself. I argue that this is a misguided generalization because meritocracy can take many forms depending on the conception of the good and broader theory of justice to which the distributive principle of merit it is attached. To illustrate, I contrast two radically different forms of meritocracy – a telic or end-oriented model based on Plato’s Kallipolis and a procedural (...) model inherent in our free market of careers open to talents. Far from being a unified ideal, meritocracy is a spectrum of social and political arrangements, ranging between the telic and the procedural poles. Thus, identifying ‘merit’ and ‘meritocracy’ as the main sources of injustice in our contemporary societies further conceals the background conditions and underlying commitments that should be subject to our critical scrutiny. (shrink)

In this article I explore Maimon’s role in the evolution of Kant’s understanding of the function of the history of philosophy in philosophical enquiry. Kant is often viewed as holding an ambivalent...

“Eco-labels” are an increasingly important form of private regulation for sustainability in areas such as carbon emissions, water consumption, ethical sourcing, or organic produce. The growing interest and popularity of eco-labels has also been coupled with growing concerns about their credibility, in part because the standard-setting and conformity assessment practices that eco-labels adopt exhibit striking differences. In this paper, we assess which assurance practices contribute to eco-labels being perceived as better governed, in the eyes of experts as well as the (...) media. Unlike previous studies, which are mostly conceptual, qualitative, or focused on one or few eco-labels, we study a large set of eco-labels, combining data from three different sources. Our findings suggest that experts and media are primarily concerned about “re-assurance” practices, looking for one or preferably multiple layers of “re-assurance” that independent parties are overseeing the eco-label and the firms certified under it. (shrink)

The subject of the article is the philosophical and cultural methodology of digital "virtual reality", comparing the declarations of developers with the practical possibilities and social consequences of using such technologies. The developers presented projects of online digital content services for all five senses using special equipment (glasses, headphones, interactive gloves, joysticks, costumes, printers of smells and tastes, etc.). It was assumed that virtual reality would surpass the reliability of previous multimedia content and interactive computer games, and the persuasiveness and (...) attractiveness of traditional technical means of art and the press. Failure to fulfill these promises has led to significant losses since 2022 for leading companies developing digital virtual reality technologies Meta (recognized by the court as an extremist organization on 03/21/2022, activity is limited in the territory of the Russian Federation), Microsoft HapticLinks, Cave, AlloSphere, Teslasuit, VRealizer. There was a need to assess how and to what extent the methodology used and the predicted capabilities of digital virtual reality were correct. Philosophical and cultural analysis as a research method reveals: the developers of digital virtual reality promised the methodologically impossible, reducing human perception to the "sum" of the external "five senses" out of connection with the "self", inner sensitivity, bodily self-perceptions. A person is only partially amenable to algorithmized digital interaction; a critical barrier to digital virtuality is the socio-cultural identity of society and personality. The novelty of the results of the analysis lies in the conclusion: digital virtual reality in many respects is fundamentally inferior in effectiveness to traditional technical means of sensory and emotional impact and cognition, used both for creative and destructive purposes. In terms of creative potential, digital virtual reality is inferior to the technical means of art, science, education, upbringing, etc., and in terms of destructive capabilities, it is already used in the press and other mass communications technologies for manipulating public and individual consciousness, as well as psychotropic substances that cause addiction. National regulation of the development of digital "virtual reality" is recommended, aimed at protecting and developing the socio-cultural identity of Russian citizens and society, as well as for cognitive and educational purposes. It is recommended to limit the remote use of such developments to trusted domestic Internet services. (shrink)

This paper is aimed to analyze some grounds bridging the explanatory gap in philosophy of mind and linguistic sign theory. It's noted that the etymological ties between the notions of “consciousness", “cognition", “sign" are emphasized in the works on cognitive linguistics. This connection rises from the understanding of the symbolic nature of consciousness and the sign of semiosis as the key cognitive process. On the one hand, it is impossible to realize the communication procedures, knowledge, understanding, decisionmaking, orientation and even (...) navigation without the process of signification. On the other hand, the human mind has its unique ability to produce the meaning apart from the “signal markings" available to other living beings. The ontology of this ability should be considered as a part of the complex problem of consciousness which includes the mind-body problem, the free will problem, image memory, narrative worlds, introspection, etc. In this paper, special attention is paid to the ontological and epistemological aspects of linguistic sign within the context of the bio-semiotic approach. The author argues that the linguistic nature of consciousness is inseparably connected with the ontological properties of consciousness. The author makes an attempt to prove the link between the mind-body problem and the problem of the explanatory gap in the ontology of linguistic sign. The analysis is focused on the following question: Is it possible that the rank of random names could cause the behavior of the organism in changing environment? (shrink)

2 Popper's Logical Definition of Verisimilitude. 3 Popper's Probabilistic Definition of Verisimilitude. 4 Conclusion.

The success of the atheistic hiddenness argument depends on the “consciousness constraint” it imposes on the divine-human loving relationship: namely, that this relationship requires human conscious awareness of being in the relationship with God. I challenge the truth of this proposition by introducing the concept of a physical relationship with God that is not subject to this constraint. I argue, first, that a physical relationship with God is metaphysically possible; second, that its plausibility is supported by natural theology; and third, (...) that a perfectly loving God would prefer physical relationships with human beings over consciousness-constrained relationships, because a perfectly loving God would prefer to preserve the integrity of human freedom of participation and allow inclusion of all people regardless of their natural cognitive capabilities. I also offer an interpretation of apparent divine hiddenness in the light of the idea of God’s openness for physical relationships. (shrink)

The paper gives a survey of results related to a problem of automatic recognizing important properties of non-classical logics.

Despite relative neglect in the literature, Kant’s published and unpublished writings in theoretical philosophy reveal a sustained and at times ambivalent effort to come to terms with the problem of miracles. Because they entail a form of supernatural causation that undermines the law-governedness of the order of nature, miracles pose a significant problem for Kant’s metaphysics. I explore in detail Kant’s account of miracles in conjunction with the relevant aspects of his metaphysics of nature in order to establish in what (...) sense miracles are possible, and how they fit into Kant’s architectonic more generally. (shrink)

Ordinary consciousness is viewed as a variety of practically spiritual attitude to life, as an element of socially-transformational activity in its various manifestations as characteristics of life itself as syncretic phenomenon, performing a function of integral reality mastering on a level of everyday life. Direct contact with life, a pragmatic mood and practical orientation of ordinary consciousness clear up its ontological status and make it possible to speak about its eternal role in the social and private life of man; about (...) relative independence concerning specialized forms and levels of social consciousness, which came out of the ordinaryconsciousness and later separated from it. In the XX century the stake of society on pragmatism of ordinary consciousness while increasing the supremacy of utilitarian relations above human relations (a man becomes one of the material things) against a background of globalization and postmodernism led culture to the spiritual crisis, into the oblivion of spiritual values by contemporary man. Of course, globalization brings a number of advantages creating a sense of identity all over the world. It lowers trade barriers, shipping costs, telecommunication and computing costs, improves communication among peoples. However, there is debate about whether the power of international capital and the supposed homogenization of taste worldwide are good things or not. Globalization imposes a common standard of living on states and peoples, which belittles their cultural and national originality. Such a standard of living (mainly founded on principles of practicism) hinders mankind’s and man’s development. For the collective life is dialectical unity of diversity. The world must be smile and multipolar simultaneously. Unstable equilibrium between the whole and its parts leads to spiritual crisis. The social production of «useful» man closed up practically the possibility of bringing up man as the personality. That is why it so important today to recognize the necessity and possibility of moral and spiritually–religioustransformation of ordinary consciousness. The Eastern Wonder of the XX century (the South Korea, China and Japan) in the sphere of economics is based on the synthesis of national and human laws of being. (shrink)

his article will focus on the mechanistic origins of the computer metaphor, which forms the conceptual framework for the methodology of the cognitive sciences, some areas of artificial intelligence and the philosophy of mind. The connection between the history of computing technology, epistemology and the philosophy of mind is expressed through the metaphorical dictionaries of the philosophical discourse of a particular era. The conceptual clarification of this connection and the substantiation of the mechanistic components of the computer metaphor is the (...) main goal of this article. The statement is substantiated that the invention of mechanical computing devices, having a long history in the European engineering tradition, formed the prerequisites for the emergence of machine functionalism in the modern philosophy of mind. The idea of multiple implementation stems from the principle that a formal symbol system prescribes rules for the use of rational abstractions through the physical architecture of a computational engine. The article considers the reasons for the conceptual shift and reveals the semantic foundations for the metaphorical transfer of the properties of abstract objects from the theory of automata to the field of modern philosophy of mind. The criticism and ways of protecting the philosophical program of machine functionalism are analyzed by changing the content of the metaphor “Mind as machine”. The reasons for the stability of the information-computer approach in cognitive sciences are also disclosed and explained. (shrink)

In this article, I explore the role of the first principle in Fichte’s philosophy of history and assess the extent to which its introduction is able to resolve problems in the philosophies of history of his predecessors. Particularly, I focus on Fichte’s response to the question of how history can be grasped in a systematic manner for the purposes of theoretical cognition. I argue that while Fichte is able to resolve the tension between Herder’s pluralism and Kant’s chiliasm in an (...) innovative manner, the deployment of his first principle is ultimately unsuccessful in establishing historiography on a firmer scientific foundation. (shrink)

This paper is devoted to some generalizations of explanatory potential of connectionist approaches to theoretical problems of the philosophy of mind. Are considered both strong, and weaknesses of neural network models. Connectionism has close methodological ties with modern neurosciences and neurophilosophy. And this fact strengthens its positions, in terms of empirical naturalistic approaches. However, at the same time this direction inherits weaknesses of computational approach, and in this case all system of anticomputational critical arguments becomes applicable to the connectionst models (...) of mind. The last developments in the field of deep learning gave rich empirical material for cognitive sciences. Multilayered networks, mathematical models of associative dynamics of learning, self-organizing neuronets and all that allow to explain the principles of human conceptual organizing and after this to emulate these processes in computer systems. At all engineering achievements of this technology there is a traditional criticism from representatives of cognitive psychology who cannot accept a thesis about learning ability of a neuronet on the basis of redistribution of scales. Process of learning of natural intelligence, according to cognitive models, happens due to attraction of knowledge broadcast in a symbolical form (mental representations, concepts) at the expense of the systems of output knowledge expressed in the propositional contents. Some philosophical aspects of «neural metaphor» in modern cognitive sciences create the problem field which demands comprehensive understanding, the first step towards which is taken in this work. (shrink)

European Journal of Philosophy, EarlyView.

In this article the linguistic processes of consciousness are discussed at the informational and semantic levels. The key question is devoted to the distinction between the information, meaning and sense in the physical, logico-semantic and historic levels of brain and consciousness. The principal point runs that the human linguistic process of sense producing takes the variety and indistinctness in the cultural presupposition. The modern theories of philosophy of mind relying on the theories of Soviet psychological school propose some new solutions (...) in the pragmatic questions of the semantic noncomputability. In this review we will try to justify the dualistic correlation between the cultural base and the communicative semantic process. (shrink)

Of two false theories, One can be, Intuitively, Closer to the truth than the other. The purpose of the article is to propose a rigorous explication of this intuitive notion.

Logical form and logical analysis as the search for it have been introduced during the development of logic and analytical philosophy and are still widely considered as key tools or methods for the solution of philosophical puzzles. It is instructive to have a look at a criticism of these presupositions and I present Wittgenstein as the author who provides such a criticism. I present a development of his view of logical form which went from the thesis of the ineffability of (...) logical form to the denial of the meaningfulness of the notion of logical form as such. This refusal is linked to Wittgenstein’s abandonment of the idea of the language of pure experience. The method of philosophical therapies is presented as an alternative to logical analysis and this methodology is linked with Wittgenstein’s consideration of game and family resemblance. (shrink)

Technological advances in computer science have secured the computer metaphor status of a heuristic methodological tool used to answer the question about the nature of mind. Nevertheless, some philosophers strongly support opposite opinions. Anti-computationalism in the philosophy of mind is a methodological program that uses extremely heterogeneous grounds for argumentation, deserving analysis and discussion. This article provides an overview and interpretation of the traditional criticism of the computational theory of mind ; its basic theses have been formed in Western philosophy (...) in the last quarter of the 20th century. The main goal is to reveal the content of the arguments of typical anti-computationalist programs and expand their application to the framework of the semantic problems of the Classic Computational Theory of Mind. The main fault of the symbolic ap-proach in the classical computationalism is the absence of a full-fledged theory of semantic properties. The relevance of considering these seemingly outdated problems is justified by the fact that the problem of meaning remains in the core of the latest developments in various areas of AI and the principles of human-computer interaction. (shrink)

Technological advances in computer science have secured the computer metaphor status of a heuristic methodological tool used to answer the question about the nature of mind. Nevertheless, some philosophers strongly support opposite opinions. Anti-computationalism in the philosophy of mind is a methodological program that uses extremely heterogeneous grounds for argumentation, deserving analysis and discussion. This article provides an overview and interpretation of the traditional criticism of the computational theory of mind ; its basic theses have been formed in Western philosophy (...) in the last quarter of the 20th century. The main goal is to reveal the content of the arguments of typical anti-computationalist programs and expand their application to the framework of the semantic problems of the Classic Computational Theory of Mind. The main fault of the symbolic ap-proach in the classical computationalism is the absence of a full-fledged theory of semantic properties. The relevance of considering these seemingly outdated problems is justified by the fact that the problem of meaning remains in the core of the latest developments in various areas of AI and the principles of human-computer interaction. (shrink)

Motivated by the problem of finding finite versions of classical incompleteness theorems, we present some conjectures that go beyond NP ≠ coNP. These conjectures formally connect computational complexity with the difficulty of proving some sentences, which means that high computational complexity of a problem associated with a sentence implies that the sentence is not provable in a weak theory, or requires a long proof. Another reason for putting forward these conjectures is that some results in proof complexity seem to be (...) special cases of such general statements and we want to formalize and fully understand these statements. Roughly speaking, we are trying to connect syntactic complexity, by which we mean the complexity of sentences and strengths of the theories in which they are provable, with the semantic concept of complexity of the computational problems represented by these sentences. -/- We have introduced the most fundamental conjectures in our earlier works. Our aim in this article is to present them in a more systematic way, along with several new conjectures, and prove new connections between them and some other statements studied before. (shrink)

We prove an exponential lower bound on the length of cutting plane proofs. The proof uses an extension of a lower bound for monotone circuits to circuits which compute with real numbers and use nondecreasing functions as gates. The latter result is of independent interest, since, in particular, it implies an exponential lower bound for some arithmetic circuits.

International and domestic law offer a study in contrasts: States' legal obligations often depend on their consent to specific international legal norms, whereas domestic law applies to individuals with or without their consent; enforcement in international law is weak and, for many international treaties, non‐existent, whereas states spend considerable resources to create centralized coercive enforcement mechanisms; and international law is characterized by much less institutional differentiation and specialization of functions than domestic legal systems are. These differences have invited a number (...) of skeptical challenges to international law, 3 of which we explore in this essay. The first points to 1 or more of the deviations of international law's institutional structure from that of a modern state's legal system as a basis for denying that international law is really “law.” Central to the debates over international law's status as law are concerns about whether and why the concepts of law inherited from domestic legal systems should serve as the blueprint for theorizing law in general and international law in particular. The second skeptical challenge targets international law's legitimacy. It claims that we lack reasons to treat international legal norms or the exercise of political power by international institutions, as anything other than an attempt by states to advance their national interests. If this challenge succeeds, states and other subjects of international law have merely prudential reasons to comply with it rather than a moral duty to obey it. Following a brief description of recent debates over how we ought to understand the concept of legitimacy when used to assess international political practices or global governance, we survey several possible bases for a moral duty to obey or respect international law. These include state consent, instrumental accounts of legitimate authority, and global democracy. The third set of challenges focuses on the relationship between state sovereignty and international law. International rules and institutions often make demands for reform affecting the domestic law of a state in order to elicit compliance with international law. Skeptics argue that the rule of international law is incompatible with states' political self‐determination. Regardless of whether their defense of this claim ultimately succeeds, thoughtful engagement with it may well require us to rethink some of the fundamental concepts and normative ideals in political philosophy, including state sovereignty, democracy, individual rights, political authority, and political obligation. (shrink)

_ Source: _Volume 48, Issue 2, pp 265 - 285 This article examines the development of Heidegger’s thought directly following _Being and Time_, a period that is significant both in its own right and in its capacity to shed light on the problems driving Heidegger’s later works. I assess Crowell’s thesis that Heidegger’s aim was to develop a metontology along the lines of a pre-critical _metaphysica specialis_ based on a reassessment of Kant’s transcendental dialectic. I show that such a reading (...) misrepresents the nature of Heidegger’s project in this period and argue that Heidegger was instead attempting to develop a distinctively critical metaphysics in a post-Kantian vein. (shrink)

Introduction. The article is focused on analyzing the aesthetic aspect of A. Kojève’s philosophy, the ability of his philosophy, from an aesthetic point of view, to clarify a number of key problems of the modern political and cultural environment. The purpose of the study is to determine the epistemological attitude of A. Kojève’s philosophy able to clarify the way in which his philosophy problematizes the current cultural and political reality. Methods. Hermeneutics, comparative analysis and deconstruction are used as research methods. (...) Comparative analysis allows us to demarcate A. Kojève’s own line of reasoning, in the context of aesthetic and epistemological theories, as well as Hegelian themes themselves. Hermeneutics is the central method in the work, since the philosophy of A. Kojeve requires interpretation as an aesthetic theory. Deconstruction, formalized to the status of a method according to P. de Man, allows us to detect inconsistencies, the principle of mutual problematization of Kojeve’s philosophy and the current political and epistemological agenda. Scientific novelty of the research. The standard way of interpreting the work of A. Kojève is to evaluate him as an interpreter of G. Hegel. The author analyzes some meaning of A. Kojève’s philosophy, separate from G. Hegel’s explanation of the text. The novelty lies not only in the fact that A. Kojève’s philosophy is defined as theorizing that goes beyond technical hermeneutics (clear presentation), but also as a specific representation of such theorizing as epistemological aesthetic theory. The latter is a rather rare interpretation of the philosophy of A. Kojeve. This allows us to expand the traditional assumption that post-Hegelian epistemesthetics is the property of an extremely limited number of authors (for example, B. Croce). Moreover, such an interpretation of A. Kojève’s theories is a new element in the emerging trend of considering political issues within the framework of epistemological aesthetics. Results. The specific mode of interpreting G. Hegel, which is carried out by A. Kojève, turns the philosophy of the former into a unique aesthetic project. In this project, the category of aesthetic experience comes to the foreground, indicating the empty, formal nature of any discourse. In this regard, any claim to knowledge of reality, to a correct idea of the subject is replaced by the idea of creating the subject of discourse. Consistent treatment of this idea is symptomatic of the philosophy of A. Kojève. This philosophy is a reflection of those historical changes that gave rise to the culture of “aesthetic rationality”: empty and formal. In A. Kojève’s philosophy, one can see how such a culture of the End of History is, contrary to Hegelian ideas, not the era of the struggle decline, but the era of its strange transformation, a symptom of increasing political violence. Conclusions. A. Kojève’s philosophy is considered not as a utopian political project, but as a problematization of the modern cultural and political sphere. The latter is understood as an indication of the inconsistency of ontological discourses of Truth, the discovery in the very essence of discursive practices of an empty, formal principle, and therefore primarily of interest to aesthetics. The modern era of the End of History and the end of the era of persuasive speech gives an idea of the main political paradox (at least for the philosophy of A. Kojève, and at most for the modern political environment). The era of disappointment in discourse should become an era of refusal to fight for discourses, but it becomes an era of maximizing violence, since it is in a situation of disappointment that discourses can only be supported by force. We move from unconvincing speech to convincing violence, but it is possible to understand the origins and specifics of this transition only by considering A. Kojève’s philosophy in the light of such a discipline as aesthetics. (shrink)