编号 1 (2024)

The paper deals with the polemics between N.G. Chernyshevsky and M.N. Katkov on P.D. Yurkevich’s article «From the Science of the Human Spirit». In particular, the articles by M.N. Katkov «Old Gods and New Gods» and «Concerning “Polemical Beauties” in “Sovremennik”», published in «Russky Vestnik», and the work by N.G. Chernyshevsky «Polemical Beauties», published in «Sovremennik», are analyzed. By its form, the argument is closer to an altercation than to a scientific discussion, but the essence of the argument between N.G. Chernyshevsky and M.N. Katkov highlighted the philosophical basis for the differences between the theory of Chernyshevsky’s school and the views of M.N. Katkov and P.D. Yurkevich. The paper notes that the principle of partisanship in philosophy cannot be reduced only to the ontological division of thinkers into materialists and idealists, but also implies the epistemological distinction between monism and dualism. The discussion between M.N. Katkov and N.G. Chernyshevsky is considered as the special in which the universal is reflected. In other words, the episodic dispute between M.N. Katkov and N.G. Chernyshevsky expresses the main essence of the whole discussion of the 1860s on the anthropological principle. The paper outlines possible ways of overcoming the situation in which two unconnected monologues are conducted under the guise of a dialogue as well as offers the prospects for a philosophical dialogue between representatives of different philosophical schools and different points of view on fundamental questions of ontology and gnoseology. It is noted that in the 19th century in Russia materialism as a philosophical doctrine was less developed than idealism presented by the German classics, in connection with which this doctrine could be underestimated by opponents.

In modern physics, there is a common statement about the origin of the Universe from «nothing». This directly makes relevant in philosophy not only the interpretation of the problem of the Universe’s origin but also the problem of nothingness. The philosophical problem of nothingness for physics requires a solution, first of all, in philosophy itself. The situation in Russian philosophy is such that natural-scientific ways of solving the problem are offered in two extreme forms – the category of nothingness is either denied or considered in the meaning of «absolute», which is the case of dialectical materialism in the traditional form or the «philosophy of non-existence», with substance understood as matter or «absolute nothingness» respectively. These approaches use a dialectical methodology, therefore they are alternative to each other. The lack of a reasoned philosophical solution to the problem is reflected on the physical level of understanding. The paper notes a distorted understanding of the meaning of the category of nothingness in physics, manifested in the incorrect use of the category «nothing». The study reveals a physical interpretation of the category of nothingness that speaks of wrongfulness of the claims of the «philosophy of nothing» to legitimization of its concept by physical representations. It is indicated that the category of «absolute nothingness» in the physical picture of the world does not make sense. The categorical redundancy in the «philosophy of nothingness» and, as a consequence, confusion in the understanding of the category of nothingness is stated. It is concluded that there is a need for an adequate dialectical-materialistic solution to the philosophical problem of nothingness, which requires its revision. Further research could focus on the search for a generally accepted ontological definition of matter, without which the solution to the problem of nothingness cannot be complete.

The goal of this paper is to articulate the structural links between the split subject within Freudian and Lacanian psychoanalysis and the decentered discourse within (post)structuralist philosophy on the basis of Derrida’s works. The paper examines the relationship between Derrida’s deconstruction and classical and structural psychoanalysis. Both psychoanalysis and Derrida’s project turn out to be a special kind of non-regionalist (in the sense of regional ontologies) projects attempting to articulate and demonstrate what is missing in the classical metaphysics of presence. Both psychoanalysis and deconstruction seek to wrest from presence the primacy of its transcendence, to show that the «central» element of writing is the effect of that writing itself, but not the point of reference to which that writing supposedly refers. Subjectivity also turns out not to be a point of self-identity, but an effect of structure. Subjectivity reveals itself in the space of writing, and writing turns out to be the topos of subjectivity. The traces of psychoanalysis in Derrida’s works can be detected by comparing Derrida’s concept of différance with Freud’s notion of afterwardness: through the special interpretation of temporality as a past that was never the present, the act of deconstruction can be realized as an act of destruction of any act (because the act is attributed to the subject). The result of the study is a certain rationalization of différance, which turns out to be the «heart» of deconstruction in early Derrida’s works — and this rationalization is done through comparison with the functioning of afterwardness in the structure of trauma. The subject thereby appears fundamentally ruptured — and this rupture is constitutive of subjectivity itself; the subject discovers a trace of itself in writing, but can never obtain full, pure self-identity. The novelty of this paper consists in the fact that the examination of this structural relationship at the level of concepts has generally been ignored; this paper proposes an interpretation that explores the relationship between deconstruction and psychoanalysis not in general, but at the level of the relationship between the concepts of différance and afterwardness (and the unconscious in general), which allows us to clarify the use of these concepts in relationship, and also sheds light on the related concepts of subject and letter.

The formation of prefigurative culture is caused by the formation of digital society, which has generated the need to transfer the experience of electronic communication from younger to older people. The accelerating pace of social development leads to the fact that adaptation to innovations in older generations is of a delayed nature and is associated with the assimilation of the experience and behavioral patterns of the youngest generation in the culture. The importance of bodily organization in the identity of an individual is diminishing in virtual reality. On the Web, pure thoughts circulate in the form of signs that differ only in form and style. Real bodily characteristics remain behind the screen. But at the same time, the Web implies the presence of special corporeality, a virtual image, the logic of whose development is described by the stages of simulation, which describe the process of departure from the offline corporeal image of an individual. The loss of integrity and stability of bodily identity in the virtual environment appears not only as a result of the discrepancy between the real and the desired but also as a result of the processuality of the desired. Bodily stability is disrupted by medical practices of rejuvenation, as it is fashionable to be young in the prefigurative culture. Threats to human corporeality arise from the inability to distinguish between virtual reality and traditional reality, in the transference of the experience of constructing a desired bodily image from the network to reality. Apprehension of the threat to the existence of human corporeality contributes to its preservation.

Evolutionary-historical and philosophical turns indicate changes of the concepts of the self in the European-American tradition. The ideas about the self go back to the religious idea of soul. But this idea is unacceptable for scientific purposes. R. Descartes was the first major thinker who used the self as an alternative to the soul. For R. Descartes, the main question was how the «self», being immaterial, fits into the material world, governed by mechanical laws. Although R. Descartes replaced the concept of soul with the concept of «self», unitary ideas about the soul were transferred to «self». The idea of a single (unitary) «self» gradually gave way to the ideas of a differentiated «self» and its integration. The word «self» came into use in the English language regardless of R. Descartes. It is believed to have first appeared as a noun around the year 1300 and had negative connotations, following the religious tradition of viewing man as the source of sins. Fundamental changes of the self occurred in the second half of the 19th century. A multiple view of the self fundamentally contradicted the religious understanding of the soul, the essence of which was supposed to be indivisible. W. James showed that a person has as many selves as there are people who recognize him and carry his image in their minds. American psychology identifies and analyzes three important and influential areas: behavioral, cognitive, and humanistic-existential. Theories of the self arise in different and broad contexts, grounded on various paradigms. The paper considers psychodynamic, behavioral, cognitive, social, narrative, humanistic, and existential models of the self. Currently, a common feature of research on the self is fragmentation. It is assumed that integrative (through actual paradigms) theories of the self will be put forward.

The representation of national languages in the digital environment can counteract the emerging language shift in the era of globalization and digitalization. The digital environment, where information and services are mainly provided in the language of the majority, is «unfavorablе» to the languages of national minorities. As a result, language shift, i.e., the transition of communication to the language of the majority, may occur within a few generations. The results of sociological studies allow us to conclude that currently there is dominance of Internet resources and social networks over traditional print media. The researchers note that creating Internet content in native languages, state-owned national media perform an important function of the preservation and development of languages. Thanks to government support in the Republic of Sakha (Yakutia) and the transformation of traditional print media, there are websites functioning in the Yakut language and content produced in social media in the Yakut language. Based on research into this issue, on the data of the sociological study «Media Landscape of the Republic of Sakha (Yakutia) – 2023» as well as on the results of an expert interview giving a forecast on changes in media consumption in the Yakut language, a conclusion can be made about insufficient demand for information consumption in the Yakut language on the Internet as well as insufficient volumes of such content. The low demand for media consumption in the Yakut language among young people is of concern. When implementing the language policy of the Republic of Sakha (Yakutia), it is proposed to take into account the varying degrees of influence of different information channels, their loyal audiences, and the popularity level of various media for different ages. The creation of effective official mechanisms for supporting national regional media at the federal and regional levels, the use of new media and modern digital technologies when providing information in native languages, the involvement of the younger generation in media consumption in native languages in the digital environment, will contribute to interethnic harmony and cultural and spiritual diversity of Russian society.

When studying voluntary assistance practices, it is necessary to consider both the motivation of different categories of volunteers and the characteristics of organizations that are beneficiaries of this assistance. The research presented in this article focuses on the participation of parents in the activities of a scout organization. Various formal and informal children’s organizations and institutions rely on the resources coming from parents. The hypothesis of the present study is that the orientation toward help to be provided to the scout troop by parents is formed by integration closure, which is defined as a system of significant relationships within the community. The empirical base of the research case of the scout troop «Forest Cats» from Izhevsk is based on data from group interviews and surveys (n = 91). The type of activities of the scout troop (adventures, hiking, competitions) promotes the involvement of parents and other family members. The involvement of parents in helping during events leads to the emergence of a sustainable community in which parents know each other and children well. With the support of the community members, potential volunteers move on to regular classes with scout groups. According to the survey materials, parents demonstrate a typical motivation regarding volunteer work perceiving it as a means of involvement in the common cause with their child and as a way to satisfy their desire to be engaged in activities that unite the family. The difficulties reported by respondents are related to their resource constraints: lack of free time and lack of confidence in their skills. At the same time, parents with experience in volunteering reported on the strong orientation toward mutual support within the parent community.