Immanuel Kant’s Observations on the Feeling of the Beautiful and the Sublime is examined in the context of the emergence of the epistemological practice of scientific observation. By focusing on the genre-stylistic and semantic-structural features of the text the authors demonstrate the mechanisms of observation as well as the methods of describing the results characteristic of mid-eighteenth century science. The authors consider Kant’s treatise to be a hybrid text: on the one hand, it attests to the importance of the natural (...) science paradigm and the degree of its influence on the humanities in the modern period; and, on the other hand, it bears witness to the multi-genre character of philosophical treatises, combining as they do the considered and serious wisdom of philosophy, the precision of scientific terminology and the figurativeness of a work of fiction. Kant is perceived not only as a researcher and philosopher capable of bringing out the essence of the particular and changeable captured in observation, but as a writer with a consummate command of the apparatus for keeping the reader’s attention through linguistic devices and practices of image-creating. The authors demonstrate how the categories of the “beautiful” and “sublime” become a general framework for the description of the moral and mental properties of human nature. The authors show that Kant’s use of “aesthetic” wording in the title of his treatise does not announce that his aim is analysis of artistic perception and practices, but mainly refers to the form of his anthropological study and conceptualisation of scientific knowledge. Kant has transferred the technique of visualisation from natural sciences to the objects of philosophical inquiry, thus contributing to the development in the humanities of representative practices, the scientific method of observation as well as the corresponding epistemic and literary genre. (shrink)

Книга представляет собой исследование, где предпринимается попытка на основе детальной проработки первоисточников и воспроизведения основных ходов мысли и интуиций Гегеля и позднего Шеллинга провести сравнительный анализ их учений об абсолюте.

t. 1. Vlastʹ kli︠u︡cheĭ -- t. 2. Na vesakh Iova.

Издание адресовано научным работникам, преподавателям, студентам и аспирантам, а также практикам, интересующимся вопросами истории философии, эстетики, религиоведения и смежными проблемами.

The concept of the "new working class" was advanced by French Left radical sociologists 15 years ago, at a time when the social consequences of the revolution in science and technology under the conditions of governmentally intertwined monopoly capitalism had not yet become sufficiently clear. Bourgeois ideology hastened to interpret the social changes within the world of hired labor as the "dissolving" of the working class, its loss of revolutionary consciousness, and its integration into industrial society. Against this background, the (...) concept of the "new working class" stood out primarily because of its bearings on revolution: it asserted that the carrier of revolutionary ideas in the world today is precisely the working class, but not this class as a whole, only the portion of it associated with advanced branches of the economy. The concept of the "new working class" differed from the programs of the "New Left," with their spontaneous, emotional protest, in that it possessed a comprehensive, theoretical argumentum, reflecting both the changes in the economic and technological conditions of contemporary capitalism and the evolution of the social psychology of class consciousness. (shrink)

The paper proves that a historical method in Marxism is not identified to a dialectical method. The logic of history and the logic of its analysis in Marxism do not always coincide. The Logical coincides with the Historical only in eternity as it actually occurs in the works by G.V.F. Hegel. Eternity which has already witnessed everything does not know history any more. In the same way, history also begins there where the eternity comes to an end. Therefore, artificial identification (...) of the Logical with the Historical in Marxism led sometimes to actual mistakes. It is no wonder that it has always caused discussions in Marxism. They are mainly explained by the fact that the deductive, abstract-to-concrete method in which the “General” appears before the “Concrete” is an anti-historical method in its Nature. In real human history the “General” which is generalization of many “Concrete” could not appear before the latter in any way. For this reason, the real historical materialism needs an inductive method of knowledge. Only in that case historical materialism will cease to remain the soviet “histmat” and becomes the real form of a new world outlook. The author is of the opinion that the Party spirit of the Soviet philosophy promoted preservation of the anomalies mentioned in Marxism. The open discussion could help to find valid but not inherited from Hegel relation of historical and logical methods in Marxism. (shrink)

для научных работников, преподавателей, аспирантов, студентов юридических вузов и факультетов.

Книга вводит читателей в круг современных междисциплинарных тенденций исследования научного познания. Для специалистов.

ch. 1. Filosofii︠a︡ russkikh revoli︠u︡t︠s︡ionnykh demokratov i estestvoispytateleĭ.

UNESCO has declared 1996 to be the year of tolerance. The issue of tolerance has been discussed at a number of conferences, seminars, and symposia both in our country and abroad. I have participated in some of these discussions and would like to share some thoughts on this problem. But first let me call attention to a number of points that will become clearer later on. First, the idea of tolerance is in reality not as simple as it seems, because (...) it proceeds from certain premises and entails a number of conclusions. Moreover, it may be understood in different ways leading to different results. Most importantly, this seemingly limited, although practically important issue is associated with a number of fundamental philosophical questions bearing on our understanding of man and his identity, the possibilities and limits of cognition and mutual understanding, and so forth. (shrink)

Whereas feminist theory has revitalized our understanding of the culture of medieval Europe, gay theory has only recently begun to review and rewrite that period of our past. Simon Gaunt, writing in 1992, offered several explanations for this state of affairs—including the homophobia of many educational institutions and a notable lack of visible gay scholars in the field. But the following explanation, I think, goes deepest, and is historically the most intractable. However much medieval women may have differed from modern (...) women, he reminds us, they are “clearly and prominently visible within [medieval] systems of representation.” Though we need to reconstruct their experience with care, since most of the records were produced by men, there is nonetheless no shortage of material. Not so for men whose desire was stirred by other men: “one of the prime difficulties in conducting research on the experience of gay people in the Middle Ages is simply lack of data. With whose experience do we identify?”. (shrink)

Properties of non‐canonical GC base pairs and their relations with mechanochemical cleavage of DNA are analyzed. A hypothesis of the involvement of the transient GC wobble base pairs both in the mechanisms of the mechanochemical cleavage of DNA and epigenetic mechanisms involving of 5‐methylcytosine, is proposed. The hypothesis explains the increase in the frequency of the breaks of the sugar‐phosphate backbone of DNA after cytosines, the asymmetric character of these breaks, and an increase in break frequency in CpG after cytosine (...) methylation. As an alternative hypothesis, probable implication of GC+ Hoogsteen base pairs is considered, which now exemplify the best‐studied non‐canonical GC base pairs in the DNA double helix. Also see the video abstract here https://youtu.be/EUunVWL0ptw. (shrink)

The bourgeois mind rejects the laws of the present epoch. It does not regard them as valid or, so to speak, rational. Therefore the problem of the absurd has recently been gaining ever increasing attention in contemporary bourgeois ideology. It is dealt with in the most diverse fields, to wit: philosophy of history , esthetics ; as the principle of a relativist axiology ; finally, as a conception in philosophical anthropology . It is, specifically, the last-named, anthropological interpretation of this (...) problem that underlies all its other aspects, inasmuch as the individual personality is regarded by bourgeois ideologists as the creator of cultural values, as the active subject in the process of cultural history and the active subject in all history whatsoever, so that the understanding of the behavior of the personality and all its activity depends upon the conception of that personality. (shrink)

This concise history of the Institute of Philosophy of the Russian Academy of Sciences includes discussion of the main periods of its development, its research problematic, and changes that have occurred in the life and work of the institute over the past two decades.