Hume's Writings Research Articles

The reception of Dimitrie Cantemir’s work in post-war Bessarabia (the 1950S-1970S)

The research of Dimitrie Cantemir’s work in post-war Bessarabia began in the 1950s. Editions of Cantemirian writings appear in Chisinau (Hieroglyphic History, 1957, Description of Moldova, 1957). The first monographic study belongs to Vasiliy Ermuratski Public and political views of Dmitrie Cantemir. Chisinau, 1956, 103 p., in which the author is among the first to introduce the original Cantemirian manuscripts, preserved in museums and libraries in Russia, into the scientific circuit. The monograph Dmitre Cantemir - thinker and state figure belongs to the same author. Chisinau, 1973, 154 p., edited for the 300th anniversary of Dimitrie Cantemir›s birth. Towards this anniversary was also published in Chisinau the monograph of Vasile Coroban Dimitrie Cantemir - humanist writer. Chisinau, 1973, 284 p. and the work of Tatiana Ursu The language of Dimitrie Cantemir’s Chronicle. Chisinau, 1973, 255 p. The activity of research and editing in the Moldavian SSR of Cantemirian work deserves to be appreciated and promoted

The Polish-Lithuanian legacy of Sir Thomas More in the rediscovered plays and playbills of the eighteenth century

The life and execution of Sir Thomas More, humanist writer and Chancellor of England under King Henry VIII Tudor, has captured the imagination of both Elizabethan and Continental playwrights. The article discusses the cultural context as well as the form and structure of a 1736 playbill, Messis immortalium trophaeorum ex triumphalibus palmis, Thomae Mori cancellarii Angliae (Wrocław Ossolineum Library, XVIII – 15241. IV), originally from Zamoyski Academy; and a newly discovered 1765 manuscript play, Morus Angliae Cancellarius tragedia (Vilnius University Library, MS F3-1118), from the Jesuit College in Lwów, both from the early modern Polish-Lithuanian Commonwealth. The article argues that specific representations of More’s life and martyrdom in the Jesuit theatre of Poland-Lithuania can be explained and analyzed in the light of the political traditions and multi-denominational religious life of the Commonwealth up to its partitions in the second half of the eighteenth century. They raise interesting questions regarding the balance of spiritual and secular concerns, and creatively link Thomas More’s story with the Commonwealth’s political culture to offer moral and ethical exemplars for the young.

“DASMAN” - “MANKURT” - “IXROD”: CRISIS OF MODERNITY IN THE LATE PERIOD OF CHINGIZ AITMATOV’S ART

The article is devoted to the historical and philosophical analysis of the work of the Kyrgyz humanist writer of the Soviet period, Chingiz Aitmatov, whose early work is characterised as a fascination with the “Soul of Faust.” (Spirit of Faust) The result of this was the writer’s earlier works, where he fervently perceives the ideas of progress, socialism, and enlightenment, in other words, the main ideas of the modern era. Later, under the huge influence of Russian classical literature, as well as active study of traditional Kyrgyz culture, he spoke on such fundamental metaphysical topics as people, personality, fate, morality, etc., thereby trying to get rid of the “Soul of Faust” (Spirit of Faust), more and more asserting himself as a traditional humanist. But despite these attempts, the writer still retained some ambivalence: on the one hand, he acted as a staunch critic of modernity, and on the other, he perceived the modernization process as an objective development of history that needs to be perceived and comprehended. The results of the writer's later ideas are new concepts such as “Mankurt” and “Ixrod” usually used to describe the consciousness of a person who became possible at the junction of modernity with tradition. To a certain extent, these concepts are identical to the idea of “DasMan” by M. Heidegger. This indicates that after the Second World War, a critical understanding of the ideals of modernity reigned among European intellectuals, to which Chingiz Aitmatov also adjoins.

Juraj Tesák Mošovský — a humanist whose works were forgotten twice

Juraj Tesák Mošovský was an important Protestant church dignitary and one of the most prolific humanist writers among Slovak authors who found professional employment in the Kingdom of Bohemia at the turn of the 17th century. In total, the professional literature lists more than 38 titles of his Czech and Latin as well as bilingual Czech-Latin writings. Tesák is the author of religious-educational moral treatises, reflections, sermons and occasional verse works. His work was mostly theological in nature and probably revealed Mošovský’s inclination towards Utraquism. Around 1577, he was consecrated (ordained) and signed the church order of Utraquist priests. Therefore, the well-known Jesuit censor Antonín Koniaš included Tesák’s writings in his index of forbidden books, and during the period of Counter-Reformation and recatholicisation in Bohemia, they were destroyed en masse. The study provides an overview of Mošovský’s prints, dividing them into two categories: the files of Tesák Mošovský which are not recorded in the indexes of prohibited books (11 items) and his unpreserved writings (21 items). A list of the prints that were published twice is also added (3 items). The initial analysis of what is known about the prints that were supposed to be destroyed (and have not been preserved to this day) showed that they were mostly prints that, according to Koniaš, contained heretical teachings that did not correspond to the teachings of the Catholic Church. Among them were also writings in which Tesák Mošovský expressed a positive attitude towards the persons who were considered heretics. Finally, there were prints that referred to Hussiteism and older Hussite songs. It is natural that these were the reasons why so many prints of J. Tesák Mošovský were condemned to destruction, and why even literary history during the period of socialism was not interested in them.

“Mankurt” — “Xrod” — “Das Man”: Crisis of Modernity in Late Period of Chingiz Aitmatov’s Work

The research is devoted to the historical and philosophical analysis of the work of the Kyrgyz humanist writer of the Soviet period, Chingiz Aitmatov, whose early work is characterised as a fascination with the “Soul of Faust.” (Spirit of Faust) The result of this was the writer's earlier works, where he fervently perceives the ideas of progress, socialism, and enlightenment, in other words, the main ideas of the modern era. Later, under the huge influence of Russian classical literature, as well as active study of traditional Kyrgyz culture, epic “Manas”, he spoke on such fundamental metaphysical topics as people, personality, fate, morality, humanism, etc., thereby trying to get rid of the “Soul of Faust” (Spirit of Faust) with its straightforwardness, its propensity for the infinite settlement of everything. So the writer gradually asserted himself more and more as a traditional humanist. But despite these attempts, the writer still retained some ambivalence: on the one hand, he acted as a staunch critic of modernity, faceless technology and on the other, he perceived the modernization process as an objective development of history that needs to be perceived and comprehended. The results of the writer's later ideas are new concepts such as “Mankurt” and “Ixrod” usually used to describe the consciousness of a person who became possible at the junction of modernity with tradition. To a certain extent, these concepts are identical to the idea of “Das Man” by M. Heidegger.

Loneliness and begging as social sentences to the moralizing talent

The presented article is part of a considerable series of author's investigations on the problem of personification of Ukrainian history. The prepared study is dedicated to the three hundredth anniversary of the birth of the outstanding scientist of the 18th century Hryhoriy Savich Skovoroda (1722—1794). The scale of the personality of this figure of the national Enlightenment era is impressive not only in the number of branches of science related to him (philosophy, historiosophy, religious studies, pedagogy, psychology, etc.), but also in the brightness of the ideas expressed by him, which have not lost their relevance to this day. Among the latter, both the Socratic "Know thyself" transformed from antiquity, and the "related work" formula compiled by H. Skovoroda himself, which forms the foundation for the growth of such an innovative parameter of modern life as the index of human happiness, dominate. The humanist writer imprinted in science the signs of the dialectical mobility of thought, which is in permanent search and surprise on the way to the truth. The purpose of the presented article is to update and enrich the historiography of the problem of the national Skovorodiana with the help of the materials of the State Print Archive. Relying on the existing printed material (book, magazine, newspaper, sheet, etc.) stored in the Book Chamber of Ukraine, the author emphasized the existing information about H. Skovorodа biobibliography. The presented research was carried out within the framework of scientific and exhibition activities of the Book Chamber of Ukraine named after Ivan Fedorov and is aimed at the implementation of the educational direction of Ukrainian studies of the named institution.

Corruption in the Dutch police in the period of the Middle Ages and the assessment of this social phenomenon in the historical and legal studies of J. Huizinga and P. Zyumthor

The article presents a historical and legal study of corruption as a multifaceted and multifaceted social phenomenon that originated during the emergence of the first states on earth and has come down to our time in all the variety of forms of abuse of power by individual officials or groups of people endowed with power. Despite the fact that many hundreds of scientific papers have been devoted to the phenomenon of corruption, which existed in one form or another in different historical periods, this social phenomenon continues to be an urgent and topical problem for Russian and foreign researchers, requiring constant attention from society due to its exceptional toxicity, significant expenditure of forces and means to combat it by each specific state individually and by the entire international community as a whole. In this regard, the works carried out within the framework of historical and legal research by the outstanding thinkers of the last century Johan Huizinga and Paul Zymthor, who devoted a significant part of their work to the study of corruption as a controversial social phenomenon that existed in the Netherlands in the Middle Ages, are of exceptional scientific value. The idea of ​​a comparative approach to the phenomenon of corruption with its ambiguous and changeable nature, revealed and described in the last century in the works of J. Huizinga and P. Zymthor, received real confirmation in the existing reality in which modern Dutch society found itself. The article also tells about the activities of the humanist writer J. Huizinga, directed against the ideology of fascism, and the brutal repressions committed by the Nazis against this outstanding person.

Ш. АЙТМАТОВ ЖӘНЕ Ш. МҰРТАЗА: ОЙ-ТАНЫМ ҮНДЕСТІГІ

Translation is a complex genre. It is an undeniable fact that a work of art requires a hard work, skill in order to understand nature and convey the feelings of the author. From this point of view we evaluate Sh. Murtaza as a talented translator who taught the Kazakh language to the great Kyrgyz writer Sh. Aitmatov. The article is devoted to two great personalities, for their ability to skillfully convey the national spirit, the true feelings of the artistic nature, the power of the art of the word. Sentiment of thinking in the creative personalities of Chingiz Aitmatov and Sherkhan Murtaza is analyzed on the basis of individual works of art. It is assumed that the features of the use of pictorial techniques in the translation of a work of art have their own self-actualization of the nature of the word. Engaging in the translation of an article is a creative art, including a cultural phenomenon that has its own beneficial effect on spiritual development. In this regard, the relevance of the topic is determined, the conceptual positions, the relationship of interests and goals of the two writers in the creative path are revealed. Most importantly, the integrity of the theme and idea is made obvious that Sherkhan Murtaza feeling the soul of Chingiz Aitmatov with his sharp thoughts and expressive linguistic expressions conveyed the nature of the struggle and the world of the hero in the work where comparative analysis, complex and other methods are used. Chingiz Aitmatov wrote his works of art in Kyrgyz and Russian languages. Sherkhan Murtaza also mastered the entire structure of the Russian, Kyrgyz languages, and had sufficient knowledge of the specific features of the language. Based on this, we see that Sherkhan Murtaza managed to translate the passages analyzed in the article very clearly, artistically. Based on the fragments obtained, one can directly judge the ideological specifics of a work of art, the realities of life of that time in general, and the life of people. Chingiz Aitmatov is a humanist writer who comprehensively conveys the philosophy of life, glorifying love and beauty. The manasiness of the epic style in the worldview space will also not go unnoticed. All this is successfully reflected in the translation of Sherkhan Murtaza and is perceived in the work of the great artist as a category of time and space - it is accepted as conditional concepts that serve artistic creativity. Sh. Aitmatov was a great master realist of the last century as well as Sh. Murtaza made an invaluable contribution to the development of national literature is a true supporter of spirituality, a master of words. The article provides an analysis and proves that the wide distribution of the works of Chingiz Aitmatov to Kazakh readers contributed to an increase share of a skilled translator Sherkhan Murtaza.

«Something else too abominable to be nam'd». David Hume and Greek Love

«Greek Love is a modern invention», asserts the classical scholar. David Hume can claim the title of inventor. In his 1751 Dialogue on morals he used the phrase to account for the relationship between a university boy and a man of merit. How did Hume come to this expression? Pederasty was a traditional sceptical topic against a universal standard for morals. What did Hume think of this practice and its origin? When he accounts for pederasty and homosocial arrangements by negative epithets, is Hume seriously condemning them or he is «only» and prudentially following the common use? The Article tries to give a first answer to these questions by examining Hume's writings and their sources (Plato, Plutarch, Cornelius Nepos and Cicero), and the views of the modern authors (Hobbes, Mandeville, Montesquieu, Charlemont, Smollet and Voltaire). The Article delineates the eighteenth-century debate, without projecting on it our views, and maintains that, like some ancient philosophers according to Sextus Empricus, and possibly like Smith, Hume would have declared practice in itself «indifferent».

Humanism in Peter Abrahams’ ‘Mine Boy’

Philosophical beliefs have always found expression in literature and synthesized into literary canons. The tenets of Marxism, feminism, formalism, to mention just these, have been transformed into specific literary traditions. Humanism, as a philosophical belief, has also been crystallized into a literary corpus. The general understanding of the philosophical belief called humanism started with the Greek philosopher, Protagoras, who contended that: ‘man (mankind) is the measure of all things'. This idea of the primacy of man on earth, devoid of any supernatural or societal underpinnings, has influenced the philosophy of humanism from classical period through the renaissance up to modern times, irrespective of the different types of humanism that exist. Thus, Corliss Lamont, H. J. Blackham and other humanists have expressed various views of the general idea of humanism as a philosophical belief that sees man as: ‘the measure of all things'. Nevertheless, humanism, as a unified literary corpus, has not been well-expressed on the African literary scene (although there has been pockets of humanistic criticism) and this tendency has led to the placement of some African writers in literary categories to which they do not truly belong. Peter Abrahams is orphaned by this misgiving, as he is usually regarded as a Pan-Africanist and a cultural nationalist rather than a humanist writer. This paper proves that Peter Abrahams is a humanist writer whose thought and artistry (as discernible in Mine Boy and his other apartheid novels) adhere to the tenets of humanism (the humanism of H.J. Blackham). The paper also, implicitly, portrays Blackhams' brand of humanism as a unified corpus which can be used in the appreciation of African literature. The theoretical framework of the paper is ethical criticism or the moral approach to literature which states that literature is related to life.

Representations of the olfactory bulb and tracts in images of the medieval cell doctrine

ABSTRACT This article presents a collection of previously overlooked, stereotyped, abstract, anatomical representations of the olfactory bulbs and tracts that were printed as part of schematic woodcuts of the medieval cell doctrine, generally in the early-sixteenth century but extending into the seventeenth century and, in at least one case, to the mid-nineteenth century. A representation of the olfactory bulbs is incorporated into many of these woodcuts, beginning with an illustration by German physician, philosopher, and theologian Magnus Hundt in 1501 in his Antropologium, which showed central projections of the two olfactory bulbs joining in the meshwork of the rete mirabile. German physician and anatomist Johann Eichmann, known as Johannes Dryander, modified Hundt’s figure for his own monograph in 1537 but retained the representation of the olfactory bulbs. In 1503, German Carthusian humanist writer Gregor Reisch published an influential and highly copied woodcut in his Margarita philosophica, showing connections from the olfactory bulbs overlying the bridge of the nose (as well as from other special sense organs) to the sensus communis in the anterior cell or ventricle. In the following centuries, numerous authors derived similar figures from Reisch’s original schematic illustration of the medieval cell doctrine, including Brunschwig (1512, 1525), Głogowczyk (1514), Romberch/Host (1520), Leporeus/Le Lièvre (1520, 1523), Dolce (1562), Lull/Bernardus de Lavinheta (1612), and Elliotson (1835). Similar representations were provided by Peyligk (1518) and Eck (1520). These stereotyped schematic images linked the olfactory bulbs to olfaction before the advent of more realistic images beginning in the mid-sixteenth century.

The Miracle in Christianity According to David Hume

This article examines the views of David Hume on miracles in Christianity in his book “An Inquiry ‎Concerning Human Understanding”. Using a literature ‎approach and systematic analysis of David Hume's writings, this research generates ‎several ideas. David Hume wrote that any miracle that happens in this world is a ‎violation of the laws of nature. Miracles destroy the natural order ‎and are not in line with the existing law of nature. David Hume opposed the idea of miracles ‎because he was a religious skeptic, against all things metaphysical and non-natural to ‎humans. Thus, David Hume rejected the truth filled with doubts and questions. David ‎Hume's skepticism leads to the theory of deism, that God is a product of human thought ‎and He does not interfere with what He created.

The notorious Dr. Middleton: David Hume and the Ninewells years

ABSTRACT In his brief autobiography, Hume recalls how the publication of the heterodox Anglican clergyman, Conyers Middleton's Free Inquiry caused a ‘furore’ in England in 1748, whereas his own Philosophical Essays were ‘neglected’. This has secured Middleton a very marginal place in Hume scholarship. This essay argues that Middleton's importance at a crucial stage of Hume's intellectual development, during the Ninewells years (April 1749 – July 1751), was more significant than has been allowed. On his return to Ninewells, Hume reflected on the reasons for Middleton's success. Section I considers the nature of Middleton's contributions to English philosophical-theological debate. In Section II, it is argued that this English context illuminates our understanding of both the manner and the matter of Hume's writings from the Ninewells years, which show a marked concern with the heathen philosophers’ treatments of the relationship between morality and religion. Here, the similarities between Gibbon's situation in the 1760s and Hume's from the late 1740s are foregrounded: a period in which both authors confronted the challenge of translating their philosophical insights into an English ‘idiom’. The essay concludes by offering some broader reflections on why intellectual historians have tended to dismiss, rather than to explore the Hume-Middleton connection.

Provincia Valeria media?

One of the most problematic issues in the study of Roman Pannonia is the fifth‑century history of the province of Valeria and its abandonment, which is further aggravated by a passage in the Ravenna Cosmography (IV. 20), especially if combined with information provided by the Tabula Peutingeriana.1 One interpretation of this enigmatic passage, which has gained widespread currency, is that the Romans or, better said, Aetius, ceded Valeria to the Huns in accordance with the terms of the treaty concluded between them, and that following the province’s evacuation, a new province by the name of Valeria media was created in Italy and south‑western Pannonia.2 This interpretation is widely accepted despite the lack of the passage’s meticulous philological examination; moreover, the problems raised by the passage are manifold and several explanations seem equally feasible. Here, I shall cover the passage in question alongside a historical commentary and a separate discussion of the putative connection between the vita Corbiniani, Aethicus Ister and Pannonia/Valeria as well as the image of Valeria in the works of certain Humanist writers.

‘An Authority from which there can be no appeal’: The place of Cicero in Hume's science of man

Hume's admiration for the Roman philosopher and statesman, Cicero, is well-known. Yet scholars have largely overlooked how Hume's interpretation of Cicero – initially as a Stoic, and subsequently as an academic sceptic – evolved with Hume's own intellectual development. Moreover, scholars tend to focus on Hume's debts to Cicero with regard either to his epistemological scepticism or his philosophy of religion. This essay suggests instead that Hume's engagement with Cicero was at its most intense, and productive, when evaluating the relationship between morality and religious belief. Closer attention to the place of Cicero in Hume's writings illuminates our understanding of Hume's intellectual development, particularly in the crucial pre- Treatise years. It also, however, shines light on Hume's interpretation of the history of occidental philosophy (not least the consequences of its engagements with Christian theology), and on how Hume saw his own work to relate to this history.

Existentialist Perspective: A Study of Taslima Nasrin's Novel French Lover

Taslima Nasrin is a liberal humanist writer who struggles for freedom and continues to stand by people who face injustice in her writings. French Lover is the story of an Indian woman who in a traditional cover-up of patriarchy is submissive, conventional, and oppressive. The novel is a portrait of a woman who efforts to subvert the patriarchal traditions and come out from the shackles of stereotypical beliefs and conventionality. Nila, the protagonist, meanders her way in real life where she breaks and goes away from the mismatched marriage and rejects the experience offered by Benoir. Nila being a strong character retains her individuality against the destructive forces that challenged her existence. She faces an existential crisis when she detaches herself from her family, her husband, and her French lover. She undergoes the subsequent trauma and her successful exit from all the hurdles makes her realize that she has an existence of her own that is distinct from all others and She is free to choose and exist authentically. Danielle, the other character subjugated by her near and dear in her very early age, disowned her relations and denied conventionality where she lives via her way.

The Textual Nonhumans of Italian Humanism

"What is it like to be a bat?” the philosopher Thomas Nagel asked in 1974. “How do forests think?” asked anthropologist Eduardo Kohn more recently. As we barely understand the totality of our own selves (much less that of another person), how can we even begin to know what it would be like to be a chair, a coastline, a beetle, a virus? Given the state of the world today, thinking about how we think the nonhuman (and other humans) is urgent. Yet any time we think about something, that something is inevitably filtered through our humanness. How can acknowledging the hybrids that are created when we think things help us to better share the planet and, difficult that it may be, better empathize with one another? This essay looks at how humanist writers in the Italian Renaissance worked to decenter the human and, as such, did not conceive of “man as the measure of all things” in the way that many posthuman studies have claimed. Leon Battista Alberti, Leonardo da Vinci, and Andrea Alciato, for example, attempted to “think like” the nonhuman, and in doing so, they consciously created textual nonhumans in their writing through both anthropomorphosis and the more empathic strategy of allomorphosis, in which a writer attempts to “think like” something other-than-human. The textual nonhumans of Renaissance humanism are fascinating creations of minds that sought to bind themselves to the beauties, powers, and mysteries of the nonhuman world in order to become better humans in the here and now.

«ПЕРЕД ВОСХОДОМ СОЛНЦА» М. М. ЗОЩЕНКО: ТОРЖЕСТВО РАЗУМА И ИНДИВИДУАЛЬНОЕ СОЗНАНИЕ

The article explores the famous work of M. M. Zoshchenko «Before Sunrise». The story, written during the World War II, is presented by the author as anti-fascist. The theme of the story is the formation of his own «I», psychological motives that encourage one to agree with suffering and violence or to fight them. Fascism in the perception of the author is a complete defeat in the fight against brutality and cruelty, a fear of fight with suffering. Zoshchenko refers to science as a bright hope to prove the existence of consciousness conquering the irrational nature of the soul. The story was a part of the war and post-war era: writers and philosophers (H. Arendt, J. P. Sartre, K. Popper and others) actively discussed the nature of totalitarian regimes, the reasons for their support, the role of personal perception in their affirmation, the possibility of individual rather than collective defining the good, the role of rationality destroying the individual for the sake of universal rational laws and at the same time encouraging individualism and critical thinking. The question of the role of individual consciousness is shown as one of the ancient questions of European philosophy, answered differently in the traditions of Platonism and Christianity. M. M. Zoshchenko is more a humanist writer who paid attention to the individual experience of a person. Trying to show that the triumph of consciousness can be a personal choice he discusses the role of artistic creativity, the nature of neurosis in experiences of many art geniuses. Zoshchenko is trying to make his story a clear demonstration of the possibility of combining the triumph of reason with the sincerity of personal artistic style and hence personal choice in favor of reason.

La Boétie and republican liberty: Voluntary servitude and non-domination

The 16th-century French humanist writer Etienne de La Boétie has not often been considered in literature on republican political thought, despite his famous essay, Discours de la Servitude Volontaire, displaying a number of clear republican tropes and themes, being largely concerned with the problem of arbitrary power embodied in the figure of the tyrant. Yet, I argue that the real significance of La Boétie’s text is in his radical concept of voluntary servitude and the way it adds a new dimension to the neo-republican theory of liberty as non-domination. The problem of self-domination or wilful obedience to authority is a form of ideological domination that Pettit’s understanding of arbitrary power relationships between agents does not adequately account for. Furthermore, La Boétie shows that freedom is an ontological condition and is realised not – or not entirely – through the rule of law as the guarantee against arbitrariness, as neo-republicans advocate, but rather through acts of self-emancipation and civil disobedience. Here I understand La Boétie’s thinking in terms of a certain anarcho-republicanism in which the promotion of freedom depends not so much on institutions, as Pettit suggests, but rather on autonomous relations of friendship, love and solidarity between individuals.

Philosophy of War and Peace: Anthropocentric Dichotomy of Love/Humanity as Motivation of Heroism (Based on “Letters to a German Friend” by Albert Camus)

The article considers the humanistic anthropocentric position of the French writer and philosopher A. Camus in his “Letters to a German Friend” (1943–1944). During the World War II the writer experienced a real existential drama of conscience caused by situation in the occupied France. The country experienced horror and humiliation of temporary occupation and managed to turn its defeat into victory. Fascism in the eyes of the prominent humanist writer and philosopher of France is revealed in the context of the philosophy of war/peace. This context is specified by a number of statements, such as love/hate, violence/nonviolence, etc. ‘Disturbed Conscience’ of A. Camus, in spite of patriotic reasons, sought intercourse between different pairs of opposition: strength/weakness, heroism/cowardice, etc. The oppositions we/you, our/your appeal to such concepts as the price of sacrifice, the price of loss, the price of victory.
 The monological epistolary genre allows showing the psychological and moral reality of the war, with possible shifts in time and appeal to the Other. A. Camus strengthens the existential problem, the core of which is the opposition “Me – Other” (according to M. Buber and E. Levinas) and “Me like the Other» (P. Ricker). In fact, he initiates a new ontological and linguistic reality embedded in the paradigm of a new/other discourse of war. The binary oppositions similar/unrelated, friend/foe, one’s own/alien, hero/traitor, winner/ defeated are being demounted in the field of psychology of violence reflected by the author within the psychology of nonviolence. At the same time, the basic oppositional pair patriot/collaborator is integrated into a complex system of psychological controversies being the ground of Camus’ psychology of nonviolence. The writer expands a number of oppositional concepts adding the dichotomy of ‘two Europes’. He anthropologizes the considered problems to the highest extent, placing a man with the whole complex of human values in the center of his ‘arguments of conscience’.