Philosophical Anthropology Research Articles

Universal Ethics and Human Cultural Values through the Teachings of Gautama Buddha: Some Observations from the Perspective of Philosophical Anthropology

Philosophical Anthropology is one of the subfields of Social-Cultural Anthropology. Social-Cultural Anthropology is the holistic, comparative and integrated study of society and culture in and space. Ethics as well as universal ethics and allied social values are considered as the ideal cultural patters under the preview of cultural universals in Anthropology. Buddhism is a missionary salvation religion, as taught by the Lord Buddha in the North Indian Gangetic plain in the sixth and the early fifth centuries BC, on the domain of universal ethics and human values Hence it becomes a concern as a religious system in the field of anthropology of Religion. The data gained from the information on the prime objectives of the present study have been readily analyzed with conventional qualitative technique as a whole. The present paper aims to observe Buddha’s teachings on human universal ethics and socio-cultural values as exemplary philosopher from the perspective of cultural as well as philosophical anthropology. His philosophy as the world of the people of the sixth century BC was a practical and applied one to live wisely it also highlights. His four Noble Truths and Eight-fold path fake for promoting social ethics and individual values

Whom Do I Love When I Love Myself? The Challenge of Narcissism

A central question within contemporary debates about the structure of self-love concerns the place and status of the other. Is self-love identical to, or at least vulnerable to, the accusation of self-absorption and narcissism? Whereas contemporary critiques of self-love argue self-love is in principle impossible, the present essay suggests that self-love can be integrated with the love of the other at an a priori level. This material a priori, distinct from the Kantian formal a priori, entails resources such as commitment to myself, to the other, and to us as relational unit, as well as to the enforcement of boundaries that protects against acts of injury and abuse instigated against that relational unit; I suggest such resources overcome the charge of narcissism levelled at the very idea of self-love. Prior to that, a brief contextual discussion of key moves about philosophical anthropology, focused on the concept of the monad in Leibniz, Husserl and its extreme repudiation in Jean-Luc Marion, is to be addressed. Finally I assess the intimate relationship between self-love and the love of the other inspired in large part by Augustine’s anthropology.

Philosophical and Anthropological Vision of the Idea of Spirituality in Isaac Asimov’s Foundation Trilogy

Purpose. The article is a philosophical and anthropological representation of the idea of spirituality in The Foundation Trilogy by the American science fiction writer, philosopher, populariser of science Isaac Asimov. Theoretical basis. The study is based on an understanding of the worldview imperatives of Asimov’s work, which highlight his philosophical and anthropological vision of spirituality as a historically established property of a rationally organised society and a key condition for its progressive evolution. The emergence, stochasticity and eventuality of the development of the modern global society brings the content of A. Azimov’s philosophical and anthropological ideas to a fundamentally new level of understanding of the further development of humanity. Asimov’s articulation of the idea of spirituality in The Foundation Trilogy allows us to define the philosophical and anthropological concept of the writer in the fullness of its social, philosophical, existential and axiological dimensions. Originality. The authors have substantiated the expediency and relevance of considering the idea of spirituality in A. Asimov’s Foundation trilogy in the semantic field of philosophical anthropology. It is shown that Asimov’s philosophical anthropology has a clearly expressed teleological "load". In the writer’s interpretation, a person of the future is not a "posthuman" with a biological nature altered by special technologies, but a person focused on spiritual development and self-improvement based on the eternal values enshrined in the mental code of Homo sapiens – happiness, love, freedom, dignity, independence, patriotism. Conclusions. Foundation is a multifaceted work, rich in plot, compositionally mosaic and polyphonic, in which, at first glance, it is difficult to identify any dominant idea. In the course of the study, it was found that one of the main content centres in A. Asimov’s works is the philosophical and anthropological discourse, in the space of which considerable attention is paid to human spirituality.

Ukrainian Identity in the Context of Memory and Forgetting: Philosophical and Anthropological Analysis

Purpose. The main content of the presented study is a philosophical and anthropological analysis of the problem of memory in the context of the phenomenon of forgetting, the essential factors of establishing a new image of the Ukrainian person, his/her national memory and identity. This circumstance, in the situation of Ukraine’s defence against the Russian aggressor, upholding of freedoms and European values, poses the following tasks: 1) to undertake a consistent review of the conceptual content of the concepts of "memory" and "forgetting" and to identify their philosophical and anthropological content; 2) to analyse the phenomenon of national memory and show its significance for the struggle of the Ukrainian people for the European choice; 3) to study the main parameters of the process of forming a system of new values in the context of the phenomenon of forgetting in the discourse of philosophical anthropology. Theoretical basis. The complex and dynamic process of forming Ukrainian identity in the contexts of national memory and forgetting brings the system of life values to a new level of theoretical and methodological understanding. The philosophical and anthropological dimension of the values of a modern Ukrainian person allows us to engage the methodological discourses of memory studies, which are a way for people to construct their historical past in the perspective of creating a new future in the integrity of axiological, moral and existential content. The relevance of this problem is due to the crisis of worldview and cultural meanings of human existence in the context of war, the processes of which have a powerful impact on all aspects of social, political, and spiritual life, which ultimately leads to the need for a new type of communication, thinking, and behaviour. Originality. The study substantiates that the phenomenon of forgetting in the context of the formation of a new national memory largely determines the strategy of asserting Ukrainian identity in the context of modern civilizational challenges faced by Ukraine as a result of military aggression against its freedom and territorial integrity. This situation opens up new prospects for the formation of a civilizational system of values in interaction with a qualitatively different image of the Ukrainian person. Conclusions. Today, the Ukrainian state is facing an existential threat, which raises the problem of creating a new Ukrainian person whose worldview and system of values correspond to the image of a European person. Despite the serious problems that Ukraine has faced as a result of geopolitical contradictions on a global scale, philosophical and anthropological analysis has shown that the strategy of forming a new Ukrainian identity in the context of historical memory, which contains an element of forgetting, determines the process of creating a mentality that is consistent with the national strategy of entering Western civilisation. It is within the parameters of such an analysis that a new memory adequate to the needs of our time is formed.

The Phenomenon of Heroism in the Understanding of Philosophical Anthropology

Purpose. In today’s global society, traditional values, including patriotism and heroism, have been called into question. However, the new challenges of hybrid warfare require new manifestations of heroism, and thus a new philosophical understanding of it. The main purpose of this article is to provide a philosophical and anthropological understanding of heroism as the ultimate manifestation of the strength of the spirit, which combines the institutional foundations of the public good and the individual will to achieve it. Theoretical basis. The phenomenon of heroism is studied in the classical works of Homer, Plutarch, and Thomas Carlyle. Important contemporary philosophical and anthropological interpretations of this phenomenon are provided by Friedrich Nietzsche, Helmut Plessner and Albert Camus, according to whom every person can become a hero, provided that he or she demonstrates strength of spirit and an unbreakable desire to fight and win. Therefore, the phenomenon of heroism is gaining popularity and, although it can never be total in society, it can become a subject of education and self-education. Originality. The strength of a warrior’s spirit is reflected in his or her everyday resilience, which has no gender. Its vivid embodiments in modern society can be traced to the heroism, dedication and perseverance of a warrior in a hybrid war. These new incarnations not only confirm the established philosophical and anthropological ideas about heroism, but also give it new features. Conclusions. The modern rethinking of heroism on the example of the ultimate manifestation of the strength of spirit in a hybrid war has made it possible to clarify its philosophical and anthropological concept. The exemplary steadfastness and consistency in manifesting democratic values in extremely unfavourable circumstances makes modern heroes not only professional military men, but also all citizens who demonstrate their best social virtues in defence of the social institutions of democracy. Modern hybrid warfare creates a frontier of heroic confrontation with totalitarianism on a global scale. The modern hero appears as an exemplary citizen of his/her nation-state and at the same time demonstrates the virtues of a true representative of the global civil society.

Монгол хүний мөн чанарын асуудалд

Needless to say, the reform of Mongolian education in the 21st century is complicated, but there are many important goals that need to be attained and can be implemented. One of those important goals is to understand the nature of the Mongolian person and identify who they are, and subsequently elaborate, implement rational policies for the development of Mongolian citizens.The issue of the nature of the Mongolian people is an important topic to be studied in the framework of the Mongolian education development philosophy today. This theme has a broad content and the nature of the Mongolian people has been studied to a certain extent in the scientific area of anthropology, biology, educational studies, psychology, linguistics, history, demography, and sociology in our country. However, these sciences do not consider the issue of human nature holistically\comprehensively, instead they study it in individual, specific areas. But the study of human nature in philosophy covers other aspects of humanity under its umbrella.The study of man and his nature is one of the eternal issues of philosophy. Philosophical anthropology is an area of philosophy with theory and methods that seeks to understand the nature, or essence of human beings. Human nature is the central concept of philosophical anthropology, which comprises the fundamental characteristics that make a person human, must be developed in a person, and have a decisive effect on human life. There is a lack of philosophical research sought to study the main, defining characteristics such as, which makes a Mongolian person a Mongolian, which ought to be developed in the Mongolian people, and bring a decisive impact on the lives of the Mongolian people.Therefore, in this brief presentation we aimed to clarify the nature of the Mongolian person based on the research of prominent philosophers Ts.Balkhaajav and N.Khavkh that studied the nature of the Mongolian person and the philosophical anthropological concepts. The concept of the nature of a Mongolian person represents a set of common characteristics that define the distinguishing qualities attributes of a Mongolian person. We put forward the idea that the common characteristics which define the nature of a Mongolian person should be the qualities of being intelligent, humane, hardworking, cultured, responsible and fair.

RESPONSIBILITY IN THE AGE OF CHANGE: PAUL RICOEUR'S PHILOSOPHICAL ANTHROPOLOGY AS A KEY TO CONTEMPORARY CHALLENGES

The problem of identifying the main characteristics of humans has been and remains relevant; however, its significance has only grown in the context of contemporary scientific development. At this stage of civilizational progress, with increasing intellectual, informational, and technological challenges, and rising demands on humans in a competitive world, understanding the person as a social subject endowed with specific abilities becomes essential. Exploring P. Ricoeur's philosophical anthropology is necessary as his concept of the “capable human” encourages a positive view of the social subject, which is crucial for addressing many contemporary issues and finding reliable existential foundations for human existence. Ricoeur's concepts, such as “capability,” “the capable human,” “human action,” “recognition,” “responsibility,” “promise,” “memory,” and others, have enriched philosophical anthropology. Their comprehension, on the one hand, broadens the tools available in the national philosophy of the human, and on the other, aids in forming an active and responsible outlook necessary in today’s world. Our rapidly changing world presents new questions as social, economic, and environmental conditions evolve. In the age of digital technology, anthropogenic climate change, and the potential emergence of artificial superintelligence, a heightened awareness and cultivation of responsibility become paramount. This article examines how Paul Ricoeur's philosophical anthropology can respond to the challenges of the modern era and discusses how his ideas may foster responsible and meaningful behavior.

MAN AND KNOWLEDGE: at the intersection of modern epistemology, ontology, phenomenology, philosophical anthropology

The article is dedicated to the study of the relationship between the diversity of the world of knowledge and the world of man. The role of knowledge in human life is shown, the mechanism of its influence on the human world is revealed, the diversity of knowledge in the context of plurality of language images is revealed, the relationship of such philosophical disciplines as epistemology and philosophical anthropology, which deal with the problems of knowledge and man, respectively, is clarified. It is shown that сurrently, scientists are concerned about knowledge that corresponds to all the canons of classical rationality and yet turns out to be deeply irrational in its moral indifference regarding its use. It is substantiated that the times of classical rationalist euphoria from the success of science are over and it is time to reject the enlightenment illusions about science as a ‘panacea’ for all social ills. The discrimination of pre- and out-scientific knowledge does not meet the modern requirements of the new epistemology. Some anthropological and humanistic parameters of cognition are highlighted, and an attempt is made to offer a certain anthropological view of the world as a whole. It is shown that the turn from epistemology to ontology, which took place in the philosophical thought of the twentieth century, does not mean that epistemology has exhausted the possibilities of its development and should withdraw from the historical arena or relegated to the periphery of philosophical research. Moreover, nowadays we are increasingly talking about a cognitive or epistemological turn in philosophy. Classical epistemology is being replaced by various variants of modern non-classical epistemology, such as the cognitive approach, various versions of modern philosophy and sociology of science and anthropology of cognition, evolutionary and social epistemology, etc. The leading feature that defines and unites these areas of non-classical epistemologies is their anthropologisation, which testifies to the inextricable connection of such philosophical disciplines as epistemology and philosophical anthropology.

Экзистенциалистские идеи в фильмах Лукино Висконти: интертекстуальный и контекстуальный ракурсы

The article presents an analysis of the embodiment of existentialist ideas in the cinematic work of the 1940s — 1960s of the Italian director Luchino Visconti. The main attention is paid to the screen adaptation of the novel The Stranger (1942) by the French existentialist philosopher Albert Camus in the 1967 Visconti’s film of the same name. The text of the novel The Stranger reflects the main existentialist ideas of Camus during the period of the ‘philosophy of the absurd’, including the concepts that became philosophical categories of the non-classical aesthetics of the 20th century: ‘boredom’, ‘fatigue’, ‘care’, ‘abandonment’, ‘alienation’, ‘hostility of the world’, and ‘alienation of the world’. In this series, perhaps, in the first place is the problem of the meaning of human existence in the face of inevitable death, which is sometimes sudden, violent and unfair. In modern theoretical discourse, as a rule, this problem is considered at the intersection of a number of areas in the humanities — philosophical anthropology, sociology, cultural studies, art criticism, etc. Given the great role of visuality in the media space of the 21st century, screen forms of understanding the ‘eternal questions’ of human existence are of great importance. In this perspective, the appeal to film adaptations of outstanding philosophical and literary works is relevant, suggesting the use of interdisciplinary approaches in the process of their theoretical analysis. At the same time, the intertextual and contextual approaches to Visconti’s work allow us to identify new important details in the evolution of the artistic style, the visual, sound and editing techniques of the director in the aspect of existentialist issues.

Суб’єктність як фундаментальний концепт сучасної філософії освіти

The article is devoted to revealing the core significance of the con­cept of subjectivity in the modern philosophy of education. The focus on the ac­tualisation of the problem of subjectivity is combined with the awareness of its existential multidimensionality and collision, which has different manifestations in totalitarian, authoritarian and democratic societies. In the semantic field of philosophical anthropology as meta-anthropology (N. Khamitov), the author of the article reveals the philosophical and pedagogical context of the subject-sub­ject interaction between teacher and student. As a result, the concept of the “New Ukrainian School” is understood as a paradigm of education of the present and the future, which generates a strategy of free, dignified and effective human self-realisation. The goal and condition of Ukraine’s civilisational progress is a per­son, their dignified self-realisation, which implies physical, mental and spiritual growth of the individual. It is substantiated that the new paradigm of education as a subject-subject communicative interaction “Human – Human”, co-creation of a teacher and a student, bases the foundations of the civilisational subjectivity of Ukraine. In the difficult conditions of the existential Russian-Ukrainian war, which is a real challenge to human nature, there is a tangle of problems between the con­cept of life and the concept of subjectivity. The development of an openly tolerant, communicative model of “Human – Human” on the basis of meta-anthropology as a theory of everyday, borderline and meta-borderline human existence opens the way to the implementation of the value consolidation of the Ukrainian society. On this path, the philosophy of education is increasingly becoming a philosophy of humanity, a desire for co-creation and co-action. The subject-subject interac­tion “Human – Human” is the basis of the metaphysical and cosmic process of life, which implies human freedom and independence of Ukraine.

Pygmalion in Ricoeurian Colors: Bernard Shaw, Paul Ricoeur, and the Shared Nexus between the Capable Human Being and Mutual Recognition

ABSTRACT This article interprets Bernard Shaw’s Pygmalion in terms of two key notions integral to Paul Ricoeur’s philosophical anthropology—the capable human being and mutual recognition—both of which have their analogues in the perennially acclaimed play. For Shaw and Ricoeur, the world would be a much better place if people practiced mutual recognition and its entailments. It is the best remedy, they believe, for healing the festering wounds that have brought civilization to the edge of the abyss. For both, mutual recognition encompasses human rights in all its dimensions and provides a sound framework for righting past injustices through reconciliation and forgiveness.

Classical Theism, Interpersonal Relations, and the Receptivity of God

A central tenet of classical theism is that God is Pure Act. Among other things, this indicates that while God can act on creatures, he cannot be acted on by those creatures, for there is no receptivity in God. Yet this seems to imply that God cannot enter into interpersonal relationships with human persons, for such relationships are intrinsically reciprocal and therefore require activity and receptivity from all participants. Since the Christian faith is ostensibly committed to the claim that God can and does engage humans in interpersonal relationship, classical theism appears to be incompatible with Christianity. Nevertheless, in this paper I propose a Thomistic version of classical theism that avoids this apparent tension. Drawing on a Thomistic philosophical anthropology, as well as recent work on the second-person relation, I suggest that there is, in fact, receptivity in God. However, I argue that God’s receptivity is a feature of his Pure Activity, and thus the claim that God engages humans in interpersonal relationship proves to be consistent with the doctrines of classical theism.

On the Human in Human Dignity

Only the incurious and philosophically challenged doubt the significance of dignity as a central issue in human interactions. Human dignity is much debated in religion, law, moral philosophy, anthropology, psychiatry, bioethics, sociology, philosophical anthropology, psychology, communication studies, and elsewhere. It is subject to competing discourses of ontology, epistemology, axiology, and logic. It appears in intercultural and international discussions of rights, autonomy, race, ethnicity, economics, war, and peace. It is contrasted with guilt, shame, and humiliation, both ordinary and extreme. However, the dynamic roots of dignity are usually presupposed or ignored in favor of reductionist typologies and antinomies. Returning us to lived experience and with post-humanist animal studies and the medical model of psychiatry as exemplary cases of reductionism, I interpret H. Plessner’s semiotic phenomenology as a communicative philosophy of the humane in dignity.

Нужен ли философской антропологии «социогенетический поворот»?

Philosophical anthropology, which arose each time in a specific historical reality, sought to create a universal image of man, calling this process the revelation of his essence. This problem was solved by Russian philosophy, which developed the Orthodox Christian tradition within certain historical boundaries. Modern philosophy, solving this problem, cannot ignore the basic philosophical and anthropological ideas of different civilizations, primarily Eastern, Western and Russian philosophy. The space for their comparison and synthesis can be the semantic conceptual field of sociogenesis, which opens up a universal approach to the formation of a human being as a global cultural and biological species. The sociogenetic approach reveals the opportunity to compare two main essential models of man, which are represented by the version of the self-sufficient individual, which developed in the European Enlightenment, and the version of the conciliar (communal) man, the discussion of which began in Russian philosophy of the 19th century. In the context of sociogenesis, the basis for distinguishing anthropological versions is the opposition of individualistic and communal (conciliar) principles of behavior. A specifi c synthesis of these principles in one or another cultural-historical model appears as a solution to the contradiction between the individual and species model of behavior within the cultural-biological species “human being”. In the natural world, the coordination of individual and species behavior is resolved through the genetic inheritance of species behavior, eliminating the conflict between species and individual. The sociogenetic evolution of a human being has posed the task of searching for species-specifi c universal principles of behavior, which has complicated the solution of the problem of harmonizing species and individual behavior. The complexity of the situation is that human behavior is directed by cultural programs in the context of a sociogenetic search for a species program capable of ensuring the global consolidation of the human species. In this context, philosophical anthropology requires a sociogenetic support, and the appeal to it can be called the “sociogenetic turn” in philosophical anthropology.

The lifeworld and the world of life: the concept of relevance and its foundation in organic nature

Abstract This paper relates the concept of relevance to its biological foundations by combining Alfred Schutz’s social phenomenology and Helmuth Plessner’s theory of organic life and philosophical anthropology. Relevance interlinks human sign use with the human “lifeworld” (Husserl) as a whole. The biological foundations of relevance, in turn, interlink that lifeworld with the “world of life” that includes us among other lifeforms. I analyze human relevance as an interplay of two tendencies, termed “closedness” and “openness,” that underlies our production of “meaning” (Schutz). Relevance in this general sense involves not only the mind, but also the body of homo sapiens. To provide a unified theoretical framework, I reconstruct Plessner’s “philosophical biology.” According to Plessner, organic life consists in a tension between closedness and openness. This tension unfolds through the “levels” of plants, animals, and humans. Plessner’s analysis of humans as “excentric” animals helps explain the two tendencies that drive human relevance and distinguish our experience from that of our closest animal relatives. At the same time, Plessner traces a robust continuity between us and other lifeforms. The human “level” merely makes “explicit” certain elements (including the Cartesian distinction between “mind” and “body”) that all organisms implicitly possess.

Repensar teleológicamente la persona: un estudio desde la filosofía de Robert Spaemann

The article aims to explain Robert Spaemann's concept of the person, a concept that cannot be separated from the teleological conception of nature. Thanks to teleology, the dualism in which philosophical anthropology had been stuck since Modernity will be overcome: if nature is teleological, there is continuity between nature and reason and not opposition, as the moderns thought. In this sense, human reason allows the transcendence of nature by recognizing existences outside of itself, which has traditionally been called benevolent love. This is a fundamental phenomenon that allows us to understand the value of the person and the specificity of personal relationships. On the other hand, based on the assumption that person is a normative term and, therefore, not descriptive, Spaemann extends personal status to every man. He thus opposes thinkers who reduce personality to those who manifest rationality and consciousness. From this point of view raised here, the value of the person is infinitely magnified and we can speak of dignity.

The entangled human being – a new materialist approach to anthropology of technology

AbstractTechnological advancements raise anthropological questions: How do humans differ from technology? Which human capabilities are unique? Is it possible for robots to exhibit consciousness or intelligence, capacities once taken to be exclusively human? Despite the evident need for an anthropological lens in both societal and research contexts, the philosophical anthropology of technology has not been established as a set discipline with a defined set of theories, especially concerning emerging technologies. In this paper, I will utilize a New Materialist approach, focusing particularly on the theories of Donna Haraway and Karen Barad, to explore their potential for an anthropology of technology. I aim to develop a techno-anthropological approach that is informed and enriched by New Materialism. This approach is characterized by its relational perspective, a dynamic and open conception of the human being, attention to diversity and the dynamics of power in knowledge production and ontology, and an emphasis on the non-human. I aim to outline an anthropology of technology centered on New Materialism, wherein the focus, paradoxically, is not exclusively on humans but equally on non-human entities and the entanglement with the non-human. As will become clear, the way we understand humans and their relationship with technology is fundamental for our concepts and theories in ethics of technology.

Martin Buber's Philosophical Anthropology and Philosophy of Dialogue (First of Two Parts)

Martin Buber's Philosophical Anthropology and Philosophy of Dialogue (First of Two Parts)

Intelligent Technology and Threats to Human Subjectivity

The article examines the impact of contemporary intellectual technologies on human subjectivity through the lens of 20th-century philosophical reflection. It explores the transformation of the relationship between humans and technology in a context where technological systems transcend the traditional understanding of technology as merely an extension of human capabilities. Drawing on the conceptual framework of the philosophy of technology (M. Heidegger, J. Ortega y Gasset, J. Ellul, H. Marcuse), the author identifies three key aspects of this transformation. First, the article considers the process by which various facets of human activity – cognitive processes, emotional reactions, social relationships, and creativity – are transformed into “standing-reserve” (Bestand) for technological systems. Second, it analyzes the phenomenon of the erosion of practices that reproduce and develop human experience, as evidenced by the standardization of cognitive processes, the emergence of intellectual dependency, and cultural homogenization. Third, it investigates the problem of technological determinism, which, in the context of intellectual technologies, takes on the character of not merely an external constraint but an active construction of human subjectivity, agency. Special attention is given to the mechanisms through which intellectual technologies transform processes of identity formation, decision-making, and social interaction. Furthermore, the article considers the intersubjective interaction between humans and intellectual technology, emphasizing that an imbalance in this relationship may lead to the erosion of human subjectivity. In closing, the article advocates for the development of new approaches to the legal regulation of intellectual technologies to preserve the balance between technological advancement and the maintenance of human autonomy. The author concludes that the relationship between humans and intellectual technologies has become a central issue in contemporary philosophical anthropology: preserving human subjectivity in the era of artificial intelligence will require a critical rethinking and partial transformation of traditional conceptions of human nature, values, and the normative foundations of human activity.

Актуальные проблемы исследования философии Н.Н. Страхова (материалы «круглого стола»)

In 2023, we celebrated 195 years since the birth of the Russian philosopher, lite­rary critic, publicist, and translator Nikolay Nikolayevich Strakhov (1828–1896). As part of the international scientific conference “XII Readings in Memory of N.N. Strakhov. The Legacy of N.N. Strakhov in Interdisciplinary Contexts: Philosophy, Anthropology, Science” (Herzen State Pedagogical University of Rus­sia, National Research University “BelSU”, October 26 – November 1, 2023), initiated by the participants of the project supported by the Russian Science Foundation grant No. 23-28-01844 “Archive of the N.N. Strakhov Era: Exi­stential Contexts and Interdisciplinary Intersections”, a round table discussion on “Current Problems of Contemporary Strakhov Studies” was held. This event was dedicated to the memory of the writer, translator, and researcher of N.N. Strakhov’s works and his milieu, Doctor of Physical and Mathematical Sci­ences N.P. Ilyin (1947–2023), and the renowned philologist, specialist in the study and publication of the works of V.V. Rozanov and his era, Doctor of Philological Sciences A.N. Nikolyukin (1928–2023). The participants in the discussion, lead­ing specialists in the history of Russian philosophy, reflected on the signifi­cance of the philosophical and scientific-humanitarian research and publications of N.P. Ilyin and A.N. Nikolyukin, and outlined future directions for studying N.N. Strakhov’s works in the context of contemporary problems of epistemology and the methodology of science, the history of philosophy and cultural philoso­phy, philosophical anthropology, and pedagogy