Idealist Philosophy Research Articles

Онтологические аспекты философии А.А. Козлова

The article examines the ontological views of Alexei Alexandrovich Kozlov, a prominent representative of Russian idealist philosophy. It emphasizes that the Russian philosopher transforms Gottfried Leibniz’s monadology in the spirit of a unique doctrine he refers to as “panpsychism”. A.A. Kozlov rejects the radical boundary between mind and matter, asserting that matter is merely a lower level of spirit. Moreover, the philosopher highlights that it is impossible to conceive of actions without an actor and delineates a concept of multiple “substantial doers”. Regarding time, A.A. Kozlov introduces the notion of a “prospective series”, i.e., an order that we perceive precisely as development. The philosopher refers to this position as the concept of a timeless development. As for space, A.A. Kozlov believes that we see a symbol that real substances exist not in isolation, but interrelated, in a single connection. The author of the article concludes that the direction of “panpsychism”, with A.A. Kozlov as one of its brightest representatives, remains relevant. In a world where digital technologies are becoming significant, panpsychism can help in finding new ways for humans to interact with artificial intelligence.

Stoic Economics: A Theoretical Examination of a Shift in Consumer Philosophy towards Stoicism

Since the advent of modern economic thought, particularly within Behavioral Economics, consumer behavior has primarily been driven by psychological and utilitarian beliefs that prioritize self-interest and material accumulation. Now, as consumer mindfulness becomes a prevalent issue, we look to philosophy — rather than psychology — as a framework for consumer behavior. Stoicism, originating in Ancient Greece and Rome, has always been applied to individual well-being but has never been considered in the context of collective economic behavior, despite its basis aligning well with the basic economic problem of scarcity. We examine whether and to what extent virtue-based principles of Stoicism can shift economic activity, both for consumers and the economy at large. Through understanding of key tenets of stoicism, and translating these philosophical ideals to economic assumptions, we find that the stoic focus on long-term stability, rational decision-making, and the use of wealth for public good leads to deviations from the status quo of market activity.

Реидеологизация российского общества: основные тезисы философской позиции

Introduction. At the beginning of the XXI century there is a gradual revival of interest in the re-ideologization of the political and cultural space of the country. The purpose of this article is to systematize and analyze philosophical views on the processes of re-ideologization that took place in Russia in the period from 2012 to 2023. Theoretical analysis allowed us to argue that the philosophical community has demonstrated a variety of reactions to the active processes of re-ideologization in Russia supported by the state since 2012. On the one hand, warnings were put forward about the repressive nature of total ideology. On the other hand, philosophers sought ways to participate in the discussion of national issues and determine the future development of the country. Particular attention was paid to concepts of the future such as humanism, culture, and communitarianism. Some philosophers, refusing to discuss ideology, have adopted a position of escapism, seeking freedom in their own being, outside the influence of society or any particular ideology. Conclusion. Transformations of habitual ideas about ideology open new angles for philosophical self-reflection. Discussions about the necessity of “withdrawal” from the discussion of political problems and ideological confrontation cause a “crisis of philosophical identity” and at the same time represent an important epistemological challenge.

The works of idealistic philosophy in the structure of the Iraqi theatrical performance, the play Blood Horse as an example

The works of idealistic philosophy in the structure of the Iraqi theatrical performance, the play Blood Horse as an example

Разговоры на письме: эпистолярный архив Н.А. Бердяева

The essay examines the book published in 2023 “Nikolai Berdyaev: An Epistolary Conversation. Archival Materials”, containing bilateral correspondence between N.A. Berdyaev and S.L. Frank, as well as letters to Berdyaev from N.O. Lossky and Yu.M. Panebrattsev. This book covers the chronological period from 1922 to 1948, during which Berdyaev was living in exile. The main focus of the book is the correspondence between Berdyaev and Frank, which covers a wide range of topics, including the fate of Russian philosophical research abroad, educational and publishing institutions in Germany and France, as well as the daily challenges faced by Berdyaev during the 1920s and 1940s. A significant portion of the correspondence also discusses the ideas behind Berdyaev’s philosophical works, the process of preparing and publishing them, and the history of “Way” journal (1925–1940). Lossky’s letters (unfortunately, Berdyaev’s reply letters have not yet been found) are more formal and distant, but they also reflect the long-term collaboration between the philosophers, their attention to each other’s work, and their perception of the intellectual life in Soviet Russia as continuing in many ways, both in relation to the past and in connection with emigration. Of particular interest are the letters written by Yu.M. Panebrattsev (1900–1937) from Soviet Russia to Paris between 1930 and 1931, expressing the intense philosophical quest of a relatively young man seeking advice and guidance from Berdyaev. Panebrattsev’s letters provide an interesting insight into how, at the very beginning of the 1930s, he synthesized the trends of Russian idealistic philosophy from the late 19th and early 20th centuries, while also appealing to the great philosophical traditions of Europe, consciously avoiding the influence of official philosophy. The reviewed publication makes a valuable contribution not only to the study of Berdyaev’s life and works, but also to the history of the Russian emigration of the first wave

No Difference in 10-year Clinical or Radiographic Outcomes Between Kinematic and Mechanical Alignment in TKA: A Randomized Trial.

There is continuing debate about the ideal philosophy for component alignment in TKA. However, there are limited long-term functional and radiographic data on randomized comparisons of kinematic alignment versus mechanical alignment. We present the 10-year follow-up findings of a single-center, multisurgeon randomized controlled trial (RCT) comparing these two alignment philosophies in terms of the following questions: (1) Is there a difference in PROM scores? (2) Is there a difference in survivorship free from revision or reoperation for any cause? (3) Is there a difference in survivorship free from radiographic loosening? Ninety-nine patients undergoing primary TKA for osteoarthritis were randomized to either the mechanical alignment (n = 50) or kinematic alignment (n = 49) group. Eligibility for the study was patients undergoing unilateral TKA for osteoarthritis who were suitable for a cruciate-retaining TKA and could undergo MRI. Patients who had previous osteotomy, coronal alignment > 15° from neutral, a fixed flexion deformity > 15°, or instability whereby constrained components were being considered were excluded. Computer navigation was used in the mechanical alignment group, and patient-specific cutting blocks were used in the kinematic alignment group. At 10 years, 86% (43) of the patients in the mechanical alignment group and 80% (39) in the kinematic alignment group were available for follow-up performed as a per-protocol analysis. The PROMs that we assessed included the Knee Society Score, Oxford Knee Score, WOMAC, Forgotten Joint Score, and EuroQol 5-Dimension score. Kaplan-Meier analysis was used to assess survivorship free from reoperation (any reason) and revision (change or addition of any component). A single blinded observer assessed radiographs for signs of aseptic loosening (as defined by the presence of progressive radiolucent lines in two or more zones), which was reported as survivorship free from loosening. At 10 years, there was no difference in any PROM score measured between the groups. Ten-year survivorship free from revision (components removed or added) likewise did not differ between the groups (96% [95% CI 91% to 99%] for the mechanical alignment group and 91% [95% CI 83% to 99%] for the kinematic alignment group; p = 0.38). There were two revisions in the mechanical alignment group (periprosthetic fracture, deep infection) and four in the kinematic alignment group (two secondary patella resurfacings, two deep infections). There was no statistically significant difference in reoperations for any cause between the two groups. There was no difference with regard to survivorship free from loosening on radiographic review (χ2 = 1.3; p = 0.52) (progressive radiolucent lines seen at 10 years were 0% for mechanical alignment and 3% for kinematic alignment). Like the 2-year and 5-year outcomes previously reported, 10-year follow-up for this RCT demonstrated no functional or radiographic difference in outcomes between mechanical alignment and kinematic alignment TKA. Anticipated functional benefits of kinematic alignment were not demonstrated, and revision-free survivorship at 10 years did not differ between the two groups. Given the unknown long-term impact of kinematic alignment with regard to implant position (especially tibial component varus), we must conclude that mechanical alignment remains the reference standard for TKA. We could not demonstrate any advantage to kinematic alignment at 10-year follow-up. Level I, therapeutic study.

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.

Towards Freedom: A Critical Analysis of Sarojini Naidu’s Poem Coromandel Fishers

This paper takes a unique approach to the profound metaphors of the sea, fish, and fishermen in Sarojini Naidu’s poem ‘Coromandel Fishers’, which she masterfully uses to symbolise the Indian Independence movement. By meticulously dissecting the figurative language interwoven throughout the poem, the researcher unveils the poet’s spiritual and philosophical ideals, artfully blended with metaphor and myth. The analysis draws a compelling parallel between the fisherfolk and the art of fishing to the freedom fighters and the broader freedom movement, offering a fresh and thought provoking perspective that will stimulate new insights into India’s struggle for independence.

Allegorie/Symbol (Allegory/Symbol)

For Goethe, allegory and symbol function as poles of the dyad “sinnliche Darstellung” (representation). He introduced the contrasting pair in the second half of the 1790s, in the context of his project for a German classical aesthetics with Friedrich Schiller, his translation of Germaine de Staël’s Essai sur les fictions (Essay on Fiction), his ongoing work on morphology and optics, and his engagement with idealist philosophy. Despite the priority given to the symbol in Goethe’s scientific writings, he applied the term only occasionally to literature; he remained committed to the sophisticated allegorical poetics and imagery of the high baroque drama (e.g. Shakespeare, Calderón) in essentially all his mature work and was sympathetic to its use by the German Romantics. While Goethe’s own terminology often wavered between the poles of symbol and allegory, his distinction became the standard theme in discussions of poetic representation for more than a century, with symbol heavily prioritized over allegory, and it remains a theme in Goethe scholarship. The post-modernist return to allegory in the writings of Walter Benjamin and Paul de Man is more a skeptical version of the Goethean symbol than earlier definitions of either allegory or symbol.

Chaos, Territory, Art. Deleuze and the Framing of the Earth

This paper is about the ontology, the materiality and logical structure of art. While I am not trained in the visual arts or architecture, nonetheless I see there are many points of overlap, regions of co-occupation, that concern art and philosophy, and it is these shared concerns that I want to explore. I want to discuss the ‘origins’ of art and architecture, but not the historical, evolutionary or material origins of art – an origin confirmable by some kind of material evidence or research – but rather, the conceptual origins of art, what concepts art entails, assumes and elaborates. These of course are linked to historical, evolutionary and material forces, but are nevertheless conceptually, that is to say, metaphysically or ontologically separable from them. Art, according to Deleuze, does not produce concepts, though it does address problems and provocations. It produces sensations, affects, intensities, as its mode of addressing problems, which sometimes align with and link to concepts, the object of philosophical production, the way philosophy deals with problems. Thus philosophy may have a place, not in assessing art, but in addressing the same provocations or incitements to production as art faces, through different means and with different effects and consequences.

Konsepsi Filsafat Idealisme Dalam Penerapan Pembelajaran Di Sekolah Dasar

<p><em>This research discusses the conception of the philosophy of idealism and its implementation in the context of learning in elementary schools. The philosophy of idealism includes the view that world reality is formed by ideas and thoughts, placing emphasis on spiritual values and abstract concepts. The main aim of this research is to understand how the philosophical conception of idealism is reflected in learning strategies and methods in the elementary school environment. The research method used is literature study and content analysis to explore the concept of idealism in elementary school learning. The research results show that the idealistic conception is reflected in a learning approach that emphasizes the development of moral values, creativity, and understanding abstract concepts. Teachers in elementary schools are expected to be facilitators in encouraging students' critical and reflective thinking and guiding them towards a deeper understanding of life values. Apart from that, this research also highlights the challenges and opportunities in applying the concept of idealism in learning in elementary schools. This challenge involves integrating abstract concepts into a curriculum that sometimes focuses on purely cognitive aspects. However, the opportunities involve the potential to create learning environments that support students' spiritual and moral development. This research contributes to further understanding of the implementation of the philosophical conception of idealism in the context of basic education, with the hope of providing useful guidance for the development of more holistic and value-oriented learning strategies.</em><em>.</em></p>

Conspicuous Stigmatized Identities in the Ancient Olympics: Femininity, Slavery, and Physical Disability

This study discusses the exclusion of women, slaves, and physically disabled individuals from the ancient Olympics, focusing on Goffman's theory of stigma. It also delves into how kalokagathia influenced beauty, athleticism, and virtue, reinforced hierarchies and stigmatized those who did not fit the idealized image. Overall, the study provides a comprehensive exploration of how ancient Greek ideals and societal structures stigmatized certain groups based on gender, social status, and physical ability. Femininity, slavery, and physical disability were the conspicuous stigmatized identities of ancient Greek societies. In ancient Greece, the concept of kalokagathia, intertwining physical beauty with moral and intellectual excellence, formed the basis of societal standards. This ideal, however, was exclusive, applying only to free men of good heritage, while women, slaves, and the physically disabled faced stigmatization based on physiognomic reasoning and body temperature distinctions. The stigma was based on physical deviations from the able-bodied male standard. The physiognomic concept hidden behind the ideal of kalokagathia reproduced the stigma. Body temperature played a significant role in shaping discriminatory practices, associating warmth with virtues and deeming the male body superior. Women were considered inferior due to their colder bodies, and slaves were viewed as cold and incapable, reinforcing social hierarchies. Women and slaves were excluded from athletic ideals because of their non-normative body temperatures, while the physically disabled were excluded due to their ugly/deformed bodies. The ancient Olympics showcased able-bodied men displaying their athletic arete. Women's visibility in the ancient Greek Olympics was only representative. Restricted from participating in public athletic events, women were also subject to strict prohibitions on competition in the ancient Olympic Games. Only in the chariot races were exceptions made for unmarried women. While Kyniska emerged as the first female Olympic champion in 396 BCE, opportunities for representative participation in the Olympic Games were limited to women of wealth and status. Sport in ancient Greece served as a means of distinguishing between free citizens and slaves. Slaves, the anonymous figures of the ancient Olympics, could only participate in horse and chariot races on behalf of their owners. Although some local festivals allowed slave participation in athletic activities, major events like the Olympic Games prohibited direct competition for slaves, emphasizing their exclusion. This stigma-based athletic exclusion made it impossible for slaves to represent themselves as competitors in the ancient Olympics. The physically disabled, on the other hand, were completely deprived of the opportunity to compete in the ancient Olympics; they could compete neither representatively nor anonymously. Discriminatory practices against the physically disabled, embedded in social structures reinforced by philosophical ideals, myths, religious stereotypes and sacrificial rituals, resulted in them remaining completely absent from the ancient Olympics.

How Concrete Is Confucian Liberalism?

Abstract This commentary evaluates whether Roy Tseng’s Confucian Liberalism provides an attractive normative political philosophy for modern East Asia, compared with existing Confucian political theories. I argue that Tseng’s Confucian-Hegelian theory operates at a highly abstract level, without outlining institutional structures and policy orientations that embody his philosophical ideals. In contrast, leading Confucian political theorists in the past two decades, be they progressive, liberal, or traditionalist, have offered multiple “Confucian-inspired regimes” for modern societies. It is therefore doubtful whether Tseng has advanced a new alternative to existing proposals, and whether the theory of Confucian liberalism is truly sensitive to the “here and now.”

MARXISM AND AMOR INTELLECTUALIS: TOWARD A THEORY OF SOCIALIST CULTURE BY VOLODYMYR YURYNETS

The paper analyzes the methodological framework of the philosophy of culture and new literary criticism of the Ukrainian philosopher and literary critic Volodymyr Yurynets (1891—1937) within his article “To the Problem of Socialist Culture (Introduction to the book ‘Mykola Bazhan’).” His ideas testify to the powerful methodological searches in the field of Marxist criticism of the 1920s aimed at substantiating the nature of post-revolutionary culture. Balancing between Marxism and Western idealist philosophy, Yurynets brings elements of the latter into his philosophical Marxist criticism.
 While elaborating a model of new criticism, Yurynets substantiates perception based on a “fluxion of intellectual sympathy.” In this process, the recipient becomes an organ of “amor intellectualis, indifferent amazement.” Yurynets considers his philosophical criticism of culture to be a Marxist form of cultural philosophy. He asserts that literature is a form of philosophical thinking and argues that literary criticism armed with philosophy is a phenomenon completely different from academic literary criticism. Justifying philosophical criticism as an active and modeling force of the modern time, Yurynets appeals to the ideas of the literary critic Leonid Grossman, the literary theorist Pavel Medvedev, and the linguist Nikolai Marr. Yurynets’s concept comes down to the search for the meaning of art in relation to the “life world” of a man. At the same time, he interprets the discovery of the “living forces of the epoch” in the context of historical materialism. In an effort to purify aesthetic perception from subjectivity, psychology, and emotion, Yurynets actually adapts E. Husserl’s ‘phenomenological reduction’ and applies it to the aesthetic reception. The scholar also refers to reflexology and Freudian psychoanalysis as sources of artistic inspiration and interpretive ideas for contemporary philosophical criticism.

Revolutionary Confucianism? Neo-Confucian Idealism and Modern Chinese Revolutionary Thought

This article explores the relationship between materialism and philosophical idealism in the political philosophy of Marxist revolutionary movements, by illuminating the influence of Neo-Confucian idealism on the sinification of Marxism. Although they had virtually no access to the writings of the young Marx, Li Dazhao and Mao Zedong incorporated idealist philosophical ideas into their sinified Marxism. I argue that three elements of Neo-Confucian idealism contributed to the sinification of Marxism that emerged by the 1940s: (1) acknowledgment of the real existence of the material world as apprehended by the mind-and-heart in Zhu Xi’s Neo-Confucianism; (2) emphasis on human will and consciousness, drawn from Wang Yangming’s Neo-Confucianism; and (3) recognition of an autonomous, even decisive role of consciousness and culture in revolutionary change. The resulting sinified Marxism constituted a revolutionary New Confucianism, highlighting the most universal, humanistic, liberative elements in the Chinese philosophical tradition. These community-affirming and spiritually rich elements can be mobilized against authoritarian forces to support the continuing struggle for human rights and democratization within and well beyond China today.

Death of Socrates: a likely case of poison hemlock (Conium maculatum) poisoning

Introduction The death of Socrates in 399 BCE is described in Plato’s dialogue, the Phaedo, written an unknown time afterwards from accounts by others. The evidence Socrates’ death has almost always been attributed to his drinking an extract of poison hemlock, Conium maculatum, despite apparent discrepancies between the clinical features described in classical translations of the Phaedo and general clinical experience of poisoning with the toxic alkaloids it contains. Evaluation Recent acute philological analysis of the original Greek text has resolved many of the discrepancies by showing that the terms used in the classical translations were misinterpretations of the clinical signs described. It is also likely that the unpleasant clinical effects, such as vomiting, abdominal pain, diarrhoea and muscle fasciculation commonly described in modern reports of poison hemlock poisoning, were not mentioned to present the death of Socrates in a way consistent with his philosophical ideals and those of his pupil Plato. Conclusions Seen in this way, the death of Socrates can be accepted as a limited case report of Conium maculatum poisoning. Even after reaching that conclusion, intriguing scientific questions remain about the toxicity of the coniine alkaloids and the mechanisms of their effects.

The Relation Between Mathematics Philosophy And Culture-Based Learning Model

The aim of this study is to study the correlation of mathematical philosophy with cultural-based learning models. The method of research used is the method of library research, i.e. conducting studies related to mathematical philosophy, philosophical mathematics learning, culture-based mathematic learning, the connection of mathematically philosopher with ethnomatematics, the relationship of mathematic philosophies with cultural-based learning models. The results of the research have been obtained that the philosofy of maths, the model of learning based on culture, and ethnomathematics have close connections in the context of understanding and teaching of Mathematics. Mathematical philosophy deals with the foundations of mathematical epistemology and ontology, while a culture-based learning model emphasizes the integration of values and cultural contexts in mathematics learning. Ethnomatematics refers to the study of mathematical ways of thinking in a particular culture. By understanding the cultures, traditions, and world views of a particular society, ethnomathematics can help develop more culturally relevant and meaningful learning models. Therefore, the interrelationship between mathematical philosophy, culture-based learning models, and ethnomathematics can create a more holistic and contextual approach to mathematics learning.
 Keywords: Mathematical Philosophy, Cultural Based Learning Model, Ethnomathematics

Integrating Pancasila in Character Education: A Qualitative Analysis of Ethical Values for Nation-Building

This research delves into the critical role of Pancasila, the philosophical foundation of Indonesia, in shaping character education within the nation. Utilizing a qualitative descriptive methodology, predominantly through extensive literature reviews, the study investigates how Pancasila's core ethical values significantly influence character development. Emphasizing the integration of Pancasila's principles—Belief in the Divine, Just, and Civilized Humanity, Unity of Indonesia, Democracy led by the Wisdom of Deliberations among Representatives, and Social Justice for all Indonesians—this research underscores their essentiality in instilling moral and ethical consciousness in Indonesia's diverse populace. Key findings reveal the effectiveness of the threefold strategy of "star yourself, start small, starting from now" in embedding these values into character education. Despite modern challenges, the study highlights the transformative potential of Pancasila in fostering morally and ethically conscious citizens. The implications for educators and policymakers are profound, advocating for comprehensive and integrated character education strategies. This research contributes to the broader understanding of character education's pivotal role in promoting ethical development and fortifying Indonesia's unique cultural and philosophical identity.

PROMOTING PHILOSOPHY, UNDERMINING PHILOSOPHICAL IDEALS: THE CASE OF THE RADIO SHOW “GOZBA” AND ITS TREATMENT OF THE COVID-19 PANDEMIC AND THE WAR IN UKRAINE

According to philosopher Anthony Cashio, radio possesses a power to create a deep and intimate connection between speakers and listeners, and therefore to forge strong communities. It is this power that makes radio a potent instrument both of populist propaganda, disinformation, conspirology and fear-mongering, on the one hand, and of public philosophy fostering critical and reflective capacities of its listeners, on the other. Following Cashio’s insight and drawing on Jason Stanley’s work propaganda, I will analyze one of the longest running philosophy themed radio shows in Serbia, “Gozba”, which airs every week on Radio Belgrade Channel 2 (RB2). By focusing on the way “Gozba” has covered two significant recent events – the COVID pandemic and the Ukrainian war, I will demonstrate that in dealing with these topics, the show undermines the philosophical ideals it claims to promote, and instead serves primarily as an instrument of spreading conspiracy theories, dangerous anti-science views, vaccine hesitancy, fake news and Russian war propaganda. Also, I will analyze the dangers of promoting such deeply anti-philosophical stances under the guise of philosophy and critical thinking. Keywords: philosophy, radio, propaganda, conspiracy theories

Marxism and Religion: from Atheistic Prejudice to Scientific Approach

Introduction. In the light of Marxist social ontology, the theoretical inconsistency of Marxist atheism is revealed.Methodology and sources. The contradictions between these two aspects of Marxism are examined in the context of the works of K. Marx, F. Engels, V.I. Lenin, R. Luxemburg, and a number of contemporary materialist philosophers. Marxist philosophy is analyzed in a postpositivist key as a set of research programs within which atheism should be seen as an optional, hypothetical element of their “protective belt”.Results and discussion. Marxist social ontology, which has a communist character, and Marxist atheism, which is based on the bourgeois Feuerbachian worldview, cannot coexist in the “solid core” of Marxist research programs. Materialist dialectics exposes the bourgeois-enlightenment idea of the omnipotence of human reason, on which Marx's conviction that “conscious planned control” of social production will abolish religion is based. Scientific atheism is just as impossible as scientific theism, because ideas about God do not lend themselves to an unambiguous scientific definition due to their apophatic aspect (which, among other things, does not allow for attributing authentic Christian theology to idealist philosophy). Socio-historical practice does not confirm the superiority of the atheistic worldview over the religious one. The rejection of permanent resistance to religion follows from the Marxist requirement of a concrete-historical approach to superstructural social phenomena. The general philosophical and anthropological basis of scientific analysis of different worldviews makes it possible to constructively engage in interfaith dialogue as well as dialogue between atheists and believers.Conclusion. In a world of transformed social forms, the concept of fact is radically problematized. And this calls into question the atheistic critique of religion along the lines of “illusion or reality”. As long as the question of authentic human reality is not resolved in practical terms, an objective critique of the various concrete-historical manifestations of religion and atheism is possible on the scale of research programs only through the parameter “humane or inhumane”, that is, through an analysis of the impact of this or that worldview on the development of living human individuals and the essential human forces.