No 7 (2025)
Articles
Phenomenological neuroplasticity as the core biological mechanism of consciousness
Abstract
The subject of the study is phenomenological neuroplasticity, considered as a key biological mechanism that ensures the emergence and development of consciousness. The object of the research is the process of forming subjective phenomenal experience, realized through the dynamic restructuring of neural networks in the brain. Special attention is given to the evolutionary role of neuroplasticity, traced from early vertebrates such as fish to the complex forms of self-consciousness characteristic of humans. The author thoroughly analyzes aspects such as synaptic plasticity, including long-term potentiation and depression, structural plasticity related to the growth of neural connections, functional plasticity that facilitates the redistribution of functions among brain regions, and neural synchronization supported by gamma rhythms. These processes are investigated in the context of the learning hypothesis, where consciousness is interpreted as a "sense of meaning" that contributes to the adaptability of the organism. The aim of the study is to substantiate phenomenological neuroplasticity as the core of consciousness, which integrates neurobiological mechanisms and evolutionary approaches, offering a holistic model of forming subjective experience and its biological basis. The research is based on the analysis of neurobiological data, an evolutionary model of irritability gradation, and a theoretical synthesis of concepts of consciousness. Methods of comparative analysis and interpretation of experimental studies of neuroplasticity are employed. The main conclusions of the research establish phenomenological neuroplasticity as a key biological core of consciousness, facilitating the formation and development of phenomenal experience. This plasticity has evolved from the simplest forms in early vertebrates to the complex self-consciousness of humans, highlighting its role in the evolution of consciousness. The novelty of the work lies in the integration of neuroplasticity with the learning hypothesis, which views consciousness as an adaptive mechanism that creates a "sense of meaning" for enhancing the organism’s survivability. A significant contribution of the author is the development of a holistic model linking biological processes, such as synaptic and structural plasticity, with subjectivity. This model opens new avenues for neuroscience, offering pathways to study the neural correlates of consciousness, and for the philosophy of consciousness, rethinking the nature of qualia and subjective experience.
Philosophical thought. 2025;(7):1-15
1-15
Consciousness outside the brain
Abstract
The article examines the "Berkeleyan" approach to solving the psychophysical problem, according to which the only true reality is consciousness, and the entire perceived world, including the body and brain, exists only as subjective images within it. The author proposes a modified version of Berkeleyanism that avoids solipsism by introducing a transindividual sphere of consciousness—shared by all subjects and providing coherence to perception. Berkeley's main argument is the impossibility of conceiving of objects that transcend consciousness, as their concept makes no sense without corresponding experience. However, his concept is criticized for inconsistency: by denying material reality, he retains the transcendence of God and other consciousnesses. Sensory experience is recognized as private, while the intelligible (meaningful) component possesses an intersubjective status. In this model, the "generator of reality" is located within consciousness, creating correlated private worlds, which explains the collective illusion of an objective world. The study is based on an analysis of philosophical and neurophysiological research showing the inadequacy of the naturalistic approach to solving the psychophysical problem. Theories such as the dual-aspect approach, intuitionism, functionalism, and the informational approach are considered. Empirical results from "split-brain" studies, out-of-body experiences, and near-death experiences are utilized. The novelty of the work lies in the rejection of the materialist theories that assert consciousness is derived from the brain. The brain is viewed not as its source, but as an element of "daydreaming," necessary for maintaining the principle of causal closure of physical laws. This explains why brain damage affects consciousness: its function is to provide the appearance of causality in the perceived world. Arguments against naturalism are presented, including the inexplicability of qualia, the integrity, and individuality of consciousness from the perspectives of physics and neurophysiology. Alternative theories (dual-aspect approach, intuitionism, functionalism) are criticized for their inability to solve these problems. Evidence for "consciousness beyond the brain" is provided by phenomena related to out-of-body experiences and near-death experiences. The conclusion is drawn that Berkeleyan ontology offers a coherent solution to the "hard problem of consciousness" (according to D. Chalmers), avoiding the dead ends of materialism and dualism. It aligns with scientific data, explains paranormal phenomena, and opens new avenues for exploring the nature of consciousness.
Philosophical thought. 2025;(7):16-38
16-38
Knowledge system: hierarchy of axioms, models and their verification
Abstract
The article explores the possibilities for improving the system of knowledge, which currently lacks the necessary integrity, exists simultaneously in several contradictory paradigms, and is described in alternative, mutually untranslatable languages of various sciences and fields of knowledge. The possibilities for enhancing the system of knowledge can be realized through the systematization and generalization of knowledge in the form of a hierarchical structure, based on the involvement of several methodological levels, which include: the formation of a hierarchy of axioms; the establishment of formal theories of subject areas based on the chosen axiomatics and the uniform rules accepted within the framework of the current scientific paradigm; the determination of methodological approaches to the synthesis of formal models; topological verification of knowledge for ensuring the continuity of mappings and preserving consistency during the development and transformation of the entire system of knowledge as well as local systems of knowledge related to its fragments or manifestations. The research methodology is based on an evolutionary approach to cognition, according to which relatively large subject areas correspond to evolutionary levels of the universe, for which axiomatics is defined. The construction of a formal model is carried out using a special synthesis methodology. To justify the choice of a formal model, an original classification of models is proposed based on a wide range of criteria. The scientific novelty of the study lies in: the definition of a methodology for building a hierarchy of axioms; the establishment of three criteria for selecting the best axioms (evolutionarity, obviousness, and paradigmaticity); the identification of mechanisms for the emergence of incompleteness and contradictions in knowledge systems arising from the encapsulation of generalized knowledge of previous evolutionary levels, associated with information loss, as well as the determination of approaches to eliminating incompleteness and contradictions; the formalization of a special synthesis methodology for formal models, which includes accumulated synthesis experience, consolidated in the form of secondary laws of objects related to modeling, and the tools for describing the sequence of synthesis based on its linguistic interpretation; the formation of a comprehensive approach to solving the problem of formal models when they change beyond systemic determinacy. In the long term, the development of the knowledge system aims to define methodological approaches to the task of constructing linguistic forms for the translation of meanings between various subject areas while preserving continuity or redefining the meanings of knowledge.
Philosophical thought. 2025;(7):39-56
39-56
The Becoming of Being: Process Ontology of Whitehead and Transductive Individuation of Simondon
Abstract
The article conducts a comparative analysis of two fundamental projects of processual ontology of the 20th century. While Alfred North Whitehead's philosophy of process is centered on the concept of "actual occasions" as primary units of becoming reality, Gilbert Simondon's theory of "individuation" understands being as a continuous transductive process of resolving pre-individual tensions, generating physical, biological, technical, and psychosocial realities. The article demonstrates that both thinkers radically reject substantialist metaphysics, placing at the foundation of being not static entities, but dynamic, relational, and creative processes of becoming. The main difference lies in the following position: Whitehead constructs a comprehensive speculative cosmology that describes the universal conditions of experience and the interrelation of events, while Simondon focuses on the specific mechanisms of ontogenesis (individuation) of various modes of existence, paying special attention to technical objects and collective (trans-individual) formations as full-fledged results of processuality. The methodological toolkit of the article is based on the sequential application of four complementary methods that ensure the depth of analysis and systematic comparison: historical-philosophical reconstruction and hermeneutics, conceptual analysis and comparativism, system approach, and creative synthesis (constructive interpretation). The sequence of application is logical: reconstruction ensures the authenticity of understanding, conceptual analysis and comparativism reveal similarities and differences at the structural level, the system approach evaluates the explanatory power and scope of each ontology, while creative synthesis uses the results of previous stages to generate new knowledge and relevant philosophical perspectives. The research is highly relevant in the context of contemporary philosophical and interdisciplinary inquiries that strive to overcome dualisms (nature/culture, subject/object, living/non-living) and to understand the complexity, variability, and interdependence of the modern technosocial reality. The ontologies of Whitehead and Simondon offer adequate non-reductionist frameworks for understanding the dynamics of becoming at all levels—from quantum processes to social systems and technological environments. The novelty of the work lies in the systematic comparison of these two influential yet rarely analyzed together processual models. The article reveals both their profound resonances and important differences. Such a comparative analysis not only deepens the understanding of each system individually but also productively synthesizes their intuitions, offering a richer conceptual foundation for comprehending the dynamic, heterogeneous, and becoming reality of the 21st century.
Philosophical thought. 2025;(7):57-75
57-75
The Problem of the God-Man in Western Medieval Philosophy
Abstract
The subject of the research article is the philosophical-theological model of man as God's image and likeness by Anselm of Canterbury, presented in his treatise "Why God Became Man." Anselm, unlike Eastern theologians, asserts the necessity of the incarnation of man in the person of the Word (Logos), which allows for the preservation of the integrity of each nature and the union of God with man without transformation or displacement of natures. The incarnation of God in man is considered by him as a necessity (necessitate) that comes from God Himself to "restore life to the world." The death of the God-Son in Anselm's model acts as a divine necessity to realize His own being through man, which in turn makes the existence of man possible. This anthropocentric view opens a foundation in the Middle Ages for the subsequent development of discourse about man in the Renaissance. The article employs methods of philosophical and theological analysis, as well as a comparative-historical approach to study the concepts of deification in medieval thought. It also uses methods of conceptual analysis and interpretation of metaphors. These methods allow for tracking the development of ideas about differentiation, freedom, and self-knowledge within the framework of medieval philosophical-theological tradition. The scientific novelty of this research lies in the comprehensive and interdisciplinary analysis of the concepts of deification and the God-Man, integrating historical-theological, philosophical, and methodological approaches. In particular, it systematically compares Eastern and Western traditions for the first time, revealing their similarities and differences in understanding the role of the Incarnation, the nature of man, and the process of deification, as well as analyzing the metaphysical foundations of these teachings in light of the development of scholastic thought. Furthermore, the work proposes a new interpretation of the Incarnation as the ontological foundation of the being of both man and God, and it reveals the influence of this concept on the formation of contemporary views about man in the context of Christian anthropology and theodicy. Thus, the research makes a significant contribution to the development of theological and philosophical discourses, expanding the understanding of the relationship between the divine and human principles through the lens of deification and the Incarnation.
Philosophical thought. 2025;(7):76-84
76-84
Technosocial complexity as a problem of individuation: the perspective of Gilbert Simondon
Abstract
The modern world is characterized by the explosive complexity of the interconnections among humans, technology, and society (algorithms, digital platforms, artificial intelligence, social networks), giving rise to the phenomenon of technosocial complexity. This complexity manifests in the opacity of systems, unintended consequences, loss of control, and new forms of alienation. The article offers an analysis of this issue through the lens of the philosophy of the thinker in the field of technology and technological innovations, Gilbert Simondon. The author asserts that technosocial complexity is not merely an external challenge but primarily a crisis of traditional processes of individuation. Based on Simondon's key concepts (individuation, pre-individual field, transduction, human-machine ensembles), the article demonstrates how modern technologies create intense tensions in the "pre-individual" that existing individual and collective forms are unable to manage. In this case, complexity arises as a problematic field of the unfinished phase of individuation of numerous elements (people, groups, and technical systems). The methodological foundation of the research is built on the inseparable unity of ontology, epistemology, and methodology, which stems from Simondon's philosophy and the requirements of complexity analysis. Based on this foundation, the article will apply the following methods: conceptual analysis, philosophical hermeneutics, and theoretical modeling. Conceptual analysis provides the theoretical foundation and analytical language, while theoretical modeling creates a tool for analyzing complexity based on it. The article critiques simplified approaches (determinism, constructivism, reductionism) that exacerbate the cultural divide and alienation. It demonstrates how a Simondonian perspective, which sees technology as an active joint participant in the formation of reality within indivisible ensembles, allows one to understand the dynamics of complexity and its negative effects (disorientation, loss of agency). As a path to overcoming the crisis, the article proposes Simondonian guidelines: the development of a "culture of technology" (understanding the genesis and logic of systems), designing for open concretization of technologies (adaptability, reparability, modularity), creating ensembles based on enhancing human capabilities, and supporting transindividual practices of collective individuation. The key conclusion is that working with technosocial complexity requires recognizing it as a field of tensions that demands new forms of metastable individuation of humans, technology, and society in their inseparable connection.
Philosophical thought. 2025;(7):85-107
85-107
Self-knowledge of the virtual persona: communicative practices of kinni culture in relation to Ludwig Feuerbach's anthropology.
Abstract
The article focuses on the phenomenon of virtual self-discovery through the practices of kinning culture in the digital environment. To develop the terminology for analyzing communication in kinning culture, the authors refer to the ideas of Ludwig Feuerbach's philosophical anthropology. The subject of analysis is the process of creating "kinlists" – individualized collections of characters from popular culture with whom young users emotionally and identification-wise connect themselves. An analogy is drawn between the formation of a psychological self-portrait and self-discovery in Feuerbach's "psychology of the heart." Central attention is given to how kinning serves as a communicative practice that links the internal subjective constructions of the individual with external mediations and texts. This allows for a view of virtual identity as a particular form of self-regulation and the construction of meaningful images of the "self" in culture and everyday life. The methodological foundation consists of hermeneutic and phenomenological approaches, including the reconstruction of Feuerbach's epistemology and psychology of the heart. Interpretive strategies borrowed from Marxist ideology critique, Hegelian dialectics, and psychoanalytic projection theory are utilized. The analysis is conducted in consideration of the philosophical context (Feuerbach, Stirner, Marx, Freud, Gramsci) and modern digital communicative practices. The novelty of the article lies in the application of ideas from classical philosophical anthropology to the analysis of contemporary internet practices of self-identification. The practice of kinning is described both documentarily and phenomenologically accurately. It is shown that the practice of kinning reproduces the mechanism of self-discovery described by Feuerbach: subjective qualities are projected onto the images of popular culture, forming a virtual persona as a matrix of self-reference. The conclusion is made regarding the relevance of Feuerbach's theory of projection for the philosophical understanding of identity in the digital age. The article describes the process of forming the subject of modern social practices – the virtual persona. The mode of being of the virtual persona is fundamentally non-individual, thus we have a non-individual personality resulting from collective social creativity. The necessity for further phenomenological, sociological, and anthropological research on the virtual persona is substantiated.
Philosophical thought. 2025;(7):108-126
108-126
Philosophical reflection on the specificity of "everyday theatricality" in the context of understanding certain pathological patterns of human thinking.
Abstract
The research methodology implies a philosophical reflection on the specific properties of "everyday theatricality" in the context of analyzing certain pathological patterns of thinking (personality disorders). Pathological patterns of human thinking contribute to an exaggerated manifestation of the "theatrical" nature of a person and, for this reason, represent a unique opportunity for a deep understanding of the key characteristics inherent in the phenomenon of "everyday theatricality." The subject of the research is the philosophical contemplation of the phenomenon of "everyday theatricality" in the context of its possible pathological variations (for example, multiple personality syndrome and histrionic pathology). The work raises the issue of the genesis of the phenomenon and emphasizes the connection between the "theatrical" nature of a person and the psyche. The article develops a thesis that not only in everyday situations but also in conditions of personal dissociation, it is the dramatic behavior and tools of "theatricality" that help to adapt to the surrounding world, form a self-image as a "persona," and maintain a sense of emotional security. Among the methods, it is worth noting the analytical, critical, descriptive, interpretative, comparative methods, the method of analogy, and an interdisciplinary approach. The novelty of the work lies in addressing certain pathological patterns of thinking with subsequent philosophical reflection on examples of dissociative personality disorders from the perspective of dramatic tools for mastering reality, theatrical means of expression as instruments of human adaptation and internal protection. This approach allows for a deep, holistic, and multi-faceted understanding of the phenomenon of "everyday theatricality." Philosophical reflection has allowed for some conclusions to be formulated: 1) the "theatrical" nature of a person is difficult to conceive outside the psyche, of which it is likely a segment; 2) the connection between the psyche and "theatricality" is determined by biological and psychological types of reflections, the strength of adaptation, and behavior; 3) a reference to the biography of Ludwig II of Bavaria highlighted the adaptive power of imagination, dreams, role behavior, as well as "escaping" from reality through theatrical means of substitution; 4) a reference to the biography of Billy Milligan emphasized the adaptive power of an internal dynamic communication space, mimicry, dramatic representation, role behavior, and the strength of imagination as unique qualities inherent in "everyday theatricality"; 5) the analysis of individual dissociative pathologies demonstrated the demand for "stage," dramatic means of expression for compensation, protection, and adaptation of the patient to difficult life circumstances.
Philosophical thought. 2025;(7):127-142
127-142
About a modern understanding of the New
Abstract
Today's new as a phenomenon, increasingly has the character of polemically denying the entire past, declaring it fundamentally incorrect. The new is created not only as new, but as if in defiance of the past, violating all the laws and orders deduced earlier, trying to show their absolute powerlessness and irrelevance. As a result, a gap is formed between the old and the new. There is no continuity between them. The new tries to forget in terms of value and not to know anything about the past. This categorical and polemical denial of the past and the old, depriving it of the right to life carries the intention to declare it fundamentally wrong, erroneous and unviable, criminally violating all sorts of "foundations" of the present in view of its value future, and therefore the past becomes almost imaginary, non-existent, derealized. The article examines the problem of the gap between the semantic content of the idea of the new and the event-based integrity of being, which arises as a result of a morally irresponsible act. The author attempts to analyze the causes of this phenomenon as one of the factors of the modern aesthetic crisis that arose as a result of the crisis of moral responsibility of an act – a concept developed by M.M. Bakhtin. The phenomenon of the ontological gap, its causes and consequences are analyzed in the article using specific historical examples in their intersection with a philosophical context. The article attempts to link axiology and aesthetics into a systematic whole, as well as to show the necessity of this link and the impotence of aesthetics without axiology. Aesthetic vision is a product of a responsible act, therefore, if moral philosophy ceases to be the basis of life, if morality itself collapses and ceases to exist in the life and actions of a person, then any arbitrary logically coherent rationalistic theory can take its place. The idea of something new should not close in on itself, become ideological, it is only positive and creative when it knows the human face, is correlated with a real individual morally responsible assessment of it, i.e. with morality. Therefore, the author comes to the conclusion that the creation of something new as a creative act should be the product of a dutifully responsible act and should not be subordinated to a value-indifferent meaning.
Philosophical thought. 2025;(7):143-158
143-158