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1. Proceedings of the XXII World Congress of Philosophy: Volume > 36
L.M. Demchenko Phenomenon of Self-alienation of Culture as a Basis of Transformations of Philosophy in the Present-day world
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This article covers issues illustrating determining significance of philosophy as a theoretical reflection over the utmost bases of culture as well as processes, conditioned by phenomena of alienation and self-alienation of culture, resulting in its integrity, uniqueness and originality demolition. This, in its turn, definitely leads to various kinds of deformation of philosophic reflection. The most important tendency in subduing the crisis of culture and philosophy is to project a new type of philosophizing, represented in the critical philosophy of “Frankfurt’s School”, and other trends, which emphasize ideas of correlation between philosophy, science, art and morality, and transforming its former states into the new stream of philosophizing and questioning. Variety of philosophic trends, originality of its approaches, variety of its ”images” is determined, to a considerable extent, not only by contradiction of philosophic process, but also by the status of culture, its deformations, its former values devastation as well as forming new ones, decaying of its integrity, embodied in the form of alienation and self-alienation of culture.Self-alienation of culture only reveals alienated character of society itself, both its creators and its consumers, dividing and studying cultural values. Transformations of philosophic ideas appear not only in the form of reconsidering for historic and philosophical process achievements, but also in the form of new forms of society and culture reconsidering, appealing to the future in the outline of its humanitarian development.
2. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Edward Demenchonok Rethinking Cultural Diversity: From Multiculturalism to Transculture and Egalitarian Universalism
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At The paper analyzes the problems of cultural diversity and universality as elaborated in the concepts of “intercultural philosophy” (Ra 1 Fornet-Betancourt), “transculture” (Mikhail Epstein), and “discourse ethics” (Jürgen Habermas, Karl-Otto Apel, and Seyla Benhabib). In the postmodern theories of culture, there is an internal tension between multiculturalism and deconstruction. Multiculturalism implies an essentialist connection between cultural production and ethnic or physical origin. In contrast, the paper argues for a concept of cultural diversity free from determinism and representation. The paper articulates a criticalphilosophical-methodological approach at the heart of which is Mikhail Bakhtin’s dialogical philosophy and the idea of “vnenakhodimost” (“outsidedness”). According to Mikhail Epstein’s concept of “transculture,” each culture is incomplete, thus needs to transcend its borders in dialogue with other cultures. Transculture is a path of liberation of the individual from the symbolic dependencies of culture itself and self-imposed identities. It is a state of virtual belonging of one individual to many cultures. Critical universality means diversity as a property of a single individual or a single culture insofar as they can include the diversity of others. It is viewed as an internal diversity of individuals, their dialogical openness to others and self-identification primarily as members of humanity. The paper focuses on Jürgen Habermas’s analysis of the problem of cultural identity and diversity in terms of the liberal conception of equality and cultural rights. Multiculturalism itself is not immune from knowledge/power relations. Its paradox is that individual basic liberties are restricted in the name of the securing collective rights of culture groups. Habermas argues that these problems can be solved only from the perspective of “the difference-sensitive egalitarian universalism of equal rights.” Mutual recognition requires a transformation of interpersonal relations through discourse and public debates over identity politics. Attention is paid to David Rasmussen’s analyses of conflict and toleration within the confines of a post-secular society.
3. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Serghey Gherdjikov Rethinking by Global Relativity
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This paper continues my “Virtual and real Relativity” (section Ontology). Both present the monograph: Philosophy of Relativity (Gherdjikov 2008). We pass each other. In the same degree we do not know ourselves as an ego, as community, as civilization. This is an unconsciousness relativity effect, which comes into being in the process of communication between cultures and between individuals. Relating is virtual defining – projection of the real connection between moments of alife process. ‘This’ without ‘that’ is not this. ‘I’ without ‘you’ is not I. ‘West’ without ‘East’ is not west. ‘Man’ without other living beings is not man. Global relativity awareness. The live awareness of relativity makes our mental forms conditional and we do not expect them to be the same as other people. We explore other people’s attitudes and categories like religion without a God and a fate, freedom without individual independence, nature without the division in ‘human’ and ‘animal’ and world beyond the division ‘nature–culture’. We realize the relativity and conditionality of the I, the Absolute, Necessity, Causality, Freedom. Thisbrings us nearer to planetary wisdom: we all are human and living beings and have to uphold our unconditional life against the destructive forces. This theoretical scheme is developed into a study, giving new solutions to a series of problems concerning information and meaning, the world and language, identity and difference.
4. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Vladimir Glagolev Correlation of the Sacral and Aesthetic in Religious-Artistic Works
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In the world of globalization religious-artistic works remain a phenomenon study of which allows to observe the main tendencies of socio-cultural dynamics taking into account complicated and multi-plan contexts of its realization. Methodological peculiarities of the suggested approach base on philosophic comparative study and interdisciplinary method, which allow neutralizing negative consequences of scientist approach based on physiological–ideological projectivity. In this case correlation of sacral and aesthetic works as crossing of “vertical” and “horizontal” dimensions which opens “the second derivative” of thecreative process – its Stereological orientation. At the threshold of the second decade of the 21 century it is expedient to activate comparative analysis of the problem of creation through the prism of cultures of various types at the specific material. This will allow us to understand more fully opportunities of global strategy of unity of the humanity on the basis of great achievements of culture having determined its boundaries and perspectives.
5. Proceedings of the XXII World Congress of Philosophy: Volume > 36
V.S. Glagolev Typological Peculiarities of Religious and Aesthetic Medium of Christianity in the 20th ‐ Beginning of 21st Century
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The report brought to the section members’ notice issues consideration of the major tendencies of religious and aesthetic medium transformation laying the emphasis on the major factors of this transformation together with its socio-cultural basis. Based on the comparison of the processes taking place within Catholicism, Protestantism and Orthodoxy the report marks the concurrency of religious and aesthetic processes present within the named confessions which challenges the idea of absolute uniqueness of religious and aesthetic experience of the orthodox in Russia nowadays. The syncretism in the first place and dialectical unity of fundamentalism and modernism in the second, can be considered as the leading tendencies of transformation of religious and aesthetic medium of modern Christianity.
6. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Emilia Guliciuc Identity, Modernism, Postmodernism and Transmodernism
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We could ask: how national could be a culture or another? The modernist or postmodernist perspectives seems to be unilateral here. Could be transmodernism the right sollution? The distictions between modernism, postmodernism and transmodernism are actually a pretext to set into discussion again the old dispute between Culture, regarded as a humanity universal feature and national cultures, perceived as a human community tradition symbol (community that claims a territory, a language, a religious belief and a certain government form).
7. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Viorel Guliciuc Transmodernism and Philosophy of Human Diversity
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We are living in the transmodern era. Now we could detect beyond the similarities and the differences between the modernism and the postmodernism the common search for the human integrality. Only this time we are not beginning with the proclaimed human unity, but with the human diversity. The Human Being has a non generic universality. The unity is purpose before being ground.
8. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Zilya Habibullina Sociocultural Potential of Russian Cosmism
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The present paper deals with the Russian cosmism in the conditions of modern society and views. The cosmism is conveyed in both philosophical and naturalistic aspects. The idea of the so-called cosmicity of the human and cosmic outlook is one of the most attractive features of the Russian cosmism for our contemporaries. Among the fundamental issues elaborated by the Russian cosmists is an idea of dynamic evolution. It is the lack of integral system of social actions that indefinitely postpones the implementation of the projects, elaborated by the Russian cosmists. Many ideas of the Russian cosmism are topical, in a view of new discoveries in the field of science, technology and cosmos development they have become even more convincing.
9. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Vadim Kortunov Modernization of Russia in the Context of Cultural Experience of the East and West
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10. Proceedings of the XXII World Congress of Philosophy: Volume > 36
S. Yu. Lepekhov Civilizational Outlook of Agvan Dorzhiev
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