There is its own philosophical tradition in Russia. The traditional Russian philosophy is idealistic and religious. The basic categories of traditional Russian philosophy: "Ideal", "Sofia", "Sobornost", « Beauty, True, Kind (the Blessing)». The basic problem of Russian philosophy is to find the way of rescue mankind. One of the cardinal problems is the problem of civilization choice: East – West - Russia. According to the method of Russian philosophy it is not so analytic, but it is synthetic. Synthetic character of (...) Russian philosophy was most full embodied in V.S.Solovjev's philosophical system (1853-1900). In Russian philosophy the person, its destiny in the world was considered as a rule, globally - in universal, space scale. Russian cosmizm has formulated antropocosmik a paradigmon principles coevolution the nature and a noosphere which demands special culture. (shrink)

Introduction. The paper contains political and psychological profiles of the local self-government deputies in the city of Chelyabinsk. The purpose of the study is to examine how municipal reform in 2014 influenced institutional opportunities for creating a new model of political leadership in terms of its effectiveness on political and psychological level. Methods. The author’s approach is based on the combination of political and psychological techniques, such as qualitative content analysis, psychobiography and in-depth interview (for assessing politicians’ images in mass (...) consciousness). Scientific novelty. The author presumes that political leadership is a complex phenomenon based on institutional and psychological factors. Its institutional framework for the purpose of the research is determined by the municipal reform. The deputies’ psychological profiles are viewed as individual patterns of political behavior shaped as a result of adopting individual psychological characteristics to the demands of political role presumed by the reform’s conceptual foundations. Results. The data contain evidence that political and psychological profiles of the deputies under analysis in general lack features which make it possible to uncover the institutional potential of the reform. A new model of political leadership presumed by the reform’s conception was supposed to possess such attributes as: 1) widening political representation; 2) enhancing effectiveness of communication between leaders and followers; 3) depoliticizing agenda. The analysis shows that deputies elected under reform on the “inner” level are rigid and reproduce inertial model of political behavior. On the “outer” level their perception is superficial and does not have explicit potential to improve due to revealed unconscious parameters. Conclusions. Two electoral cycles within the reform did not fully reveal the leadership potential of the deputies. Therefore, the perspectives of its prolongation are viewed by the author as highly problematic. (shrink)

Altruism may be learned (behavioral evolution) in a way similar to that proposed in the target article for its biological evolution. Altruism (over social space) corresponds to self-control (over time). In both cases, one must learn to ignore the rewards to a particular (person or moment) and behave to maximize the rewards to a group (of people or moments).

The relevance of the chosen topic of the article is determined by the fact that in the contemporary digital economy, society is growing increasingly reliant on information technologies, efficient data management and the necessity to transform knowledge management. The aim of the article is to study and substantiate the importance of transforming knowledge management to make it responsive to the volatile digital economy, highlight knowledge as a factor in the development of management systems in the digital economy, elaborate on the (...) information technology capacity in knowledge management, and analyze the knowledge management models applicable in the digital economy. The article analyzes the preconditions of an effective knowledge management model for the development of the quality management system and digital economy. It also studies the concept of the digital economy, and defines the role of human resources in digitalization. We have examined the prerequisites for knowledge management, relationships between human resources management processes, quality management systems and information technologies with the purpose of building an efficient quality management system inside an organization. At the present stage, information technologies are developing rapidly and their management requires continuous education and self-development. Thus, one of the priority tasks of economic development is the professional application of computer technology in all fields of activity. The formation of the computer literacy skill set of the general public will become an indicator of the readiness of society to comply with the up-to-date requirements. (shrink)

Although the concept of “pure knowledge” is one of the most interesting and singular concepts in the philosophical work of Vasily Seseman, it can only be presented after a comprehensive analysis of the philosopher’s numerous works devoted to ontological, epistemological and logical problems. Seseman believes that the main philosophical trends at the beginning of the twentieth century, namely neo-Kantianism, intuitionism and phenomenology, could not present this concept, although they did try. According to the philosopher, the main reason for (...) the inability of neo-Kantianism, intuitionism and phenomenology to start talking about pure knowledge is their inability to assert the essential difference between objective and non-objective knowledge. Sesemann pays special attention when substantiating his concept of “pure knowledge” to the difference between his approach and that of the founder of modern phenomenology. The philosopher points out that even Husserl, who concentrated attention on the specifics of inner experience, puts this specific, in the end, in dependence on the process of cognition and reflection, completely ignoring its ontological foundations. While pure knowledge, according to Seseman, is neither non-objective, nor objective knowledge, nor non-objective, nor objective being, it, in fact, is non-knowledge and non-being. It is precisely this understanding by the philosopher of this phenomenon that allows him to characterize pure knowledge as premiseless and limitless and, in general, as free from any ontological or epistemological determinations. However, on the other hand, Sesemann insists that the phenomenon of pure knowledge has the meaning of not just a regulatory idea, an infinitely distant ideal, but also a real constitutive meaning, as a principle that reveals and determines the human striving for knowledge as an interconnected and necessary process that ascends from the onto-gnoseological stage of non-objective knowledge to the epistemological, and then the logical stage of objective knowledge. (shrink)

The article considers the theory of cognition of the Russian and Soviet philosopher Vasily Seseman in its relation to the main philosophical orientations in early 20th-century: phenomenology, neokantianism, and intuitionism. Seseman’s theory of cognition is interesting today because, following the tradition of neo-Kantianism, it largely shares the principles and methods of phenomenology, poses epistemological problems that were not explicitly formulated by Edmund Husserl, and offers solutions that are relevant today. The article highlights a common thematic field combining phenomenology, (...) neo-Kantianism, and intuitionism. This field is set by the initial subject-object cognitive attitude, the desire to identify the conditions for the possibility of cognition, the recognition of the presence of a non-linguistic level of knowledge. Moving in this unified theoretical cognitive context of the early twentieth century, Seseman offers his own solution to the following problems: defining the subject of cognition, developing the method of intuition in general and in relation to the contemplation of essence, distinguishing between objective and non-objective attitudes and using this distinction to describe different types of cognition, thematizing the irrational in cognition, and understanding the judgment and its role in the final formation of cognition. Seseman believes that the cognition of reality is preceded by the perception of its objects. He diverges from the Neo-Kantians, who claim that the objects of cognition are formed only in judgment, and holds a position than Husserl, according to whom we perceive the world around us already objectively. However, unlike Husserl, Seseman does not recognize the cognitive nature of perception and argues that knowledge begins with a reflexive fixation of the object of cognition. The cognition of an individual object is embodied in a judgment in which the relation of the object to its environment is fixed and the object is defined as a unique combination of universal properties. Finally, it is shown that the solution of epistemological questions inevitably leads Seseman to ontological issues. (shrink)

Our approach bases on the explication of Rosanov’s creativity as the special intention, that implements the unspeakable Self-Selfness of Vasiliy Rosanov. The ineffability of Self-Selfness can be dialectical expressed by Rosanov through phenomena, of that consists the Rosanov’s world. This ineffability actualizes by Rosanov by means of understanding as a filled emptiness, that determinates the specialties and the structure of the understood objects. The exposition of this emptiness conditions the antinomies of Rosanov’s creativity: one sides is understanding by Rosanov (...) the closed world, other sides it corresponds with the world of things. Rosanov mythically fills the void, using the intimate personal contact with the things. We consider the creativity of Rosanov as the synthesis of both this global directions of Rosanov’s theory: the vision of understanding through things, this vision causes the special perception of things by Rosanov. The things are by Rosanov neither material objects, nor the ideal essences. This are by Rosanov the givens, inherent to the understanding. At the same time Rosanov examines the things through understanding, including it with help of the carnivalisation in his own special world. This method defines in our opinion style and content of Rosanov’s works. The thinker realizes by means of the carnivalisation the understanding, according to the concrete things, creating the special world of life (reality). For Rosanov this world is the second world. (shrink)

The article examines the theory of knowledge of the Russian philosopher of the XXth century V. E. Sesemann and his understanding of reality. The author emphasizes that in the field of epistemology, Sesemann, being influenced by E. Husserlʼs phenomenology, first of all, answers the question of the possibility of cognition of the reality of the surrounding world and the special role of perception in this process. However, unlike Husserl, Sesemann is convinced that true knowledge is achievable not only in relation (...) to the things of the world, but also in relation to their relationships and interrelations, which are seen in a special kind of intuition – a conceptual intuition. Seseman believes that the cognition of the surrounding world depends not only on the cognizing subject, but also on the objectivity itself, which may not always be accessible to cognition. The article pays close attention to Sesemannʼs understanding of reality as the reality of becoming, one of the types of which is movement. In this case, Sesemann argues, it is impossible to create a unified picture of the world, and our knowledge can only be probabilistic. The author examines the epistemological and ontological views of Seseman in the context of his time, comparing them with the main trends of philosophy of the XXth century, primarily with phenomenology and neo-Kantianism. (shrink)

This publication presents manuscript of the famous Russian-Lithuanian philosopher Vasily Seseman accompanied by a preface. The manuscript "Sport and Contemporary Culture" is the text of Seseman's manuscript collection, which is located in Vilnius University. Manuscript is a preparatory text for the article "Time, Culture and Body". In "Time, Culture and Body" Sesemann develops his ideas concerning the objectifying attitude, which leads to human's alienation towards body and time. Sesemann claims that the time is perceived as a meaningful entirety (...) only when the time is contemplated from the point of view of work. Work is a purpose-attaining activity where subjective creativity is oriented towards an objective result in future. Working in pursuit of one's goals helps to avoid facing the emptiness of time, but at the same time it alienates the present. Work helps the subject to overcome his individual limitations and to become a part of the objective culture. By hiding behind the results of an objective activity people avoid direct contact with the time because it may appear as an interruption of meaningful relations and as a boredom. The tendency to objectify time is accompanied by the process of objectification of body. Previously, a primitive person could trust his body more than tools. In the modern culture body is gradually downgraded because tools, machinery and even separate institutions take over its functions. In this way the centre of culture is moved to the world of objects which is beyond a subject's control and body plays a merely auxiliary part. A person can overcome his alienation towards time and body only by being wakeful - here and now, by self-knowledge and self-control. Sesemann describes the self-control as the practical ability and mood, which he called "presence of mind". In this state of mind person is able to fing oneself, concentrate and mobilise all his strength to his utmost, maintain inner composure, calmness and balance of spirit. (shrink)

One of the most important tasks in each philosophical tradition is to determine the methodological foundations and the target reason for research practice. Russian Russian neo-Kantianism raises several fundamental questions, including the criteria for distinguishing individual systems and the possibility of their integral reconstruction, the identification of the independence of Russian philosophers in overcoming the key contradictions of transcendental idealism, as well as discussions regarding the contribution of Russian neo-Kantians to the history of the development of Russian and European philosophy. (...) No less significant is the problem of uniting Russian neo-Kantianism in the context of the general tradition of neo-Kantianism in its development to the latest trends. The prospect of turning to the heritage of Russian philosophers is largely determined by the design of post-Kantianism and post-Neo-Kantianism. In the works of A.I. Vvedensky, and then B.A. Focht, V.E. Seseman, S.L. Rubinstein, and many others, the transition from German classical idealism in the prism of the specifics of Russian philosophy to the formation of a new understanding of transcendental philosophy and its tasks was marked. In many ways, the proposed solutions were distinguished by originality and obvious independence, but at the same time they were implicitly within the boundaries of the tradition of German neo-Kantian philosophy set by I. Kant. Comparing the latest prospects for the development of neo-Kantian methodology, it can be assumed, not without reason, that Russian neo-Kantianism has largely anticipated the latest trends. Russian neo-Kantians need to reveal the unity of the entire tradition for an objective assessment and subsequent actualization of the heritage of the Russian Neo-Kantians, accompanying this process with a historical and philosophical reconstruction of individual systems of philosophy, but also identifying those perspectives for philosophy that were designated by Russian thinkers. Russian neo-Kantians' problem field of self-determination within the framework of the history of Russian and European philosophy is proposed in the content of the article. Special attention is focused on the unity of methodological tasks and the target reason for the research practices of thinkers who at different stages of their development contributed to the formation of the phenomenon of Russian neo-Kantianism. (shrink)

This publication presents manuscript of the famous Russian-Lithuanian philosopher Vasily Seseman accompanied by a preface. The manuscript "Sport and Contemporary Culture" is the text of Seseman's manuscript collection, which is located in Vilnius University. Manuscript is a preparatory text for the article "Time, Culture and Body". In "Time, Culture and Body" Sesemann develops his ideas concerning the objectifying attitude, which leads to human's alienation towards body and time. Sesemann claims that the time is perceived as a meaningful entirety (...) only when the time is contemplated from the point of view of work. Work is a purpose-attaining activity where subjective creativity is oriented towards an objective result in future. Working in pursuit of one's goals helps to avoid facing the emptiness of time, but at the same time it alienates the present. Work helps the subject to overcome his individual limitations and to become a part of the objective culture. By hiding behind the results of an objective activity people avoid direct contact with the time because it may appear as an interruption of meaningful relations and as a boredom. The tendency to objectify time is accompanied by the process of objectification of body. Previously, a primitive person could trust his body more than tools. In the modern culture body is gradually downgraded because tools, machinery and even separate institutions take over its functions. In this way the centre of culture is moved to the world of objects which is beyond a subject's control and body plays a merely auxiliary part. A person can overcome his alienation towards time and body only by being wakeful - here and now, by self-knowledge and self-control. Sesemann describes the self-control as the practical ability and mood, which he called "presence of mind". In this state of mind person is able to fing oneself, concentrate and mobilise all his strength to his utmost, maintain inner composure, calmness and balance of spirit. (shrink)