This article studies the unrestraint in beliefs associated with the overemphasizing of our beliefs. The author argues that the intolerance for other points of view appears (among other factors) because of a naively-objectivist understanding of philosophy, one which is based on two assumptions: first, philosophy is considered only as a theory and not an individual practice, not an experience, and second, the truth is considered as identical to a certain ideal-objective content that can be in one’s possession.There are true ideas (...) and proper words. If we learn these ideas, we will definitely seize the truth. The author opposes this understanding the notion of philosophy which is based on the experience of the encounter and upon reflexive comprehension of this experience. It is possible to minimize unrestraint in beliefs if we assume that all the points of view including our own are considered as belonging to the incomprehensible Absolute. (shrink)

This article is devoted to understanding the worldview expressed in Vladimir Bibikhin’s Leo Tolstoy’s Diaries. The most important feature of this worldview is its practical nature: Bibikhin focuses on changing one’s view of things instead of trying to develop a doctrine. Practical phenomenology is extremely vulnerable to criticism because of its pre-philosophical nature. Therefore, at this stage, I try to explicate some of the features of this peculiar thought while avoiding trying to find its faults. I draw a connection between (...) Bibikhin’s ontological interpretation of the phenomenon with Heidegger’s concept of detachment (Gelassenheit) as a form of behavior, and illustrate that practical phenomenology turns out to be an ontology of contact. It thematizes the philosopher’s own being and focuses on the problems of the contact made in the “change of view,” in which thought, word, and deed converge. Bibikhin’s practical phenomenology is on the outskirts of modern academic philosophy, gravitating towards understanding philosophy as a way of life, in which the contemplative attitude takes the leading place, paradoxically combining experiment with their perception of “first things,” trust in them, and the ability to describe the indescribable, the “change of view.” This makes practical phenomenology related to the experimental phenomenology of Michel Henry. (shrink)

Ludwig Wittgenstein’s philosophizing is deeply ontological, and can be defined as a reflexive gesture of keeping silent. The silence secured by reflexing is an essential part of a philosophy. A philosopher has to use language, but things that pass over in silence must influence things he or she says. The speech manifests not only in the spoken, but also in the unspoken. How is it possible? Through understanding a reflexive speech as an action or gesture of annihilation of speech. The (...) expressed words in philosophy and expressed philosophical concepts are just means of referring to the ultimate value which should be thrown away immediately because it cannot say anything about the inexpressible. The philosophy as a gesture of keeping silent is an attempt to meaningfully keep silent through the constantly evolving reflexive annihilation of your own speech. The philosophizing which takes into account the importance of silence becomes a minimalistic gesture. (shrink)

The article introduces an idea of practical philosophy, a philosophy which is aimed at changing a philosopher, not at developing philosophical knowledge. Philosophy is not another theory of being or knowledge, but a way of holding oneself in the state of being open. It is stated that this philosophy is based on differentiating the experience of the encounter and its conceptualization, that they are not equal. A philosophical concept not only points at the source of the philosophical thinking, but also (...) eclipses it. The main obstacle for a philosopher is his/her own self, tempted by his/her own philosophy. (shrink)

The article focuses on understanding some of the self-evident premises of the philosophy of the 17th–19th centuries that make up the horizon of the Enlightenment. One of these premises is Immanuel Kant’s idea of independent thinking. Based on the analysis of the polemics of Kant and Friedrich Heinrich Jacobi about the “extrasensible abilities” of the reason, the question is raised about the possibility of understanding someone else’s concept based on other existential preferences. Answering this question, we distinguish between the concept (...) of the Enlightenment and the practical principle of the Enlightenment and show that the supporter of the ideology of the Enlightenment (Kant) and his critic (Jacobi) appear in the light of the principle of independent thinking as the spokesmen of the spirit, not the letter of the Enlightenment. A condition for understanding someone else’s concept is a productive misunderstanding, which is one of the aspects of the principle of independent thinking: the acceptance of the self-evident as incomprehensible, the shift of one’s attention to one’s own how-being and the perception of thought as a gift. (shrink)

This book translates into English ten influential articles and extracts from books about Homer written in German over the past fifty years. The work of prestigious scholars such as Wolfgang Schadenwaldt, Karl Reinhardt, and Hermann Fraenkel are represented. These key works, which cover such topics as similes, the end of the Odyssey, the adventures of Odysseus, the meeting of Hector and Andromache, ring-composition, the Telemachy, and Homeric social life will now become easily accessible for the first time to teachers (...) and scholars in the English-speaking world. An accompanying introduction develops the arguments in the light of contemporary scholarly concerns. (shrink)

The article analyzes the creativity of one of the most famous Russian neokantians Boris V. Yakovenko. Despite the fact that the work of Yakovenko becomes the subject of analysis of an increasing number of researchers both in Russia and abroad, it has not yet taken place in a systematic analysis. The article attempts to consider the philosophical creativity of the Russian philosopher systematically, revealing both the main directions of European thought that had the greatest influence on the position of Yakovenko (...) and the main areas of philosophy to which the efforts of the national thinker were directed. These, according to the author, include the history of philosophy and the system of so-called transcendental pluralism. It is pointed out that the history of philosophy for Yakovenko is a single holistic process and therefore is the history of the development of philosophical ideas, and not the history of life and work of individual philosophers. According to Yakovenko, the general philosophical scheme of historical development looks like this: from Greek cosmism to German epistemology and the beginning ontological turn in modern philosophy. There is also the belief of B.V. Yakovenko that there is no national philosophy. In his opinion, philosophy, as well as science in General, can only be international. His second main thesis concerning the development of philosophy is that philosophy should be independent from other branches of human knowledge and knowledge. She must not be a servant of theology or science. The article also presents various stages of the Russian philosopher's development of his version of the concept of pluralistic philosophy. According to Yakovenko, only pluralistic philosophy is able to know the essence as the main object of philosophy. (shrink)

El artículo reconoce los aportes que la Dra. Julia V. Iribarne realizó en torno a la ética en perspectiva fenomenológica, especialmente en su obra De la ética a la metafísica. Con base en estas contribuciones se responden tres preguntas: ¿cómo la generatividad y la temporalidad se convierten en estructuras de la eticidad? ¿Cómo hay, fenomenológicamente, una metafísica en cuanto se conoce la mismidad y la alteridad trascendentalmente? ¿Es Dios para la ética un fictum o un factum? A modo de colofón (...) se alude a la centralidad de la mente y el esclarecimiento de los estados mentales como avance en el fundamento y despliegue de la ética.This article identify the contributions that Dra. Julia V. Iribarne made around ethics in phenomenological perspective and especially her work Ethics in the way of metaphysics. According to her contributions we could answer these three questions: How generativity and temporality becomes structures of the ethics? How is possible, phenomenologically, a metaphysics if we know self-hood and otherness transcendentally? Is God a fictum or factum for the ethics? As a final reference, we will talk about the centrality of mind and we will try to clarify the rationale and mental states like a development of the ethics. (shrink)

Summary New scientific work on the ancient landscapes of Germany and Britain makes it very likely that the Roman decision to abandon attempts to conquer Germany as far as the Elbe, most clearly expressed by Tiberius in 16 AD, was strongly influenced by perceptions of the heavily wooded landscape of that region. There were other reasons too: the concern of emperors to hinder potential rivals; the sheer difficulty of advancing to the Elbe; and the increasing concern of the emperor and (...) his advisers for the fiscal effects of this and other potential conquests. But what is new is that the evidence of arboreal and non-arboreal pollen shows that Germany was a less attractive target than agrarian England. (shrink)

During the German-Soviet War and in the decades that followed, the Volyn Orthodox clergy functioned under a cohesive social ghetto, which was to ensure the gradual assimilation of the social group in accordance with the needs of the totalitarian regime. In this situation, the national self-awareness of a part of the sacred priests did not fit into the coordinates of the Nazi religious and ethnic politics and, later, into the process of creation of the Soviet people. The question of (...) national identity remains relevant, and now, when it is the basis of the newest Ukrainian state-making, it has caused division in the Orthodox field. The national consciousness of the Volyn clergy in the years of war and in the era of Soviet totalitarianism never became a topic of separate study. To date, scientists have only partially addressed the problem. Although in 1960, the head of the ROC Council, V. Kuroedov, said that the remnants of religious remnants contributed to preserving the bourgeois nationalist sentiment. The compilers of the first volume of documents and materials “Martyrology of the Ukrainian Churches” Osip Zinkevich and Alexander Voronin, analyzing the national composition of the bishopric of the Russian Church in Ukraine as of 1986, hoped that in case of revival of Ukrainian Orthodoxy, the origin of some of them role. (shrink)

_The purpose_ of the article is to comprehend the Husserlian model of constituting temporal modes through the ability of intentional "retentional-protentional" consciousness, as well as to clarify the possibility of interpreting its positions in the reconstruction of the concept of anthropic time. _Theoretical basis._ The theoretical framework of the research includes: 1) the interpretation of the phenomenological reflection of "time-consciousness" by E. Husserl in the context of solving the problem of phased-differentiation of this form of temporality; 2) the concept of (...) anthropic time (V. Khanzhy). _Originality._ For the first time in research literature, the possibilities of applying the ideas of Husserl to the reconstruction of the concept of anthropic time are considered through the interpretation of the phenomenological solution to the problem of temporality, proposed and specified in Husserl’s "time-consciousness" concept. _Conclusions._ The comprehension of the Husserlian model of intentionality of consciousness through the "grasping-from-now" and the constitution of phases of phenomenological time through the component of "exiting-from-now" showed that solving the problem of phased-differentiation of phenomenological time leads to the observation of the impossibility of isolating the modes of past, present, and future as self-sufficient and unconditional. More accurate indications, based on the constitutive intentionality of consciousness on the "grasping-from-now" phases of time (as conventional), are as follows: a) the abilities of retention and recollection are the foundation for the constitution of the past and its connections to the present; b) the perception establishes the basis for the phase of the present itself; c) the possibilities of protention and anticipation (as forms of imagination) constitute the future and its connections to the present. By the concept of retention, Husserl fixes a certain primary memory (the present "now" of a past interval), which enables retaining the past in the present. The category of recollection or secondary memory is used by the philosopher to refer to the self-sufficient reproduction of past experiences (without being joined to present perception). The fundamental difference between recollection and retention is that the former _re-_presents a temporal interval, grasping its content and reproducing it as it was in the past, while in the latter, the perceived duration is presented as a fragment of time that has just passed. According to the German philosopher, the "grasping" of the present phase is performed by perception. Through the constitutive intentionality of consciousness, perception synthesizes the results of primary-actual activity and retentional holding of duration. The second part of the article will present solutions to the following research tasks: 1) analysis of the possibilities of protention and anticipation in constituting the future and its connections with the present; 2) understanding the possibility of using interpreted forms of Husser’s ideas in reconstructing the concept of anthropic time. (shrink)

The work is carried out in line with the Russian dialectology of the German language. Its relevance comes from the fact that it is devoted to one of the territorial forms of German, which was never before linguistically studied. The authors of the paper conducted the field work in the territory of Novosibirsk region and collected data that allow analyzing the language situation of the Germans residing there. In the proposed article, the first results of this analysis are (...) presented, which give an idea of the main social and linguistic characteristics of the native forms of the German language in Novosibirsk region. In particular, the main components of the linguistic situation of the ethnoterritorial community under consideration are identified, the communicative power of each component is described, and the dialect identification of the native forms of the German language in the surveyed region is carried out. When modeling the language situation of the Germans of Novosibirsk region, the phenomena caused by interlingual contacting are emphasized. The authors show that on the territory of Novosibirsk region there are German idioms long staying outside the main continuum of German language and representing unique language formations. These language formations show signs of West Central German, and also includes phenomena caused by language interference. The simulated language situation is characterized as unbalanced - the demographic and communicative capacities of German dialects in the region under consideration are much lower than those of languages with majority status. It is noted that the demographic and communicative capacities of the described territorial forms of German language are in the process of a rapid decline. (shrink)

El sentido como cabe o entre en el orden de lo público, en laCondición humana de Hannah Arendt, es de suyo esclarecedorde las posibilidades del lenguaje; y, de retorno, el lenguaje comofundamento para la comprensión de lo político (público); en estosdos lados se presenta como una dialéctica del fluir de la acción–que quizá por igual puede llamarse: la experiencia humana delmundo. Interesa, igualmente, ver la distinción entre el fluir –en elmodo del río heraclíteo– del sentido y la emergencia –en el (...) mododel nacimiento del agua en una fuente. Nuestra hipótesis es queen el pensamiento de Arendt tiene más el segundo que el primersentido. ¿Cómo se relacionan en este caso tiempo y sentido? Es,como telón de fondo, la pregunta que atraviesa nuestro “ensayode comprensión”1. La ponencia se desarrollo en cinco apartados;en el apartado, I La preeminencia del derecho, se mira el enlaceentre la teoría política de la autora y juicio de Eichmann; en elapartado II, La identidad narrativa, se estudia la primacía de lajustificación en mediante la cual el sujeto se construye en el relatoy, así mismo, el ir hacia o la apertura de sentido que ofrece elmismo; en el apartado III, Lo público, se estudia cómo la intersubjetividades terreno común para llegar a construir lo propio, la esfera de propiedad; en el apartado IV, El lenguaje, se mira sucarácter de entre, en medio de o cabe tanto en las relacionesintersubjetivas como en la comprensión subjetiva de mundo; finalmente,el apartado V, La persona, y a manera de conclusión sediscute la preeminencia de las tesis agustinianas sobre la persona–su carácter de hipóstasis al ser, al tiempo, entre y suidad– encuanto relación, así mismo se discuten los alcances y limitacionesde la tesis de la autora siempre que se evalúen a la luz de la perspectivafenomenológico-genética para el estudio de la políticacomo cosa misma. (shrink)

Este artículo se propone: I. Dilucidar la pasividad en tanto campo de investigación fenomenológica para establecer que el cuidado del alma es la reflexividad que sabe el peso de la misma. II. Presentar el chorismós como la condición de posibilidad de ser uno uno mismo, y de poder llevar a cabo la tarea de la libertad. III. Establecer la libertad como metanoia, es decir, la puesta en juego del despliegue de los potenciales físicos y anímicos que afirma un horizonte de (...) posibilidad y responsabilidad en tanto transformación absoluta de lo mismo en lo otro. IV. Sustentar que lo metafísico de la libertad radica en que se proyecta en una futuridad infinita, pero se arraiga en el suelo de lo que ha posibilitado el presente viviente, aquí y ahora, como ha sido donado. V. Para finalizar se dilucida —como anexo— la propuesta del pensador checo en torno a la conversión como condición de posibilidad de la formación. Todos estos temas tienen como hilo conductor el problema de la experiencia pasiva en el pensamiento de Jan Patočka y lo que podría considerarse como los límites del eurocentrismo. (shrink)

The relevance of the study has two sides — individual and general. In its essential aspect, it is the development of achievements of predecessors by consistently taking into account the latest data on trends and changes in the interconnected spheres of education, economics and culture. In the individual aspect, it is about improving the professional means of improving the efficiency of teaching foreign languages in order to form students with a high level of linguistic-professional competence. Public relevance is the goal (...) of educating young people in a new patriotic direction, because today, due to various global influences, the classical principles of life in the agrarian system, created in recent centuries, or in the industrial society, are devalued due to various global influences. The purpose of the study in a broad sense was to highlight the causes and consequences of the European religious Reformation as the main factor in accelerating the movement of the whole of Western Europe to the position of the world leader that previously belonged to China. We see precis e tasks in the integrated analysis on the basis of the latest discoveries of many humanities and exact sciences in the educational, economic and cultural systems of Germany and other successful European states. On this basis, we hope to fulfill the public task which is to make significant proposals in the plans and practice of higher education reform in Ukraine. The methodology of the study relies on the best classical means, on the principle of historicism and the continuity of the connection between the material and the ideal, a modern multidisciplinary approach. For the highest effectiveness of the research, we will use the latest scientific data and recommendations of the innovators who collect and use these data. The results of the study mostly follow from the mentioned new discoveries. They testify that in ancientt history, in the role of locomotives of civilizational progress in the western part of Eurasia, direct descendants of the inventors of agriculture acted, among which the especially great contribution belongs to the ancestors of Ukrainians from the territories of Trypillya and the Great Trypillya. It is indicated that during the existence of the Great Trypillya, future German farmers acquainted themselves with the technologies of the Great Trypillya, so the German language, through borrowed words, became part of the Indo-European family. It is noted that after the collapse of the Great Trypillya, the Germans and Slavs became neighbors along the meridian Elbe. In the age of steppe invasions, future Ukrainians and Germanic tribes did not get in contact, and the influence of the Roman Empire was mostly experienced by western lands. Emphasis was placed on the evolution of ideological, religious and other paradigms in the territory of Germany after the collapse of the Holy Roman Empire, which determined the development of the nation for the next hundreds of years. The religious and philosophical paradigmatic origins of those unique features of culture and education that during the nineteenth century were emphasized. brought Germany to the position of the scientific and technological leader of the world. The high role of German neo-humanism and the Berlin Research University were noted. In the final section, special attention is paid to religious issues and to the destructive impact on social and other processes in the German immigration flows of Islamists. The conclusions focus on the competition of several important paradigms in the education of modern Germany and the proposals made to incorporate German experience in legislation and the use of the Bologna process. An important caution is made regarding the choice of Germany's strategy for the development of the scientific and educational complex 'within the framework of the Lisbon project. This country has become a world leader not only in alternative energy, but also in the implementation of the fourth industrial revolution. We consider an example of this leadership like the regular world conferences in Davos, which involve the majority of influential politicians and economists. (shrink)

This book is a translation of W.V. Quine's Kant Lectures, given as a series at Stanford University in 1980. It provide a short and useful summary of Quine's philosophy. There are four lectures altogether: I. Prolegomena: Mind and its Place in Nature; II. Endolegomena: From Ostension to Quantification; III. Endolegomena loipa: The forked animal; and IV. Epilegomena: What's It all About? The Kant Lectures have been published to date only in Italian and German translation. The present book is filled (...) out with the translator's critical Introduction, "The esoteric Quine?" a bibliography based on Quine's sources, and an Index for the volume. (shrink)

The only English translation of the whole of the Philosophie der Weltgeschichte, in an attractive paperbound reprint. Sibree's translation, needs revision, as does the German text on which it is based, but this is a useful edition nevertheless, and it is better to have it than none at all. Friedrich's brief new introduction is a model.--V. C. C.

A literal German translation of Vico’s De Antiquissima Italorum sapientia liber primus and the Risposte. The entire Latin text of the De antiquissima is presented with a German translation on the opposite page. The Italian Risposte are likewise printed on one page with a German version on the other. The book is attractively published with a soft cover but without an index.

Kant, Immanual was a German philosopher, the founder of German classical idealism, born in the city of Koenigsberg . Upon graduation from the university there , he became a private tutor. In 1755 he became privatdozent and in 1770 professor at Koenigsberg University. His development as a philosopher may be divided into two periods — the precritical , and the critical, when he undertook the criticism of reason, set forth in Kritik der reinen Vernunft , Kritik der praktischen (...) Vernunft , and Kritik der Urteilskraft. (shrink)

In Ukraine, historically, there have been various religions, both national religions of peoples and world. In the Ukrainian territory, such a striking phenomenon of the Jewish religious tradition as Hasidism is emerging. This stage of Hasidism is conventionally called the second to separate it from German Hasidism of the Middle Ages. Ukrainian-Polish Hasidism gave birth to its numerous directions. Among them there is good Hasidism, as well as Uman, Chernobyl, Karlin-Stolin directions. Chabad, in its modern form with the adoration (...) of the lover's rebbe, originated in the teachings of Schneur Zalman, who brought Hasidism as close as possible to the traditional tenets of Judaism and insisted on an intellectual service to God, restraining excessive religious emotionality. The Ukrainian roots of Hasidism in general and Chabad in particular, as well as the Ukrainian origin of the Seventh Lubavitch Rebbe, contribute to the return of this movement to the territory of Ukraine after the atheistic period of the Soviet Union. (shrink)

A hard-cover reprint of Royce's "Essay in the Form of Lectures." Royce discusses modern philosophy both historically, by describing the views of some of its chief figures--mainly Germans of the nineteenth century--and systematically, in terms of some of its central ideas--e.g., evolution, freedom, and the reality-ideality dichotomy. The result is both a survey of modern thought and an introduction to the thought of Royce.--V. C. C.

In this publisher's preface to 'Beobachtungen über den Geist des Menschen und dessen Verhältniß zur Welt' - outstanding, but, despite its merits, so far almost totally unknown philosophical treatise of the late Enlightenment, published in 1790 under a pseudonym 'Andrei Peredumin Koliwanow', I show that the real author of this book was an educator Christlieb Feldstrauch (1734 - 1799).