Philosophical System Research Articles

Relief and Background as a Shaping Factor: the Baroque Era

The artistic space of the era is viewed through the prism of the relief-background correlations. The author outlines the relationships between the form and genre, the basic principles of form-building and the leading aesthetic and philosophical systems of the 17th century and the fi rst half of the 18th century.

Герхард Оберхаммер. Вступление Пакшиласвамина к его «Ньяя-бхашье»

The publication is a commented translation and study of the work “Pakṣilasvāmin’s Introduction to his Nyāyabhāṣyam” by a prominent Austrian indologist and intercultural philosopher G.R.F. Oberhammer. The author examines the background of Oberhammer’s research, gives a brief information about the school of Nyāya and focuses on how Oberhammer demonstrates the history of Nyāya and its becoming aware of itself as a philosophical system based on the short text of Pakṣilasvāmin (Vātsyāyana) introduction to his Nyāyabhāṣyam. In his article, Oberhammer answers the question why such heterogeneous parts as elements of the theory of argumentation borrowed from the ancient tradition of Vāda (the theory of debate), logic and epistemology, cosmology and the doctrine of the soul and its liberation from the bonds of saṁsāra (soteriology) were combined into the harmonious philosophical system of Nyāya and how this happened during the development of the school due to its becoming aware of itself as a method of searching for truth (and what this truth is from the point of view of Nyāya), how this was helped by creative borrowing from another philosophical school – Yoga. The publication is prefaced by a brief history of the Viennese oriental and indological school, to which Oberhammer belongs.

Герхард Оберхаммер. Вступление Пакшиласвамина к его «Ньяя-бхашье»

The publication is a commented translation and study of the work “Pakṣilasvāmin’s Introduction to his Nyāyabhāṣyam” by a prominent Austrian indologist and intercultural philosopher G.R.F. Oberhammer. The author examines the background of Oberhammer’s research, gives a brief information about the school of Nyāya and focuses on how Oberhammer demonstrates the history of Nyāya and its becoming aware of itself as a philosophical system based on the short text of Pakṣilasvāmin (Vātsyāyana) introduction to his Nyāyabhāṣyam. In his article, Oberhammer answers the question why such heterogeneous parts as elements of the theory of argumentation borrowed from the ancient tradition of Vāda (the theory of debate), logic and epistemology, cosmology and the doctrine of the soul and its liberation from the bonds of saṁsāra (soteriology) were combined into the harmonious philosophical system of Nyāya and how this happened during the development of the school due to its becoming aware of itself as a method of searching for truth (and what this truth is from the point of view of Nyāya), how this was helped by creative borrowing from another philosophical school – Yoga. The publication is prefaced by a brief history of the Viennese oriental and indological school, to which Oberhammer belongs.

The tightrope of real genesis: on philosophy’s generative thirdness and the creative self-grounding of thought

Motivated to bypass the twin basins of absolute relativism and dogmatic absolutism, an antinomic polarity into which thought tendentially falls, this paper offers various conceptual frameworks for overcoming antinomies in philosophical thought, and ultimately asserts that this overcoming occurs at a philosophical system’s purported source: its active site of real genesis. The author traces a constellation of thinkers who all invoke this suspended thirdness in their own disciplinary and conceptual registers, from Jean Cavaillès to Gilles Châtelet, C.S. Peirce to Cécile Malaspina, ultimately and speculatively suggesting that this third space, the (abductive) hinge of real genesis, might precede and activate a priori the consequent diremptions into the polarities of the transcendental and the historical, the mathematical and the physical, the global and the local, the continuous and the discrete, the rational and the empirical, and so on. Such a genetic realism, then, places a radical exigency on philosophical thinking: to grasp its real genetic conditions, that is, without a previously given criterion or method. Ultimately, the paper is most interested in suggesting ways to reconfigure the conceptual landscape around this genetic tension or originating hinge, to encourage thought towards the genetic real and away from disciplinary stagnation, towards generative models for systematic thought itself.

Ravishing Transports

Influence is an important notion in Jean-Jacques Rousseau’s thinking. However, the event of influence is related to contamination, corruption, and alteration in Rousseau’s philosophical system. At the very beginning, the first Discourse (1750) presents the critique of culture and social taste. The author points out the damaging influence of ‘public opinion’, ‘riches’, and ‘powerful actors’ on the morals of a society. These entities corrupt the social morals and set a depraved example to follow. On the other hand, there is a clean and progressive way of influence between individuals without moral abuse. This is the case of the Genius, who comes to the world exclusively under influence of another Genius. There is no Genius – whatever this notion is supposed to mean – in itself. His birth is the result of a strong influence: it came to the world in a ‘ravishing transport’ as the entry “Genius” describes its genesis in A Complete Dictionary of Music. Purely positive influence is a ‘stimulus’ as Rousseau names it in Dialogues. My paper describes what the ‘stimulus’ means and how the uncorrupted ‘inhabitants of the other sphere’ are disposed by this stimulus. The example of the Genius demonstrates more eloquently the process of the positive influence, which is also a possibility to a sourceless beginning. To illustrate this idea and make it more concrete I will reference Julie’s paradise in Rousseau’s masterwork, Julie, or the New Heloise. In Julie’s garden, called Elysée, we have the topology of a perfect wilderness, a landscape at first sight uncontaminated by human artefact. The structure of the vegetation testifies of a beginning without beginning. The décor looks like a setup with no human intervention. This idea of creation is close to the idea of insemination, and more precisely to the ‘dissemination’ key word of Derrida’s work, Dissemination. My article is a lecture regarding the entry “Genius” in A Complete Dictionary of Music and a thought-experiment about how this entry can be interpreted in a deconstructive context.

Marxist Anthropology Through the Lens of the Philosophy of Language

Marxist anthropology, as a kind of philosophical anthropology and an integral part of Marxist philosophy, seeks to find an answer to the question of its primary concern—what is humanity or human nature? From the Marxist perspective, human beings are distinguished from animals by making and using tools, and the creation of tools is closely related to the birth of language and consciousness. In this context, Marxist anthropology tries to trace the origin of humankind through tracing that of tools, language and consciousness. Consequently, it is endowed with a dimension of the philosophy of language. In his article “The Part Played by Labour in the Transition from Ape to Man”, Engels proposed a hypothesis on the origins of humankind and human language, which constructed the framework of Marxist anthropology. This framework was subsequently adopted and developed by Li Zehou and Tran Duc Thao, renowned philosophers in contemporary China and Vietnam, in establishing their own philosophical systems. This article, through illuminating and comparing Engels, Li Zehou and Tran Duc Thao’s hypotheses on the origins of humankind and human language, aims to shed new light on Marxist anthropology through the lens of the philosophy of language. I believe that this exploration will profoundly inspire the Marxist philosophy of language, an emerging trend in the field of the philosophy of language.

EDUCATIONAL MOBILITY AS A PLATFORM FOR THE FORMATION OF THE POLYLOGICAL CULTURE OF A MODERN PERSON

The article considers educational mobility as a new paradigm of the educational process, as a marker of creating a new configuration of the educational space. The purpose of the article is to understand educational mobility as a phenomenon that creates new opportunities for a person living in the information age where educational mobility is a condition for the formation of polylogical human culture. The article states that information modernity creates new challenges for the existence of a person and society. It is about the self-reflection of a person, which is evidence of paradigmatic changes that affect the entire educational space. One of the existing problems is the contradictions associated with the formation and consolidation of such a socio-cultural practice as educational mobility. The latter acquires special relevance in the conditions of transformation of society and educational space. It is emphasized that a new configuration of interactions / communications is being created, which should be understood not only as participation or information transfer, but primarily as unity (A. Gofron). It is emphasized that philosophy, which is responsible for understanding the deep problems of human development, arises in the conditions of uncertainty in the conditions of modern technology. It is about the need for new communication which is what educational mobility stands for. It is noted that education as a creative process should not be separated from objective reality, that is, it should correspond to the changes that characterize society and the person himself. Educational mobility is developed as a new interaction that corresponds to the polylogical nature of culture and allows the individual to preserve his uniqueness, the ability to interact within the multicultural space. It is emphasized that modern Ukrainian society is characterized by a combination of the specifics of national education with the principles of the European educational space, which ends, on the one hand, with universalization, and on the other, with the creation of a space to support cultural diversity. It has been proven that educational mobility allows building new relationships in a situation of destruction of traditional social foundations, changes in fundamental semantic values. Educational mobility demonstrates the possibility of forming a new figure of a person or a person of a new culture. It is about the formation of new strategies, which are an imprint of the transformational processes of the present and a challenge for the life activity and life-creating life of a modern person. It is emphasized that educational mobility is aimed at activating the educational process, overcoming the principle of inventorying existing value or cultural systems. It is about their combination, which indicates tolerance, the possibility of dialogue and defining strategies in the context of joint responsibility for the further existence of humanity, which is impossible without the involvement of philosophical systems.

Budist Uygur Metinlerinde Dinî Bir Terim Olarak ünüş = Skr. niḥsaraṇa İfadesi

The article discusses the Old Turkic religious vocabulary and its association with belief systems such as Buddhism, Manichaeism, and Islam. It highlights the role of Uyghurs in embracing Buddhism and creating an extensive body of literature through translation. The Uyghur monks played a crucial role in translating Buddhist concepts into Turkish, carefully selecting terms that corresponded to source languages like Sanskrit, Chinese, and Tibetan. This effort was not limited to Buddhism but also extended to conveying Islamic religious terms using Buddhist terminologies. A central concept in Buddhist teachings is saṃsāra, which refers to the cycle of birth, death, and rebirth within the Indian philosophical framework. The article discusses the Sanskrit term niḥsaraṇa, which signifies ‘escape from saṃsāra’. This term carries various meanings in Sanskrit, such as ‘departure, death, path, solution, and ultimate happiness.’ In the Old Uyghur religious vocabulary, the corresponding term for niḥsaraṇa is ünüš (yol), which directly translates to ‘path’ in Old Turkic. This term is distinctively used within the Buddhist context of the Old Turkic religious vocabulary and is found in various combinations within Buddhist Uyghur texts. The article aims to analyze the thematic interpretations of this expression aligned with Buddhist philosophical systems. It seeks to elucidate how the term is used within Buddhist Uyghur texts, shedding light on its significance within the context of those writings.

On Short’s Anti-System Reading of Peirce

Abstract: Short’s assertion that Peirce lacked a cohesive philosophical system is critically examined, and the interconnectedness of Peirce’s 1884–1893 “cosmology” with other aspects of his work is explored, countering Short’s claims of its limited systematic relevance. Additionally, Short’s claim that Peirce “expanded empiricism empirically” is scrutinized, and his interpretation of Peirce’s account of perception is criticized. By contrasting Short’s anti-system reading, I highlight the importance of studying Peirce’s philosophy holistically.

THE PERSON AFTER DEATH IN HOLISTIC-CONFIGURATIONAL THEORY

The current debate between Thomists of the corruptionist view and the survivalist view revolves around the most appropriate interpretation of Thomas’ texts about the persistence of the person after death. The present article criticizes both views, and offers a new interpretation of Thomas which is capable of resolving the problem. However, the main scope of the paper consists in offering an alternative theory to the hylomorphic view of the person, and introduces a more adequate and coherent theoretical framework to make explicit the ontological status of the human being and their place in the world. The result will be the explication of the holistic-configurational theory of the person from structural- systematic philosophy that shows how the personal configuration persists after bodily death because of its intentional-systematic location in the whole of Being, determined by the prime facts intentionally coextensive with Being. Keywords: Hylomorphic view. Survival of the person. Structural-systematic philosophy. Thomism.

Philosophical foundations of the development of students' intellectual culture

The article analyzes the philosophical foundations of professional personnel training and development, the main ways of forming the intellectual meaning of students and the concept of development. The conceptual foundations of the studied phenomenon include clarification of the process of development of students' intellectual culture as a socio-pedagogical system. Socio-pedagogical system for the development of intellectual culture of students in the educational process, components of the social-pedagogical system for the development of intellectual culture of students in the process of social and humanitarian education, humanitarian direction of professional university training, social development of intellectual culture of students - the pedagogical system is analyzed. The article also reflects the clarification of the process of development of the intellectual culture of students as a socio-pedagogical and cultural system of the philosophical basis of the studied topic. At the same time, the main structural components of the philosophical system of intellectual culture of students in the educational process are characterized: need-motivation, cognitive, organizational-activity and ergonomic. The content aspect of students' intellectual culture was analyzed. Here, the main approaches of its formation, development system and functioning are considered in determining the essence of the concept of "intellectual culture".

Daniel Sennert’s Corpuscularian Reforms to Natural Philosophy

Daniel Sennert (1572–1637), professor of medicine and natural philosophy in Wittenberg, defended a highly unusual philosophical system. This paper examines Sennert’s vision of natural philosophy within the context of the rapidly changing environment of the seventeenth century and relates his philosophical innovations to his methodology. The main result is that Sennert’s postulation of corpuscles with substantial forms, though it takes place within the framework of Aristotelian natural philosophy, directly influences his philosophical view of qualities.

Receptions and appropriations of Platonic myth: Dio, Plutarch, and Aristides between literary fashion and philosophical exegesis

Abstract This chapter examines the Platonizing myths of Dio Chrysostom, Plutarch, and (to a lesser degree) Aelius Aristides, in the light of our evidence for both the philosophical and the literary-rhetorical reception of Plato’s own myths. It argues that, while reflections of the development of Platonism as a systematic philosophy can be detected in them, it can be hard and may in some respects be pointless to disentangle this philosophical input neatly from the ramifications of the literary-rhetorical reception.

“Quod possibile est non esse quandoque non est”. Aquinas’ Third Way in the light of Hintikka’s Principle of Plenitude

According to both Jaakko Hintikka and Simo Knuuttila, Aquinas’ third way to demonstrate that God exists presupposes the acceptance of the principle of plenitude, i.e., of the claim that all possibilities are realized at some time. Aquinas, however, maintained elsewhere that not all possibilities are always realized, and the coherence of his philosophical project may be called into question if one were to accept Hintikka’s and Knuuttila’s reading of the third way. In this paper, I argue that it is difficult to present the third way without invoking the principle of plenitude in Hintikka’s formulation. The corollary of this claim is that third way cannot be a demonstration within the philosophical system outlined by Aquinas, despite his claim to the contrary. Against the backdrop of this exegetical discussion, it is possible to rephrase Aquinas’ third way as a probabilistic argument that shows that God’s existence is highly likely, although not necessarily proven.

“We shall remove the Sun”: Henry More’s Neoplatonic adaptation of Jacob Böhme’s philosophy

ABSTRACT This article presents a detailed analysis of how the Cambridge Platonist Henry More (1614–1687) adapted the philosophy of the German mystic Jacob Böhme (1575–1624). For More, Böhme’s errors can be amended only by intervening radically in his philosophical system, discussing not what Böhme said, but what he should have said. In particular, the essay studies how and why More, in Censura, altered a scheme used by Böhme in his Clavis to explain visually the core of his philosophical insight. It claims that this intervention, which consists mainly in moving the position of the Sun in the scheme, turns Böhme’s circular metaphysical system, in which the Sun, or fire, was the fulcrum of a perpetual movement, into a Neoplatonic system of emanation. In so doing, More fashions himself as a “Böhme redivivus”, showing to his readers that the only way of making sense of Böhme is to read him in Neoplatonic terms. The removal of the Sun from its original place in the scheme thus exemplifies More’s unease with Böhme’s conception of the Sun as fully embedded in the dynamic interplay of light and darkness, and shows that More’s interpretation of Böhme involves a full operation of rewriting.

『莊子』를 통한 도가적 관용론 구성에 대한 연구

Toleration presupposes denial towards a object of toleration. However, toleration is not limited to a mere act of denial. Toleration, while maintaining the act of denial, adds an additional denial of any form of realization of the initial act of denial towards the object of toleration. The peculiarity of the act of toleration lies in the simultaneous practice of these two forms of denials. In other words, the the first form of denial, in the sense that you cannot accept the behavior or ideology of the object of toleration as your own, and the second form of denial, the denial toward the realization of the initial denial, compose the act of toleration. The purpose of this study is to trace the denials of these two forms, which the author argues as an element representing the specificity of toleration, in Zhuangzi's work 『莊子』. To this end, the author examines four stories in 『莊子』 as examples. Through this, the author concludes that in 『莊子』, there are ample evidences showing the Daiosm in 『莊子』 should be regarded as a philosophical system qualifying itself as a tolerant. In addition, the author suggests to use the method of tracking the presence of specific elements of toleration within a specific theoretical system as a primary means of identifying whether a specific theory is tolerant.

Atomism In Vaisheshik Philosophy: An Analysis of the Fundamental Building Blocks of The Universe

This research paper explores the concept of atomism within the Vaisheshik philosophy, one of the six orthodox schools of ancient Indian philosophy. Vaisheshik, propounded by sage Kanada, postulates that the universe is composed of discrete, indivisible entities known as atoms, ('anu' in Sanskrit). The discussion focuses on the conceptualization of these fundamental entities, their classifications, and their combinations resulting in the composite universe. This paper delves into the fundamental principles of Vaisheshik philosophy, examines the nature and characteristics of atoms according to this school of thought, and discusses their significance in understanding the structure of the universe. The article provides a critical analysis of atomistic theory in relation to modern scientific understandings, highlighting the Vaisheshik system’s relevance and compatibility in contemporary philosophical and scientific discourse. It examines the philosophical implications of atomism, probing how these atomic theories contribute to the broader understanding of reality, perception, and the inherent order or 'dharma' governing the universe. Moreover, the article explores the interplay between the microcosmic atomic realm and the macrocosmic universal phenomena. Through a meticulous examination of this ancient philosophy, the article underscores the enduring nature of Indian philosophical thought and its intersection with modern science. By exploring the atomistic perspective of Vaisheshik, this research aims to contribute to a broader understanding of ancient Indian philosophical systems and their approach to cosmology.

САНДАР, АЛАРДЫН ЧЕЧМЕЛЕНИШИ ЖАНА БАЙЫРКЫ ДООРДОГУ ОРДУ

In this article, we will consider their role and place in human life from ancient times, and their interpretation. Numbers always accompany people. It is difficult to imagine life without numbers. In ancient times, it played an important and multifaceted role in human life. The relationship of numbers with the human world, realized or intuitively felt, has attracted the attention of people since time immemorial. It is no coincidence that all world religions pay special attention to the mystical and philosophical understanding of the category of number, clarifying its role in people's lives, substantiating the foundations of religion with the help of the category of number. There are a great many examples of close attention to the number, substantiation with its help of almost all periods of the life of both an individual and the Universe as a whole. Literally from the moment of the birth of the first philosophical systems of antiquity, the number and everything connected with it has been in the center of attention of thinkers. Number is one of the basic mathematical concepts; It arose in ancient times from the need of a person to count, measure and calculate. Many cultures, especially the Babylonians, Hindus, and Pythagoreans, believed that number was the beginning of all things. The recognized experts in the field of using numbers were the ancient Indians and Egyptians.

Valeological relationship of physical workability with health indicators

A theoretical study is written in the form of a short report on approaches to qualitative and quantitative assessment of health and physical performance. Physical, mental, social, sexual health, their relationship to physical performance, and measurability to assess and compare individual and population outcomes are discussed. Separate models of health quality assessment and its formation are noted. Philosophical systems of understanding health, psychological approaches to its study, pedagogical systems of formation are described. It was noted that the level of physical health of a person depends on his ability to maintain the balance of homeokinesis parameters. The significance of adaptation and dysadaptation processes is described. It is proposed to draw up a "vegetative passport" of a person with an indication of the vagosympathetic balance. Physical performance, which is often evaluated together with anthropometric data, aerobic and anaerobic endurance, neuromuscular coordination, flexibility, stress resistance, is taken into account when planning sports training and professional tasks with a difficult physical component. In ordinary life, it can be reduced due to the wide distribution of hypertension, coronary disease and smoking, and frequent vascular crises. Cardiorespiratory capacity (reserves) and exercise tolerance can be carefully determined using special functional tests. The relationship between physical capacity and health indicators determined in the study allows to objectively determine tolerance to physical exertion and compare capacity in the population and in different periods of a person's life. Keywords: models of health diagnosis, adaptation and maladaptation, homeokinesis, tolerance to physical exertion.

MEASURE AND EXCESS: AHMED NURUDDIN – TRANSFORMING APOLLO INTO DIONYSUS

This paper deals with Apollo and Dyonisian elements in dervish Ahmed Nuruddin's characterisation. This paper analyses the dervish Ahmed Nuruddin in light of Nietzche's understanding of Apollo and Dionysus deities in terms of their divine roots originating from ancient Greek mythology without any intention whatsoever to present Nietzche's entire philosophical system on the relationships between Dionysus, Greek tragedy, and the connections between art and nature with these principles. The dichotomy will be analysed on the example of the Serbian novel, Death and the Dervish written by Meša Selimović. The paper tackles the characterisation of the literary hero, protagonist Ahmed Nuruddin as a bridge between dervish-Apollo to Nuruddin-avenger, which is Dionysus focusing on revenge resulting in human and moral destruction caused by hatred, the opposite of Ahmed Nuruddin˙s neutrality, while performing the dervish duty. The avenger Nuruddin, the one surfacing after the murder of his sibling, will be considered Dionysus in light of an injustice inflicted on him by Harun's murder, a flywheel for his revenge. Special emphasis will be placed on Nuruddin's human defeat – moral decadence in the form of his transfiguration from a priest to a Machiavellian character. Taking Nietzche's understanding of Hellenic tragedy into consideration, this paper aims to prove Ahmed Nuruddin turning Apollo into Dionysus.