Modern Philosophy Research Articles

Предмет и основные направления современной философии экономики: в поисках пути развития

In the previous article we described the general ideas about the history of the phi­losophy of economics and its subject in Russia and in the West countries, con­cluding that these ideas differ from thinker to thinker, in the West and in Russia. In this article, we will be interested in the main directions of modern philosophy of economics, and we will also reflect on the reasons for the lack of a general definition of the subject of philosophy of economics and possible (and optimal) scenarios for its development. The modern philosophy of economics – the so-called “new” philosophy of economics – differs from the “old” philosophy of economics by focusing on the premises of the post-non-classical philosophy of science and natural science as the ideal of rationality. Thus, it continues to deepen the break with philosophy, understood as the knowledge of the truth. In this case, the philosophy of economics turns into a set of theories that are in no way connected with each other, inheriting from economics the ambiguity of their subject. From our point of view, the philosophy of economics should move away from the “naturalistic turn” and return to philosophy itself. The main idea is that the philosophy of economics should cease to be only a tool for ana­lyzing economic problems and become a full-fledged philosophical study of eco­nomic science and economic reality. This will allow economic science itself to be considered as a single system. The complexity of this approach lies in the fact that it is necessary to rethink not only the subject of the philosophy of economics but also the subject of economic science itself

IMPLIKASI FILSAFAT HEGEL DALAM ETIKA PENDIDIKAN KRISTEN

It is undeniable that some philosophical sciences greatly influence Christian education today. In some universities, philosophy is combined with Christian theology and even produces scholars of philosophy of theology. Methods and philosophies of thinking in philosophy are often applied in scientific studies of Christian education today to find an objective truth. In this study, the researcher examines the implications of the thought of a famous modern philosopher, namely George W. F Hegel, on Christian education. Researchers find both in the study of literature that there are several contributions of Hegel's philosophy that have an impact on Christian education today. The religious philosophy of objectivity and subjectivity, the philosophy of process, the philosophy of dialectics, some of Hegel's philosophies found by researchers, have contributed greatly to Christian education today. The philosophies above can be applied by students in teaching education. For example, the implications of dialectical philosophy (thesis, antithesis, and synthesis) on teaching methods of Christian education. These methods and philosophies are often used by Christian education students to teach their students and often create questions and discussions by their students.

THE ROLE OF CONSCIOUSNESS IN ELECTORAL BEHAVIOR: PHILOSOPHICAL ANALYSIS

The publication examines the problems of the philosophical foundations of elections, the concept of physicalism, where consciousness-body is studied, which in the philosophy of consciousness has a decisive fact. In modern philosophy of elections, the philosophical aspect is considered - consciousness and the monistic-ontological thesis - physicalism, which allows us to explain the fact that everything that exists is physical or appeared as a derivative of the physical. The concept of physicalism is a position in the philosophy of mind. Consciousness in physicalism exists without an independent ontological status, then it is derivative and connected with the human brain and is also connected with methodological naturalism. The social psychological theory of voter behavior and the theory of rational political choice attempt to explain voting behavior. It can be assumed that such a concept of synthesis of the experience of studying the immature practice of elections and already established theoretical thoughts about them could be a model of behavior of voters and candidates. This could be the dialectic of freedom and necessity of the philosophy of the rational communication model.The philosophy of the rational communication approach considers the following sequential images: a communicative person, a logical person, a rhetorical and dialogical, dialectical person. There are also three levels of development of the electoral process - logical, rhetorical (subject-object) and dialogical (subject-subject). The philosophical approach views rationality as a dynamic system consisting of logical, rhetorical and dialogical levels. In studies of the politics of legal philosophy, the problem of electoral behavior occupies an important place. These studies examine the consciousness and behavior of the electorate, which are important to the electoral process of electoral philosophy.

On the idea of freedom in modern African political philosophy

AbstractWhen Liberia, at its inception, adopted for her motto, “The Love of Freedom Brought Us Here,” they were registering their embrace of a core tenet of modernity: the idea that freedom was the primary state of humanity and that any form of social living that turned this free being into a bonded phenomenon, forces it to obey dictates and laws not of its own choosing, to bow before rulers it had no hand in electing, and to live at the behest of another must stand condemned. They were merely the latest, back then, instantiation of Africans as singers of freedom's song in the modern age. Unfortunately, neither theirs nor earlier iterations in the Haitian Revolution, much less later contributions by other Africans in the continent, are to be found routinely, if at all, in the annals of modern philosophy. In this essay, I bring to our awareness how African thinkers have domesticated the idea of freedom as a legacy of modernity in their world. This is one of the bodies of work that is obscured by the wall that I argue, in Against Decolonisation: Taking African Agency Seriously (Hurst Publishers, 2022), decolonizers have erected in their mistaking, wittingly or unwittingly, modernity for colonialism and/or Westernization.

Specters of Spinoza in Iran: The Crisis of Theocracy and the Reception of Spinoza

Although Spinoza and, for that matter, modern European philosophers were known among some Iranians for centuries, it was not until the final decades of the twentieth century that they were eventually received into the Iranian intellectual scene. Throughout the nineteenth and much of the twentieth centuries, whenever there came about a perception of a need, Iranians, the state as well as the civil society, actively and extensively borrowed from the European intellectual achievements. But not in philosophy. Except among radical fringe circles, a need for modern philosophy did not arise until the crisis of the theocratic state exposed the inadequacy of our native philosophical traditions for underwriting a modern state. The turn to modern philosophy reflects the dawning of this awareness, at least in civil society. In this turn Spinoza occupies a privileged place due to the exceptional potencies of his vision, and its pertinence to a theocratic situation that is in crisis both in its ethics and its metaphysics of power.

Transtegrasi Ilmu dalam Persfektif Sejarah Filsafat

This research aims to determine the historical development of philosophy and science as well as the transintegration of internal science from a philosophical perspective using the literature study method. Philosophy is considered to be the mother of science and is considered to be the first and last science which logically requires that other sciences be mastered, so that to understand philosophy one must also master other sciences, therefore philosophy can be transintegrated with various other sciences. In fact, to achieve true truth is knowledge. How philosophy can establish the transintegration of knowledge from various perspectives, one of which is history. To obtain the truth of philosophy when viewed from history. Human society, culture and the natural environment have a close relationship and are interconnected. This is what has structured and filled the history of philosophy with the various characteristics it carries and is inherent in. Based on these four things, philosophers generally divide philosophy into 4 (four) major traditions, namely Indian, Chinese, Islamic and Western philosophy. These 4 (four) great philosophical traditions gave birth to modern philosophy which then gave birth to the transintegration of science. Truth in philosophy and science is the truth of reason. Meanwhile, truth in religion is revelation. Thus, if philosophy, science and religion are united, there will be a transintegration of sophisticated and modern knowledge.

Focusing a history of modern philosophy course on freedom

AbstractThis article is on pedagogy; it is not a report on original research. It is a case study, seeking to spell out some implications for teaching History of Modern Philosophy (HMP). In past courses, I used a classic syllabus: Descartes, Spinoza, Leibniz, Locke, Hume, and Kant, focusing on epistemology and metaphysics, telling the standard story of rationalists and empiricists, with Kant breaking the stalemate with his transcendental arguments. After a few times, for circumstantial reasons, I changed the focus of the course. Instead of telling the usual story, I would focus on freedom in its metaphysical, moral, and political dimensions. This had the effect of giving the philosophy majors enough metaphysics and epistemology to make them work hard, while appealing to (some of) the General Education students by relating the course materials to real world struggles. I figured that some people who could not relate to the technical discussion of substance, attribute, and mode might relate to struggles for freedom. I think I succeeded, as I will go on to recount.

Socializing Minds: Intersubjectivity in Early Modern Philosophy, by Martin Lenz

<i>Socializing Minds: Intersubjectivity in Early Modern Philosophy</i>, by Martin Lenz

Vittorio Hösle on the Systematicity and Historicity of Modern Philosophy: An Attempt of a Paradigmatic Analysis of Kant's Philosophy of History

Since the current volume of “NaUKMA Research Papers in Philosophy and Religious Studies” presents the first Ukrainian translation of Vittorio Hösle’s essay “The Place of Kant’s Philosophy of History in the History of the Philosophy of History,” this article provides a comprehensive analysis of the work of its author, a contemporary German and American philosopher who is a prominent figure in the “objective idealism of intersubjectivity.” The focus is on the methodology effectively employed by Hösle in his research, which combines historical and philosophical analysis of the works of ancient and modern philosophers with a paradigmatic approach to their thinking. A paradigmatic analysis enables us to examine the topic under study from the perspective of modern philosophy. Hösle’s research is primarily characterized by conceptual and systematic interests, even when delving into the works of eminent philosophers of the past, such as Plato’s philosophy of mathematics. Hösle effectively employs this methodology in his study of Kant’s philosophy of history, revealing how the moral and normative orientation of history, as outlined by Kant, is complemented, even complicated in a certain way, by the realistic anthropology of the author of the “Critique of Pure Reason.” The article also analyzes several other works by Hösle. The analysis demonstrates how, through paradigmatic and systematic methodology, Hösle identified four phases of the development of ancient philosophy, each characterized by distinct thematic and epistemological aspects. This methodology necessitates researchers to depart from the linear-progressive approach of the history of philosophy to focus on the cyclical movement of philosophical thought. Attention is drawn to the problem of the relationship between the “Science of Logic” and real philosophy (philosophy of nature and the philosophy of spirit), as well as the presence of intersubjectivity in Hegel’s philosophy. Various Hösle’s works demonstrate his ability to analyze the classical texts and cinematic masterpieces, as well as the controversial trends of the modern world and the challenges faced by humanity in the 21st century, including Russia’s full-scale war against Ukraine. These challenges require new approaches in international politics and law.

Transcendental Constitution of World and Ego Observations on Heidegger’s Perception of Kant

Immediately after his ultimately fragmented main work “Being and Time” (1927), Heidegger had a phase of intensive engagement with Kant, especially his main work “Critique of Pure Reason” (1781). Kant’s topos of the “metaphysics of metaphysics” thus plays a central role. This figure of thought is of central importance not only for the interpretation of Kant, but also for the history of modern philosophy after Kant and after idealist philosophy.

Kant on the self-preservation of reason

The concept of self-preservation was one of the central concepts in modern philosophy and jurisprudence. Many researchers rightly point out that this concept was quite justifiably associated with the human reason. In Kant’s philosophy you can also find this idea of self-preservation of the reason, primarily in the sense of the self-affirmation of the reason. But this plot, strange as it may seem, does not play any important role in modern studies of Kant. Undoubtedly, the “rationality of self-preservation” underlies all cognition and action, but this is only one meaning of self-preservation. In “Metaphysics of Morals” Kant talks about “moral self-preservation”, which consists in the fact that a person does not violate his ethical and legal obligations. At the same time, for Kant, self-preservation also stands for a strong moral position that is goal-oriented. In this connection, Kant talks about the preservation of “humanity in our person”. Where self-preservation becomes a special topic in Kant, it is about the sentences about goals, about formation and development, about overcoming immaturity. This topic is explicated through a number of other concepts: self-thinking, self-determination, self-mastery, self-control, self-approval, self-feeling, self-legislation, autonomy, etc. As you know, Kant compares the categorical imperative with a “compass” with which people can orient themselves in their actions. However, for complete orientation, knowledge about the world and people is required; attention must be paid to specific things and real people. In his article “What does it mean to orient oneself in thinking?” (1786) Kant formulates the “maxim of the self-preservation of reason”, which appears as a concretization of the idea that a rational being exists as an end in itself. This maxim is identified with the maxim of self-thinking, the purpose of which is to overcome immaturity. As you know, this fundamental thesis is a program of enlightenment. “The maxim self-preservation of reason”, as the supreme principle of our use of reason, can be interpreted as a maxim of the second order. It is important to emphasize that the scope of application of this maxim is much wider and more comprehensive compared to the scope of application of the categorical imperative.

Was Kant a naive pacifist? (philosophical considerations and the background of the russian-ukrainian war)

The article is devoted to I. Kant's views on the problem of war and peace and the possibility of achieving "perpetual peace" on the basis of the pamphlet "To Eternal Peace" and some other late works of the thinker. In particular, attention is paid to the historical background of the appearance of the work as a certain completion of moral philosophy and philosophy of law in the context of developing one's own project of "eternal peace" taking into account the solution of specific problems of foreign policy at the end of the 18th century. The article examines a kind of Kantian "formula of peace", which claims universal significance. It is laid out in the preliminary and especially in the definitive articles of the imaginary contract. It is argued that it is based on three main principles: republicanism, federalism and the presence of a cosmopolitan citizenship limited to hospitality. These principles are complemented by the so-called "guarantees" of "perpetual peace": the progress of law and the spirit of international trade. The article analyzes apologetic and critical responses to Kant's work and its subsequent interpretations in European philosophy and political thought. In particular, special attention is paid to the interpretation of his work as a "pacifist manifesto". Based on this, it was argued that Kant was one of the founders of secular pacifism. The article reasonably refutes such a position on the basis of its anachronism and inconsistency with the views of Kant himself, who considered "eternal peace" only as a higher normative ideal of foreign policy. The influence of Kantian ideas on the formation of modern philosophy of international relations, in particular the theory of democratic peace (DPT), is indicated. It is indicated that the three main principles of Kant's formula of "eternal peace" found their embodiment in the postulates of this theory. At the same time, it is noted that the practice of implementing DPT in US foreign policy has not always had positive consequences. In this regard, the problem of its application to the analysis of the causes and course of the Russian-Ukrainian war is analyzed. There are different positions on this matter, but based on the latest publications and the real course of events. It is concluded that the "militant" version of DPT can be useful for achieving our victory and a just, fair and worthy peace.

The practical philosophy of Immanuel Kant and the modern ethics of responsibility

The article deals with the practical philosophy of Immanuel Kant, its transformation in the modern ethics of responsibility and the significance of «risks and threats» for modern society. It is emphasized that in Ukraine, in particular, in the H.S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine, a powerful historical-philosophical tradition of research in German classical philosophy has developed, the foundation of which is the philosophy of I. Kant. This trend gained a new development after the restoration of Ukraine's independence. Special attention was paid in the investigation to the study of Kant's moral philosophy, its important component – the categorical imperative. It is shown that Kant's practical philosophy became an important driver of the leading trends of modern philosophy in the world, which was manifested in the process of «rehabilitation of practical philosophy», which includes the philosophy of responsibility of H. Jonas, communicative philosophy and ethics of discourse. These trends prompted the search for new formulations of the categorical imperative. The relevance of Kant's practical philosophy is evident especially today, under the conditions of modern technological civilization, the destruction of the normative order in the world, and the crisis of moral guidelines. Kant's concept of the primacy of the practical (moral and ethical) mind over the theoretical, technical and instrumental mind opens up ways to solve the global problems of our time, especially in the conditions of crisis and war. Kant's anniversary coincides with a special period of Ukrainian history: the modernization of Ukrainian society, the restoration of national identity, and orientation towards universal values. This event acquires special significance in view of the Russian aggression against Ukraine. Distorting the enlightment, moral-ethical and universalistic direction of Kant's philosophy, Russian propaganda tries to use it for ideological and propaganda purposes. That is why events dedicated to Kant's anniversary are an important component in the fight against the Russian aggressor.

Complexity in the perspective of the ontological turn in modern anthropology

The article examines the forms of representation of the idea of the diversity of being that have developed outside Western European philosophy and science. The paper presents an analysis of the proposed F. Descola, E. Cohn and E. V. de Castro reconstructions of “Indian” ontologies, which are positioned as an alternative to the West «metaphysics». The models constructed within the framework of anthropological reconstructions are based on a number of ontological assumptions (multi-naturalism, reinspectivism, multimodality), which are considered as forms of representation of diversity. The author examines the boundaries of the decentered ontology of diversity, the peculiarities of the relationship between objective and subjective complexity in the mythology of Indian collectives. In the context of the described theoretical models, complexity is considered as a relational, transversal category relevant for describing the processuality of existence, the diversity of human experience, the relationship between man, society and culture. The article also presents a comparative analysis of the ideas of diversity that have developed in “Indian” metaphysics and in the directions of modern philosophy (“new ontologies”) and science (synergetics).

The representation, quantification, and nature of genetic information

Current genetics studies often refer to notions from information science. The purpose of this paper is to summarize and structure the different notions of information used in biology, as a step towards developing a taxonomy of information. Within this framework we propose an extension of Floridi’s conceptual model of information. We also make use of the concept of specified information and show that functional information and many other notions of information are either special cases of, or are closely related to, specified information. Since functionality of the proteins that genes code serves as an external and independent specification, this makes it possible to define genetic information in a way that includes semantic aspects. In particular, we discuss how to understand the qualitative aspects of genetic information, how to measure its quantitative aspects, and how variants of Shannon’s information measure can be applied to molecular sequence data of protein families. While a mathematical framework may not be able to incorporate all that is included within biological information, some aspects of it allow for statistical modelling. This is especially true if we restrict our focus on the discipline of genetics. The concept of genetic information is still disputed because it attributes semantic traits to what seems to be regular biochemical entities. Some researchers maintain that the use of information in biology is just metaphorical and may even be misleading. We argue that the foundation of the metaphorical view is relatively weak given the current findings in bioinformatics and show that the present understanding of genetics fits well into the context of the modern philosophy of information. The paper concludes that informational concepts have robust scientific applications at the level of genes.

От философии сознания к философии субъекта: самоотношение

Modern philosophy of mind focuses on such aspects of consciousness as perception, information processing, and qualia (also occurring in perception). At the same time, insuffi cient attention is paid to such conscious actions of the subject as decision-making and action. However, action requires no less consciousness than perception. It is not so much the philosophy of mind that deals with action as the philosophy of subject. This article makes a connection between the philosophy of mind and the philosophy of subject through the concepts of freedom and selfrelationship. The subject is essentially free because he makes decisions. Even if his decisions are determined by his biological arrangement or his history, he transforms past determinations into future ones, and still the decision-making occurs, so that some freedom is required. As for mind, it is also related to freedom because its light is lit in the same decision-making situations. There is a special group of decisions concerning subject’s relations. The subject’s relations to the world, to the Self, to the Others, to transcendence are considered. In relation to the world, the subject can manifest his freedom through self-restraint, renunciation of power, based on Heidegger’s maxim of “letting being be.” He can build his attitude towards Others in an ethical paradigm, for example, according to the teachings of Levinas. Transcendence can be given in the form of looking at oneself from the outside. A special group of actions of the subject is distinguished: self-attitude and self-action. In the fi eld of mind it is self-consciousness. The subject can modify his own attitudes based on the transcendent point that he himself posits. This also has implications for the choice of values. The religious relation to one’s own soul and Heidegger’s doctrine of transcendence are considered. Self-existence is a supremely free action of the subject through which he constructs himself.

Neokantyści Wilhelm Windelband, Heinrich Rickert i Ernst Cassirer wobec filozofii renesansu

Neo-Kantianism as a philosophical formation is characterised primarily by its reference to the philosophy of Immanuel Kant. Nevertheless, to say that the essence of Neo-Kantianism was solely a renewal of Kant's philosophy is insufficient. Also specific to this formation was the adaptation of Kant's thought to the new chalenges of philosophy at the turn of the nineteenth and twentieth centuries. A uniquely exciting analogy for Neo-Kantian philosophy is its reference to the thought of the Renaissance period. Just as the Renaissance marked the revival of many ancient philosophical currents (Platonism, Neoplatonism, Aristotelianism, Stoicism, Epicureanism, Scepticism and even Ionian natural philosophy) in the early modern period, Neo-Kantianism represented a kind of Renaissance of Kant’s philosophy. This affinity of thought is suggested by representatives of the two most important Neo-Kantian schools: Wilhelm Windelband, Heinrich Rickert and Ernst Cassirer. This article focuses on this historical-philosophical parallel by examining the relationship between Neo-Kantianism and Renaissance philosophy. The results show that Neo-Kantianism is not limited to an apologetic repetition of Kant’s philosophy but constitutes a heterodox and critical renewal of it. Such an apologetic approach did not work in modern philosophy, which is dominated by the spirit of criticism. Thus, the Neo-Kantian formation shows deep connections with other periods in the history of philosophy, such as Renaissance philosophy, as a breakthrough period initiating a modern mode of reflection. Understanding the relationship between Neo-Kantianism and other philosophical movements can help us appreciate the richness and complexity of contemporary philosophical thought.

Plato’s Parasite: Re:turning with(in) Deleuze

ABSTRACT Upon encountering Deleuze’s Nietzschean reiteration that it is the task of modern philosophy to overturn Platonism, as put forth in Difference and Repetition (1968), this article worms its way in, seeking to unearth not merely what Deleuze’s differential repetition signifies, but also what such gestures generate in (re)turn. By considering Deleuze’s intervention as a manifold performance of (re)purposeful gestures that put the notion of reversal itself into question, and after providing a brief, Deleuzian, exposition of Platonism, this article not only homes in on Deleuze’s demiurgic detection of an overturning gesture paradoxically already present in, if not itself initiated by, Plato’s writing, but additionally calls attention to other curiosities turn up when reading besides, instead of against, the grain. In introducing Michel Serres as a critical companion, this experimental article ultimately ponders over and entertains the productive possibility of framing Plato’s poignant predicament as a (problem of the) parasite. Composed as fruitful conceptual personae, parasites emerge throughout this article in unforeseen manners, time and time again bringing new food for thought to the table.

Understanding the other from an inferentialist perspective

Abstract‘The other’ is one of the mysteries of modern philosophy. Since the other is thought to be essentially different from the self, how we can understand each other is a difficult problem. In the first place, what does it mean to understand the other? I address this question from the perspective of normative inferentialism, by explicating what it means to understand the other's beliefs and actions. I propose that we should distinguish between attributional and fundamental understanding. While attributional understanding serves to specify the other's ways of thinking, fundamental understanding is an endorsement of them. Contrasting these two types of understanding gives us a rational picture of how people understand each other.

Observații filosofice despre arhitectura religioasă și arta sacră

This article tackles the aesthetic implications of religious architecture, somehow outshined by dominant metaphysical undertakings of the sacred space. The first part of this study deals with the interpretation of the principles of religious architecture explained by Vitruvius and their impact on the German and Scottish Enlightenment. The second part sheds light on the Kantian approach of the religious space through the aesthetic category of the sublime in its two paradigms – mathematical and dynamical – closely observing to what extent they support Kant’s intention to project religion within the limits of reason. From here, the research tracks the inheritance of these traditions reflected by Hegel’s Lectures of Aesthetics, for whom the architecture is embedded in the so-called symbolic art, one of the three major components of the system of arts. In the end, we will see how modern philosophy leaves a last trace of interest on religious architecture and the phenomenon of living in some Heideggerian writings, but without any aesthetic intention. We will check what the possibility of a theological program of religious architecture still means at the end of modernity, relying on some notes of Le Corbusier, and how we can recover a traditional model of religious architecture, which can explain the aesthetic experience beyond the metaphysical one, in the Eastern Orthodox Romanian mental space.