Philosophical Tradition Research Articles

КОГНІТИВНО-ПРАГМАТИЧНІ АСПЕКТИ ІНАВГУРАЦІЙНОЇ ПРОМОВИ ПРЕЗИДЕНТА РЕСПУБЛІКИ КОРЕЯ ЮН СОКЙОЛЯ ВІД 10 ТРАВНЯ 2022 РОКУ У СУЧАСНОМУ ПОЛІТИЧНОМУ ДИСКУРСІ

Background. The article is devoted to the contemporary Korean political discourse taking into account the cultural context, namely the high-contextuality and hermeneutics of Korean culture. Politically oriented texts are always an indicator of national values, because political thinking and linguistic specificity of public speeches are in close interaction. The political speech actualizes the religious and philosophical traditions of the Korean-Asian civilizational model, is characterized by a high level of formality, focuses on the use of language formulas, and unfolds narratives important for modern Korean society. Methods . It is through the systematization of all the above empirical data that the cognitive model of political discourse is outlined and the speech is defined as an integral process of interaction of cognitive, communicative and pragmatic factors, as well as a means of effective implementation of influence on the audience. In order to reveal implicitly expressed connections between language, power and ideology in the text of the inaugural speech of the acting president of the Republic of Korea, Yoon Suk Yeol, the method of critical discourse analysis was used. Results . Conclusions about the qualitative characteristics of political communication were made on the basis of quantitative data using content analysis. The suggestive potential of a political speech is realized through the structural and syntactic organization of the text - this is a special complex-wave rhythm based on the repetition and alternation of formal and lexical-grammatical elements and the functioning of dynamic text groups centered on key words. Conclusions . Determining the hierarchy of values relevant only within Korean culture, for which political discourse was created, is a primary task for decoding the inner content of political life, reproducing communicative intentions, and when analyzing the political discourse of East Asian countries.

ПРАВОСЛАВНЫЙ ФИЛОСОФСКИЙ ТЕИЗМ КАК СПЕЦИФИЧЕСКОЕ ПРОЯВЛЕНИЕ РОССИЙСКОЙ РЕЛИГИОЗНОЙ ИДЕНТИЧНОСТИ XIX ВЕКА

The article deals with the peculiarities of the existence of the Orthodox philosophical tradition of the 19th century which was formed taking into account the specifics of the Russian religious mentality. At the same time, the influence of European philosophical idealism on domestic spiritual and academic theism is shown. The fact of the phenomenon of religious philosophy or religious philosophy in higher theological schools is noted, while its role in the formation of Orthodox academic ethical and social teaching is determined.

"НЕПЕРЕВОДИМОСТИ" В ФИЛОСОФСКИХ ТЕКСТАХ

The article discusses the specifics of translations of philosophical texts. The translation of philosophical texts has its own characteristics that distinguish it from the translating other types of texts. Philosophical texts contain complex concepts and theories that require deep understanding and analysis. A feature of translating philosophical texts is working with untranslatable terms, philosophical texts often contain ambiguous and abstract concepts that can have different interpretations. The translator must also take into account the stylistic features of the original text and preserve its tonality and mood. He should be attentive to the use of various linguistic means, such as metaphors, analogies, irony, etc., in order to convey the exact meaning. In addition, philosophical texts often include references to other authoritative sources and quotations that also require translation. The translator must be familiar with those sources and quotations in order to choose the most appropriate translation. It is also important to take into account cultural differences between languages and societies. Philosophical texts often reflect specific philosophical traditions and approaches that may be incomprehensible to readers from other cultures. In general, the translation of philosophical texts requires high professional training and in-depth knowledge of languages and cultural characteristics from the translator. The right choice of translation methods and strategies can significantly enhance the quality of translation and improve understanding of the original text.

Критика «технотронной цивилизации» у П.П. Гайденко в аспекте немецкой культуркритики

Piama Pavlovna Gaidenko is most often referred to as a brilliant historian of phi­losophy, the author of the original concept of the evolution of science, but her work clearly shows interest in ontological and “existentialist” topics, which sug­gests the existence of a certain coherent philosophical project that demonstrates elements of the Christian worldview. Dealing with the issues of the genesis of European rationality, Gaidenko as philosopher was always guided by the task of overcoming the “paradigm of thinking” that was born at the beginning of the Modernity and was associated with the figure of a knowing and creative “subject” who denies the complexity and multidimensionality of the world, who undertakes to rebuild in a revolutionary way. To put an end to the dominance of “deontologized subjectivism”, leading to anthropological, ecological and other crises, is possible only through the restoration of the damaged reputation of ra­tio, through a new understanding of the collision of knowledge and faith, which reflects the tragedy of Western European culture, which has forgotten about God and being. According to our hypothesis, behind the standard designations of such Soviet philosophical topics as “criticism of European rationalism”, “criticism of bourgeois aesthetics”, “criticism of non-Marxist concepts of dialectics”, etc. – a peculiar cultural-critical approach is traced, which, on the one hand, can be compared with the German Kulturkritik of the 20th century, and on the other hand, demonstrates the ontologism which is typical for the Russian philosophical tradition. We single out three elements of the philosophical project of P. Gaidenko: 1) criticism of mass society and the “tragedy of aestheticism”, 2) criticism of technocracy and “breakthrough to the transcendent”, 3) appeal to the ontologi­cal roots of reason and values. We propose to clarify them, outlining the ways of typological comparison with special discourses within the conservative criti­cism of modernity – in particular, criticism of massification, criticism of techno­logy, problems of value and worldview orientation.

«Ушедший в Лес» в поисках «кладовой солнца»: философия спасения Михаила Пришвина

The article reconstructs the main aspects of Mikhail Prishvin’s philosophy of sal­vation. Prishvin’s soteriology goes back to the Neoplatonic tradition, its trans­formation in the myth of the Invisible City, the source of which is the idea of the true earth of Plato, the city of God by Aurelius Augustine, the unity of Vl. Solov’ev. The writer’s diaries and prose are united by the intuition of “res­urrection from a number”. The optics of kindred attention, distinguishing love proposed by Prishvin as an alternative to object thinking (thinking of number that does not distinguish between persons) gives an answer to the questions of his modernity – about spiritual resistance to technogenic collectivism and an alternative way of mutual knowledge of nature and space in in general. The philosophical plots of Prishvin are included in the family of ideas of the thinking collective, uniting the seeking city of the Russian Laientheolo­gie of the 19th century (F. Dostoevsky; L. Tolstoy; N. Fedorov; Vl. Solov’ov), existential philosophical tradition, Christian personalism and dialogism of the 20th century (M. Heidegger, E. Junger, V.V. Bibikhin, V.V. Rozanov, A.A. Meyer, M.M. Bakhtin, A.A. Ukhtomsky). Prishvin’s reasoning about the world as a liv­ing whole turns out to be consonant with the hylozoism of J.W. Goethe, D. An­dreev’s panpsychism, the concept of ongoing creation in cosmism by A.K. Gor­sky and V. Muravyov, Teilhard de Chardin’s Christian evolutionism; modern Christian ecology of T. Goricheva; ecotheology of R. Bauckham, C. Moe-Lobeda, Steven Bouma-Prediger, and John F. Haught.

Clement of Alexandria and His Sermon “Who Is a Rich Man That Is Saved”

The article is devoted to the analysis of the sermon of Clement of Alexandria “Who Is a Rich Man That Is Saved”. It was written at the end of the 2nd century in Alexandria and addressed to educated and wealthy young people who feared that they would not be able to save if they did not give up their earthly riches. Clement argued that Jesus did not exclude the rich from the Heavenly Kingdom, but gave instructions on how the rich should act in order to achieve salvation. Poverty in itself is not a virtue, and money can serve good purposes. The rich should practice detachment from wealth and simplicity of life, and in addition, give alms; the poor have special spiritual gifts, and their prayers protect a rich person from temptation in this world. Clement actively used Stoic and Middle Platonic concepts and terms, but attempts to combine the ancient philosophical tradition and the Old Testament doctrine of redemptive alms led to contradictions in his teaching.

Проблема времени в работах П.П. Гайденко

The question of time can be attributed as one of the most important in the works of P.P. Gaidenko. Almost from the very beginning of her philosophical activity it was constantly in the center of her attention. The article briefly traces the main milestones in her consideration of the problem of time – from a dissertation on the philosophy of Heidegger (1963) to a generalizing book “Time. Duration. Eternity. The Problem of Time in European Philosophy and Science” (2006), which sums up many years of Piama Pavlovna’s research on this topic. Here the names of three great Greek thinkers – Plato, Aristotle and Plotinus – appear as symbols of various approaches to understanding time. For a long time, it de­termined the lines of further theoretical research. In the book the internal seman­tic echoes that permeate the entire text are very important. Piama P. Gaidenko shows how some models of the interpretation of time, proposed in Antiquity and then in medieval philosophy, are reproduced in various forms in subsequent eras and testify to the complex interaction of philosophical traditions as well as to a change in ways of thinking. The main lines of research outlined in the book clearly show both continuity and differences in approaches to the philosophical understanding of time in different periods. The book expresses not only the phi­losophical, but also the personal position of Piama P. Gaidenko, which was clearly manifested in the interpretation of the question of the relationship be­tween time and eternity. In this sense, of particular interest is the critique of the characteristic tendency of the philosophy of process, which is reflected in the denial of eternity or understanding it simply as infinite time.

ЧТО ЗНАЧИТ "ПОНИМАТЬ"? ЧАСТЬ ПЕРВАЯ. ВАСИЛИЙ ВАСИЛЬЕВИЧ РОЗАНОВ О ПОНИМАНИИ

The article opens a series of studies about the formulation and solution for the issue of understanding in the Russian philosophical tradition. The article considers the concept understanding proposed by V.V. Rozanov. It task is to show what Rozanov understands by understanding himself and not his numerous elucidators. The dependence of Rozanov’s optics on Aristotelian ontologism and realism is noted, as well as its relationship with the philosophical systems of his era: V.S. Solovyov and N.N. Strakhov. Understanding for Rozanov is a process based on the fundamentally unified nature of the world and the mind. The world is understandable because it is initially true. And, at the same time, the world and the understanding are not static constructions. Contrary to the usual usage of words, Rozanov’s understanding does not grasp, does not appropriate, does not constitute, and does not describe the world at all

Концепция «места» Накамуры Юдзиро

The ideas of Nishida Kitaro, in particular his concept of the “logic of place,” had a significant impact on many Japanese philosophers of the 20th century, and not only those who belonged to the Kyoto school. We can say that the very category of place has acquired the status of a universal cognitive (ontognoseological) metaphor, widely used in a variety of contexts. Nakamura, like many other mod­ern Japanese philosophers, uses the concept of place as a frame that allows us to view reality as a dynamic network of multi-level connections and interactions. The works of the Tokyo philosopher Nakamura Yujiro, whose scientific activity took place in the last third of the 20th – early 21st centuries, is a vivid example of the further development of the theory of place at the modern level, confirming its heuristic possibilities. The article is devoted to the analysis of Nakamura’s views in his books Topos Theory, Common Sense Theory and Predicative World and Systems, which demonstrate the effectiveness of the use of topological meta­phors in various fields of both natural science and philosophy, contributing to the development of modern ontological and epistemological theories. The con­ducted research demonstrates the potential of Asian philosophical traditions, which should be taken into account while solving the problems facing modern philosophy.

O papel metafísico da historicidade

ABSTRACT I argue that the philosophy of historicity forms the metaphysical core of the historical way of thinking and, therefore, is relevant as a philosophy of history and historiography. From this perspective, the scope of the theorization of history should extend to the substantive metaphysical ground in which the modern idea of history was built to disclose the main temporal character of the historical phenomena to which historicity refers. Hence, since my goal here is the clarification of the meaningfulness of historicity, I examine the philosophical tradition that investigates the transient nature of reality-a key feature of the historicity of existence represented by G. W. F. Hegel, F. W. J. Schelling, and, above all, Martin Heidegger-since this tradition includes especially valuable ontological arguments for illuminating hidden presuppositions in the still-relevant understanding of history.

Duševni identitet

The nature of personal identity is ultimately theological in nature. Through a survey of some of the recent philosophical evidence for the soul (in the analytic philosophical tradition), the following lays out reasons for why personal identity is accounted for by a soul because of the nature of phenomenal consciousness as essentially descriptive of persons. Yet, this conclusion is buttressed by theological reflection on personal origins and the end of life. Through a guided reflection on the origins of persons and the end of life (through the lens of dementia case studies), further suggested information about the person as a substance of consciousness reveals more than what is uncovered through philosophical or scientific analysis alone. In this way, and building on Priest’s recents work, the following is a sketch of personal identity as ensouled identity that moves beyond what Priest calls the ‘conditioned’ mode to the ‘unconditioned’ mode of theology.

Философия как теория и практика: история, состояние и перспективы

The article considers philosophy as a special mode of perception-awareness of the human psyche and a form of cognitive activity. Its structure and main directions of updating are revealed. The result of philosophical thinking and experience is theoretical knowledge, on the one hand, and practical activity, on the other hand. The definition of the classical philosophical tradition (metaphysics) and the reasons for its crisis are given. The criticism of the classical philosophical tradition in modern philosophy and its results are analyzed. All lines of philosophizing that deploy the basic model of philosophical thinking and the forms and modes of cognitive activity associated with it formed the classical philosophical tradition. Separate schools and areas of philosophy developed different possibilities and structures of this way of thinking and perception-awareness. A feature of the modern stage of philosophy is that the cognitive theoretical resources of this way of thinking and the mode of cognitive activity have already been realized to a great extent. The creative field of philosophy is not so much the creation of new theoretical constructions, but the practical application of existing ones, involving their operationalization and modification for specific problems. Based on the findings, the specifics of philosophical theory and practice in the modern world are determined. The place and status of the philosopher in previous historical epochs and in the modern world is analyzed. The practical role of philosophy in the modern worlds of everyday life and the global world is determined. It is concluded that philosophers today, if they want to remain relevant and not fall out of modernity into a kind of «bookish eternity», not only can, but must not only cognize reality, but also change it. The role of the Department of Philosophy at the modern university and within the educational system is analyzed. A number of basic provisions are formulated that can and should guide the staff of the Department of Philosophy in their current work.

ОСНОВНІ РИСИ ІСТОРИКО-ФІЛОСОФСЬКОГО НАРАТИВУ РАННЬОЇ АМЕРИКАНСЬКОЇ ФІЛОСОФІЇ

It was determined that in modern Ukrainian humanitarianism there is a revival of interest in the formation and peculiarities of national philosophical traditions. It was revealed that one of the leading trends of modern historical and philosophical science is the ever deeper consideration of the cultural, political and social contexts of philosophizing. The growing interest in national philosophies is demonstrated on the example of the study of early American philosophy, which after Americans reinterpreted their own history, as well as culture, politics, philosophy in the second half of the 20th century addressed early American culture, early political ideas, and early American philosophy. For the first time in the Ukrainian intellectual environment, the essential features of early American philosophy are comprehensively outlined in a historical-philosophical retrospective, a wide field of philosophical problems is demonstrated. The narrative that exists in scientific circles regarding the main essential features of the historical-philosophical phenomenon of "early American philosophy" has been studied. Keywords: history of philosophy; American philosophy; early American philosophy; Puritanism; historical and philosophical narrative.

Attuned Fathering and the Moral Dimensions of Caregiving

:Individuals with severe cognitive disabilities are often thought to be born with limited interpersonal capacity, rendering their emotional lives inaccessible. Family caregiving for individuals under these circumstances is portrayed in the contemporary literature variously as ranging from being a positive transformative experience to being a burden. If we focus on the experience of caregiver burden, we see communication or language issues can complicate caregiving, given the interpersonal impenetrability this sometimes entails. However, this focus overlooks the inter-bodily dimensions of caregiving and how parents gain access to the emotional lives of their children in the absence of language. In limiting our disciplinary focus to particular kinds of relationships premised on normative forms of intimacy or reciprocity, we do more to reproduce a particular moral philosophic tradition that views human personhood as dependent upon cognition and language. This article contributes to an anthropology of disability and moralities by exploring how the practice of caregiving within the context of severe cognitive disability shapes the moral lives of fathers. Drawing on my own experience as the father of a multiply disabled son and ethnographic research on men in similar circumstances in the United States, I show how parents become ever-more attuned to the practical and emotional needs of their children through intimate, everyday acts of care and the shared meanings that grow and deepen on the basis of the body’s capacity for resonance and fellow feeling.

One Health concept: Viewed by Chinese traditional philosophy from a millennial history

Abstract “One Health” has increasingly been accepted as a contemporary theoretical framework to target complex health issues. Historical documents and original records from China’s history can provide important perspectives on how Chinese traditional philosophy dealt with the harmonious relationship between humans, animals, plants, and the environment in the millennial years of civilization. In this commentary, we also presented the active engagements of Chinese scholars in promoting “One Health” and “One Health Action” in China to build a community with a shared future for mankind. One Health Impact Statement One Health Impact StatementHistorical documents and original records from China’s history can help us learn how Chinese traditional philosophy has dealt with the harmonious relationship between human, animal, plants and the environment in the thousands of years of civilization. In this commentary, we make an in-depth elaboration on the Chinese meaning of the concept of “One Health” which has been translated into “全健康” in Chinese, meaning as holistic health, based on the history and culture in China, so as to promote “One Health” to play a greater role in building a “community with a shared future for mankind”. China should take a global perspective, pivoting on the “Healthy China” strategy, based on the three interaction fields of “human, animal and environment”, and continuously improve the capabilities in the fields of public health and “One Health” to face the emerging challenge.

On the Problem of Subjectivity in Marxism: Karl Marx and György Lukács

There was a long-standing engagement with the problem of subjectivity by different scholars over time. The problem of subjectivity is not only the key to the understanding of the Marxism but also the core of György Lukács’s philosophical studies in his lifetime. While it is well-recognized of the transformational influence of Marxism on the modern traditional philosophy, the comparison between Karl Marx and György Lukács regarding their discussion of the problem of subjectivity can shed light upon what and how Marxists carried on and expanded this contested philosophical problem.

A New Surgical Paradigm for Postnatal Repair of Open Neural Tube Defects Using Intraoperative Neurophysiology Monitoring.

An open neural tube defect (ONTD) features an exposed, unclosed neural plate in the form of an expanded and frequently hefty neural placode. Traditional philosophy of ONTD repair aims at preserving the placode at any cost, which often means stuffing the entire thick and unwieldy but non-functional tissue into a tight dural sac, increasing the likelihood of future tethering of the spinal cord. The same philosophy of attempting to save the whole perimetry of the placode also sometimes leads to inadvertent inclusion of parts of the squamous epithelial membrane surrounding the placode into the reconstructed product, only to form inclusion dermoid cyst causing further injury to the neural tissues. Lastly, unsuccessful neurulation of the caudal primary neural tube almost always adversely affects junctional and secondary neurulation resulting in a defective conus, often with a locally active sacral micturition centre that is isolated from and therefore lacking suprasegmental inhibitory moderation. This frequently leads to the development of a spastic, hyperactive, low-compliance and high-pressure bladder predisposing to upstream kidney damage, without benefits of normal bladder function. We are introducing a new surgical technique designed to minimise or eliminate these three undesirable complications of conventional ONTD closure.

The Return of Actors’ Body Essence in Theaters

Experimental theaters of dance and drama are gaining international attention for finding unique aesthetics core of Chinese traditional philosophy.Via actors’ body to embody mans’ inner world without lines artists had been seeking more primitive and sheer forms of artistic expression like the ancients.From the perspective of Somaesthetics,this paper discusses the Chinese traditional somaesthetic consciousness embodied in Dance Theater and Physical Theater.Then we recapitulate viewpoints of body in Chinese traditional philosophy that found expression in Somaesthetics proposed by Richard Schusterman.A type of new relationship of actors and spectators will be the field that is worth to develop further in dramatic aesthetics.

Aesthetics, Psyche and Media: A Manifold of Mimesis in the Age of Simulation

Within a dialogue with various authors, it seems that there can’t be just one universal reflection that allows us to comprehend the rising dynamism of new media. For example, Baudrillard declared the end of the traditional way of thinking about contemporary media and showed their role in the process of the endless simulation of truth. It has been shown that the contemporary world of media can be considered in dialogue with the philosophical tradition, and be evaluated in the phenomenological psychopathology (Fuchs) evaluation horizon. In this consideration, the notion of variation (Manovich), plays a key role in replacing the traditionally understood notion of mimesis. Artistic practice is precisely the main exemplar that shows the influence of new media on identity construction (simulated versions of personal identity), as well as the relationship between the artistic original and the copy. Although new digital media allows maintenance of desired (identity) simulations, its great potential is evident in enabling subjects to express their individuality, as well as in searching for new ways to improve their quality of life. This context opens a new problem, namely the one of avatar – a selected photo or image that defines the identity of entities present in the fields of the virtual agora (Baudrillard) and private chat rooms of the social media. Avatar`s function is being problematized by asking whether they represent the reduction and closure of the width of a person's beingness within the set image, or whether they facilitate and stimulate its realization by depriving them of the stress and discomfort that is caused by physical confrontation and intercourse with other persons in the living space. The given issue inevitably points to the problem of the general narcissism of our culture (Lasch), calling upon philosophical orientation to enter the discussion.

Fakhr al-Dīn al-Rāzī’s Account of Metaphysical Certainty in terms of Ta’wīl

This paper examines Fakhr al-Dīn al-Rāzī’s understanding of metaphysical certainty in terms of his theory of ta’wīl (interpretation) while showing his optimism in attaining metaphysical certainty. Rāzī, also known as the leader of the skeptics (shaykh al-mushakkikīn) in the Shiʻi sources, while thoroughly criticizing the philosophical and kalam traditions before him, remains a controversial figure among scholars. His critical thinking confounded subsequent thinkers, and thus, various ways of reading about Rāzī have emerged. Some have evaluated Rāzī as a metaphysical agnostic who believed that the intellect cannot attain certainty in theological knowledge. This study positions Rāzī’s account of metaphysical certainty in relation to his theory of ta’wīl. The first part of the article focuses on the history of the relationship between metaphysical certainty and ta’wīl the debates over the relationship between intellect and transmission in theological knowledge  and offers the historical context in which Rāzī developed his idiosyncratic approach. The second part identifies Rāzī’s principles of reason in metaphysical knowledge through the interpretation of the concept of istiwā’. This article does not aim to fully investigate Rāzī’s understanding of ta’wīl. However, it analyzes how intellectual truths, one of the main components of the theory of ta’wīl, become metaphysical certainties. The Muʻtazilī mutakallimūn made metaphysical certainties, which are transformed from intellectual truths, a yardstick of understanding and interpreting religion. On the other hand, what some might call their obsession with reliance upon metaphysical certainties became an intolerant attitude towards different interpretations of religion, grew into an oppressive ideology with political power, and ultimately fueled a critical resistance by non-Muʻtazila scholars against rationality (or even rationalism itself). As a natural consequence, the rational development of other doctrines was slowed down by the reaction against Muʻtazilī influence. The first part of the article, while discussing Kalam schools, especially the Ashʻarī school of theology, in terms of metaphysical certainty and the interpretation of revelation, charts the crystallization of the Ashʻarī account of the relationship between interpretation (ta’wīl) and intellectual truths, a historical process inversely correlated with the presence of the Muʻtazila. However, the crystallization process, which was somewhat ambivalent until Rāzī, reaches its ultimate form with Rāzī. The first of the main principles of Rāzī’s theory of ta’wīl is that the intellect is the foundation of revelation (al-ʿaql aṣl al-naql). The intellect becomes the decisive factor not only in terms of authentication and understanding of revelation but also in terms of its interpretation (ta’wīl). Focusing on his Tafsīr, one of his last treatises and which was left incomplete, this article argues against the claim that toward the end of his life, he was inclined to metaphysical agnosticism, falling into an epistemic pessimism with respect to attaining metaphysical certainty. Rāzī takes a firm stance on the probability of transmission in works written throughout his life. Rāzī’s firm stance on the probability of transmitted sources necessarily leads to the principle that reason is the foundation of transmission. Especially with his account of ta’wīl, he offers a rational theology in which he maintains his optimism on metaphysical certainty.