Il s’agit dans cet article de dégager une certaine disposition de la philosophie russe envers la traduction comme opération fondamentale de la pensée. On considérera les cas précis des trois penseurs jouissant d’un prestige européen – Léon Chestov, Mikhaïl Bakhtine et Valery Podoroga. Cette disposition, considérée dans le geste des philosophes face à l’intraduisible, se manifesterait tout simplement par la violence, faite à l’original, de la non-hospitalité culturelle. Cette dernière est masquée parfois par l’idée reçue de l’omniréceptivité de la culture (...) russe, exprimée naguère par Dostoïevski dans son hommage à Pouchkine. (shrink)

In the “Critique of Pure Reason” and subsequent “Prolegomena to Any Future Metaphysics...”, “Metaphysical Principles of Natural Science”, “Opus Postumum” Kant develops one of the modes of his transcendentalism, the metaphysics of possible experience, whose task is to study the transcendental conditions for the possibility of our (cognition), which, according to Kant, has a priori character. P. Strawson calls this mode of metaphysics ‘ descriptive metaphysics ’ and connects it with the analyzing the ‘conceptual structure’ of our thinking about the (...) world. The contemporary realistic trend (primarily within the framework of the analytical philosophical tradition) in the interpretation of Kant’s transcendental philosophy is associated with the modern theory of “two aspects” (80s of the 20th century), which replaced the classical theory of “two objects/worlds” (compare also with the opposition “ theory of appearance vs. theory of appearances ”). Within the framework of this theory, the Kantian ‘appearance’ receives an objectified status, it is not our mental representation, but corresponds (as its signs) to really existing things, or Kantian ‘objects of experience’. The article traces the formation of the historical and conceptual background of the ‘ metaphysics of experience ’ (H. Paton's original expression). Historically, the metaphysics of experience inherits the neo-Kantian approach to interpreting Kant's transcendentalism as a ‘theory of experience’ (H. Cohen, E. Cassirer), then it develops in logical positivism/empiricism (H. Reichenbach, R. Carnap; further in post-posivivism: the theory of I. Lakatos and T. Kuhn), analytical philosophy of science (W. Sellars, G. Buchdal, H. Putnam), and at present the metaphysics of experience is developing in a number of contemporary works of an analytical orientation (P. Strawson, K. Ameriks, L. Allais and etc.). (shrink)

The 13th International Kant Congress was held on August 6-9, 2019 in Oslo, Norway. The main tasks of this review are to analyse the central theme of the Congress, “The Court of Reason”, the related spheres of philosophical inquiry such as metaphilosophy and philosophical methodology, as well as to reveal the main approaches and development trends of transcendental philosophy in “theoretical” and “practical” fields and modern Kant studies, notably transcendental philosophy of language and consciousness. The solution of these tasks will (...) make it possible to raise the question of the prospects of Kantian transcendentalism in relation to the pressing problems of our time and to chart the paths of such development. (shrink)

The review presents the International Workshop “Transcendental Turn in Contemporary Philosophy-3: Nature of Transcendental Philosophy” held in Moscow on 19-22 April, 2018. The workshop was co-sponsored by the State Academic University for the Humanities, the Russian State University for the Humanities and the Foundation for the Humanities. The review examines the main topics of the workshop, summarises the main presentations and explicates the problem area of modern interpretations of Kant and the development of transcendentalism in the twentieth and twenty-first centuries. (...) The presentations, questions and discussions centred around the main problems of transcendentalism: the differences between the phenomenon and the thing in itself, between the first and second editions of the Critique of Pure Reason, the relationship between realist and constructivist aspects of Kantian transcendentalism, the transformation of Kantian transcendental philosophy in Neo-Kantianism and phenomenology and more. (shrink)

Parmi les courants de pensée française de l'après-guerre, le marxisme joua un rôle très important, en imposant les thèmes par rapport auxquels les philosophes se situèrent. Les débats sur le marxisme ne sont pas séparables de l'existence du pays qui prétendait le réaliser dans toutes les sphères de sa vie. La politique comme une action collective en vue de la transformation de la société par les débats et par l'émancipation n'a pas été développée, ni dans les pays qu'on disait socialistes, (...) ni dans les pays dits 'bourgeois'. En même temps, nous pensons que les intellectuels français de gauche dans l'après-guerre ont considérablement contribué au renouveau de la pensée socialiste. Il y avait ceux qui adhéraient au PCF, et d'autres, comme Jean-Paul Sartre, qui devenaient 'compagnons de route'. D'autres intellectuels encore, comme Cornelius Castoriadis et Claude Lefort, voulaient former des groupuscules indépendants en critiquant la politique du PCF stalinien et du PCI trotskiste. La crise du socialisme réel, les luttes anti-bureaucratiques dans les pays d'Europe de l'Est et la découverte de la vérité sur les camps soviétiques, ont provoqué des ruptures de certains de ces intellectuels avec le marxisme. Les changements démocratiques en ont conduit certains à envisager la perspective d'une révolution démocratique au-delà du 'socialisme réel'."--Page 4 of cover. (shrink)

Cornélius Castoriadis fut un libre penseur. Il a réactualisé le kairos : ce temps de l'action politique et de l'imaginaire créatif. Cet ouvrage est consacré à l'analyse et à l'interprétation de son apport majeur concernant le kairos : ce moment propice et opportun, qui est le temps de l'acteur et de l'action. Son oeuvre est porteuse d'espoir ; il ne s'est pas attardé sur les côtés obscurs de la société et ses souffrances, mais s'est préoccupé avant tout de sa libération. (...) Pour lui, l'anthropos est à la recherche de la maîtrise du temps, et il possède un imaginaire créatif. Castoriadis a ainsi rétabli la possibilité que possède l'être humain de pouvoir innover et intervenir dans sa société en la modifiant. (shrink)

Résumé L’auteur fait ici partager plus de 30 ans d’expérience de l’étude du XVIIIe siècle dans les murs d’un institut académique russe. L’évolution de ses propres intérêts et des tendances historiographiques générales, la transformation du milieu académique, les changements dans l’organisation et le financement de la recherche russe sont placés dans le contexte plus large des métamorphoses dramatiques survenues dans son pays depuis la fin de l’ère soviétique jusqu’à nos jours.

The topic of this article is the problem of World and Infinity. The concepts “Weltanschauung,” (I. Kant) and “Umgreifende” (K. Jaspers) are introduced. A transcendental analysis of the concepts "World" and "Infinite" as ideas of reason is carried out. The theory of the world by L. Tengely is analyzed. Metaphysical and mathematical interpretations of the infinite are compared (actual and potential infinity, openness, horizon).

Based on materials collected during a fieldwork in Barnaul (Siberia, Russia) in 2001–2004, the article explores two provincial academic discourses that are focused on issues of Russian national identity. Ethnohistories of trauma address Russia’s current problems through the constant re-writing of the country’s past in order to demonstrate the non-Russian character of its national and state institutions. In the second discourse, ethno-vitalism, the struggle over constructing and interpreting the nation’s memory of the past is replaced with a similar struggle over (...) constructing and interpreting perceptions of the nation’s current experience. Produced by professional intelligentsia, these frameworks and discourses provide a useful link to understanding imaginary constructions of the national belonging in a situation where more positive ways of inventing traditions and imagining communities are unavailable or discredited. (shrink)

This paper proves two theorems for homogeneous juries that arise from different solutions to the problem of aggregation of dichotomous choice. In the first theorem, negative correlation increases the competence of the jury, while positive correlation has the opposite effect. An enlargement of the jury with positive correlation can be detrimental up to a certain size, beyond which it becomes beneficial. The second theorem finds a family of distributions for which correlation has no effect on a jury’s competence. The approach (...) allows us to compute the bounds on a jury’s competence as the maximum and minimum probability of it being correct for a given individual competence and dependence structure. (shrink)

In a homogeneous jury, in which each vote is correct with the same probability, and each pair of votes correlates with the same correlation coefficient, there exists a correlation-robust voting quota, such that the probability of a correct verdict is independent of the correlation coefficient. For positive correlation, an increase in the correlation coefficient decreases the probability of a correct verdict for any voting rule below the correlation-robust quota, and increases that probability for any above the correlation-robust quota. The jury (...) may be less competent under the correlation-robust rule than under simple majority rule and less competent under simple majority rule than a single juror alone. The jury is always less competent than a single juror under unanimity rule. (shrink)

For gut microbiota to influence behavior, microorganisms should be able to interfere with specific brain neurochemical circuitries. Understanding these molecular mechanisms is a key task in the new microbiota-gut-brain field. Recent studies have revealed that one major mechanistic link is the modulation of neuropeptide signaling by homologous bacterial proteins acting both directly and indirectly via production of neuropeptide-reactive immunoglobulins.

The questions of « why » and « how to » translate Deleuze are examined by way of considerations concerning the recent penetration of Deleuze in Russian philosophical culture and the effect this has had on the manner in which one translates philosophy today in Russia. Under the sway of a strange misinterpretation, Deleuze’s thought has been diffused as a sort of introduction to Capitalist life, by which philosophy can be « de-marxised » and Russian thought freed from the burden (...) of Marxism or, rather, pseudo-Marxism. At the same time, the translation of Deleuze has become a site of conflict between traditionalists who reduce Deleuze’s language to that of classical philosophy and proponents of new practices who defend the singularity of Deleuze’s language and style. (shrink)

Consciousness has been and will continue to be one of the central problems of philosophy. In written works the fact that the consciousness can sing is presented as one of the most interesting and enigmatic properties of consciousness. That consciousness can sing, and in fact does so, and to prove that this is the case is relatively easy. It is enough to say that “one is singing within oneself”, not loudly and only one or various simple sounds in a way (...) so that the Phonologic system does not take part at all. The arguments over whether or not the consciousness can sing are based on comparisons of paragraphs 15 to 27 from the first and second editions of Kant’s “Critique of Pure Reason” which were modified in the second edition, where no categorical statement about the similaritybetween reproduced representations and phenomenon is found. The problem between the similarity between the reproduced representations in the consciousness/brain and the consciousness/brain phenomenon were investigated by Kant in his first and second edition, where Kant reached his conclusion about the reproduced representations in the phenomenon. We are in agreement with Kant that there can exist in “the interior” of consciousness/brains of all human beings the state of similarity or difference between the represented and the perceived, but the unity of the consciousness can be found in only one state: the similarity between the represented and the perceived in the “interior”, of the consciousness/brain. In view of the similarity of the reproduced representations and the phenomenon of the consciousness/brain, the consciousness can sing and be united, or, if not, referring to the dissimilarity, the consciousness cannot sing and can be divided. (shrink)

Two-stage voting is prone to majority inversions, a situation in which the outcome of an election is not backed by a majority of popular votes. We study the probability of majority inversion in a model with two candidates, three states and uniformly distributed fractions of supporters for each candidate. The model encompasses equal or distinct population sizes, with equal, population-based or arbitrary voting weights in the second stage. We prove that, when no state can dictate the outcome of the election (...) by commanding a voting weight in excess of one half, the probability of majority inversion increases with the size disparity among the states. (shrink)

This article illustrates instrumental variable (IV) estimation by examining an unexpected finding of the research on career adaptability and job satisfaction. Theoretical and empirical arguments suggest that in the general population, people’s abilities to adapt their careers are beneficial to their job satisfaction. However, a recent meta-analysis unexpectedly found no effect when personality traits are controlled for. We argue that a reverse effect of job satisfaction on career adaptability, originating from affective tendencies tied to personality, might explain this null effect. (...) Our argument implies that the estimates obtained with traditional ordinary least squares (OLS) regressions are biased by endogeneity, a correlation between an explanatory variable and the error term in a regression model. When experimental manipulations are impossible, IV estimations, such as two-stage least squares (2SLS) regressions, are one possible solution to the endogeneity problem. Analyzing three waves of data from a sample of 836 adults, the concurrent and time-lagged effect of job satisfaction on career adaptability was revealed to be more consistent than the reverse. Our results provide an explanation, rooted in affective dispositions, as to why recent meta-analytical estimates unexpectedly found that career adaptability does not predict job satisfaction at the interindividual level. We also discuss IV estimation in terms of its limits, weight the interpretation of its estimates against the temporality criterion for causal inference, and consider its possible extension to analyses of change. (shrink)

L'anthropobiologie esthétique du langage a découvert la nature dialogique de l'imagination : sa capacité à harmoniser le monde et la vie humaine en testant l'objectivité de ses créations à l'aune du bonheur auquel elles ouvrent l'accès. De Shakespeare à Duras, les temps modernes se sont facilité la tâche. Il suffisait à ces philosophes et à ces écrivains de s'approprier la prosopopée judéo-chrétienne pour expérimenter leurs résultats sur leur propre nature. Ils se dispensaient ainsi allègrement de juger l'objectivité de leurs innovations (...) culturelles. Serguei Panov analyse ici avec acribie l'expérimentation philosophique et littéraire par laquelle ils ont transformé leurs convictions et leurs sentiments en ersatz de leurs propres jugements. Il y étend sa critique de la prosopopée littéraire russe à la modernité elle-même. Il montre qu'elle nous soumettait ainsi à une nature régulatrice transcendante présumée nous dicter ses lois morales sous couvert de lois objectives et irrécusables"--Page 4 of cover. (shrink)

Based on a set of interviews and materials collected in Barnaul in 2001-2005, this article explores discursive mechanisms through which new social realities and new social identities are imagined, negotiated, and internalized in postsocialist Russia. By analyzing popular conspiracy narratives about universal lie, corruption, and manipulation, the article draws attention to the increasing prominence of images and ideas of an enclosed national community that are used to counterbalance the perceived exposure to foreign values and capital after the collapse of the (...) Soviet Union. (shrink)

This article analyses 178 essays written in April 1997, in which Siberian students (15-22-year-olds) described their understandings of Soviet and post-Soviet realities. The main change between the two regimes is perceived in these essays as the change in patterns of consumption. Moreover, as the essays indicate, the new Russian style of consumption, usually associated with the style of the new rich classes in Russia, finds its fullest representation in the figure of the `new Russian' man. The article suggests that students' (...) attempts to envision unfamiliar patterns of wealthy consumption bring with them the reproduction of their own cultural dispositions and habits. Being unable to easily come up with adequate cultural signifiers that could homologically represent the distinctive economic location of the new rich, students chose to follow the path of quantitative rather than qualitative representation, expressing `the taste of luxury' in terms of the `taste of necessity'. Along with this subjective factor, that is, the students' own cultural dispositions, the prominence of the quantitative factor in their descriptions of the new Russian style of consumption is determined by the absence of a developed field of post-Soviet cultural production, which could have provided the new Russian style with distinctive status symbols. (shrink)

Based on materials collected during a fieldwork in Barnaul (Siberia, Russia) in 2001–2004, the article explores two provincial academic discourses that are focused on issues of Russian national identity. Ethnohistories of trauma address Russia’s current problems through the constant re-writing of the country’s past in order to demonstrate the non-Russian character of its national and state institutions. In the second discourse, ethno-vitalism, the struggle over constructing and interpreting the nation’s memory of the past is replaced with a similar struggle over (...) constructing and interpreting perceptions of the nation’s current experience. Produced by professional intelligentsia, these frameworks and discourses provide a useful link to understanding imaginary constructions of the national belonging in a situation where more positive ways of inventing traditions and imagining communities are unavailable or discredited. (shrink)

At the present time, there are several interpretations and modes of Kant’s transcendental philosophy (TP). Which of these interpretations and modes of transcendentalism most adequately express the spirit of TP, i.e. can claim the title of the transcendental ones? For the explication of the ‘idea of transcendental philosophy’ [KrV, A1], here I distinguish two transcendental shifts: methodological and metaphysical ones, which in their totality predetermine the essence and set the specificity of Kant’s transcendental idealism. The methodological transcendental shift that Kant (...) postulates in his definitions of TP in the Critique of Pure Reason [KrV, A11; B25] represents a shift from studying of objects to the analysis and justification of our mode of cognition of objects. This shift sets a fairly wide range of a la Kantian a priori doctrines and predetermines the transcendental turn (Re–Transcendentalising) of modern philosophy. The metaphysical transcendental shift that can be correlated with “the altered method of our way of thinking [in metaphysics]” [KrV, BXVIII], is associated with the splitting of the “thing” into the actual object (or Kantian thing-in-itself) and object of experience (or Kantian appearance), and involves a transition from the study of thing-in-itself to the analysis of the appearance. More precisely, this shift finds its expression in the transcendental triad “object (thing-in-itself; Ding an sich) – appearance (Erscheinung) – representation (Vorstellung)”, which determines the ‘idea’ (essence) of transcendental idealism/metaphysics. (shrink)

Kant’s transcendental philosophy of Kant is the metaphysics of possible experience related to the solution of the [semantic] problem set in his famous letter to M. Hertz (02.21.1772): “What is the ground of the relation of that in us which we call 'representation' to the object?” There are two possible ways to solve it: empiricism and apriorism, – and Kant chooses the second of them, thus making his “Copernican Revolution”. In the Preface to the 2nd ed. Critique Kant correlates his (...) Copernican turn/revolution with "altered method of our way of thinking [in metaphysics]" [BXVIII] and considers it as an analogue of the hypothetico-deductive scientific method of Copernicus – Galileo – Newton. The analysis of structure of the Copernican Revolution shows that it is possible to pick out two vectors: the empirical (from the thing-in-itself to representations) and the noumenal ones (from the transcendental unity of apperception [or transcendental object] to objects of experience). The introduction of an a priori vector (resp. a priori forms) means that Kant's conception is not empirical, but Kant’s keeping empirical vector says that it is compatible with empirical realism [A370–1]. Thus, Kantian transcendentalism is a synthesis of realism (basic level) and transcendental idealism (as a meta-level superstructure above it), whose task is to find out and analyze the transcendental conditions [possibility] of our knowledge of objects. (shrink)

In my paper I argue, relying on Kantian definitions and conceptual distinctions, the thesis that Kantian transcen-dental philosophy, which he characterizes as a second-order system of transcendental idealism, is not [empirical] idealism, but a form of realism (resp. compatible with empirical realism [A370-1]). As arguments in favor of this “realistic” thesis, I consistently develop a realistic interpretation of the Kant’s concept of appearance (the theory of “two aspects”), as well as of Kantian Copernican revolution, of his theory of intuition as (...) cognitive ability which 'giving' ‘us objects, of the concept of double affection and noumenal causality. (shrink)

The volume draws attention to the unknown and unexplored areas, trends and ways of thinking under the communist regime. It demonstrates how various bodies of knowledge were produced, disseminated and used for a wide variety of purposes: from openly justifying dominant political views to framing oppositional and non-official discourses and practices.

In a homogeneous jury, the votes are exchangeable correlated Bernoulli random variables. We derive the bounds on a homogeneous jury’s competence as the minimum and maximum probability of the jury being correct, which arise due to unknown correlations among the votes. The lower bound delineates the downside risk associated with entrusting decisions to the jury. In large and not-too-competent juries the lower bound may fall below the success probability of a fair coin flip—one half, while the upper bound may not (...) reach a certainty. We also derive the bounds on the voting power of an individual juror as the minimum and maximum probability of her/his casting a decisive vote. The maximum is less than one, while the minimum of zero can be attained for infinitely many combinations of distribution moments. (shrink)

Presented in the “Critique of Pure Reason” transcendental philosophy is the first theory of science,which seeks to identify and study the conditions of the possibility of cognition. Thus, Kant carries out a shift to the study of ‘mode of our cognition’ and TP is a method, where transcendental argumentation acts as its essential basis. The article is devoted to the analysis of the transcendental arguments. In § 2 the background of ТА — transcendental method of Antiquity and Leibniz’s Principle of (...) Sufficient Reason — are analyzed and their comparison with ТА is given. § 3 is devoted to the analysis of TA in the broad and narrow senses; a formal propositional and presupposition models are proposed. In § 4 I discuss the difference between TA and metaphysics’ modes of reasoning. It analyzes the Kant’s main limitations of the use TA shows its connection with the Modern Age and contemporary science. (shrink)

The paper is devoted to the role (function) of reflection in cognition and its modes (types) as part of the cognitive ability. Along with logical and transcendental reflection, Kant's transcendental shift (turn) is discussed, as well as the role of reflection in Kant's schematism (the ability to judge) and the formation of schemas. Particular attention is paid to another mode of reflection – reflexive switching, which underlies not only the formation of pure rational concepts and schemes (Kant's concept of epigenesis; (...) metaphysical deduction of categories), but the epigenesis of a priori forms of sensibility of space and (especially) time, connected with the Kantian synthesis of apprehension in the intuition. The article proposes an original conception of time, the so-called onion model of time, which is based on a reflexive (iterative) apperceptive ladder. (shrink)

In my commentary, I write, firstly, of the dualistic (ambivalent) use of the concept ‘appearance’ by Kant and, secondly, of the need for a semantic (referential) interpretation of the Kantian concept ‘‘appearance’ as opposed to intentional interpretation of R.Aquilla. In his reply to my objections, R. Aquila precisies his initial position and gives additional arguments in it’s favor.

The paper discusses the Strawsonian concept of descriptive metaphysics and its various implementations in conceptions of I. Kant, R.G. Collingwood and P.F. Strawson, their similarities and differences. Particular attention is paid to the analysis of Kant's transcendental philosophy (resp. transcendental idealism), or its metaphysics of appearance as a pioneer version of descriptive metaphysics and its comparison with the version of descriptive metaphysics of P. Strawson himself.

How is peace to be understood? Does it make any sense to believe in its utopian realisation? Or is its failure necessary, its attempt always transforming into dystopia? Is there something to be saved in the ideal of utopian peace? Can one affirm that peace is in fact a pantopia an omnipresent reality? The collection of essays, Concerning Peace: New Perspectives on Utopia, investigates these questions. Its method resides in both a philosophical understanding of peace, and its exemplification into concrete (...) reality. Through the analysis of concrete examples of peace belonging to the diverse fields of metaphysics, politics, history and culture, the essays bring the idea of peace within our reach. Going from the particular to the general, from life to philosophy, the authors of the collected essays offer us more than an understanding of peace; they produce it before our eyes. If this book may interest peace and philosophy scholars, it was first intended for any citizen caring about the way the world must be, refusing to simply accept it as it is for anyone willing to believe in the reality of utopia. (shrink)