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Journal articles on the topic 'White Russian Philosophy'
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1
Ryapolov, Sergey V. "The question of human in the philosophy of archimandrite Theophan (Avsenev)." Vestnik of Samara State Technical University. Series Philosophy 4, no. 4 (January 8, 2023): 33–44. http://dx.doi.org/10.17673/vsgtu-phil.2022.4.4.
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The article deals with the philosophical anthropology of the original Russian thinker, Archimandrite of the Russian Orthodox Church Theophan (Avsenev). He formulated the original philosophical doctrine of human, based on patristic theology, philosophy of Platonism and schellingian philosophical anthropology. The philosopher distinguishes between the human body, the physical component that connects human with the inorganic being and the world of plants and the spirit that connect human with the God. The worldly inclinations of the soul connect human with animals. And the spirit aspiring to God is the true essence of human. But since God is immense and unattainable in his essence, human reveals Godly perfection in the world as truth, beauty, and goodness. Theophan (Avsenev) reveals in philosophical anthropology an important moral aspect of his philosophical system, considering human mortality as a result of the deviation of existence from the original plan for it. Therefore, the philosophical system of Theophan (Avsenev) is considered in the context of the soteriological line of Russian moral philosophy. In philosophy Theophan (Avsenev) not only human, but the being needs to be saved. Thus, in the philosophy of Theophan (Avsenev) received an expression of all the most substantial features of the original Russian philosophy: desire for sobornost, ontologism, cosmologism, appeal to the person, the rejection of absolute death. Nevertheless, the original philosophical system of one of the most original representatives of the Kiev theological academic school of Archimandrite Theophan (Avsenev), which stood at the origins of the Russian religious and philosophical Renaissance, has not been studied and is a white spot on the map of the history of Russian philosophical culture. Of course, without addressing the gaps cannot build the big context of Russian philosophy, the relevance of the construction of which now pay attention to many important contemporary historians of Russian philosophy: for example, S. Khoruzhii, V. Varava, etc. It should be pointed out that a special role in the formation of the original Russian philosophy was played by the Russian theological academic tradition, which was a truly original and unique phenomenon. Thus, the study of philosophy Theophan (Avsenev) is not only important in the context of the history of Orthodox theology and Russian philosophy, but in the process of finding prospects of Russian philosophy and the ways of its development.
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Volkovskyi, Volodymyr. "Lessons of war for the formation of the strategy of Ukrainian eastern policy: philosophical considerations." Filosofiya osvity. Philosophy of Education 28, no. 1 (August 25, 2022): 53–69. http://dx.doi.org/10.31874/2309-1606-2022-28-1-4.
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The article analyzes the issues in political philosophy related to the attitude towards russians and everything russian in the context of a new phase of russian aggression against Ukraine. This attitude is polarized around two extremes – the total denial, deleting and canceling of everything associated with russia and the USSR, on the one hand, and the distinction and justification of russian culture or “ordinary people”, on the other. According to the classical polarization effect and the confirmation bias, social attitudes are polarized, centrist moderate attitudes are deleted, and extreme attitudes prevail, which is detrimental to social stability and dialogue. If in Ukraine prevails the principle of total canceling of a russian, then outside Ukraine, especially in countries far from the war, the wrong approach of so-called prudence and moderation leads to the false contraposition of the “Ukrainian” radical attitude of canceling and russian propaganda as two equal approaches, which is wrong from factual and logical side. Instead, the “moderate” position of distinction ignores some factual, historical, and political issues that relate to the genesis of russia’s ideology of war, the doctrine of “russian World.” These discussions are proof that Ukraine needs to develop a new clear strategy for russia and a russian, based on the rejection of the black-and-white approach, the provincial postcolonial complex, the attitude to russia not as “our one” but as “other one”, while Ukraine will considered as a center of thought and action, treating russia as a completely external factor. This strategy requires a differentiated approach to different strata of russian society, a critical attitude to russian civil religion, and must be based on the values of humanity and freedom, which in turn should be the leading narrative of russia’s transformation.
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Фомин, А. Ю. ""Mongols" and "Jewish capital" Мersus the "White Еsar": Russian Officers Inventing the Program of "Patriotic" Propaganda." Диалог со временем, no. 77(77) (November 29, 2021): 228–44. http://dx.doi.org/10.21267/aquilo.2021.77.77.015.
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Рассматриваются идейные поиски историка-любителя полковника Ф.И. Сурина и его единомышленников в контексте идеологического противостояния противникам самодержавия в период Первой русской революции и «думской монархии». Особое внимание уделяется их общим представлениям о роли России в мировом историческом процессе и текущих политических задачах российского государства. The article deals with the intellectual speculations of an amateur historian colonel F. I. Surin and some of his fellow-thinkers in the context of ideological struggle against the opponents of Russian autocracy during the period of the First Russian Revolution and the “Duma monarchy”. Their perceptions of the Russia’s role in the global historical process and current political goals of Russian state are primarily taken into account.
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Ponomarev, Evgeny R. "Motherland in the Philosophical Constructions of I.A. Ilyin: Literary Projections." Studia Litterarum 6, no. 3 (2021): 222–43. http://dx.doi.org/10.22455/2500-4247-2021-6-3-222-243.
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This is the first attempt at analyzing philosophical works about Motherland by Ivan Ilyin (written in the 1920s) as the solid ideological structure, which influenced literature of the Russian emigration of the 1920s as well as Russian émigré selfawareness. The article describes the system of Ilyin’s thought in its dynamics: from his first speeches, delivered in Berlin in 1922, towards the speeches (and articles) of the second half of the 1920s. It highlights certain changes in the definition of the Motherland: in the beginning of his philosophical career, Ilyin understands Motherland as related to the Civil War and the interests of the White Army; later, he moves this concept to religious sphere; by the end of the 1920s he relegates Motherland to the context of world history and Russian culture. Several examples show how Ilyin’s philosophy influenced (or sounds in consonance with), main ideas of the early émigré literature (including novels and political articles by Ivan Bunin, Nina Berberova, Vladimir Nabokov, and Marina Tsvetaeva). That Ivan Ilyin, a former professor of law turned into the greatest ideologist of Russia Abroad is a typical sign of the time and the proof of politicization of Russian philosophy.
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Skorokhodova, Svetlana Igorevna. "On the role of national education in formation of identity." Педагогика и просвещение, no. 4 (April 2020): 62–74. http://dx.doi.org/10.7256/2454-0676.2020.4.33091.
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The object of this research is national education, viewed on the example of educational system of white émigré during the 1920s – 1940s. The article is dedicated to topical questions of national education related to ideological orientation of pedagogy, role of philosophy and religious education, concept and content of Russian Orthodox pedagogy, relevance of the spiritual heritage of the Slavophiles, etc. The author draws parallels between the post-revolutionary and post-Soviet emigration, determines the origins, objectives and mechanisms that existed within the system of education of Russian refugees during the 1920s – 1940s. The author reveals the fundamental religious and philosophical ideas that underlied the emigrant education. The succession between the philosophical and pedagogical ideas of Slavophiles and Russian thinkers who left Russia after the revolution is demonstrated. The conclusion is made that the educational system of white émigré in the West and the East in the 1920s – 1940s leant on the national traditions and history; it was oriented towards preservation of national identity and historical memory, and associated with the question of survival; it was based on the ideas of Russian religious philosophy, which comprised the ideological framework and included political component. It had impact upon the culture of other nations, and resulted in the fact that many immigrants actively fought against fascists during the Great Patriotic War.
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Аникин, Д. А., and А. Ю. Бубнов. "Trajectories of historical memory of the Civil War in Russia (the example of the leaders of the White movement P.N. Wrangel and A.V. Kolchak)." Диалог со временем, no. 77(77) (November 29, 2021): 94–108. http://dx.doi.org/10.21267/aquilo.2021.77.77.006.
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Статья посвящена изучению особенностей формирования исторической памяти о Гражданской войне в постсоветской России. На примере образов лидеров Белого движения П.Н. Врангеля, А.В. Колчака, А.И. Деникина и П.Н. Краснова рассматриваются коммеморативные практики, мнемонические акторы и нарративы о Гражданской войне, представленные в публичном пространстве. Фигуры лидеров Белого дви-жения анализируются в контексте политики «согласия и примирения». Колчак и Краснов не используются государственной властью как значимые образы исторической политики в силу дополнительных антипатриотических коннотаций (интервенция, участие в Великой Отечественной войне на стороне Германии). Образы Деникина и Врангеля оказываются более компромиссными в силу возможности их использования в мемориальных конфликтах на постсоветском пространстве (в частности, в символическом противостоянии с Украиной). Активная мемориализация Врангеля начинается в 2014 г. в связи с включением Крыма в состав России. The article is devoted to the study of the peculiarities of the formation of historical memory of the Civil War in post-Soviet Russia and is focused on the example of the two most important figures of the White movement, P.N. Wrangel and A.V. Kolchak. The study discusses commentary practices, mnemonic actors and narratives about the Civil War in Russia, presented in public space. The figures of the leaders of the White Movement are analyzed in the context of the policy of "consent and reconciliation" pursued by the Russian ruling elite. The memory of A.V. Kolchak becomes an important part of the symbolic struggle of modern supporters of the "red" and "white" causes. The image of P.N. Wrangel becomes especially relevant in 2014 in connection with the return of Crimea to Russia.
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Lukin, Yury F. "A Word about the "Russian North" Concept." Arctic and North, no. 48 (September 27, 2022): 275–302. http://dx.doi.org/10.37482/issn2221-2698.2022.48.275.
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The purpose of the review is to study the essence of the concept “Russian North” in the available written sources and in various branches of scientific knowledge. The historical process of the article is localized in a vast space from the Velikiy Novgorod, the Novgorod Veche Republic to Karelia, the coasts of the White and Barents Seas — the Arkhangelsk and Kola North, the NorthEast (Komi). The Russian North is un-derstood as a hybrid concept that requires interpretation of economics, politics, society, culture, archeology, history, geography, ethnology, ethnography, philosophy, philology and other branches of scientific knowledge. The conceptual content is associated with modern understanding of historical evolution from the past to the present as a result of the thesaurus of knowledge accumulated over centuries.
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Steiner, Peter. "Tropos Logikos: Gustav Shpet's Philosophy of History." Slavic Review 62, no. 2 (2003): 343–58. http://dx.doi.org/10.2307/3185581.
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Gustav G. Shpet (1879-1937) is one of those formidable Russian thinkers who, in the early years of the last century, orchestrated a revolutionary paradigm shift across a broad swath of the humanities and social sciences that is still reverberating today. But we lack a comprehensive view of the manifold heterogeneity of Shpet's intellectual endeavors. This article focuses on one prominent lacuna in our knowledge of Shpet: the theory of history that he advanced in the 1910s. In many respects Shpet's theory anticipated the "linguistic turn" that occurred in western historiography during the last quarter of the twentieth century and that is most often identified with Hayden White's name. But while White analyzes the historian's discourse in terms of tropology and narratology, for Shpet predication is the key logical mechanism that generates production of texts about the past. The divergence of these two approaches can be explained through the hidden Kantian underpinnings of White's thought that contrasts sharply with the explicit Hegelianism of Shpet's theorizing.
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Dudareva, M. A., and V. V. Nikitina. "RUSSIAN OPINION ON THE KAZAKH ISSUE. WAY OF LIFE AND EXISTENCE IN THE STORY «WHITE CELESTIAL BUTTERFLIES» BY R. OTARBAYEV." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 23, no. 80 (2021): 75–80. http://dx.doi.org/10.37313/2413-9645-2021-23-80-75-80.
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The research object is the Kazakh national image of the world, namely the Kazakh people’s idea of the life and death. The research subject is the symbolic meaning of the story “White Celestial Butterflies” from the cycle “Gifts from China” by Rakhimzhan Otarbayev. The research material is the artistic legacy of the modern Kazakh writer. The ethos of life and death in the story are hermeneutically reconstructed. Much attention is paid to the folklore and Sufi traditions in the literary work, which were expressed both explicitly and implicitly. The research methodology is reduced to a holistic ontohermeneutic analysis aimed at highlighting the folklore, ethnographic paradigm of the literary text. Much attention is paid to the musical code in the story, since in Kazakh culture, music is the primary element from which the universe, the world tree emerges. Parallels are drawn with the Russian national space, in which one of the leading codes, national constants is also a tree embodying the functions of the world axis. The research results are in identifying the cultural potential of the story by the modern Kazakh writer for further research on the national topic of Kazakhstan. The results can also be used in training courses on the culture and literature of the peoples of Russia and the CIS countries, culturology, philosophy.
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Smirnov, Ivan. "Расплескавшийся цветом. К.В. Душенко Красное и белое. Из истории политического языка: Сборник статей / РАН. ИНИОН. Москва: Центр гуманитарных научно-информационных исследований, 2018." Przegląd Rusycystyczny, no. 3 (175) (June 18, 2021): 251–57. http://dx.doi.org/10.31261/pr.9317.
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This review presents the author's views on the book Red and White, which deals with the multivariance of color symbolism of the political language of revolutions in France and Russia. Writers' ideas about color political language of that historical period are reflected in their literary works. The characteristic features of white, red, black and blue colors, which carry an active visual call at all times, are highlighted and described. Conducting his own analysis of the identity of the color palette of the French tricolor and Russian tricolor flags, the author of the article is based on the principles of perception of color by representatives of various ethnic groups, based on the experience of processing external impressions and mentality.
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Shabelnikova, Natalia. "The Far East during the Great Russian Revolution (1917—1922)." ISTORIYA, E21 (2021): 0. http://dx.doi.org/10.18254/s207987840017568-3.
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The publication is devoted to the history of the Far East during the Great Russian Revolution (1917—1922). Attention is drawn to the fact that in the period from February to October 1917, dual power arose in the Far East — a kind of form of social compromise. The path to power of the Soviets went through one of the most difficult and tragic periods in the history of Russia — the period of the Civil War, which, according to the modern historical and cultural standard, is considered as part of the Great Russian Revolution. During the Civil War, various political forces launched a struggle for the implementation of their own model of the state structure of Russia. This period is characterized by almost complete disintegration of the state, mass destruction and casualties, a sharp weakening of the country's international position. This state of affairs was taken advantage of by external enemies (and former allies) of Russia. Intervention during the Civil War had a significant impact on its course, duration and fierceness. This process was attended by 14 foreign countries, including such as England, the USA, Japan, France. It is emphasized that Japan played the greatest role in the intervention in the region. The features of the partisan movement, the role of the buffer state — the Far Eastern Republic (FDA) in the victory over the interventionists and representatives of the white movement are considered.
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Skorokhodova, Svetlana Igorevna. "To the question on power and society in the political ontology of Y. F. Samarin and Slavophiles." Политика и Общество, no. 2 (February 2020): 30–49. http://dx.doi.org/10.7256/2454-0684.2020.2.33221.
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The object of this research is the problem of power and society in the political ontology. The indicated problem is viewed in the works of the founder of political philosophy in Russia Y. F. Samarin in the context of teaching of the representatives of “Moscow School”. An attempt is made to demonstrate the multidimensionality of the philosopher’s key ideas and avoid their simplifications and distortions. The evolution of Samarin’s philosophical-political views is described: the initial stage of this writings is focused on the eschatological pursuits, the take roots in the Russian spiritual culture and are associated with the ideas of transformed power, grateful type of being; the next period is concentrated on the ida of national policy, when the power must originate with people, strengthen the interethnic unity and serve to the historical calling of Russia, rather that the distracted political beginning. The analysis of Samarin’s views on power led to the following conclusions: the philosopher believed that it is essential to respect boundaries between the church and state life, but underlines the need of spiritual influence upon the power; each new form of power had to comply with the organic social development, be generated by it, rather than be created artificially or borrowed; the government should lean on the enlightened nation, rather than on cosmopolitan leadership. It is claimed that Samarin’s political position – the “revolutionary conservatism”, which essence consists not in destruction, but construction of the state supported by spiritual culture of Russia and peculiarities of its national pattern, but at the same time in uncompromised antagonism to everything impeding well-being the superpower. It is concluded that the political ontology of Y. F. Samaring and classical Slavophiles became the foundation for philosophical-political constructs of the thinkers of Silver Age and white émigré. Some of his ideas may become the foundation for political ideology of modern Russia.
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Rowland, Stephen. "The Life and Geological Writings of the 'Father of Russian Science': Mikhail Lomonosov." Earth Sciences History 32, no. 1 (January 1, 2013): 86–101. http://dx.doi.org/10.17704/eshi.32.1.w41v482666805150.
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Eighteenth-century Russian polymath Mikhail Lomonosov (1711-1765) is a highly celebrated and symbolically important figure in Russian culture, but he is not well known outside of Russia. In this paper I review his biography, his contributions to geology, and the key influences on his geological writings. He spent his youth on the coast of the White Sea, near the Arctic Circle, working with his father, who was a fisherman and merchant. This experience helped him to become a keen observer of natural phenomena. At age nineteen he traveled to Moscow, falsely claimed that he was the son of a nobleman, and talked his way into the Slavo-Graeco-Latin Academy. He excelled as a student and was chosen to continue his studies at the university in St Petersburg. From there he was one of three Russian students chosen to spend several years studying in Germany, primarily to learn about mining and the extraction of metals from ore. Lomonosov's four-and-a-half years in Germany were critical to his development as a scholar and scientist, immersing him in contemporary European knowledge and epistemology. After Lomonosov returned to the St Petersburg Academy of Sciences and Arts in 1741, he worked his way up the academic ladder, eventually becoming professor of chemistry, but it was not a smooth and steady climb. At one point he was under house arrest for eight months for rowdy conduct and discourteous behavior. Lomonosov made significant contributions to many fields of science. He wrote several geological publications, the most significant of which is On the Strata of the Earth (1763), which became available in German only in 1961, and in English only in 2012. Lomonosov's work in geology was motivated by his desire to promote economic development in Russia through the extraction of mineral resources, together with a deep curiosity about natural history.
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Vishnyakov, Yaroslav. "Foreign Military Formations in Russia during the First World and Civil Wars." ISTORIYA 13, no. 9 (119) (2022): 0. http://dx.doi.org/10.18254/s207987840022828-9.
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The article reveals one of the controversial topics in the history of the early 20th century — the participation of foreign military units in the First World War and the Civil War in Russia. The authors revealed the main points of the creation of national formations as part of the Russian imperial army. Particular attention is paid to the problem of choosing by the command and personnel of these units of their “place” in the conditions of the civil confrontation caused by the revolutionary upheavals of 1917 in the expanses of the former Russian Empire. This choice was driven by a number of important factors. These are the features of the internal structure and management that had developed within the units and subunits by October 1917; it is also a factor of being in a certain territory by the time the Bolsheviks came to power; this is the desire of the opposing governments to use national units as their strike forces at the time of the formation of the white and red armies. A detailed study and analysis of these historical plots becomes relevant in the field of studying the problems of the development of national movements in the critical period of national history.
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Pavlova, Irina. "The Color Symbolism in the Works of Saltykov-Shchedrin." Scientific and analytical journal Burganov House. The space of culture 16, no. 2 (June 10, 2020): 91–99. http://dx.doi.org/10.36340/2071-6818-2020-16-2-91-99.
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The article is devoted to the symbolism of color in the works of Saltykov-Shchedrin. Color is a fundamental phenomenon of existence; various sciences, including literary criticism, study it. It is connected with the ideological conception of the work, with art space; it bears a visual function, emotionally colors the world depicted by a writer, enriches, makes it more complex. Saltykov-Shchedrin’s use of color is connected with the satirist’s talent to see the reality in the "concentration of evil". In the works of the writer, Russia appears to be ambivalent: it is a field of the rampage of the elements, energies, and the realm of deadness, of slumber, which is presented in the writer's palette by two achromatic colors. White and gray are distinguished by special semantic saturation. In Saltykov-Shchedrin’s works, their symbolism is seen in a negative aspect: white represents coldness, despair, insipidity; gray – poverty, sadness, rough weather. In the descriptions of the environment, these colors are accompanied by images of snow, rain, fog, which in turn are connected with the motifs of death, doom, and emptiness of life. Many of the satirist’s works starting from his early stories, Contradictions, Brusin, are emotionally charged in such a way. White and gray colors define the peculiarity of the artistic space of many works of Saltykov-Shchedrin. In the epilogue of the series Provincial Sketches, the ground appears covered with a white shroud. The tragedy of this image is compounded in the cycle of Well-Intentioned Speeches. Snow as a white shroud is the writer’s constant metaphor. Almost always when describing Russian expanses, monotonous, dull colors dominate in the works of the satirist. White color expands the space to the infinity overwhelming a man; gray increases the feeling of hopelessness. Saltykov-Shchedrin’s landscape correlates with the unclear fate of Russia, with mournful events in the national history, a fading aristocratic landlord class. These colors are associated with moral issues in the novel-chronicle The Golovlyov Family. In the tale Night of Christ, white and gray serve as the concentration of world evil. However, gray does not have only negative energy – the «gray tones» of the Motherland cause the writer to feel «love to the pain in the heart». Golden color in the idiomatic expression «Golden age», an age of harmony and prosperity, used by the socialists-utopians, to whose ideals Saltykov-Shchedrin always remained true, stand as the antagonist of white and gray. Color is one of the mental units forming the concept sphere of Saltykov-Shchedrin’s creative work; it reflects the diversity of the author's thinking, the philosophy of the artist-satirist, the worldview of a particular age, and the national picture of the world.
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Korzhuev, Andrey V., Yuliya B. Ikrennikova, Zakir A. Kuliev, Elena L. Ryazanova, and Elena N. Shadrina. "Pedagogy in the Сonstellation of Sciences: Methodological Dialogue and “Knowledge Transfer”." Voprosy Filosofii, no. 6 (2022): 75–86. http://dx.doi.org/10.21146/0042-8744-2022-6-75-86.
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According to representatives of the exact sciences, as well as philosophers and methodologists of the humanities, the epistemological status of pedagogy today is quite low. There are no verified regulations for the empirical, theoretical and contextual substantiation of conclusions and methods for obtaining them; the voices of the theoreticians of pedagogical science about the structure and component composition of pedagogical theory sound polyphonic. The differences between theory and concept, long recognized in the science of science, do not find the right understanding and response in pedagogical works. Pedagogy, being an integral member of the community of human sciences, must today enter into an active and meaningful scientific dialogue with methodologists, science scholars, humanists, who represent a “strong” version of human knowledge. Described by the famous Russian philosopher L.A. Mikeshina’s methodological dialogues prompted us to take up the urgently required concretization of the author’s interesting conclusions and arguments in relation to the methodology of pedagogy which L.A. Mikeshina presents as transfer of terms (extrapolation). Based on the analysis of the cited book and many works of philosophers and teachers, we managed to build a triad of criteria for correct extrapolation of terms: a) address correctness; correspondence of the pedagogical sound of the term transferred to pedagogy to that which is accepted in donor science; b) the creative focus of the transferred term; c) detachment from repetition of the well-known method of noise stylistic reproduction. As one of the examples of the transfer of knowledge into pedagogy, the author considers the absorption by the science of education of the stylistics of related sciences based on scientific metaphors. The second part of the article is devoted to the theoretical construction of pedagogy. A methodological screen of a particular pedagogical theory is presented, white spots of the topic are revealed, the idea of theoretical constructions in pedagogy, reflected qualitatively and quantitatively, is proposed. The connection between the problem of knowledge transfer (1) and the theoretical construction of pedagogy (2) is shown.
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Chemakin, Anton, and Artem Pigarev. "“The Power Must Believe in Itself”: Insufficiently Known Articles by P.B. Struve of the Civil War Period." Almanac “Essays on Conservatism” 60 (December 12, 2019): 444–52. http://dx.doi.org/10.24030/24092517-2019-0-4-444-452.
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The publicistic works of the Russian economist, philosopher, historian and politician P.B. Struve, written in the autumn of 1919, while he resided in the territory of southern Russia under the control of White forces, has practically not been studied. On his arrival from France to Rostov-on-Don and appointment as editor-in chief of “Great Russia”journal, Struve became one of the prominent masterminds of Russian nationalism and ardent propagandists of the military dictatorial regime. In his articles published in “Great Russia” journal he expressed his understanding of bolshevism and the specific features of the Civil War, described the measures necessary for the victory of the White movement, explained how the “public” should carry on under current conditions. The authors of the publication present here the full text of the five article by Struve and also describe circumstances under which those articles were written.
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Lebedeva, M. M., and M. V. Harkevich. "THEORY OF INTERNATIONAL RELATIONS IN THE MIRROR OF CONTEMPORARY RUSSIAN INTERNATIONAL STUDIES." MGIMO Review of International Relations, no. 5(50) (October 28, 2016): 7–19. http://dx.doi.org/10.24833/2071-8160-2016-5-50-7-19.
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The article deals with the evolution of Western theories of international relations in the postSoviet Russia, it analyzes the world view of Russian international scholars, as well as their reflection on the epistemological foundations of the probable Russian IR school. It states that pluralization of theoretical approaches continues in Russia, while liberalism is gradually givingup to realism on the way to the dominant theory. Constructivism is gaining popularity and postmodernism remains without followers. Russian international studies are structured by a long-standing debate about the identity of Russia. "Westerners" continue to argue with "Slavophiles."Sometimes these arguments translate into a cry for building independent national school of international relations, thereby exacerbating the problem of epistemological relativism. The bases for the school may be found in Russian spiritual philosophy, the Tartu-Moscow school of semiotics, Russian cultural studies, postcolonial tradition of national historical science.
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Serdyukova, Elena V. "Archival Heritage of Russian Post-October Abroad Philosophers in Modern Domestic and Foreign Studies." Voprosy Filosofii, no. 5 (2021): 108–18. http://dx.doi.org/10.21146/0042-8744-2021-5-108-118.
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Researching the archives of Russian post-October abroad thinkers is one of the main tasks of modern Russian philosophy. The return of the spiritual wealth of Russian intellectual culture that has begun in the late 1980s with the publication of hard access and works of bibliographic rarity of N.O. Lossky, N.A. Berdyaev, S.L. Frank, S.N. Bulgakov and others, is continuing today. However, at the beginning of the XXI century the trajectory of this return changes slightly. The published works of Russian abroad thinkers require a holistic reading, rethinking and actualization. These problems cannot be effectively solved without plunging into the existential and intellectual history of Russian philosophy in the first half of the twentieth century. That is why modern historians of philosophy turn to the archive, and not so much as an empirical object, collection and repository of documents, but as a cultural, historical, humanitarian phenomenon, thanks to which, through the collective efforts of philosophers and scientists, a holistic portrait of Russian philosophy in its personal dimension is brought together. We can consider the archive of any Russian philosopher of the first half of the twentieth century as an “archive of the era” (T.G. Shchedrina), as a “sphere of conversation” in which the meeting of thinkers of the early twentieth century and modern philosophers is possible. Such a methodological turn affects the content of historical and philosophical research and changes our ideas about the Russian abroad philosophy, about the era as a whole, and also allows us to reconstruct the heritage of Russian philosophers and consistently collect the value-semantic unity of Russian intellectual culture while preserving its “diversity and unity” (M.A. Maslin).
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KOVALCHUK, Natalia. "PANSLAVISM IN MODERN RUSSIA: ACADEMIC AND POLITICAL DIMENSION (based on M. Danilevsky's ideological heritage)." Problems of slavonic studies, no. 68 (2019): 137–48. http://dx.doi.org/10.30970/sls.2019.68.3075.
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Abstract Background: While international tensions increase and Russia's relations with the US and the European Union are worsening as a result of the annexation of Crimea and military intervention in Eastern Ukraine, the presence of Panslavic ideas in the Kremlin's propaganda arsenal becomes more and more visible. Russian politicians, scholars, and conservative public figures often voice the central thesis of Panslavism about the difference and the eternal confrontation between Russia and the West and explain the nature of actual conflicts in the light of this thesis. Purpose: To analyze the contemporary manifestations of Panslavism in the academic, educational and political circles of the Russian Federation by examining the current role of the intellectual heritage of Nikolai Danilevsky, a Russian scientist and conservative philosopher, author of the well-known book “Russia and Europe.” Results: The material presented in the article testifies that Panslavism continues to function in various cultural and political contexts, including undergoing a new rise in Russia in the XX-beginning of the XXI centuries. Slavic motives today are not only present in artistic or academic narratives – as the contemporary appeal to Danilevsky's ideas shows, but they are also periodically instrumentalized for political purposes. In the imagined world of Russian Panslavism, Russia looks stronger than the Western powers, capable of becoming a center of attraction for Slavic neighbors. Radical Russian nationalism borrowed the agenda of the Panslavists of the second half of the XIX century with a view to restoring lost influence in Central and Southeastern Europe. Key words: Panslavism, Russian imperialism, M. Danilevsky, “Russia and Europe”.
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Motroschilowa, Nelly. "Jelena Osnobkina (1959–2010)." Deutsche Zeitschrift für Philosophie 69, no. 2 (April 1, 2021): 295–302. http://dx.doi.org/10.1515/dzph-2021-0024.
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Abstract This archival feature serves to present the personality and philosophy of Elena Oznobkina (1959–2010), a key figure of late-Soviet and, later, Russian philosophy. Oznobkina pioneered the present-day reception of Martin Heidegger and Edmund Husserl in Russia, but also made substantial contributions to Nietzsche studies and political philosophy, which are detailed in Nelly Motrozhilova’s introduction. Her philosophical work was inseparable from her personal political engagement, to which the featured archival text (“Prison or Gulag?”, 2000) testifies. It gives a poignant and concise characterisation of the prison as an object of philosophical theory, while asking the question of where Soviet prison camps and the prisons of post-Soviet Russia are to be located within this field of thought.
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Belov, Vladimir N. "Art and culture: Aesthetic ideas of V.E. Sesemann." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 2 (2022): 231–41. http://dx.doi.org/10.21638/spbu17.2022.207.
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The article provides an analysis of the aesthetic views of one of an interesting and original, but still, unfortunately, little studied Russian philosopher, V.E. Sesemann (1884–1963). Aesthetics occupied a leading position in Seseman’s philosophical constructions, while remaining fully embedded in the philosophy of the Russian thinker. Continuing the traditions of transcendental philosophy, Sesemann considers aesthetics as a general theoretical discipline that combines all private and separate studies of the theme of beauty. As in his theory of knowledge, the fundamental element of his aesthetics is the phenomenon of experience, which is the general pre-subject basis of Sesemann’s entire philosophical system. At the same time, however, aesthetic experience, in contrast to experience as such, is experience of a special kind. When identifying the specifics of aesthetic experience, the Russian philosopher attaches special importance to the study of the problem of form, which explains his attention to the work of Russian formalists. Arguing with the formalists and the German art theorist Heinrich Wölfflin and defending the nature of the form as lively and rhythmic, he also sees the positive aspects of these teachings. Sesemann develops his aesthetic ideas in a discussion with contemporary aesthetic theories. It is emphasized that Sesemann addressed the problems of aesthetics throughout his life and expressed his views on a variety of aesthetic problems: from theoretical and methodological to concrete practical and even applied ones. In his aesthetic concept, the Russian philosopher Vasily Emilevich Seseman tries to productively synthesize neo-Kantian and phenomenological approaches.
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Pirozhkova, Sophia. "PHILOSOPHY AS ELEMENT OF RUSSIAN SCIENTIFIC SYSTEM: HISTORICAL ASPECTS OF PROBLEM." Studia Humanitatis 17, no. 4 (December 2020): 4–14. http://dx.doi.org/10.15393/j12.art.2020.3661.
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The article offers a rational reconstruction of the history of the development of Russian philosophy as a scientific discipline. The relevance of this reconstruction is due to the need for a new self-determination of philosophy in the structure of scientific knowledge. This need is caused, on the one hand, by the world-wide transformations of science as a cognitive, social and cultural phenomenon, on the other hand, by the fact that Russian science is undergoing a period of reforms that pose urgent questions for Russian philosophy to fix its features, functions and tasks as a scientific discipline in new conditions. The article shows that philosophy appears in Russia as part of an integral system of rational knowledge, or rather as part of a kind of socio-cultural project of such system. This system inherits the Ch. Wolff’ project. It is characterized by the absence not only of the modern differentiation of sciences, but also of the later opposition between philosophy and science. In a short time by historical standards, the emancipation of natural science disciplines begins, seeking to privatize the status of scientific knowledge. However, since the beginning of the XIX century, it is not self-determination in opposition of science acquiring its modern face, but the socio-political context that determines the fate of Russian philosophy, setting various forms of its institutionalization. This dependence persists in the twentieth century, when the role in the Soviet socialist project returns philosophy to the central place in the structure of scientific knowledge, as it was in the Wolff’ system, while discrediting it as a scientific activity. It is proved that since the end of the 1950s, Russian philosophy has begun to partially rebuild itself as a scientific discipline, creating prerequisites for the retention of academic and university philosophy after the collapse of soviet ideology.
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Yusna, Darni. "BUDDHISM: AN OVERVIEW OF ITS PHILOSOPHY AND DEVELOPMENT IN RUSSIA." Alfuad: Jurnal Sosial Keagamaan 5, no. 2 (November 26, 2021): 1. http://dx.doi.org/10.31958/jsk.v5i2.4608.
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It is a positivist philosophy that assumed a religious character, and it appeared in India after the Hindu Brahmin religion in the fifth century B.C. In the beginning, it was opposed to Hinduism and tended to take care of the human being. It also included a call to mysticism and harshness, and the rejection of luxury, and the call for love, tolerance, and doing good. After the death of its founder, it turned into false beliefs of a pagan nature, and its followers exaggerated its founder until he worshipped him. We conducted a literature study by reviewing various sources and using a descriptive analysis approach and a historical approach in presenting this article. It is considered an ethical system and a philosophical doctrine based on philosophical theories, and its teachings are not revelations but rather opinions and beliefs within a religious framework. Old Buddhism differs from New Buddhism in that the former is ethical, while New Buddhism is Buddha's teachings mixed with philosophical views and mental measurements about the universe and life. Buddhism has spread to all corners of the world, including Russia. Buddhism is considered one of the traditional religions in Russia, which is legally part of Russia's historical heritage. In addition to the historical monastic traditions of Buryatia, Kalmykia, and Tuva, Buddhism is now spreading throughout Russia, with some ethnic Russians converting to it. The main form of Buddhism in Russia is the Gelukpa school of Tibetan Buddhism, with other Tibetan traditions in the minority. Although Tibetan Buddhism is most often associated with Tibet, the religion spread to Mongolia, and via Mongolia, it was brought to Russia.
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Brandist, Craig. "Ethics, Politics and the Potential of Dialogism." Historical Materialism 5, no. 1 (1999): 231–54. http://dx.doi.org/10.1163/156920699100414526.
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AbstractWhen, in the early 1980s the ideas of post-structuralism seemed rampant within academic critical theory, the appearance of the flawed English translation of Mikhail Bakhtin's central essays on the novel seemed to offer a very promising alternative perspective.1 Bakhtin's model of discursive relations promised to guard the specificity of discourse from being obscured by a web of determinations, while allowing the development of an account of the operations of power and resistance in discourse that could avoid the nullity of Derrida's hors-texte and the irresponsible semiotic hedonism of the later Barthes. Marxist theorists such as Raymond Williams, Terry Eagleton and Allon White immediately and effectively seized upon the translated work of the Bakhtin circle to bolster their arguments, but, as translations of the earlier and later philosophical material appeared, it became apparent that the relationship between work of the circle and the Marxist tradition was very problematic. With this, the American anti-Marxist Slavists – some of whom had been responsible for certain of these translations – moved onto the offensive, arguing that Bakhtin's work was fundamentally incompatible with, and in principle hostile to, Marxism. Occasionally, they went further, arguing that Bakhtin was quite unconcerned with politics and questions of power, being an ethical, or even a religious philosopher before all else. The Americans did have a point. Bakhtin certainly was not a Marxist and the Marxism of some of his early colleagues and collaborators was of a rather peculiar sort. Furthermore, the key problematic area was indeed Bakhtin's ethics which, it became ever more apparent, underlies his most critically astute and productive work and serves to blunt its political edge. Important points of contact between the work of the Bakhtin circle and Marxist theory do persist, however, as Ken Hirschkop and Michael Gardiner, among others, have continued to register. In this article, examining some of the sources of Bakhtin's philosophy, which have only just been revealed in the new Russian edition of his work, we shall analyse the features of Bakhtin's ethics that stifle the political potential of dialogic criticism, and we will suggest ways in which that potential may be liberated.
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Osipov, Igor D. "Yu. N. Solonin on the socio-political philosophy of conservatism." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 4 (2022): 525–33. http://dx.doi.org/10.21638/spbu17.2022.407.
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Professor of the St Petersburg State University Yu. N. Solonin to the study of global and Russian conservatism, analyzes his works on the problems of philosophy and axiology of politics and political ideology. The author shows that political philosophy of Solonin was theoretically grounded Center for comprehensive study of conservatism at the Philosophy Department of the St Petersburg State University. It is pointed out that many well-known specialists from St Petersburg and other regions of Russia took an active part in the work for the Study of Conservatism Center. They investigated the substantial characteristics of conservatism as a complex socio-cultural and intellectual phenomenon and the historical-philosophical preconditions of conservatism. Solonin’s works creatively developed the concepts by Russian scholars dealt with conservatism, and it helped to organize a research school of comprehensive study of conservatism. The article offers an analysis of Solonin’s writings on conservatism while he was leading the Study of Conservatism Center. The works by Solonin and other scholars revealed the main features of conservatism’s philosophy, such as holism, organicism, traditionalism, etatism, and irrationalism; they analyzed the historical, cultural, political-legal and socioeconomic preconditions of the genesis of European and Russian conservatism. The article argues that a special attention in Solonin’s theoretical heritage was paid to the analysis of the problem of liberal-conservative synthesis. He specifically analyzed the potentialities of liberalconservative synthesis and proved that various non-classical forms of political ideologies are being formed in modern conditions. Solonin also noted the complex and diverse ideological currents of conservatism in Russia, its being conditioned by the traditional way of Russian society, the attitude of the people to the state.
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Rostova, Natalya N. "The Issue of Human Individual in Contemporary Russian Philosophy." Almanac “Essays on Conservatism” 60 (December 12, 2019): 341–51. http://dx.doi.org/10.24030/24092517-2019-0-4-341-351.
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The article analyzes the current state of affairs in Russian philosophy in connection with the question «What is a human individual?». While distinguishing the terms “Russian philosophy” and “Russian-language philosophy”, the author points out the primordial metaphorical nature of Russian philosophy, its attempt to discover the ineffable in the language, which is characteristic of Rozanov's style of writing. Today this is expressed in the interest of Russian philosophy to the issue of the “literal” and “clip”. In contrast to the European philosophy that interprets itself as ontology, Russian philosophy perceives itself as anthropology. The apophatic and literal language seems to be the most adequate one for the description of the phenomenon of “the human individual”. While the Western philosophy eliminates today the issue of a human individual and transforms anthropological knowledge into non-human anthropology, the Russian philosophy qualifies the human situation as an anthropological catastrophe. Meeting the challenges of this catastrophe, Russian philosophy formulates a number of anthropological projects, which are analyzed in detail in this article. These projects are united under the title of post-cosmism, which opposes the post-humanistic tendencies of Western philosophy. Post-cosmism sees the truth of the human nature in its extension and exceeding its own bounds. It is not the reduction to the world of things, but the transcendence of self that opens up the true horizon of a human being.
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Petukhov, I. A. "The evolution of the assessment of smenovekhovtsevs in domestic scientific literature and publicism." Vestnik of Minin University 8, no. 4 (November 7, 2020): 11. http://dx.doi.org/10.26795/2307-1281-2020-8-4-11.
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Introduction. In this article issues, are considered, that are connected with the change of smenovekhovtsy in scientific and political publications of Russian authors in the historical retrospective. The article snows that the initial assessments were greatly defendant on the political environment at the beginning of the XX century when of the articles criticism the entire intellectual class but this tendency gradually evolved in to a more detailed and conscious analysis of the smenovekhovtsy ideas through the lens of the Russian post-revolutionary thought.Materials and Methods. The material of the research is the publications of various authors devoted to the problems of changeover as a philosophical and political trend. To solve the set tasks, the methods of philosophical analysis, interpretation, comparison, generalization are used.Results. The result of the conducted research is the systematization of the history of consideration of the phenomenon of changeover from political criticism to understanding the originality of the originality of the thought of the creators of this movement, including the personality characteristics of N.V. Ustryalov, a description and assessment of his political, scientific, managerial and other activities directly related to the process of the origin and development of the project of change. In general, it can be stated that the philosophical studies of the works and biography of N.V. Ustryalova are devoted to a limited range of topics: an assessment of his activities as a political figure of the white movement, an analysis of his ties with the Bolsheviks, a study of the reasons that served as the basis for the formation of the idea of national bolshevism and a conceptual comparison of this trend with Smenovekhovtsy. Currently, this thematic circle has expanded due to the study of the philosophical and political views of N.V. Ustryalov from the point of view of the influence of Smenovekhovtsy on other trends of Russian social thought in emigration, the originality and patriotism of his works.Discussion and Conclusion. Within the framework of this article, a scientific discussion of well-known experts on the history of changeover is presented and makes it possible to characterize the main ideas of the representatives of this trend. One of the most important issues discussed in the works devoted to the changeover and directly by N.V. Ustryalov, is the question of the originality of smenovekhovtsy as a political and philosophical direction of Russian thought. An important role in the study of N.V. Ustryalov plays the fact of the influence of his ideas on other currents of emigration, Soviet and philosophical thought, understanding of the origins and foundations that served to create smenovekhovtsy and National Bolshevism. Therefore, it can be argued that a deep meaningful analysis of domestic ideas is needed, a study of the history of interpenetration and the influence of the teachings of the smenovekhovtsy on post-revolutionary socio-political and philosophical thought, both inRussia and abroad.Thus, the author was able to form a full-fledged political and philosophical analysis of journalism devoted to the changeover and demonstrate the importance of the ideas of its creators in the history of Russian philosophy.
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Tyapin, Igor N. "“Russian Fichte”. Relevance of Yu.F. Samarin’s Philosophy of National Consciousness." Almanac “Essays on Conservatism” 54 (May 20, 2019): 35–40. http://dx.doi.org/10.24030/24092517-2019-0-2-35-40.
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The significance of the national consciousness issues in Russian thought is still very high due to the persisting interconnection principles of the authority and society and strict separation of subject – object functions and roles. Underestimation of Yu.F. Samarin’s ideological heritage as an original interpreter of Fichte’s national spirit philosophy with reference to Russian reality calls for the reconstruction of his national consciousness concept that was formed in the process of the analysis of the social and political problems in Russia in the 19th century. The article demonstrates that Samarin criticized two false ways of the country development related to the “change of “sobornost” (collegiality)”, – cultivating of individualism (or individualistic Western nationalism) and total suppression of Russian people activity by the power while giving preferences to national minorities that resulted in “national spirit fade-out” and various defeats of the country, including military, – and so he came to the conclusion that it was possible to overcome national crisis through the efforts of national intelligentsia and reforms of the monarchy to pursue mass education and enlightment with the purpose of future moral and social ideal realization.
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Goncharenko, Valerya. "Key Issues of Donald Trump’s Foreign Policy Legacy in Relations between the US and the European Union." ISTORIYA 13, no. 3 (113) (2022): 0. http://dx.doi.org/10.18254/s207987840020920-1.
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This article describes and analyzes transatlantic relations during the presidency of Donald Trump; summarizes main problematic aspects of US-European cooperation in such important areas as economy, energy and security; indicates reasons of difficulties concerning the dialogue between the US and the EU and suggests a search for ways of further cooperation. The United States of America and EU-members have been allies since the beginning of the Cold War. However, the more the policy of the European Union becomes independent, the more White House seeks to increase its influence on the European region. Donald Trump’s presidency has exacerbated a number of already existing contradictions between the United States and the European Union in three main areas of cooperation. This article makes an assumption that the personality of Donald Trump is one of the key factors that complicate US-European relations, but not the only since the Russian factor and the desire of the European Union to become one of the centers of power on the world stage are significantly weakening the transatlantic relationship.
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Shlapentokh, Dmitry. "The Problem of Russian Democracy: Can Russia Rise Again?" Social Philosophy and Policy 17, no. 1 (2000): 269–313. http://dx.doi.org/10.1017/s0265052500002624.
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While Western political scientists have a variety of opinions on democracy and how its institutions could be improved, they almost never argue about the validity of democracy as a form of government. Of course, it would be unfair here to ignore the presence of an authoritarian streak in Western thought. Thomas Hobbes comes to mind most immediately. Yet the views of those thinkers with an authoritarian bent have become marginalized in present-day discourse; or, to be more precise, it is assumed that their views on the importance of a strong government are irrelevant to the present. The assumption that a strong regime might be necessary in non-Western societies is thought to be the product of these authoritarian/totalitarian societies' elite classes—that is, a justification for imposing the power of the elite upon the people. Most Western political scientists are convinced that democracy is the best of all possible forms of government.
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Alferov, A. A. "Polycentrism versus Universalism in the Picture of the Social World." Herald of the Russian Academy of Sciences 92, S7 (December 2022): S574—S580. http://dx.doi.org/10.1134/s1019331622130135.
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Abstract The principle of monocentrism in building a picture of the social world is opposed to the principle of polycentrism. Certain trends substantiating the principle of monocentrism, on the one hand, and the principle of polycentrism, on the other, are considered. The justification of monocentrism is universalism—of man, human consciousness, human history. In anthropology, polycentrism is based on the idea of the sociocultural conditioning of man, while in the philosophy of history, it is based on the concept of history as the development of individual isolated cultures or civilizations. The multiplicity of civilizations creates a polycentric picture of the social world. Russia is both a state and a civilization. Russia has attracted adjacent states, primarily in the post-Soviet space, into its civilizational field and has become the core state of Eurasian civilization. However, even in isolation, without adjacent states, the Russian Federation is a civilization. Possible contents of the ideology of Russian civilization are also considered.
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Loktionov, Mikhail. "Live experience philosophy. The theory of knowledge of A.A. Bogdanov." Polylogos 5, no. 4 (18) (2021): 0. http://dx.doi.org/10.18254/s258770110017849-5.
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Considering the philosophical heritage of Alexander Bogdanov, the author focuses on the aspect of the theory of knowledge, which passes through all the work of the famous philosopher and revolutionary. Doubts about the possibility of an exhaustive knowledge of the surrounding reality are also visible in Bogdanov’s earliest works. An attempt to build a new approach to human knowledge, having rinked him with activity experience, was undertaken by him in his main philosophical work, “Empiriomonism”. Standing on the positions of positivism as a “scientific” philosophy, Bogdanov tried to substantiate the dynamics of the public process, while remaining at the Marxist platform. The further development of his ideas led to the creation of a “universal organizational science” – tectology, which, in his opinion, has already passed beyond philosophy and was not only science, but also methodology of knowledge, as well as the style of scientific thinking, to which science, initially not realizing this, always sought. Thus, studying the legacy of Bogdanov, we see the development of views on the ideas of knowledge in the Russian philosophy of the beginning of the XXth century.
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Melin, Harry, Tiina Saari, Markku Sippola, Azer Efendiev, and Evgeniya Balabanova. "Comparing Finnish and Russian Work Life." Мир России 27, no. 2 (April 16, 2018): 90–108. http://dx.doi.org/10.17323/1811-038x-2018-27-2-90-108.
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Tiina Saari – Post Doctoral Researcher, University of Tampere, Finland. Address: 4 Kalevantie, 33100, Tampere, Finland.E-mail: tiina.p.saari@uta.fi
Markku Sippola – University Lecturer, University of Tampere, Finland. Address: 4 Kalevantie,33100, Tampere, Finland.E-mail: Markku.Sippola@uta.fi
Harry Melin – Professor, Vice Rector, University of Tampere, Finland. Address: 4 Kalevantie, 33100, Tampere, Finland. E-mail: harri.melin@uta.fi
Azer Efendiev – DSc in Philosophy, Professor, National Research University Higher School of Economics. Address: 20 Myasnitskaya St., Moscow, 101000, Russian Federation. E-mail: efendiev@hse.ru
Evgeniya Balabanova – DSc in Sociology, Professor, National Research UniversityHigher School of Economics. Address: 20 Myasnitskaya St., Moscow, 101000, RussianFederation. E-mail: balabanova@hse.ru
Citation: Saari T., Sippola M., Melin H., Efendiev A., Balabanova E. (2018) Comparing Finnish and Russian Work Life. Mir Rossii, vol. 27, no 2, pp. 90–108. DOI: 10.17323/1811-038X-2018-27-2-90-108
This article compares the differences and similarities between Finnish and Russian work life, with special focus on how employees perceive the importance of employment and pay, favouritism in the workplace, and satisfaction with leadership. The contrasts between the two countries make for an interesting comparison: Finland is one of the world leaders in quality of work life, while many workplace practices in Russia date from the Soviet era. Our analysis shows that, as expected, pay is much more important than job content to Russian employees, while job content is more important than pay to Finnish employees. Work and employment is highly valued in both countries, but more so in Russia. Russia is often described as backward in its management and leadership styles, yet we found that Russian employees are more satisfied with some aspects of leadership in the workplace than Finnish employees.
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Qinyan, An. "The Fate of the Russian inTelligentsia in the XX Century. Re-Reading Milestones." Voprosy Filosofii, no. 3 (2021): 113–27. http://dx.doi.org/10.21146/0042-8744-2021-3-113-127.
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The article provides an analysis of historical events in Russia in the 20th century from the point of view of the influence of the Russian intelligentsia on them, its theoretical and practical activities. The starting point for the author is the collection Milestones (1909) and the criticism of the intelligentsia, which is the main meaning of the articles in this collection. The author shows that, despite the great influence of the intellectuals on the fate of Russia, they was not able to fully realize its ideals, and the fate of many of them was tragic. Their ideals were in contradiction with the real life of Russia, and later of the Soviet Union, they did not take into account the peculiarities of the development of the Russian and then the Soviet state and society. Their attempts to go against social practice inevitably ended in failure, while the desire to act in accordance with social practice often led to results that were contrary to their ideals. According to the author, the fate of the Russian intelligentsia in the 20th century confirmed the correctness of the materialist understanding of history, according to which, in the absence of ideals, movement forward has neither a driving force nor a direction, and without reliance on practice, all ideals turn into utopia. Therefore, the correct solution to the problem of connecting excellent ideals and objective practice is a matter of high political art. In the process of modernizing a backward state, the intelligentsia has a special mission.
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Berest (Юлия Берест), Julia. "The Theme of Happiness and British Utilitarianism in Russian Thought, from the 1860s to the Early 1880s." Journal of Modern Russian History and Historiography 14, no. 1 (October 18, 2021): 5–68. http://dx.doi.org/10.30965/22102388-12340002.
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Abstract The theme of happiness is a neglected topic in studies of Russian thought, in part because the Russian intelligentsia came to be associated with the ethos of self-abnegation and sacrifice in the name of the common good. It is little known that the spread of utilitarian philosophy in Russia in the early 1860s sparked a debate on the notion of happiness (individual and collective) between the left intelligentsia and their opponents on the conservative spectrum. The publication of the Russian translations of Jeremy Bentham and John Stuart Mill in the late 1860s provided a new spur to the controversy and gave it a more philosophical flavor. While the intelligentsia thinkers asserted the right to happiness as one of the fundamental human needs, rooted in the very essence of human nature, the conservative writers contested both the idea of happiness as a right and the notion that happiness is the purpose of life. This article examines the intellectual and contextual development of the theme of happiness in Russian thought throughout the 1860s–1880s.
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Rodin, I. V. "ON TRANSHUMANIZATION OF MIND IN RUSSIA AND THE WEST." Bulletin of Udmurt University. Series Philosophy. Psychology. Pedagogy 32, no. 4 (December 24, 2022): 349–58. http://dx.doi.org/10.35634/2412-9550-2022-32-4-349-358.
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In the proposed article we will touch on the problem of transhumanization of culture in view of what could be named the transhumanization of language and mind. Under the latter we understand the progressive involution of language as a semantic field, a field of abstract 'excessiveness' of culture as it is inscribed in forms of thought and interpersonal interaction. Following the cybernetic imperative, the transhumanization of language and, consequently, of mind and subjectivity, reduces the language to a means of transmission of information, while cutting all the 'unnecessary' off it and making the question regarding the essence of subjectivity extremely acute and relevant. A comparative epistemological analysis of Russian and Western cybernetics and their corresponding trajectories of cultural transhumanization, elicits different nature and essence of these two ontologemes, which allows us to draw more complex conclusions concerning the transhumanistic reality on opposite sides of the civilizational barricades. Ontologically bridging between the pre-Revolutionary philosophy of Russian self-determination, Russian cosmism and Russian cybernetics allows us to understand why transhumanism has not been invented in Russia and cannot become its new Idea.
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Borisova, Tatiana. "Russian National Legal Tradition: Svod versus Ulozhenie in Nineteenth-century Russia." Review of Central and East European Law 33, no. 3 (2008): 295–341. http://dx.doi.org/10.1163/092598808x262650.
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AbstractThe article describes and analyses the competing approaches to codification in Russia during the first decades of the nineteenth century following Napoleon (and his Code Civil) and its evaluation in the late nineteenth century. Based on recent methodology—the history of notions (Begriffsgeschichte)—this article presents the history of codification through the perspective of the emergence and development of the Russian legal terms 'svod' (compilation/digest) and 'ulozhenie' (system/code). These terms represented the 'battle flags' of the two parties: on one hand, those whom one might characterize as rationalist, universalist, Enlightenment-oriented, based on the French Revolution and inspired by the Code Napoleon; and, on the other, those who might better be described as history-oriented, traditionalist, romantic, nationalist. Speranskii, initially the prime representative of the first tendency, was ultimately successful as the leader of a Russian codification movement by claiming an original national approach to codification, while in practice combining the two elements. The article seeks to demonstrate that the categories of 'national', 'traditional', 'original'—as well as their opposites, 'universalistic', 'rationalist'—which were used in the political and academic discourse on codification in nineteenth-century Russia, may be analyzed as a rhetorical means of argument skillfully applied by the ambitious drafters of new codes (as well as by their opponents). Contextual analysis of both the Russian and European political background of codification discussions are applied in this work, which leads to conclusions on the construction (and deconstruction) of a national mythology of legal traditions. My view of the creation of a new code of laws (ulozhenie)—during the first three decades of the nineteenth century—is one of the completion of a Russian national project. It became such rather suddenly in the spring of 1812 as a result of both major forces and of chance circumstances, the movement of armies, global ideas and the passions of historical figures. The combination of a number of factors resulted in a situation whereby the political struggle over the new code was conducted through the language of nationalism by contrasting the 'national spirit of the law' with 'foreign principles'. In the struggle for a new code, the opposing sides not only used 'national rhetoric' introduced from outside but, also, changed the Russian language, inventing new 'national' meanings for legal concepts.
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Singh, R., and F. Riess. "The 1930 Nobel Prize for Physics: A close decision?" Notes and Records of the Royal Society of London 55, no. 2 (May 22, 2001): 267–83. http://dx.doi.org/10.1098/rsnr.2001.0143.
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Raman scattering (in Russia called combination scattering) was discovered in 1928 by Indian and Russian scientists, at almost the same time. In 1930, the Nobel Prize for Physics was awarded to the Indian scientist Sir C.V. Raman, F.R.S., while the Russian scientists G.S. Landsberg and L.I. Mandelstam were rejected. The reasons for this are illustrated by analysing the nomination letters for the three scientists, as well as the report of the Nobel Committee for the year 1930.
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Biriukov, Dmitry. "Certain Attitudes Towards Byzantium As Manifested in the Russian Historiosophical Literature of the Early and Middle 19th Century (Ivan Kireyevsky, Petr Chaadaev, Alexander Pushkin, Arist Kunik)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 4 (August 2021): 16–27. http://dx.doi.org/10.15688/jvolsu4.2021.4.2.
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Introduction. I expose in Ivan Kireyevsky a specific attitude to the Byzantium, which I qualify as byzantinocentric. Methods and materials. I use the historical method. Materials are Russian Historical and Publicistic Literature. Analysis. In the course of research, I identify two opposite lines in terms of perception of the image of Byzantium, manifested in the circle of Kireyevsky. One of these lines may be called anti-Byzantine, while the other Pro-Byzantine. The first line goes back to the anti-Byzantine message inherent for the age of Enlightenment. It found its expression in the “Lectures for the philosophy of history” by Georg Hegel, which became known in Russia soon after its publication. In this study, I point out in Kireyevsky the traces of an implicit polemic with Hegel’s anti-Byzantinism and reveal the context of this polemic in Russian literature. I find such a context in Arist Kunik’s papers. Results. This anti-Byzantine line is clearly seen in Petr Chaadaev, for whom the theme of the relationship of Russian civilization with the Byzantine was sensitive, because Chaadaev considered such a relationship very negatively. This view is the opposite of Kireyevsky’s one, for whom this relationship is also obvious, but Kireyevsky perceives it as happy. Alexander Pushkin – a close acquaintance of both Chaadaev and Kireyevsky (in pre-Slavophil period of the latter) – also recognizes this kinship and, like later Kireyevsky, perceives it as happy and beneficial for Russia (i.e. the both share the Pro-Byzantine line). At the same time, Pushkin’s view assumes freedom and the absence of determinism of Russia by Byzantium, which is inherent to Chaadaev’s position. The difference between Pushkin and Kireyevsky in this respect is that Kireyevsky’s byzantinocentrism includes the idea of a higher spiritual connection between Byzantium and Russia, whereas Pushkin leaves Russia free from Byzantium in this respect as well.
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Tyapin, Igor N. "Историософия русского сознания в творческом консерватизме Л.А. Тихомирова. Об упущенных возможностях национально-государственного развития России в начале ХХ века." Almanac “Essays on Conservatism” 102 (March 1, 2020): 613–20. http://dx.doi.org/10.24030/24092517-2020-0-1-613-620.
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The author of the article uses the works of L.A. Tikhomirov as the basis when examining the problem of criticism of the conditions of the state and society in monarchic Russia during the last decade of its existence from the part of the conservative figures who not only advocated the necessity to preserve the autocracy but also substantially contributed to the working out of the main principles of Russian social development. In particular, the “creative conservators” managed to accomplish the deep philosophic conceptualization of Russian history while trying to find the previously lost ideal of social organization. Tikhomirov’s relevant concepts of the mutual conditionality of Russian national consciousness underdevelopment and state degradation, as well as of the necessity to realize the model of the moral state of justice on the basis of the national idea, were not accepted by the bureaucratic system that resulted before long in the collapse of Russian monarchic state.
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Darchiashvili, David, and David Bakradze. "The EU Eastern Partnership Initiative and Georgia." Politeja 16, no. 5(62) (December 31, 2019): 117–40. http://dx.doi.org/10.12797/politeja.16.2019.62.07.
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The article views the geographical area between the EU and Russian borders as a battle space of two, drastically different foreign policy and ideological approaches. The authors argue that in the years since the end of the Cold War, a unique surrogate of former clash of liberal and communist worlds emerged, leading to and underpinning current Hybrid Warfare, underway from Ukraine to Georgia. Its roots lay in the Russian interpretation of the Western attitude towards the East as Neo-colonialist. Relying on the income from its vast energy resources, Russia also tries to develop its version of so called “Soft Power”, used by the West in this region. Though in Russian hands, it is coupled with Moscow’s imperial experiences and resentments, and is becoming a mere element in Hybrid or “non-linear” war. Speaking retrospectively, the Eastern Partnership Initiative of the European Union can be seen as a response to Hybrid threats, posed by Russia against its Western and Southern neighbors. But the question is, whether EU foreign policy initiatives towards this area can and will be efficient and sufficient, if continued to be mostly defensive and limited within Soft Power mechanisms and philosophy, while Russia successfully combines those with traditional Hard Power know-how? The authors argue that in the long run, European or Euro-Atlantic Soft Power tool-kits, spreading Human Rightsbased culture farther in the East, will remain unmatched. But in order to prevail over the Russian revisionist policy here and now, the West, and, particularly, the EU need to re-evaluate traditional foreign policy options and come up with a more drastic combination of Soft/Hard Powers by itself. As the Georgian case shows, the European community should more efficiently use Conditionality and Coercive Diplomacy, combined with clearer messages about partners’ membership perspectives.
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Selim, Samah. "Toward a New Literary History." International Journal of Middle East Studies 43, no. 4 (November 2011): 734–36. http://dx.doi.org/10.1017/s0020743811000973.
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The past twenty years witnessed a dramatic transformation in Arabic literature studies in the United States. In the early 1990s, the field was still almost exclusively a satellite of area studies and largely bound by Orientalist historical and epistemological paradigms. Graduate students—even those wishing to focus entirely on modern literature—were trained to competence in the entire span of the Arabic literary tradition starting with pre-Islamic times, and secondary research languages were still rooted in the philological tradition of classical scholarship. The standard requirement was German, with Spanish as a distant second for those interested in Andalusia, but rarely French, say, or Italian or Russian. Other Middle Eastern languages were mainly conceived as primary-text languages rather than research languages. Philology, traditional literary history, and New Criticism formed the methodological boundaries of research. “Theory”—even when it purported to speak of the world outside Europe—was something that was generated by departments of English and comparative literature on the other side of campus, and crossings were rare and complicated in both the disciplinary and the institutional sense. Of course, one branch of “theory”—postcolonial studies—made its way into area studies much faster than the more eclectic offshoots of continental philosophy, for obvious reasons. From nationalism studies to subaltern studies, from Benedict Anderson to Gayatri Spivak, the wave of postcolonial critical theory that swept through U.S. academia in the 1980s and 1990s sparked an uprising in area studies at large and particularly in the literature disciplines. One of the first casualties of this uprising was the old historical paradigm itself: narratives of rise and fall, golden ages, and ages of decadence. Slowly but surely, scholars began to question the entire epistemological edifice through which Arabic literary history had been constructed by Orientalism. It was through the postcolonial theory of the 1980s that Arabic literature came to a broader rapprochement with poststructuralism: Foucault, Derrida, Ricoeur, Jameson, and White, to name a few of the major thinkers who began to transform the field in the late 1990s.
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Rozin, Vadim Markovich. "The Reality of "Nothing" as the Basis of Yu.M. Lermontov's Artistic Thinking (Response to S.S. Neretina's Novella "Lermontov: the Semantics of Repetitions")." Философия и культура, no. 8 (August 2022): 38–47. http://dx.doi.org/10.7256/2454-0757.2022.8.38681.
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The article discusses the meaning and content of the concept of nothingness introduced by S.S. Neretina in the book "The Earth Hums with a metaphor". Philosophy and Literature" (short story "Lermontov: the semantics of repetitions"). The author identifies five main characteristics in this view: nothing as freedom (where freedom is understood by Neretina "as peace, silence, silence, love and – as "I"); nothing as balancing on the verge of being and non-being; as an opportunity to express this reality in poetry, while philosophy makes it impossible to think of anything"; nothing as a denial of everything, including life; finally, nothing is set as a reality opposed to culture. In this interpretation, nothing is a rather complex semantic formation, but generally understandable, if we keep in mind the task that Neretina solves: on the one hand, she finds out the relationship between literature and philosophy, on the other, she thinks through Lermontov's dramas. Neretina claims that Lermontov, like Goethe, was a special poet – poet-philosopher, he, as a thinking person, following such Russian thinkers and poets as, for example, Chaadaev and Pushkin, tried to understand why an honest, educated person "woe from wit", why he often ends up badly. The article discusses Lermontov's dual position as a poet and a latent thinker (philosopher), as well as the work of a modern writer who thinks through the existential problems of time in an artistic form. The author comes to the conclusion that the nothingness introduced by Neretina and attributed to Lermontov differs from the nothingness of St. Augustine, is given by the five listed characteristics, and represents a problem as an independent reality and whole.
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Maidansky, Andrey D. "James D. WHITE. Marx and Russia: The Fate of a Doctrine." Voprosy Filosofii, no. 2 (2021): 220–22. http://dx.doi.org/10.21146/0042-8744-2021-2-220-222.
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Rubets, Maria Vladimirovna. "Specificities of translation of some terms of the Russian religious philosophy of the XXI century into Chinese language." Философская мысль, no. 10 (October 2020): 30–41. http://dx.doi.org/10.25136/2409-8728.2020.10.33977.
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This article reviews the translation of some terms of the Russian religious philosophy of the XXI century into Chinese language. The goal consists in determination of the fundamental principles used by the Chinese translators in compiling the borrowed terminology in the indicated field. The article explores the Chinese analogues of some terms of the Russian religious philosophy. Special attention is turned to the terms of God and soul. Analysis is conducted on the translated texts of the lectures of S. S. Khoruzhiy “Synergistic Anthropology and Russian Philosophy" on the subject of the frequency of using 神 и 上帝as Chinese analogues of the term of God. An important role in the research is played by the interview with the researcher and translator of theRussian religious philosophy Professor Zhang Baichun on translation of the terms of God, soul, etc. into Chinese languahe, as well nuances of application of Chinese analogues of isolated terms from the perspective of the native Chinese speaker. It is demonstrated that Chinese analogues of the terms of God and soul in religious texts do not fully coincide with such in the philosophical texts. Namely, the Orthodox translators recommend the use上帝for nomination of God, while Chinese translators of the Russian religious philosophy allow using both versions depending on personal preferences and linguistic habits. For the translators of philosophical texts, the equivalent versions of the terms soul in the Glossary of Orthodox Terminology 灵魂 и 心灵 are divided into religious and secular analogues. The article also indicates other terms of Russian philosophy, which are translated using the techniques of transcription, calquing, and semantic translation.
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Lukina, G. U. "ON RECENT PUBLICATIONS OF THE STATE INSTITUTE FOR ART STUDIES." Arts education and science 1, no. 4 (2021): 119–28. http://dx.doi.org/10.36871/hon.202104015.
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The article presents an overview of publications of the State Institute for Art Studies (Moscow, Russia), whose activities involve the organisation of extensive scientific research in the theory and history of art, philosophy of art, economics of art and cultural studies. The author pays special attention to the major projects of the last two years, the content and scope of which demonstrate the exceptional role of the Institute in preserving Russia's cultural heritage in all types of art, conducting fundamental research and supervising interinstitutional projects. The first section of the article outlines the main publications of the Institute focusing on the study and promotion of Russian culture in the world artistic space. The second section, titled "In Memory of Deceased Teachers", is devoted to the legacy of renowned art historians who worked at the Institute. The third section deals with publications that contain new or previously unknown facts about the life and creative pursuits of representatives of art, discovered by the authors while analysing their epistolary works, memories, diaries and manuscripts. The section "On the Interweaving of Cultures and the Languages of Art" reviews published monographs, joint scientific works and conference proceedings that demonstrate an integrated approach to the study of art.
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Antonov, Mikhail. "Legal Realism in Soviet and Russian Jurisprudence." Review of Central and East European Law 43, no. 4 (November 17, 2018): 483–518. http://dx.doi.org/10.1163/15730352-04304005.
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Soviet law is often viewed as based on legal positivism, while its ideological background and the practices of political interference are considered in an extralegal (political) dimension. This logic prompts conclusions about the dual character of Soviet law where prerogative and normative dimensions constituted two parallel systems. Similar opinions are sometimes expressed about Russian law, which is a continuator of Soviet law both normatively and factually. The present paper analyzes this approach and suggests that the alleged dualism can be considered in the light of the basic presuppositions and methods of the Soviet (Russian) theory of law and state. This jurisprudence was and still is based on a combination of formalism and anti-formalism (realism) which provided a certain degree of unity and coherence of legal knowledge. After the end of Soviet rule, legal theory in Russia still orients itself to this symbiosis of positivism and realism which underlies legal education and legal scholarship. The paper addresses the philosophical and methodological origins of this Russian (Soviet) legal realism, and argues that the particular character of Russian (Soviet) law can be explained against the backdrop of this theoretical combination that combines conservative social philosophy, a Schmittean conception of exception, methods of legal positivism and the spirit of legal nihilism. These particularities and their methodological background are, in the author’s opinion, among the distinguishing features of Russian law and legal culture.
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Golovanova, Nadezhda F., and Irina S. Lomakina. "The impact of the liberalist educational doctrine on the higher education in Russia." Perspectives of Science and Education 56, no. 2 (May 1, 2022): 10–19. http://dx.doi.org/10.32744/pse.2022.2.1.
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Problem and Purpose. The paper deals with different views on the problem of recessionary processes in the Russian higher education. The authors consider the significant impact of the educational doctrine of neoliberalism to be a significant reason for the systemic crisis of the higher education in modern Russia. The purpose of the article is to analyse the main ideological postulates of neoliberalism that address education directly and turn it into an integral part of the global economy. Materials and methods. The research materials are represented by scientific publications of Russian and foreign authors, including pedagogical and socio-political periodicals, conference materials, monographs, Internet resources. The following methods were used: source study, comparative description, comparative and linguistic analysis. Research findings. The authors note the large-scale active penetration of neoliberal ideology into the sphere of education. Particular attention is paid to the analysis of attractiveness of “human capital” and “lifelong learning” ideologemes in neoliberal interpretation, which in fact turn out to be the mechanisms for devaluation of spiritual meaning of education and its commodification. The article presents critical arguments in respect of the strengthening neoliberal position present in the activities of Russian universities: involvement in competition, signs of “academic commerce”, commodification of scientific and educational products, bureaucratisation. It is emphasised that, in the context of the structure of university education according to the business process model, students are offered the position of educational services consumer, which is hypocritically decorated as training of “cognitarians” – creative leaders of the “knowledge economy” era, but in fact – narrow specialists with a set of competences that require constant updating. Conclusion and resume. The study has shown that the problem of higher education crisis is actively discussed by the scientific and pedagogical community in the West and in Russia; the influence of economic and political processes on the traditional foundations of university education is tangibly realised. However, the search for solution to the relevant problems will take place in different directions: the West focuses more on the political leverage of transformation, while the Russian education is aimed at development within its methodological guidelines. The withdrawal from the crisis and overcoming the influence of the educational doctrine of neoliberalism is possible only through the establishment of a new ideology in Russia.
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Gaut, Greg. "Can a Christian Be a Nationalist? Vladimir Solov'ev's Critique of Nationalism." Slavic Review 57, no. 1 (1998): 77–94. http://dx.doi.org/10.2307/2502053.
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If my entire argument could fit under this rubric: Russia is a Christian nation andthereforeshould always act in a Christian way, my opponents’ argument can be expressed in the following formula: The Russian nation…is the only truly Christian nation, butnevertheless,it should act in a pagan way in all of its affairs.—Vladimir Solov'ev, Preface toThe National Question in Russia, Part II(1891)In the 1880s and 1890s, Vladimir Solov'ev worked out a Christian approach to nations and nationality, and a moral critique of nationalism, while waging a polemical battle against the Russian conservative nationalists of his day. His ideas emerged primarily from his own social gospel theology, but they were marked by both the Slavophile romanticism of his early career and the western liberalism of his later years. Solov'ev is most often treated as a philosopher, a mystic, or a literary figure, and as a result, his journalistic writings on nationalism and other topics have often been overlooked by scholars, even though they constitute at least a third of his published output.