Zagadochnyĭ starik.--T︠S︡iolkovskiĭ v Peterburge.

В прил.: Простые математические модели динамики коллективной деятельности / Л. Е. Попов, М. И. Слободской. Мозг и обучение / Б. И. Вершинин.

[1]Aldanov, M. A. [i dr.] Religīoznyi︠a︡ i obshchestvennyi︠a︡ iskanīi︠a︡.--[2]Melgunov, S. P. N. V. Chaĭkovskīĭ v gody grazhdanskoĭ voĭny.

This volume brings together the religious and philosophical writings of the founders of Russian religious philosophy, Aleksei Khomiakov and Ivan Kireevsky. Both began their intellectual careers in the literary world of the 1820s. The texts collected here make the philosophical concepts of Sobornost (community, universality, wholeness, ecumenicity) and integral knowledge, available to western readers. Based on the primacy of the heart, the spiritual wholeness of the human being and the cognitive will, integral knowing moves beyond rationality to union with the (...) object of knowledge in knowing. This book provides an introduction to Russian religious philosophy, and a profound, meditative text for anyone concerned with human and spiritual unity. Also included are two responses to Slavophile ideas by the prominent Russian philosophers Pavel Florensky and Nikolai Berdiaev. (shrink)

Nikolai Zhinkin’s review of Ernst Cassirer is so far the earliest document of the discussion in Russia about Cassirer’s conception of myth and his theory of symbolic forms. The text is published from Zhinkin’s archive. Zhinkin here notes a reorientation of Neo-Kantianism that reveals its hidden relativism and stands as a symptom of its downfall.

The Nikolais/Louis Dance Technique provides the definite resource for understanding and practicing the influential dance technique developed by two pioneers of modern dance, Alwin Nikolais and Murray Louis. The Nikolais/Louis technique is presented in a week-to-week classroom manual, providing an indispensable tool for teachers and students of this widely studied movement practice. Theoretical background for further reading is set off from the manual for those interested in deeper study. Their philosophy and methodology span a broad readership and offer an important (...) addition to dance literature and American cultural history. (shrink)

Review of the book Nemchinov, I. (2019). Malinin / Malinin: Reconstruction of the "lost biography" of Kiev professor. Vinnitsa: FOP Baranovskaya TP.

The article is devoted to the philosophical views of Swami Vivekananda, reflected in his commentary on the Yoga Sutras of Patanjali. The text under study is one of the few Indian commentaries on the Yoga Sutras translated into Russian. The object of the study is a widespread translation of the commentary, made and published by Ya. K. Popov in 1906. The popularity of yoga as a health-improving practice increases interest in its spiritual component, therefore, the study of Vivekananda's commentary on (...) the Yoga Sutras seems to be an urgent task. The purpose of this article is to analyze Vivekananda's commentary for the authenticity of the transmission of the content of the ancient text and the reflection of the teachings of the Bengali thinker. Since Vivekananda's commentary on the Yoga Sutras has not been studied by domestic orientalists, and has not received comprehensive coverage in foreign studies, the results of his analysis contain scientific novelty. Using the hermeneutical method, it is revealed that the philosopher forms a commentary on the ancient text mainly to demonstrate the basics of his teaching. Vivekananda's work expresses his Orient-centric position, as well as the author's beliefs in accordance with the provisions of yoga to his contemporary science. Since the philosopher's views are in line with Advaita Vedanta, the ontological foundations of yoga are interpreted by him according to this philosophical school. The commentary of the late XIX century anticipates modern ideas of the healing potential of yoga and the superiority of experienced knowledge of the Divine, and also demonstrates the predictive talent of the Bengali thinker. (shrink)

This article is a historical foray into participation of the Ural and the Chelyabinsk regions in the World Expos in the context of cross-cultural communication, in which the interaction between the exhibiting countries on the global questions of modernity takes place through the dialogue of cultures. In the broad sense, exhibition first and foremost is a significant attribute of culture and cultural life of a particular environment, and form of distribution of culture. The scientific literature features the following definition: “…exhibitions (...) are the key presentation instrument of cultural policy of the country”. The real scientific achievements are concentrated in a single space. Each exhibition promotes different cultural traditions and contributes to the enrichment of cultures. As pertains to the participation of Ural, it is too early to speak of the full-fledged participation in the dialogue of cultures at World Expos; however, the region has made decent steps towards it. There is no doubt that the World Expo is an remarkable international event. Each host country makes every effort to ensure an immense scale of the event, attract wide audience of visitors and exhibitors. Therefore, the exhibition should be viewed from the global perspective. (shrink)

The study offers an overview of philosophical currents formed under the influence of Kant’s critical philosophy. Such directions of Kantianism as German Idealism represented by F. Jacobi, Neo-Kantianism represented by E. Cassirer and A. Riehl, ontological interpretation of Kant’s theory by M. Heidegger and analytical tradition of Neo-Kantianism represented by J. McDowell are considered in detail. These examples demonstrate different approaches to understanding Kant which have been developed throughout history. Among them, one can identify the epistemological approach that views Kant’s (...) theoretical philosophy as a theory of knowledge and, above all, as a theory of experience. It can be contrasted with various metaphysical approaches developed against the background of an idealistic reading of the Critique of Pure Reason. From time to time, realistic interpretations of Kant’s theory of experience that try to avoid ontological dualism concerning the relation between “appearance” and “thing in itself” have arisen, which seem adequate to its spirit and letter. Within the analytic Kantian paradigm, a whole spectrum of interpretations of Kant’s concept of experience has emerged, for which the stumbling blocks are, above all, Kant’s theory on the cognitive faculties - sensibility and understanding, the deduction of categories and the transcendental unity of apperception. In the first case, the main issue is the question of the cooperation of cognitive faculties in the process of experience formation, which still causes difficulties for researchers; in the second case, the question of the role of non-discursive and discursive concepts in this process; in the third case, the question of the relationship of apperception, consciousness and self-consciousness and their functions in cognition. The study shows that all these questions still await their final resolution. The study is in fact an introduction to the block devoted to the reception of Kant’s Critique of Pure Reason in connection with the approaching anniversary of the philosopher. (shrink)

This is a translation from Russian to English of Nikolai Onufriyevich Lossky’s “Tpaнcцeндeнтaльнo-фeнoмeнoлoгичecкiй идeaлизмъ Гyccepля”, published in the émigré journal Пyть in 1939. In this article, Lossky presents and criticizes Husserl’s transcendental idealism. Like many successors of Husserl’s “Göttingen School,” Lossky interprets Husserl’s transcendental idealism as a Neo-Kantian idealism and he criticizes it on the ground that it leads to a form of solipsism. In light of his own epistemology and his metaphysical system, he also claims that, although Husserl is (...) more radical than Descartes in his methodological doubt, he is not radical enough, because his abstention from existential judgment with regard to the external world is itself an existential judgment. In this regard, Lossky affirms that his own critically-informed defense of naive realism is in fact more radical than Husserl’s transcendental idealism. (shrink)

The Russian philosopher Nikolai Onufrievich Lossky considered himself a Leibnizian of sorts. He accepted parts of Leibniz’s doctrine of monads, although he preferred to call them ‘substantival agents’ and rejected the thesis that they have neither doors nor windows. In Lossky’s own doctrine, monads have existed since the beginning of time, they are immortal, and can evolve or devolve depending on the goodness or badness of their behavior. Such evolution requires the possibility for monads to reincarnate into the bodies of (...) creatures of a higher level on the scala perfectionis. According to this theory, a monad can evolve by being progressively reincarnated multiple times through a sort of process of metamorphosis from the level of the most elementary particles all the way up to the level of human beings or even higher. Lossky argues that the works of Leibniz contain scattered elements of such a systematic doctrine of reincarnation. He attempts to reconstitute this doctrine in an article that appeared both in Russian and German in 1931. The Russian version, ‘Ученiе Лейбница о перевоплощенiи какъ метаморфозѣ’, was published in the Сборникъ Русскаго института въ Прагѣ, vol. 2, 1931, pp. 77–88. The German version appeared under the title ‘Leibniz’ Lehre von der Reinkarnation als Metamorphose,’ in Archiv für Geschichte der Philosophie, vol. 40, n. 2, 1931, pp. 214–226. The content of the Russian and German versions is roughly the same, except for the omission, in the German version, of a mention of David Hume in the second sentence and of one paragraph and a half at the end of the article. The following is a translation of this article. I translated the text from the Russian version, which was in all appearances written first, but I also took the German version into account. The original pagination is added in angle brackets. Angle brackets are used wherever the additions are mine. — Frédéric Tremblay. (shrink)

This is a translation from the Russian of Nikolai Lossky’s review of Henri Bergson, Les deux sources de la morale et de la religion (1932). The review was published in the Parisian émigré journal Новый Град (Cité nouvelle) in 1932. In this review, Lossky criticizes Bergson for leaving some key problems of the philosophy of religion unresolved, namely that of God’s relation to the world (theism vs. pantheism), that of immortality, as well as that of evil. He also criticizes Bergson’s (...) “extreme biologism” in his explanation of morality, which, in his view, subjectivizes the objects of religion. For Lossky, the symbolic images of the Christian religion are not subjective “fabulations,” but real symbols through which God reveals himself to us. Likewise, according to Lossky, true morality cannot be explained in terms of biological adaptation, but must rely on the foundation of an objective, i.e., Platonic, axiological sphere. (Frédéric Tremblay). (shrink)

This is a translation from the Russian of Nikolai Lossky’s “Heдocтaтки гнoceoлoгiи Бepгcoнa и влiянie иxъ нa eгo мeтaфизикy” (The Defects of Bergson’s Epistemology and Their Consequences on His Metaphysics), which was published in the journal Boпpocы филocoфiи и пcиxoлoгiи (Questions of Philosophy and Psychology) in 1913. In this article, Lossky criticizes Bergson’s epistemological dualism, which completely separates intuition from reason, and which rejects reason in favor of intuition. For Bergson, reality is continuous, indivisible, fluid, etc., and reason distorts it (...) through its acts of division, abstraction, extraction, and so on. Lossky argues that this conclusion does not follow. Reason does not distort the living flow of reality; it rather provides a window unto aspects of the otherwise undivided seamless flowing organic whole. In fact, reason is itself a species of intuition in its own right, namely an intellectual intuition, the object of which is the atemporal facet of the world (the Platonic ideal realm), which is necessary for the existence of its temporal facet. Lossky thus challenges Bergson’s one-sided and self-defeating reduction of being to a flux of changes devoid of changing things. (Frédéric Tremblay). (shrink)

Despite its short historical moment in the sun, behaviorism has become something akin to a theoria non grata, a position that dare not be explicitly endorsed. The reasons for this are complex, of course, and they include sociological factors which we cannot consider here, but to put it briefly: many have doubted the ambition to establish law-like relationships between mental states and behavior that dispense with any sort of mentalistic or intentional idiom, judging that explanations of intelligent behavior require reference (...) to qualia and/or mental events. Today, when behaviorism is discussed at all, it is usually in a negative manner, either as an attempt to discredit an opponent’s view via a reductio, or by enabling a position to distinguish its identity and positive claims by reference to what it is (allegedly) not. In this paper, however, we argue that the ghost of behaviorism is present in influential, contemporary work in the field of embodied and enactive cognition, and even in aspects of the phenomenological tradition that these theorists draw on. Rather than take this to be a problem for these views as some have, we argue that once the behaviorist dimensions are clarified and distinguished from the straw-man version of the view, it is in fact an asset, one which will help with task of setting forth a scientifically reputable version of enactivism and/or philosophical behaviorism that is nonetheless not brain-centric but behavior-centric. While this is a bit like “the enemy of my enemy is my friend” strategy, as Shaun Gallagher notes (2019), with the shared enemy of behaviorism and enactivism being classical Cartesian views and/or orthodox cognitivism in its various guises, the task of this paper is to render this alliance philosophically plausible. Doi: 10.1007/s11229-019-02432-1. (shrink)

In der Reihe werden herausragende monographische Untersuchungen und Sammelbände zu allen Aspekten der Philosophie Kants veröffentlicht, ebenso zum systematischen Verhältnis seiner Philosophie zu anderen philosophischen Ansätzen in Geschichte und Gegenwart. Veröffentlicht werden Studien, die einen innovativen Charakter haben und ausdrückliche Desiderate der Forschung erfüllen. Die Publikationen repräsentieren den aktuellsten Stand der Forschung.