The article discusses the notion of metrical dualism as a phenomenon of the reader’s perception of verse. The author analyzes the prosody and metrics of Marina Tsvetayeva’s poems “Неподражаемо лжет жизнь” (“How perfectly deceitful life is ….”, 1922). However, the aim of this study is not to interpret the metre of Tsvetayeva’s verse, but rather to obtain a model of reading verse and thus show how the reader’s perception of metre changes. Thus, the author consciously has not considered the metric (...) or the logaoedic interpretations of this poem, while approaching the text from the point of view of the reader’s perception which is always aimed at the revealing of symmetric structures. This approach makes it possible to take into account such aspects as the variety of metric interpretations, the dynamic development of verse metre, the internal and external metrical boundaries in text, etc. The analysis of Tsvetayeva’s verse reveals the interaction of two rhythmic patterns in the text, which is connected to the general meaning of the poem that tells the reader about the deceitfulness of life. (shrink)

The article discusses the notion of metrical dualism as a phenomenon of the reader's perception of verse. The author analyzes the prosody and metrics of Marina Tsvetayeva's poems "Неподражаемо лжет жизнь". However, the aim of this study is not to interpret the metre of Tsvetayeva's verse, but rather to obtain a model of reading verse and thus show how the reader's perception of metre changes. Thus, the author consciously has not considered the metric or the logaoedic interpretations of this poem, (...) while approaching the text from the point of view of the reader's perception which is always aimed at the revealing of symmetric structures. This approach makes it possible to take into account such aspects as the variety of metric interpretations, the dynamic development of verse metre, the internal and external metrical boundaries in text, etc. The analysis of Tsvetayeva's verse reveals the interaction of two rhythmic patterns in the text, which is connected to the general meaning of the poem that tells the reader about the deceitfulness of life. (shrink)

[Note by Editors of Voprosy filosofii. A plenum of the Central Committee of the Communist Party of the Soviet Union was held on June 23, 1980. The plenum adopted a resolution to convene the next regular Twenty-sixth Congress of the CPSU on February 23, 1981. The congresses have always opened new horizons for our Party and our country. The congresses of the CPSU, embodying the collective intelligence of the Party, draw conclusions, on the basis of thoroughgoing Marxist- Leninist analysis, respect (...) what has been accomplished, creatively interpret problems of social development ripe for solution, and illuminate with the bright light of their decisions the perspectives of further movement along the road of communist creativity. The preparations for the forthcoming Twenty-sixth Congress, which is called upon to define the strategy and tactics of struggle during the next stage of the building of communism, have from their first days embraced the people as a whole, and are marked by a growth in the creative initiative and energy of the masses. (shrink)

The article offers an attempt to understand the present state of Kant’s legacy in Russia on the threshold of the Tercentenary. An explanans is found in the metaphors of “ tabula rasa ” and “unplowed virgin soil,” first used by Leibniz in relation to Russia in his letters and memoranda addressed to tsar Peter I and other members of the Russian elite, which became the country’s “absolute metaphors to live by” up to present time. Several known and unknown episodes from (...) the history of the reception of Kantian ideas, his followers in Russia, and the transformation of the urban environment of Kant’s life in Königsberg, as it was becoming Kaliningrad, are presented through the prism of this metaphor. Without hoping to make specific recommendations of any use from such metaphorical grounds, this study aims to emphasize the depth, interconnectedness, and basic, metaphysical tension of the relationship between Europe and Russia, which cannot be terminated at will by either side, or by a third party. In a situation where the sides are doomed to dialog, Kant, appropriated by Russia as its “subject,” occupies the unique position of mediator of philosophical understanding and peaceful action. (shrink)

In the Club of Rome report Come on! Capitalism, Short-Termism, Population and the Destruction of the Planet (2018) Kant, along with other “old” Enlighteners, is presented as the father of a world-view which led to the destabilisation of the environment in which humanity exists. The authors of the report argue that the “old Enlightenment” with its individualism, faith in the market and a consumerist attitude to nature should be scrapped. I maintain that this assessment of Kant’s philosophy is groundless and (...) that his ideas allow us both to conduct a more profound diagnosis of the crisis and to propose a more solidly founded strategy of overcoming it. First, I sum up the position of the authors concerning the loss of sustainability of development which they attribute to the philosophy of Enlightenment. Next, I outline the history and content of the notion of “sustainable development” and offer an analysis of the sources of progressivist commitment to the conquest of nature which lie outside Modern Times in the idea of the “cultural mandate”. Then I present the Kantian diagnosis of the causes of the crisis which attributes it to humankind’s failure to “mature”. I compare the idea of “the full world” formulated by the authors of the report with the idea of the “the world come of age” and their diagnosis of “capitalism — short-termism — depletion of resources” with the Kantian assessment of the attempts to escape from the predicaments of the present into the past or the future. I draw attention to Kant’s solutions to some of the specific problems indicated in the report. Instead of the strategy of “return of the cultural mandate”, proposed at this time by the authors of the report, the Kant­ian answer to the crisis is a “Copernican turn” and re-direction of the cultivating effort to the inner moral development of the human being. (shrink)

Günther PATZIG: Gesammelte Schriften, Wallstein Verlag, Göttingen, 4 vols: I, Grundlagen der Ethik, pp. 303; II, Angewandte Ethik, pp. 191; III, Aufsätze zur antiken Philosophie, pp.319; IV, Theoretische Philosophie, pp. 278.

A murder of an Afro-American detainee by a policeman at the end of May 2020 caused a public outrage in the United States, which led to a campaign against the monuments to historical figures whose reputation, according to the protesters, was marred by racism. Some German publicists, impressed by the campaign, initiated an analogous search for racists among the national thinkers and politicians of the past. Suddenly Kant emerged as a ‘scapegoat’. This statement is an attempt to assess such reactions (...) from the perspective of Russia’s experience. (shrink)

Using the two cases of the Icelandic Health Sector Database and Russian initiatives in biobanking, the article criticizes the view of narratives and imaginaries as a sufficient and unproblematic means of shaping public understanding of genetics and justifying population-wide projects. Narrative representations of national biobanking engage particular imaginaries that are not bound by the universal normative framework of human rights, promote affective thinking, distract the public from recognizing and discussing tangible ethical and socioeconomic issues, and harm trust in science and (...) technology. In the Icelandic case, the presentation of the project in association with national imaginaries concealed its market identity and could lead to the commodification of biodata. In the Russian case, framing in terms of "genetic sovereignty" and "civilizational code" offers pretexts for state securitization. Adherence to normative framework of human rights and public discussion of genetics in an argumentative and factual mode can counter these trends. (shrink)

On the eve of the tercentenary of Kant’s birth, just as it was a hundred years ago, Kantianism is simultaneously on the receiving end of the blows of history and attacks by rival philosophical parties, both progressivist and reactionary. The radical wings of both parties perceive modernity as a depressing, nauseating period which must be broken with by moving toward the past or toward the future. One of the most original and profound diagnoses of this attitude was offered by Hans (...) Jonas, who discerned in radical doctrines of a hundred years ago a similarity with the gnosticism of antiquity. Jonas’s diagnosis has not lost its relevance. That is why the central question addressed in this study is as follows: what prescription does the Kantian programme offer for modernity’s “gnostic dizziness?” I maintain that Kant’s critical turn is still an effective strategy by means of which to compensate for the sudden stresses and “gnostic impulses” provoked by the modern worldview revolution, bringing back an “orientation in thinking” which reorients the world process and individual activity. The imperative to always see and respect humanity in a particular individual warns against the “category mistake” committed by modern radicals who ascribe agency (subjectivity) to non-­human abstractions which cannot possess this property. In theory, Kant grounds the view that humanity should resign itself to the fact of its perspective being limited and local. Kantian practical philosophy provides the traveler with a map of regulative ideas and a “moral compass”, along with an explanation of disruptive factors, offering a working explanation of the situation and its possible outcomes. Kant’s “Copernican revolution” brings human beings back into focus and imagination to order, allowing for the hope that new challenges will be successfully met. (shrink)

In experimental settings, scientists often “make” new things, in which case the aim is to intervene in order to produce experimental objects and processes—characterized as ‘effects’. In this discussion, I illuminate an important performative function in measurement and experimentation in general: intervention-based experimental production. I argue that even though the goal of IEP is the production of new effects, it can be informative for causal details in scientific representations. Specifically, IEP can be informative about causal relations in: regularities under study; (...) ‘intervention systems’, which are measurement/experimental systems; and new technological systems. (shrink)

The article aims at clarifying the historical status and cognitive potentials of such a genre of contemporary historiography of philosophy as biographical encyclopedia (dictionary). Based on extensive bibliographic material, the author demonstrates that in the late XX – early XXI centuries in the English-speaking countries there was a real outbreak of interest in encyclopedias and dictionaries, compiled from personalized articles about the life and works of philosophers of certain epochs, countries, trends, etc. According to the author, the increasing popularity of (...) this genre can be considered as a logical continuation of the historical and biographical turns that took place in the Anglo-American (analytic) philosophy in the 1980s and 1990s, respectively. The author specifically emphasizes that it caused the appearance of a significant number of encyclopedias and dictionaries, which contain the well-known facts as well as the significant elements of scholar novelty. The article also shows that similar tendencies have taken place in the contemporary Ukrainian historiography of philosophy. It is shown that Ukrainian experts also made their own significant contribution to the development of this genre. They have successfully developed a special approach, which presupposes the focus on life and works of the representatives of a particular academic institution. The intellectual value of this approach is demonstrated by the example of the recently published two-volume encyclopedia “Kyiv Theological Academy in Names: 1819-1924”. It contains a systematic and very informative presentation of the biographies of many representatives of the national philosophy, whose activities were associated with this institution. The author also shows that from the perspective of the historiography of philosophy, the general methodological foundations of this encyclopedic research is a matter of special interest. (shrink)

This discussion centers on two desiderata: the role of measurement in information-gathering and physical interaction in scientific practice. By taking inspiration from van Fraassen’s view, we present a methodological account of perspectival measurement that addresses empirical practice where there is complex intervention, disagreeing results, and limited theory. The specific aim of our account is to provide a methodological prescription for developing measurement processes in the context of limited theory. The account should be useful to philosophers of science, who are interested (...) in the intersection between representation and intervention; scientists, who are interested in methodological suggestions for theory-development and reliability; and interdisciplinary researchers, who are interested in the intersections between the pandemic, built environments, and social processes. We apply the process-view of measurement to COVID-19, specifically, measuring replication in the SARS-CoV-2 virus. The aim is to show that our account tracks key elements—manipulation/intervention, independence, invariance, and theory-development—by organizing unfolding measurement processes. Additionally, we use our account to make prescriptive suggestions for measurement practice in the COVID-19 context by discussing the need to broaden measurement perspective on interaction, manipulation, and production. (shrink)

Hale proposes a neo-logicist definition of real numbers by abstraction as ratios defined on a complete ordered domain of quantities (magnitudes). I argue that Hale's definition faces insuperable epistemological and ontological difficulties. On the epistemological side, Hale is committed to an explanation of measurement applications of reals which conflicts with several theorems in measurement theory. On the ontological side, Hale commits himself to the necessary and a priori existence of at least one complete ordered domain of quantities, which is extremely (...) implausible because science treats the logical structure of quantities as subject to experimentally and theoretically motivated refinements and revisions. (shrink)

This article examines the evolution of Russian methodological thought, namely, a philosophical school known as the Moscow Methodological Circle. The paper analyzes the transition from the study of thought during the first stage, to the institutionalization of thought during the second. In the first stage, thought was viewed primarily from a semiotic and historical standpoint, whereas the aim in the second stage was to construct a theory of activity. Here, thought was treated as a type of activity and termed “methodological (...) thinking”, and the source of knowledge about thought was the creative work of the methodologists, rather than the study of thought. The paper analyzes the specifics of methodological thinking and the new methodological practice. Methodological thinking is examined as a supreme ontology where the aim is to reform unfulfilled forms of thinking. A number of principles of the methodological approach are formulated: the methodologists’ creative work as the frame of reference, assimilation of intellectual technologies, and a distinction between particular and general methodology. Within the framework of the new methodological practice, several independent directions of methodology come together, marking a crisis in methodological thought. Approaches to resolving the crisis are reviewed: the new demands of the times that need to be addressed by the methodology, the need for different variations of the “supreme ontology”, a sustainable culture of methodological thinking, and a better understanding of the history of methodology. (shrink)

In this paper I discuss a prehistory of the recent metaphilosophical research and provide an overview of its most important areas. I review the ways of understanding of philosophy by the authors of the Early Modernity and contemporary continental philosophers and outline a trajectory of metaphilosophical discussions in analytic philosophy of 20th century. I try to show that the recent surge of metaphilosophy research in it could be explained by a search for a new identity of analytic philosophy after wide (...) disappointment in the “linguistic turn,” as well as after criticism of Quine and his followers of various aspects of the common method of conceptual analysis, and expansion of the field of inquiry. I argue that contemporary analytic philosophy is much closer to the classical and modern tradition than to the early analytic philosophy. And the most important question for contemporary metaphilosophers seems to be a question about possible substitutes of an old-fashioned conceptual analysis. Some authors propose to get rid of armchair methods at all and follow experimental line of research. This, however, could be destructive to the philosophy as a separate discipline. That’s why it is important to pay utmost attention to those philosophers who try to save armchair philosophy. As Timothy Williamson is one of the most interesting authors working in this vein, I asses his role in the recent metaphilosophical research. I give a brief review of his book “Doing Philosophy” (2018) and draw attention to the fact that its main ideas are briefly expressed in his paper “Armchair Philosophy”, published in this issue of the journal. I claim that the importance of Timothy Williamson’s work is best explained by its role in realizing that philosophers now have to make a hard choice between dissolving philosophical methodology in methods of experimental sciences and trying to find way of justification of armchair philosophy. (shrink)

This article provides the original perspective on esotericism. Two author distinguishes between the two polar directions of esotericism – "transcendental" and "latent" ; as well as introduces the two postulates characteristic to the first direction that in previous research received the name of "classical". The article discusses what binds esotericism and philosophy, religion, and art; outlines the common aspects of these fields of knowledge and life activity are indicated ; examines the cases of interaction, and what caused the decline of (...) interest in esoteric teachings. The research consists of two parts. The first part explores the three cases that reveal a close link between esoteric, philosophical, scientific and literary thought, as well as the fact that esoteric ideas and concepts often enrich philosophy, science and art. The second part discusses the key reasons for the slump in esotericism: new cultural challenges that to which there is yet no esoteric answer, interception of esoteric discourse in a number of directions of contemporary art and philosophy. However, this pause is temporary, since esoteric path is one of the ways to prevail in personality culture; it can be assumed that esotericists will soon eliminate the existing gap. On the example of current interest in vampires, the author discusses certain peculiarities of the phenomenon of mysticism, which indicate that the phenomenon of vampirism is real, perhaps related to the forms of communication widely used in modern life. (shrink)

Chaos-related obstructions to predictability have been used to challenge accounts of theory validation based on the agreement between theoretical predictions and experimental data. These challenges are incomplete in two respects: they do not show that chaotic regimes are unpredictable in principle and, as a result, that there is something conceptually wrong with idealized expectations of correct predictions from acceptable theories, and they do not explore whether chaos-induced predictive failures of deterministic models can be remedied by stochastic modeling. In this paper (...) we appeal to an asymptotic analysis of state space trajectories and their numerical approximations to show that chaotic regimes are deterministically unpredictable even with unbounded resources. Additionally, we explain why stochastic models of chaotic systems, while predictively successful in some cases, are in general predictively as limited as deterministic ones. We conclude by suggesting that the way in which scientists deal with such principled obstructions to predictability calls for a more comprehensive approach to theory validation, on which experimental testing is augmented by a multifaceted mathematical analysis of theoretical models, capable of identifying chaos-related predictive failures as due to principled limitations which the world itself imposes on any less-than-omniscient epistemic access to some natural systems. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume: Between Leibniz and Kant (The role of pre-established harmony in Hume's philosophy) Vadim Vasilyev 1. Introduction In the history of eighteenth century European philosophy, Hume appears as an important connecting link between Leibniz and Kant. I mean, however, not only the well-known historical fact that Hume "awakened Kant from his dogmatic slumber" (and it was the "dogmatism" ofLeibnizian metaphysics), but I shall try to show that it (...) is true from the philosophical point of view as well. The first problem I would like to discuss is the actual relationship between Hume and Leibniz. Hume never openly criticized the views of Leibniz. On the other hand, Hume did not admit himself to be a follower of him. Did Hume everread any works ofLeibniz? Hume has never said thathe did. Hume also hasn't directly quoted these works, so it looks like Hume wasn't acquainted with them at all. Nonetheless, we can show that already in 1739 Hume had known Theodicée which can be considered as the main treatise ofLeibniz. In his Abstract Hume writes: The celebratedMonsieurLeibnitz has observed it tobe a defect in the common systems of logic, that they are very copious when they explain the operations ofthe understanding in the forming ofdemonstrations, but are too concise when they treat of probabilities, and those other measures of evidence on which life and action entirely depend, and which are our guides even in most of our philosophical speculations. In this censure, he comprehends the essay on human understanding, Ie recherche de la vérité, and l'art dépenser.1 The fragment is a rendering of the following passage from Theodicée: caril n'y a rien de plus impartaitqui nostre Logique, lorsqu'on va au delà des argumens nécessaires; et les plus excellens philosophes de nostre temps, tels que les Auteurs de l'Art de penser, de la Recherche de la vérité, et de l'Essai sur Volume XLX Number 1 19 VADIMVASILYEV l'entendment, ont été fort éloignés de nous marquer les vrais moyens propres à aider cette faculté qui nous doit faire peser les apparences du vrait et du faux: sans parler de l'art d'inventer.2 So, it is highly probable that Hume knew Theodicée. The ideas ofLeibniz in Hume's philosophy The most important philosophical ideas of Theodicée are: the definitions ofpossibility and oftwo kinds ofnecessity, a theory of"the best possible world" and a conception ofthe pre-established harmony. As we shall see, all these ideas, one way or another, were assimilated by Hume. In his Theodicée Leibniz states that a distinction should be made between two kinds of necessity and, correspondingly, between two kinds ofnecessary knowledge: metaphysical and moral.? ne faut done que bien entendre des distinctions, comme celle que nous avons pressée bien souvent entre le necessaire et le certain, et entre la nécessité métaphysique et la nécessité morale. (Theodicée, 284, par. 282) Metaphysical or mathematical truths are such that propositions which are opposite to them imply contradictions. Or les vérités de la Raison sont de deux sortes; les unes sont ce qu'on appelle les Vérités Eternelles, qui sont abolument nécessaires, en sorte que l'opposé implique contradiction. (Theodicée, 50, par. 2) Not so regarding the moral truths; the opposite statements may be false but they imply no contradictions and are possible: "? est vray qu'il n'y auroit point eu de contradiction dans la supposition que Spinosa fût mort à Leide, et non pas à La Haye; il n'y auroit rien de si possible" (Theodicée, 218, par. 174). The possibility is equivalent to logical consistency and what is possible may be distinctly conceived: puisqu'il y a bien des choses qui ne sont jamais arrivées et n'arriveront jamais, et qui cependant sont concevables distinctement, et n'impliquent aucune contradiction, comment peut on dire qu'elles sont absolument impossibles? (Theodicée, 257, par. 234) 20Hume Studies HUME: BETWEEN LEIBNIZ AND KANT Hume uses all these definitions. The following fragment is a good example. The non-existence ofany being, without exception, is as clear and distinct an... (shrink)

This article discusses the conditions for delimitation of modernity and futureculture, as well as the concept of modernity. Vadim Belyaev claims that what the author refers to as futureculture, in fact does not go beyond the boundaries of modernity; these are rather the processes of promodernity and countermodernity. Vyacheslav Maracha polemicizes with Belyaev’s statements. Belyaev substantiates his critical rhetoric, gives characteristics to his interpretation of modernity, and claims that the author did not explain the thesis on the completion of (...) modernity and the establishment of futureculture. The author partially agrees with the criticism and provides additional arguments: characterizes the definition of modernity used by him; distinguishes between the new worldview, semantic reality of culture, and projects of modernity, realization of these projects and objective reality results from implementation of the projects of modernity and responses to new challenges of the time, as well as construction of the social institutions of modernity. The latter statement is illustrated on the example of the formation of state institution, the study by Martin van Creveld “The Rise and Fall of the State”. The conclusion is made that all plans and fundamental structures of modernity can no longer ensure normal flow of modern life, but rather generate problems and social destructions. Objectively, modernity has been reborn and is nearing completion. The author formulates certain ideas and meaning that reveal the formation of the future culture. (shrink)