First published in English in 1935, this is a vital and stimulating critical appraisal of contemporary thought in the post-World War One era. Written by a selection of leading Marxist thinkers including Nikolai Bukharin, who would later become one of the most famous victims of Stalin's show trials, this work offers a Marxist critique of contemporary thought relating to philosophy, science and history. The authors all lean towards the view that the general tendency of modern thought is to abandon (...) the historical method and to deny progress, with the conclusion that Marxism was the only historical and progressive outlook in science, philosophy and history in the period following the First World War and the Communist revolution in Russia. A fascinating document of great historical and political interest which offers an invaluable insight into contemporary thought in the Soviet Union of the 1930s. (shrink)

t. 1. Putʹ dukhovnogo obnovlenii︠a︡ ; Osnovy khristianskoĭ kulʹtury ; Krizis bezbozhii︠a︡ -- t. 2, kn. 1-2. Nashi zadachi -- t. 3. Shleĭermakher i ego "Rechi o religii" : religioznyĭ smysl filosofii : tri rechi, 1914-1923 ; I︠A︡ bgli︠a︡dyvai︠u︡sʹ v zhiznʹ : kniga razdumiĭ ; Poi︠u︡shchee serdt︠s︡e : kniga tikhakh sozert︠s︡aniĭ ; Putʹ k ochevidnosti -- t. 4. Poni︠a︡tii︠a︡ prava i sily ; Obshchee uchenie o prave i gosudarstve ; O suchnosti pravosoznanii︠a︡ ; O monarkhii i respublike -- t. 5. (...) Osnovnoe Nravstvennoe protivorechie voĭny ; O sopotivlenii zlu siloi︠u︡ ; Statʹi, Pisʹma -- t. 6, kn. 1. O li︠u︡beznosti sot︠s︡ialʹno-psikhologicheskiĭ opyt ; Osnovy khudozhestva, o sovershennom v iskusstve ; O tʹme i prosvetlenii : kniga khudozhestvennoĭ kritiki, Bunin, Remnozov, Shmelev -- t. 6, kn. 2. O Rossii ; Russkie pisateli, literatura, teatr, muzyka ; Khudozhnik i khudozhestvennostʹ -- t. 6, kn. 3. O Rossii i russkoĭ dushe ; Genii Rossii -- t. 7. O bolʹshevizme i kommunizme ; Muchenichestvo t︠s︡erkovʹ v sovetskom gosudarstve ; Sovetskiĭ soi︠u︡z ne Rossii︠a︡ ; O nat︠s︡ionalʹnom prievanii Rossii ; Tvorcheskai︠a︡ idei︠a︡ nashego budushchego -- t. 8. Bolʹshevist︠s︡kai︠a︡ politika mirovogo gospodstva ; Vzgli︠a︡d vi︠a︡alʹ ; Kniga razmyshleniĭ i upovaniĭ -- t. 9-10. Dnevnik ; Pisʹma ; Dokumenty (1903-1938) -- [t. 10.] Pisʹma ; Memuary (1939-1954) -- [t. 11. kn. 1] Perepiska dvukh Ivanov (1927-1934) -- [t. 11. kn. 2.] Perepiska dvukh Ivanov (1935-1946) -- [t. 11. kn. 3.] Perepiska dvukh Ivanov (1947-1950) godov -- [t. 12.] Stat·i, lekt︠s︡ii, vystuplenii︠a︡, ret︠s︡enzii (1906-1954) -- [t. 13.] Kto my?; O revoli︠u︡t︠s︡ii ; O religioznom krizise nashikh dneĭ -- [t. 14. kn. 1.] Filosofii︠a︡ Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o Boge -- [t. 14. kn. 2.] Filosofi Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o cheloveke -- [t. 15. kn. 1.] Aksiomy religioznogo opyta : issleovanie -- [t. 15. kn. 2.] Aksiomy religioznogo opyta issledovanie -- [t. 16. kn. 1.] Mir pered propastʹi︠u︡ -- [t. 16. kn. 2.] Mir pered propastʹi︠u︡ ; Analiticherskie zapiski i publit︠s︡istika -- [t. 17.] Gitler i Stalin. Publit︠s︡istika 1939-1945 godov -- [t. 18.] Spravedlivostʹ ili ravenstvo? ; Publit︠s︡istika 1918-1947 godov -- [t. 19.] Russkiĭ kolokol : zhurnal volevoĭ idei [No special title]. (shrink)

Ch. 1. Ėtnologii͡a puteshestviĭ -- ch. 2. Mifologii͡a puteshestviĭ -- ch. 3. Filosofii͡a puteshestviĭ -- ch. 4 Apostolʹstvo puteshestviĭ -- ch. 5. Velike geograficheskie otkrytii͡a -- ch. 6 Uslugi dli͡a puteshestvennikov -- ch. 7 Industrii͡a turizma -- ch. 8 Rekreat͡sii͡a.

Purpose. The article highlights the demand for critical thinking in everyday life at the present stage of development of globalized culture and emphasizes the role of philosophy as a source of rationality. Philosophizing, which is determined by the psychosociocultural matrix, sets the toposes, vocabulary and rhythms of meaning making, their preservation and transformation. The purpose of the article is to concretize the practices of socio-cultural communication, primarily through the social institute of education, where individuals interact with the psychosociocultural matrix of (...) philosophizing, which mediate the general and individual level in philosophical culture. Theoretical basis of the study are cultural anthropology and phenomenological methods. Originality of the study: based on the philosophy of intersubjectivity, we actualized the rational grounds for formation of adequate judgments in modern culture at the level of everyday life. This justifies the inevitability of the spread of various forms and types of philosophical education, philosophical thinking, ideas and values developed in philosophical communities beyond the narrow circle of professional philosophers. This implies the systemic involvement of philosophers as professionals of meaning-making in solving problems in various non-academic fields – politics, economics, law, etc. The formation of skills of philosophical critical thinking in the process of preparing young people for active civil life is no less important aspect of this. Conclusions lead to an understanding of the existential importance of philosophy and philosophizing and the need for organized forms of knowledge transfer such as the Faculty of Philosophy of the Classical University. There is a mutual interest and interaction of the general culture of society and philosophy as a special kind of culture. Because philosophy actively configures other forms of culture, contributes to the creation of sociocultural identities precisely because of its ability to conceptually reproduce the core of the psychosociocultural matrix that underlies the existence of all these different forms within one society. The sociocultural macro level of philosophical spiritual practices is formed by the psychosociocultural matrix of the philosophical tradition, which retains its longevity from the emergence of philosophy and goes through its history, demonstrating the features of the national reception of philosophy as a national-specific embodiment of sociocultural macro level of the psychosociocultural matrix. (shrink)

Abstract.In recent issues of Zygon, numerous reflections have been published commenting on where the field of science‐and‐religion has been, where it presently stands, and where it should move in the future. These reflections touch on the importance of the dialogue and raise questions as to what audience the dialogue addresses and whom it should address. Some scholars see the dialogue as prospering, while others point out that much work needs to be done to make the dialogue more accessible to a (...) larger audience and more successful at tackling the provocative questions before us. Other academics view the questions themselves as needing further consideration and focus before answers to them can even be explored. In this article I provide a general overview of these essays by outlining some general categories of thought that seem to emerge from the contributors. I then present some of my own opinions concerning the future of the science‐religion field and emphasize that the dialogue, in addition to its traditional roles, must further the philosophical framework that can aid humanity in resolving the most pressing global concerns of our time. (shrink)

Kn. 1. Problema individualʹnogo bessmertii︠a︡ v istorii russkoĭ filosofskoĭ mysli XIX-XX stoletiĭ.

Издание адресовано специалистам в сфере философии и эстетики.

Weber’s concept of “vocation” in science implies “anti-monumentalism”: research can always be continued, and the results obtained can be used in various ways. The scientist cannot be completely aware of the final impact of their work, so they are faced with a paradox of consequences. This paradox is based on value polytheism, a concept put forward by Weber. There are two ideas central to polytheism: first, one must recognize the internal logic of value spheres and, second, one must consider their (...) fundamental incommensurability. But how does this idea emerge in Weber’s theory? Interpretations of value polytheism as a “fact” of a cultural situation and as the logical foundation of science do not allow one to answer the question of its origin. The conceptual bridge is found in Weber’s sociology of religion. Tenbruck’s, Schluchter’s, and Hennis’s models are examined to identify variations of value polytheism. However, their macro-orientation does not demonstrate the internal structure and functioning of polytheism. The present paper explicates the logical-methodological foundations of Weber’s scientific programme to clarify these points. Primarily, it investigates the problem of the consequences of an action carried out in a “vocation” mode and the boundaries of “adequate” causal explanations as presented in Weber’s works. It makes it possible to consider Weber’s value polytheism and concepts associated with it not as value metaphysics or unreasonable axioms,but as a methodologically based conceptual apparatus. (shrink)

_Purpose._ This article seeks to analyze the transformation of culture and social relations in cities amidst the digital transformations of space and everyday practices. _Theoretical basis._ The research is anchored in the theoretical foundations provided by Manuel Castells and Marshall McLuhan, both of whom delve deeply into the intricacies of the information society and the interactions between humans and technologies. Our analysis also relies on contributions from urbanists and experts in the "Smart Cities" domain, augmenting our study with practical facets (...) of how digital innovations influence the urban milieu. We endeavor to understand how the interplay between humans and technologies within urban environments reconfigures one’s self-perception, their place in the world, and their interactions with their surroundings. _Originality._ The study evaluates the impact of digital transformations on urban settings, drawing from the theoretical notions of Manuel Castells and Marshall McLuhan, modern urbanistic principles, and empirical analysis of the urban environment. We emphasize that digitalization reconfigures concepts of time, space, and interpersonal interactions in cities, culminating in the emergence of a distinct social identity that manifests within a globalized and digitized urban existence. We illustrate the effects of digital innovations on social and cultural practices, and underscore the significance of striking a balance between individual freedom and technological control in urban landscapes. _Conclusions._ Our findings indicate that digital transformation, which bridges the tangible and the virtual, reshapes the identities and daily experiences of urban inhabitants. They engage in an existential struggle to preserve their sociocultural essence. In a networked society where the local and global intermingle, novel social practices arise that obscure boundaries between the individual and collective, and between the tangible and virtual. The urban milieu becomes a crucible for experiments in the social, economic, and cultural realms, with technologies introducing both conveniences and challenges. Digital transformation modifies societal interactions and has profound implications for the sociocultural fabric. (shrink)

This article focuses on Max Weber’s understanding of “ethos” in “The Protestant Ethic and the Spirit of Capitalism” and the benefits afforded by this concept. The reference is not accidental as it is in this work that Weber could consistently explicate his ethical argument. The idea of ethos becomes clearer in comparison with the concept of habitus, which is actively used today in social science. It is shown that the distinction between ethos and habitus may be more productive than the (...) conflation common in modern research. The category “ethos” is compared with the value-rational action from the later typology of action in Weber’s “Economy and Society”, while habitus is associated with traditional action from the same typology. The concept of ethos is further clarified by the example of Weber’s opposition of traditionalism and ethical modern Western capitalism. By focusing on ethical issues and using character as a theoretical tool, Weber not only puts forward a convincing interpretation but lays the foundations for a specific line of analysis in social and economic science. The category of ethos in conjunction with the value-rational type of action acquires special significance due to the potential for novelty and change that is embedded in it. (shrink)

In a previous issue of Zygon (Carvalho 2007), I explored the role of scientists—especially those engaging the science-religion dialogue—within the arena of global equity health, world poverty, and human rights. I contended that experimental biologists, who might have reduced agency because of their professional workload or lack of individual resources, can still unite into collective forces with other scientists as well as human rights organizations, medical doctors, and political and civic leaders to foster progressive change in our world. In this (...) article, I present some recent findings from research on three emerging viruses—HIV, dengue, and rotavirus—to explore the factors that lead to the geographical expansion of these viruses and the increase in frequency of the infectious diseases they cause. I show how these viruses are generating problems for geopolitical stability, human rights, and equity health care for developing nations that are already experiencing a growing poverty crisis. I suggest some avenues of future research for the scientific community for the movement toward resolution of these problems and indicate where the science-religion field can be of additional aid. (shrink)