Philosophical Community Research Articles

Immanuel Kant's philosophy and the reconstruction of Polish philosophy at the turn of the 20th century

The revival of Polish philosophy, after more than a century of partitions, took place at the turn of the 19th and 20th centuries. At that time, thanks to Wincenty Lutosławski, a correspondent at Kant-Studien, a stimulus was given to the fossilised and dispersed Polish philosophical community. The necessary reforms were spearheaded by Henryk Struve, Władysław Weryho, and Kazimierz Twarddowski. They became animators of philosophical life, establishing Przegląd Filozoficzny, the Polish Philosophical Society in Lviv and prompting the first Polish translations of Kant’s works. Through them, the reforms initiated deepened throughout the period up to the restoration of independence and later in free Poland. Kant’s philosophy became one of the pillars of these reforms. Thanks to them, a new kind of philosophical thinking took shape in Poland, marked by Kantian criticism.

The Vienna Circle – A Modernist Project

The article examines the main ideological content of the work of the community of scientists and philosophers, which entered the history of philosophy under the name “The Vienna Circle”. Representatives of this association viewed their main methodological task in the logical analysis of the language of science in order to eliminate metaphysical – pseudoscientific – concepts. They investigated the structure of scientific theories, the functions of the theory – explanation and prediction, the processes of justification, confirmation and refutation of theories. Their results were widely recognized, set down essential influence on scientific problems as well as style of philosophical and academic studies, and are still included in textbooks on the philosophy of science. The members of the Vienna Circle created the first holistic concept of science, which gave impetus to subsequent developments in the philosophy of science and served as example for the construction of similar concepts. The socio-ideological prerequisite of this philosophical movement was the task of creating a new scientific view of the world, opposing philosophical pessimism and anti-scientism. This worldview, however, was not naive-scientististic, but presented a synthetic project at the intersection of natural science, philosophy, art and social pedagogy.

ФИЛОСОФСКАЯ ШКОЛА Д.В. ПИВОВАРОВА: СОВРЕМЕННОЕ СОСТОЯНИЕ И ПОТЕНЦИАЛ РАЗВИТИЯ

The relevance of the problem being developed is due to the fact that, on the one hand, quite significant attention is paid to the study of philosophical schools in modern literature. However, on the other hand, there are sometimes certain disagreements in the views of representatives of the philosophical community. Some believe that as philosophy develops, its schools gradually lose their significance. Others, who deny ideas of this kind, believe that if certain rules are followed during the functioning of the school, then within its boundaries new knowledge is generated that enriches humanity. The purpose of the study, which has a historical and philosophical nature, is to, taking into account the most significant and heuristically valuable thoughts of various authors, reflect the process of formation of the philosophical school of D. V. Pivovarov, describe its current state and identify prospects for further development. Based on the principles of integrity, systematicity and historicism, using methods of analysis, synthesis and extrapolation in our research, we sought to reveal the multidimensional talent of this extraordinary person, capable, having absorbed all the best from his teachers, to find happiness in the process of scientific creativity, to identify and raise fundamental philosophical problems and involve others in this. The work draws attention to Daniil Valentinovich’s contribution to the enrichment of philosophical thought, which is so significant that it is not limited to the creation of only the officially approved philosophical school «Synthetic Paradigm of Philosophy». Among philosophers there is an idea that Pivovarov is also the founder of the Ural school of religious studies. Studying his philosophical biography as impartially as possible, we sought to show that this idea has the most solid foundations and Daniil Valentinovich managed to raise and convey to specialists topical, sometimes unique layers of knowledge in the field of religious studies: his educational and theoretical works have the proper scientific novelty directions, dissertation research of his graduate students and doctoral students. The changing specificity of the direction of Daniil Valentinovich’s research can also be seen in the renaming of the department he heads and the training of relevant qualified specialists. A significant place in our study is given to the analysis of the development potential of the Pivovarov School and the conditions for its implementation. Attention is drawn to the fact that the rich ideological heritage of Daniil Valentinovich remains largely underestimated; At the same time, the original, scientifically novel ideas of his students are often overlooked. The authors of the article believe that the successful development of a school largely depends on the cohesion of its members. The spiritual heritage of Daniil Valentinovich Pivovarov is the basis that gives reason to believe that his philosophical school will continue to develop. Its representatives will either rally around the new leader, or, relying on the ideas of their teacher, will begin to form new philosophical schools.

Philosophy of communication within the narrative of interpretive research

This essay extends and enhances an understanding of human communication by framing a narrative-grounded approach to qualitative/interpretive communication research. Ronald C. Arnett’s application of philosophical hermeneutics in philosophy of communication inquiry supports our contentions that qualitative research (a) advances a public story of learning responsive to emergent questions; (b) contributes to and is validated by a community of learners; and (c) engages in practices of the scholarly craft, from questioning to reading, writing, editing, thinking, and interpretation. Our essay ties these three interpretive themes to Arnett’s tripartite description of narrative as story, practices, and communal buy-in. Narrative-grounded engagement of academic writing and editing exemplifies a philosophy of communication that acknowledges bias and seeks the revelatory, ever wary of reifying a given subject matter and always committed to tenacious learning.

Editorial

This issue of the European Journal for Philosophy of Communication (EJPC) (Empedocles) contains a long experimental text on the love of language and the process of self-expression in language, written by Dutch author Ninke Overbeek. The text, originally written in Dutch, was awarded a grant by the Intellect translation fund. We are grateful to Intellect for making the translation possible and creating the opportunity to publish this type of writing in the journal. In addition to Overbeek’s text, this issue contains a critical book review and a reflective essay on aspects of Buber’s dialogical philosophy.

Colloquium 4 Plato’s Statesman and the Nature of Philosophical Writing

Abstract The Visitor’s inquiry into the expertise of statesmanship in Plato’s Statesman consistently privileges knowledge as the sole source from which to derive legitimate authority to command. And yet the section of the dialogue to which he refers as a “play” (δρᾶμα, 303c8) of satyrs and centaurs (291a–303d) complicates matters significantly by spelling out the difficulty of identifying a true statesman and the dangers of thinking ourselves able to do so. Reading the account of human community provided in the myth of the cosmos together with the “good imitation” of knowledge in the satyr play, a limited notion of properly human wisdom comes into view as the horizon within which to interpret knowledge and dialectical division in the dialogue. I conclude that the education of the dialectician is connected to the problem of the absence of the true statesman, and that the Statesman is prescribing ways in which members of the philosophical community ought to understand themselves in dialogue with the written word.

Paradoxical Anthropology in Digital Age. Book Review: Human as an Open Integrity: Monograph / Ed. by L. P. Kiyashchenko, T. A. Sidorova. Novosibirsk: Akademizdat, 2022. 420 p.

Relevance. The problem of understanding the essence of man as a complex integral system with stable characteristics and inexhaustible adaptive potential, which helps a person not only to adapt to a changing world, but also to design and create it, has always interested philosophers of several generations. With a significant number of works on this topic, the human phenomenon opens up with new facets.The purpose of the article is to review the collective monograph "Human as an open integrity".Objectives: to draw the attention of the philosophical community to the current problems of human philosophy in the digital age; to show the polyphony of the authors' points of view, forming a holistic concept of procreation as a defining characteristic of a person.Methodology. The article uses a transdisciplinary approach, which is the best suited for studying such a multidimensional object as a person, allows you to expand the usual angles, go beyond the boundaries of well-known disciplinary theoretical constructs. The authors use the method of critical analysis to comprehend the main ideas of the book.Results. Among the publications of recent years on anthropology, the collection of scientific articles " Human as an open integrity" stands out for its debatable nature, a free lively dialogue of authors reflecting on procreation as an essential characteristic and saving ability of humanity in the current critical period. The concept of procreation in the collection unfolds on two levels, as a creative generation, modeling in a broad interpretation and as a process of procreation in the natural and artificial worlds – in a narrow one.Conclusions. The authors' arguments are built in various ontological paradigms, but as a result, an idea is created about the paradoxical nature of man, comprehended by contradictory but complementary configurators of the external and internal worlds of man as a complex object, about the processes of risk formation and removal, adaptation and preadaptation of man to a new digital reality, about the need for a cross-paradigm communicative approach in understanding man as an open integrity and many other philosophical and anthropological problems.

Bulgakov’s sophiology and the neopatristic synthesis

AbstractIn 1922, many representatives of the Russian Intelligentsia, including many philosophers, were exiled from the young soviet state. Many left with the so-called Philosophy Steamer (Chamberlain in The philosophy steamer: Lenin and the exile of the intelligensia (2006) Atlantic Books). The exiled philosophers tried to go on with their previous professional lives in cities as Prague, Berlin and Paris. The St. Serge Orthodox Theological Institute in Paris, founded by, among others, Sergei Bulgakov (1871–1944), became the new center of Russian religious philosophy and theology in Europe. Soon, however, the community of immigrant Russian religious philosophers and theologians was divided by conflicting opinions, and fell apart in various brotherhoods and movements.An important conflict was the so-called Sophia controversy: the Brotherhood of St. Photius, which included Vladimir Lossky (1903–1958), as well as the famous spokesman of the Neopatristic Synthesis, Fr. Georges Florovsky (1893–1979), attacked the Brotherhood of St. Sophia, which included the above mentioned Bulgakov. His Sophiology, or study of Sophia, Divine Wisdom, was accused of heresy on the instigation of Florovsky and Lossky. From this Sophia controversy, the Neopatristic Synthesis emerged as the dominant school of Russian Orthodox Theology, whereas Sophiology fell practically into oblivion.This article will attempt to answer the question whether there is still room for a re-valuation of the sophiological stance in Orthodox theology through a survey of recent literature on the subject. The article will conclude the affirmative: namely, that the controversy is shown to be the result of a conflict between generations and the necessity to empower their Orthodox identity in emigration, rather than the result of intrinsic philosophical or theological differences.

Philosophical Reflections on the Art of John Cage's 4 Minutes 33 Seconds

John Cage (1912-1992) was the most direct challenger of traditional music, a composer and musical inventor with considerable achievements in both destruction and reconstruction. He undoubtedly became the representative of the 20th century avant-garde music, and his works brought the people of the world a kind of shock and a kind of thinking. In opposition to traditional European musical art, 4 Minutes and 33 Seconds blurs the boundaries between sound and soundlessness, music creation and music appreciation, creating contemporary musical art that is purely centred on reflection. Because of the peak nature of the presentation of contemporary art, the philosophy of art also extends to the thinking of the entire philosophical community, so is the philosophical aspect of art at this time still called artistic thinking? In fact, it extends to people's thinking about the meaning of the existence of art and what is art. In Zhu Di's book Contemporary Western Philosophy of Art, he proposes that the concept of art is a "floating reference", which has a temporal transfer and presents different entities in different times.

K politickému liberalizmu Johna Rawlsa: Perspektivy a úskalí v současném občansko-politickém diskurze

Except to the Theory of Justice from 1971, which fundamentally changed the view of pluralist democracies with a market system on the welfare state and redistribution, John Rawls was also responsible for another application of philosophical doctrine to political practice by the form of the idea of political liberalism. This approach, as in the case of the „Theory of Justice“, was to once again solve the fundamental dilemma of democratic and pluralist societies built on the value basis of liberal tradition and market economy, how to approach opinion opponents who hold other ideological attitudes, which operate in democratic frameworks. In the presented text, we tried for an objective definition of John Rawls's political liberalism, while the study had the ambition to analyze the perspectives and pitfalls of this concept for the contemporary civil-political discourse. For the purpose of the presented study, we chose the method of analysis of the author's original work as well as secondary literature. Subsequently, we synthesized the obtained partial findings into statements and knowledge of new quality. The study demonstrated that, similar to the author's work „Theory of Justice“, this concept of the author in the form of „Political Liberalism“ is workable and applicable in civil-political practice. However, the text also works with the idea, that this approach is currently accepted rather formally, and the idea of political liberalism necessarily runs into the problem of gradual preference of liberal conceptions of the good life. By referring to authors from domestic and also foreign philosophical communities, the text demonstrated the international and interdisciplinary scope of the problem, which extends into the broad field of humanities and social sciences..

Decentralized Receiver-based Link Stability-aware Forwarding Scheme for NDN-based VANETs

The inter-vehicle communication in the vehicular ad-hoc network (VANET) providing ubiquitous mobility to mobile users is considered an essential component of intelligent transportation systems (ITS), enabling a wide range of safety and non-safety applications in which the vehicles seamlessly interact and co-operate with each other. The recent paradigm shift in VANETs protocols has led to the adoption of name data networking (NDN) as an underlying communication protocol in VANETs that replaces traditional address-based communication philosophy, treats content as a first-class citizen, and assigns unique names to contents consequently enabling name-based routing and forwarding, caching, and security. Although NDN has significantly improved the underlying communication issues in VANETs, a plethora of challenges such as message broadcast storms, in-efficient packet suppression mechanisms, intermittent connectivity owing to frequent topological changes, and reverse path partioning (RPP) require further attention from the research community. To cope with these issues, this paper proposes decentralized receiver-based link stability-aware forwarding (DRLSF) protocol. The DRLSF is a beacon-less receiver-based multi-hop protocol, well-suited for pull-based applications where end users request desired data by sending packets. The comparative performance analysis validates the effectiveness of the DRLSF protocol in different VANET environments and application scenarios.

Філософська спільнота і емансипація мислення: досвід Алуштинських шкіл

The article examines the methodological problems of the historical-philosophical research of the “Soviet philosophy.” The process of the emancipation of thinking is examined through the analysis of the tradition of the Alushta Schools of Young Philosophers in 1987–1993. These schools played a historically significant role in overcoming the prejudices and stereotypes of the Soviet consciousness by the Ukrainian philosophical community. The mentioned analysis led to a few conclusions regarding the methodology of historical-philosophical research of the intellectual legacy – primarily texts – of the Soviet era. (1) Soviet philosophy was certainly an anti-philosophy, a social machine of anti-thinking. (2) The basis of analyzing both texts and events of this philosophy should consider the phenomenon of doublethink – two simultaneous and parallel spaces of discourses’ (meanings’) existence. Doublethink reflects the situation when ideological officialdom, loyalty to which was necessary, and the opposing desire for true thinking coexisted. (3) This collision led to the development of and was characterized by a number of features: the “Aesopian language,” peculiar regimes of private trust, intellectual reservations, etc. The article corroborates that the change in the dynamics of the intellectual situation (language of philosophy, mode of communication, communities of intellectuals, ethos and ideals of scientific research, etc.) is the main subject of historical-philosophical research.

A Transition to Multimodal Multilingual Practice: From SimCom to Translanguaging

Historically, the field of deaf education has revolved around language planning discourse, but little research has been conducted on Deaf and Hard of Hearing (DHH) students with additional disabilities as dynamic multilingual and multimodal language users. The current study focuses on the language planning process at a school serving DHH and Deaf–Blind students with varied additional disabilities. A previous Total Communication philosophy at the school was implemented in practice as Simultaneous Communication (SimCom) and later revised as a multimodal-multilingual approach with the goal of separating American Sign Language (ASL) and English and using multimodal communication such as tactile ASL and Augmentative and Alternative Communication (AAC). To implement this philosophy without reverting back to SimCom, the school employed a language planning process using action research to reflect on cycles of improvement. A grounded theory approach was used to identify and analyze themes over a three-year period of language planning and professional development in multimodal communication. Triangulated data includes language planning artifacts and an online survey of staff perceptions—analyzed by coding concepts and categories, relating concepts to define translanguaging mechanisms and attitudes, and developing an overarching theory on how a school values translanguaging after 3 years of valuing complete access to language. In the context of a multilingual, multimodal language planning cycle, developing a shared language ideology guided by how Deaf, DeafBlind, and Deaf-Disabled (DDBDD) people use language emerged as an overarching theme that promoted dynamic languaging and understanding of strategies for effective communication.

Философское поколение эпохи перемен

The author considers the concept of “philosophical generation” as a powerful intellectual pattern with its own optics, problems and research methods. The article tells about the formation of the first post-Soviet philosophical generation that came to the profession at the turn of the 1980s and 1990s, analyzes the change of scientific guidelines and the restructuring of the philosophical community of that time. The continuity between the philosophical generations of the nineties and sixties is traced. The main directions of the work of Russian philosophers of the late twentieth century are presented in the socio-cultural context of the perestroika era.

DESPRE DUBLA DIMENSIUNE, TEORETICĂ ȘI PRACTICĂ, A FILOSOFIEI

Although philosophy has bemm seen for a long time as a privileged field of the spirit, today it is considered useful only for the formation of the humanist general culture, which, given that society is mainly oriented towards the practical side, is no longer a priority. However, beyond the speculative dimension, philosophy also has a practical, applied side, derived from the first, which society is not aware of. Starting from these general premises, the article highlights some of the current functions of philosophy, able to configure its specific mission in contemporary society, without which this cannot find its balance. Finally, the author launches to the philosophical community and to all decision-makers in Romania a series of concrete proposals, the implementation of which would transform the philosophical education in our country into one of the most powerful tools for consolidating democracy and development economic and social.

Philosophical Principle of the Anthropic Locality Within the Political Governance’s Interdisciplinary Justification

The purpose of the article is to clarify the philosophical principle of the local in the context of modern political governance. The theoretical basis of the research embraces scenario analysis, dialectical and existential approaches, as well as philosophical anthropology and philosophy of communication. Local communities are a specific reflection of the connection between a person and a place. The specifics of the formation of a special mode of being, which forms and reproduces relations of loyalty, mutual understanding, and a common feeling in the locus, are established. Originality. The article for the first time focuses on the anthropological content of local existence, which is the matrix of civil culture and the prospects of its integration into the global cultural space. Conclusions. Local identity as an object of purposeful formation in the conditions of nation-building requires considering the philosophical provisions that were introduced in the anthropological discourse. At the current stage, Ukrainian civil culture strives to invent specific local meanings of political identity in the conditions of external aggression. Its main components will be consensus, mutual respect, integrity, and the will to unite in order to protect statehood. Interdisciplinary meanings of locality form subject-object relations within which modern political management should be carried out. Taking into account the ethnic, cultural, and socio-functional, and role aspects of locality promises to ensure effective decision-making and increase the well-being of modern local communities. The political context of locality is formed based on the interaction of local political actors and institutions. Their examination within the framework of the case studies approach allows for empirically substantiating the local priorities of political actions. It also indicates the specific functionality of local political and administrative structures. at the local level, the discussed source of locality is the question of the origin or authenticity of the local population. For political governance, this is one of the meaningful contexts for justifying local autonomy or even sovereignty.

How Does Homo Digitalis Empathize?

Purpose. The article aimed at identifying the effects of modern digital technologies on the formation of human morality. Theoretical basis. The research base is the practical communicative philosophy. Originality. It lies in the fact that the article considered a moral interaction between a person and artificial intelligence. Conclusions. Nowadays modern digital technologies have acquired a new importance. Previously, they were only passive assistants. But now they are able to actively influence human nature not only from the outside, yet also from the inside. Now they influence not only the form of thoughts but also their character. It is artificial intelligence that is the cause of the phenomenon of the "information bubble" ("echo chamber"). They are formed by mathematical algorithms for each individual user of the Internet. It is because of these algorithms, which are the basis of artificial intelligence, that we can conclude: they are guided only by strategic rationality. Therefore, they relate to the Internet user only as an object. That is why such a situation can also be a manifestation of the expansion of strategic rationality into the lifeworld, which gives rise to social pathologies. New digital technologies (first of all, social networks) are becoming an integral part of a person’s everyday life, and therefore the background of his/her life world. Virtual life becomes an important part of real life. However, virtual life is formed by the influence of the information stream, which constantly sets new "trends", including "trends" on morality. That is why a person begins to perceive only those events that are contained in this stream. Moreover, s\he can express his\her empathy only when s/he him/herself is able to join this stream and express it in virtual life.

The Performative Dimensions of Academic and Public Philosophy

The article conceptualizes the phenomenon of performance in the context of academic and public philosophy as an innovative practice of philosophy teaching and a means to encourage wider communities to participate in the events of philosophical communication. The performative nature of philosophy is traced back to Antiquity when philosophy involved both practice and dramatic action alongside logical theorization. The author argues that the performative turn of the second part of the 20th century provides a theoretical basis for rethinking academic philosophy as performance and for actualizing public philosophy as a means of transferring philosophical inquiry to the public space to address global and local challenges. The author suggests that both modern academic and public branches of philosophy enable actors’ self-presentation and can be analyzed as platforms of performance communication given their open, creative, and reflexive character. This perspective is based on H. U. Gumbrecht’s concept of the production of presence, which explains the performance’s potential for transformation in the public realm. The article demonstrates how performance can challenge the collective representations and norms by suggesting alternative worldviews and defines performance as a collective action and event of communication that can shape a public space. The article argues that performances can be reflexive and creative events that visualize social scripts, making them an effective instrument of public self-reflection and democratic change. Thus, the author analyzes educational performance in the context of modern academic and public philosophy, demonstrating the heuristic role of performance as a cause and platform of public discussion, its transformative role as an event of the common experience of moments of intensity, and its effectiveness as an innovative educational model based on the principles of presentation, self-presentation, interactivity, and co-presence.

To the ontology of war: why warfare but not peaceful negotiations

The article is aimed at a philosophical study of the foundations/causes of war. Its background is a definition of the Russian-Ukrainian full-scale warfare as an irreconcilable existential conflict of the "Russian world" between the "Russian world" and the national world of Ukraine. Methodological specific of the article is reliance on the everydayness of a boundary situation of war to define the cultural world, as well as cultural identity as concepts that get existential meaning. Philosophy potential is used to clarify the key question for today's war discourse about why the parties to the conflict are determined to take military actions, but not to resolve the conflict through peace negotiations. The answer is sought by comparing two ontologies of the world that there are in Habermas' communicative theory of action and Heidegger's fundamental ontology. Each of them provides an alternative concept of understanding and, accordingly, different foundations for its truth theory. This also provides a perspective, firstly, to distinguish two alternative positions of participants in the discourse of war – "internal" one as "being in a culture at war" and another of an "external" observer. Secondly, this distinction helps to explain why war as a conflict of cultural worlds could be considered from different philosophical points of view, namely from the position of the philosophy of communicative action, as well as in the context of existential analysis of being. Examination of the explanatory potential of both approaches is carried out on the basis of a comparison of different concepts of the world, fundamental to each of philosophers. It is done by clarifications of basics of two ontologies of understanding and, accordingly, of their theories of truth. The article indicates that the theory of truth in communicative philosophy is based on the regulative idea of the unity of the objective world. Instead, with reference to examples from Charles Taylor and Jean-Luc Nancy, the author claims that the fundamental ontology can be reinterpreted in terms of the plurality of being-in-common of people in sovereign cultural worlds. Accordingly, the interaction of representatives of different cultural identities under certain political conditions, i.e., official propaganda can turn into a radical disagreement of different existential understandings of the meaning of being, into a war of cultural worlds that cannot be overcome by just negotiations at the level of competent communication. The article ends with an open question about searching for ways to unify the mentioned ontological approaches.

МОНГОЛЫН ХӨГЖЛИЙН ФИЛОСОФИЙГ БОЛОВСРУУЛЖ БУЙ ҮР ДҮНГ ШИНЖЛЭХ НЬ

In the introduction (preface) of this article, the author highlights that Mongolian philosophers, who have delved into the philosophy of development in Mongolia, are divided into two main approaches: monist (universalist) and pluralist. The primary focus of this article is to analyze the project formulated by the Mongolian Academy of Science to establish Mongolian development philosophy. Some key findings of this analysis include: This project recommends "development as harmony," which is a practical statement. However, the primary methodology remains rooted in Marxist-Leninist principles and their dialectics within the context of philosophy. The Mongolian Academy of Science advocates for a universal monist perspective. Since the 1990s, the philosophical community, when addressing development[1]related issues, has been reluctant to embrace dialectical principles. However, even the researchers who critically examine development from a dialectic perspective do not adhere faithfully to these principles, as concluded by the author based on certain facts. The author suggests that the development of Mongolian philosophy can be diversified by applying our fundamental principles of pluralism according to our constitution. Polarizing one perspective from these variations is not compatible with pluralism.