№ 10 (2025)
Articles
The Sinicization of Marxism in the 21st Century
Аннотация
The subject of the research is the Sinicization of Marxism as a complex process of adapting the universal philosophical principles of Marxist theory to the historical, social, and cultural conditions of China. The focus is placed on the transformation of the key principles of Marxism—such as the unity of theory and practice, orientation toward the people, and recognition of the historical variability of social forms—into a strategic resource for the country’s socio-economic development and modernization. The study examines the evolution of Sinicized Marxism from Mao Zedong, who emphasized the need to connect Marxist theory with national practice, through Deng Xiaoping’s reformist course, to Xi Jinping’s concept of “socialism with Chinese characteristics for a new era.” Special attention is given to the role of Marxist ideas in poverty eradication, the implementation of the “common prosperity” strategy, the strengthening of technological sovereignty, and the affirmation of China’s cultural identity. The study also considers the significance of Sinicization as a philosophical response to globalization and as an alternative model of modernization. The methodological framework combines systemic and comparative analysis of the works of Marxist classics, documents of the Communist Party of China, and contemporary studies. The principles of historicism, discourse analysis, and philosophical reconstruction are applied, which makes it possible to trace the evolution of ideas from dogmatic borrowing to independent adaptation and to identify their practical realization in China’s socio-economic development and political strategy. The scientific novelty of the research lies in the interpretation of the Sinicization of Marxism not only as a national strategy of China but also as a universal methodological framework of the 21st century. The study demonstrates that, in the Chinese context, the philosophical principles of Marxism acquire new forms that ensure social stability, technological progress, and cultural confidence. The conclusions indicate that Sinicized Marxism emerges as a global response to the crises of the capitalist system and the limitations of the unilateral model of Western globalization. It offers an alternative path of modernization that combines social justice with economic efficiency, tradition with modernity, and the national with the universal. As a result, Sinicization of Marxism in the 21st century is presented as a promising direction of philosophical development, opening up new opportunities for a just and sustainable path of human development under conditions of global transformations.
Philosophical thought. 2025;(10):1-19
1-19
The concept of the state in the works of I.Kh. Ozerov: a sociophilosophical analysis
Аннотация
This research focuses on the scholarly views of pre-revolutionary and Soviet economist and financier Ivan Khristoforovich Ozerov (1869–1942) on the institution of the state. The influence of ancient philosophers and modern anarchists on Ozerov's views on the "ideal state" model is analyzed. Various approaches to defining the foundations of statehood are considered. The focus is on the socio-cultural foundations of statehood, based on the unique interconnection of the social, political, and economic spheres. The paper analyzes Ozerov's tax policy concept, the social basis of which is the evolution of statehood. Special attention is paid to the role of economic factors and the level of organization of the tax system at certain stages of state development. The role of society in organizing the state through the formation of a public union is also considered. The idea of the interconnectedness of the tax system and the state provides grounds for identifying the general socio-cultural foundations of statehood, expressed in the existence of a fair tax system, territorial and social unity of society, and universal taxation. The methodological basis of the work combines a systemic and comparative analysis of the political and legal ideas of ancient philosophers, thinkers of the Modern Age, the views of I. Kh. Ozerov and modern research. The principles of historicism, discourse analysis and philosophical reconstruction are applied, which allows us to identify and generalize the views of I. Kh. Ozerov on the development of the institution of statehood and reconstruct his concept of the state. The scientific novelty of the study lies in the introduction of the interpretation of the state as a union of a public nature into scientific circulation. The work shows that this type of state organization is based on such socio-cultural foundations as justice, unity, and universality. At the same time, it is noted that in the works of I. Kh. Ozerov there is a significant criticism of the existing regime, but there is no alternative. Based on the study of his views, it is concluded that a union of a public nature presupposes a special type of social structure, which can be expressed both in a republican and anarchic form of government. Ultimately, it is substantiated that the state in the works of I. Kh. Ozerov represents a form of social organization that presupposes the complete fusion of the social and political spheres with the goal of achieving national well-being.
Philosophical thought. 2025;(10):20-32
20-32
Ethical Dialogue with Artificial Intelligence: From Algorithms to Neural Networks
Аннотация
This article focuses on a comprehensive interdisciplinary study of the critical issue of ethical interaction with artificial intelligence (AI). It explores the growing need for a robust ethical and legal framework to guide the development and implementation of intelligent technologies that are increasingly integrated into society. The study traces the conceptual and technological evolution of "smart machines," from their early theoretical foundations focused on the formalization of human thought and symbolic logic to the modern era of advanced generative neural networks capable of creating original content. The central thesis of the work is to demonstrate a direct and growing relationship between the complexity of artificial intelligence technologies and the emergence of a wide range of ethical issues. This includes the problem of digital inequality, where access to and benefits from AI are unevenly distributed, potentially exacerbating existing social and economic disparities. The issue of "impartiality" is thoroughly examined, with a focus on how algorithmic bias can perpetuate and even amplify discrimination. In addition, the importance of "cultural diversity" is discussed, and the question is raised as to whether global artificial intelligence systems can respect and embody a variety of values and perspectives. A significant portion of the analysis focuses on the profound issues of responsibility and privacy. The authors emphasize the need for a deep moral understanding of the responsibility for actions performed by or influenced by high-tech systems, particularly in cases where decision-making processes are opaque (the "black box" problem). The protection of personal data in an era of widespread artificial intelligence-based analysis is considered a top priority. Along with the ethical analysis, special attention is paid to the current state of legal regulation. The article examines existing legislative initiatives and principles of interaction with artificial intelligence, which are already codified in the laws of various jurisdictions, and evaluates their strengths and weaknesses. Based on theoretical generalizations and a thorough analysis of the regulatory framework, the authors argue that the future development of artificial intelligence will be inextricably linked to the interplay of ethical and legal foundations. They argue that only through such a synthesis can the use of high-tech solutions be effectively controlled and guided for the benefit of society, both at the public and individual levels. In conclusion, the tautologists conclude that the symbiotic relationship between technical solutions and ethical and legal regulation is not only beneficial but also essential for creating a reliable, safe, and sustainable environment for human-AI interaction. This symbiosis is seen as the cornerstone of responsible and equitable AI utilization in the years to come.
Philosophical thought. 2025;(10):33-44
33-44
The Creator, the creation of the world and creativity in philosophical thought of Rabindranath Tagore
Аннотация
The concept of God the Creator and the world as His creation in the thought of Rabindranath Tagore (1861–1941) is analyzed in the article as the foundation of ontological views by the Indian poet and 1913 Nobel Prize laureate. The theme of the Creator and creation in Tagore’s philosophical legacy remains virtually unexplored, despite he continues and develops ideas elaborated in the national-cultural renaissance in colonial Bengal. Tagore presented an original Indo-Western understanding of a being based on a reinterpretation of the ancient Indian spiritual tradition and, on a dialogue with Judeo-Christian thought. The theme also provides an answer to the question of the universality of Tagore’s religious ideas, understandable both to Indian and world audiences. Based on a hermeneutic method to analyze R. Tagore's texts, the author offers a reconstruction of his ontology, built around the ideas of God the Creator, the creation of the world and man, and the creative nature of a being. The reconstruction is based on the key categories of the Indian poet’s idiolect, which he used to clarify the meanings of his worldview. Following his own interpretation of the Upanishads, his own critique of the Indian philosophical tradition, his personal religious experience and, the intellectual legacy of the Bengal Renaissance of the 19th and early 20th centuries, in which Ram Mohan Ray, Debendronath Tagore, and other thinkers foregrounded the understanding of God as Creator, Tagore developed the idea of God the Artist, whose creativity is constantly ongoing in the evolution of the world and man, and of man, endowed with freedom and the gift of creativity, interacting with God in the creation of something new – culture, civilization, religion, and society. For the first time in Russian philosophical Indology, the presence of three levels of being in Tagore’s religious ontology has been demonstrated: God as an active Person creating the world; the dynamic being of the created world, including the universe, the natural world, and living creatures; and man as a free, active person, bearer of creativity, participant in creativity, and collaborator with God the Creator. Tagore succeeded to demonstrate the creative nature of being as such at all levels. One of the foundations of the universality of Tagore's poetry is embodied in the idea of creativity that is communication between the Creator and the world and the interaction of man with God and the world.
Philosophical thought. 2025;(10):45-59
45-59
Thought experiments: identity and efficiency issues
Аннотация
The article analyzes two problems related to thought experiments based on a study of the contemporary philosophical discussion about the nature and structure of thought experiments: the problem of identity and the problem of effectiveness. The first problem pertains to establishing the essence of the thought experiment as a philosophical method. The second concerns the disagreements that arise regarding the effectiveness of thought experiments. The history of the development of the concept of thought experiments is briefly reviewed. Special attention is given to contemporary positions regarding the nature of thought experiments, ranging from Platonist to empiricist approaches, as well as various classifications discussed in the modern discourse. Current views on the main mechanism of thought experiments—imagining—and on the structure and inner workings of thought experiments are analyzed. The analysis is conducted through historical-philosophical examination of contemporary studies specifically dedicated to thought experiments, comparing positions, and conducting conceptual analysis of the idea of a thought experiment. The study places particular emphasis on the question of the effectiveness of thought experiments as a philosophical method. It shows that the ways of determining effectiveness for thought experiments and ordinary arguments differ. Accepting the conclusions drawn allows for a more effective critique of thought experiments, aimed not at debunking them but at improving them. The discussed problems are not critical for thought experiments as a method. As there is a lack of studies in contemporary domestic literature specifically devoted to the problematization of the nature and structure of thought experiments, the conclusions drawn also help to actualize the discussion. As a result of the analysis, the author arrives at two main conclusions regarding the problems considered. First, various interpretations of the nature of thought experiments can be viewed as different classifications of thought experiments or as emphasizing the significance of different aspects of thought experiments. In this view, the identity problem can largely be reduced to the effectiveness problem. Second, the effectiveness problem of thought experiments is not an argument against thought experiments but a specific practical task associated with the development of more refined ways of conducting thought experiments. Among the aspects of thought experiments that require improvement, aspects such as accuracy, consistency, relevance, representativeness, and others are indicated.
Philosophical thought. 2025;(10):60-86
60-86
The Genesis of a Systems Paradigm: An Intellectual Response to the Crisis of Modernity
Аннотация
This paper examines the genesis of systems thinking, examining it as a complex intellectual phenomenon that emerged in response to the profound epistemological crisis of the late 19th and early 20th centuries. The author focuses on the pivotal period when revolutionary discoveries in physics (the theory of relativity, quantum mechanics) and social upheaval laid bare the Newtonian-Cartesian worldview. The focus is on the intellectual context of the era in which the origins of the systems approach matured. The author carefully reconstructs the conceptual framework that united such diverse movements as the "philosophy of life" (H. Bergson, W. Dilthey), organicism (O. Spengler), stratified ontology (N. Hartmann), and the early theoretical constructs of L. von Bertalanffy. Particular attention is paid to identifying systemic ideas in a seemingly opposing project—the Vienna Circle's program for the unification of science. The work is based on a historical-philosophical, historical method aimed at reconstructing the intellectual context of the turn of the 19th and 20th centuries. To ensure the reliability and depth of the conclusions, the author draws on a wide range of primary sources and critical literature. Contextual and comparative methods are used in analyzing the sources. The scientific novelty of the study lies in its decisive rejection of the widespread interpretation that links the genesis of systems thinking exclusively to the mid-20th-century works of Ludwig von Bertalanffy. The main contribution of the work is not a direct analysis of "understudied aspects," but the creation of a solid historical and theoretical foundation demonstrating that systems thinking was a natural product of a profound rethinking of cognitive strategies. The study concludes that the systems approach offered an adequate language for describing the interconnectedness of the world, serving as a new form of rationality. This historical precedent confirms the heuristic value of metadisciplinary synthesis in responding to the challenges of global complexity, which remains relevant for contemporary science. Unlike existing works, which often examine the precursors of systems thinking in isolation, this study specifically emphasizes their dialogue and mutual influence. Using specific examples, the author demonstrates how these ideas interacted to form a unified conceptual framework. Thus, the article represents more than just a historical excursion; it is a fundamental study offering a new, more complex, and integrated picture of the genesis of one of the most influential cognitive paradigms of the 20th century.
Philosophical thought. 2025;(10):87-94
87-94
On the conformity of Soviet ontology with the ideas of V.I. Lenin
Аннотация
The subject of the study is Soviet ontology, as well as the relationship of ontology with epistemology, reflected in the definition of matter. The traditional point of view is that Soviet philosophy corresponds to the ideas of V.I. Lenin. It is argued, for example, that Soviet ontology is a development of the ideas formulated in the work "Materialism and Empirio-criticism." However, the study of his later works suggests the need to reconsider this view. The author discusses the ontological ideas of V.I. Lenin's work "Philosophical Notebooks", which was written later than the work "Materialism and empirio-criticism". The emphasis is placed on V.I. Lenin's attitude to the interrelation of the categories of being and non-being, which in Soviet philosophy was officially characterized as idealistic. The relationship between being and non-being must be taken into account in the ontological definition of matter. The research method is dialectical-materialistic methodology. Attention is drawn to the existence of contradictions in Soviet philosophy on this issue at the official and unofficial levels. The main conclusions of the conducted research are the following. It is argued that the problem under consideration is of fundamental importance for materialistic philosophy, since the categories of being and non-being are of the same order as the category of matter. The novelty of the research lies in the fact that it shows the possibility of another variant of the development of dialectical materialism. This option was suggested by many philosophers, but it was never brought to its logical conclusion. Taking into account the role of the categories of being and non-being in the system of ontological categories fundamentally changes the content of materialism. If in Soviet ontology the category of non-existence was officially considered meaningless and unrelated to materialism, then the article shows that the problem of non-existence is essential for understanding matter. At the same time, ontology is freed from the influence of epistemology, characteristic of Soviet philosophy, which consists in replacing the meaning of the category "matter" with the content of the category "objective reality". It makes sense to distinguish between Soviet or traditional dialectical materialism and dialectical materialism as such.
Philosophical thought. 2025;(10):95-105
95-105
Quantum of Consciousness: David Chalmers' Physical Mystery and the Ontological Process of Gilbert Simondon
Аннотация
The article "Quanta of Consciousness: The Physical Mystery of David Chalmers and the Ontological Process of Gilbert Simondon" is dedicated to a critical comparison of two fundamentally different philosophical strategies for utilizing concepts related to quantum mechanics in the understanding of consciousness. The focus is on analyzing how Chalmers invokes literal quantum processes (for example, within theories like "Orch-OR") as a potential solution to the "hard problem of consciousness," that is, to explain the emergence of subjective experience (qualia) from the physical processes of the brain. In contrast, Simondon’s approach is viewed as a radically different ontological program, where the concept of "quantum" acts not as a subatomic particle but as a metaphorical and conceptual unit of individuation in the key process of resolving metastabilities in the "pre-individual field" of potentials. The relevance of the study is determined by the persistent sharpness of the "hard problem" and the growing interest in non-reductionist and processual ontologies of consciousness. This study is based on a comprehensive comparative-analytical methodology within the philosophy of consciousness and processual ontology aimed at uncovering fundamental differences in the understanding of the role of "quantum" concepts in Chalmers and Simondon. The methodological framework includes the following key methods: conceptual analysis, comparative-contrastive method, method of critical interpretation and assessment. This methodology provides a rigorous and convincing justification for the central thesis of the article regarding the fundamentally different nature of "quanta" in the approaches of Chalmers and Simondon and the heuristic value of the latter for contemporary philosophy of consciousness. The novelty of the study lies in the systematic identification and analysis of the fundamental incompatibility of these two "quantum" approaches at the level of their goals, ontological assumptions, and understanding of the nature of consciousness. It demonstrates that while Chalmers seeks a specific physical mechanism in quantum mechanics to explain the emergence of subjectivity, Simondon develops a general philosophical ontology of becoming, in which consciousness arises as one of the levels of dynamic resolution of reality, not reducible to physicalist foundations and fundamentally open to the "transindividual." Such a contrasting analysis not only reveals the limitations of popular "quantum theories of consciousness" but also exposes the heuristic strength of Simondon’s processual ontology. The latter overcomes dualism and reification of consciousness, interpreting it as an embodied, continuously becoming phenomenon, resonating with contemporary 4E-cognitive science and posthumanism.
Philosophical thought. 2025;(10):106-122
106-122
The Ontology of Polyphonic Visual Images
Аннотация
This article attempts to build an ontological model of a visual image based on the principle of polyphony – a plurality of autonomous but interacting semantic voices. The category of polyphony, borrowed from musical and literary traditions, is reinterpreted as a fundamental characteristic of visual existence. The historical and modern manifestations of polyphonic images are analyzed, from ancient symbolic compositions to digital multimedia installations. A categorical framework is being developed that includes integration and differentiation, resonation, mutual activity of components, ontological valence, and contextual openness. The concept of a co-image is introduced as a minimal unit of visual polyphony – an autonomous image that preserves integrity while simultaneously coexisting with others. It is argued that a polyphonic visual image is not a closed representation, but an ontological event in which being manifests itself through a dialogue of multiple voices distributed across different layers of perception, time, and cultural context. The research uses an interdisciplinary approach combining methods of visual analysis, philosophical hermeneutics and cultural studies. The principles of phenomenological description, structural analysis and comparative method are used in the study of polyphonic visual images. The scientific novelty of the research lies in the development of an ontological model of the visual image, where polyphony is a fundamental category of being. For the first time, the concept of a co-image as a unit of visual polyphony was introduced and a categorical apparatus for analyzing such structures was developed. The study demonstrates that a polyphonic image is not a static composition, but an ontological event where being is manifested through a dialogue of multiple voices. It is revealed that valence as a quantitative characteristic determines the potential of a visual object to retain multiple meanings. The results obtained allow us to consider polyphony not as a metaphor, but as a basic structure of visual experience, where multiplicity does not destroy integrity, but creates it, turning the image into a dynamic field of interaction of various semantic layers. Polyphony is revealed as a special type of integrity, in which the difference is not eliminated, but becomes its basis.
Philosophical thought. 2025;(10):123-146
123-146
The education system of Buryatia as a socio-cultural mechanism for the formation and strengthening of interethnic tolerance
Аннотация
The research focuses on the emergence and evolution of the educational component, including the humanistic orientation of the curriculum, within the education system of Buryatia throughout its historical stages. The study examines the activities of the educational system in fostering a tolerant individual within the context of developing and strengthening interethnic tolerance in this region. Attention is given to specific characteristics of Buryatia, such as its tradition of positive interethnic relations and the widespread prevalence of schools with mixed ethnic and linguistic student bodies. The purpose of this paper is to identify the role and significance of the Buryat education system in cultivating a tolerant individual and to determine the contribution of schools to creating and maintaining an atmosphere of positive interethnic relations in the region. The author employed the dialectical method, as well as structural-functional, historical, analysis and synthesis, induction and deduction, and other general scientific methods. The scientific novelty of the research is threefold. Firstly, the evolution of the Buryat education system as a sociocultural mechanism for the formation and strengthening of interethnic tolerance has not previously been a specific subject of study. Secondly, the analysis traces both the influence of the actual state of interethnic interaction in the region on the school system and the reciprocal impact of the educational process on the spiritual and moral climate of the regional community. Thirdly, it demonstrates a consistent increase, particularly in recent centuries, in the role of the educational component, including the targeted cultivation of a tolerant individual. It is noted that the principles of international education during the Soviet period aligned with established practices of interethnic cooperation, including a significant number of mixed marriages. This historical context has facilitated the successful implementation of multicultural education principles today. The main conclusions of the study are : education in Buryatia, as a part of culture ensuring cultural transmission, has significantly contributed to nurturing tolerant individuals and has fostered the development of cooperative relations, friendship, and trust among different ethnic groups. These processes gradually became more purposeful, especially during the Soviet and post-Soviet periods. Currently, the education system functions effectively as a key sociocultural mechanism for the formation and reinforcement of interethnic tolerance.
Philosophical thought. 2025;(10):147-156
147-156
Techno-symbolic individuation: Simondon, Stiegler and the politics of pharmakon
Аннотация
The relevance of this article stems from the profound crisis of meaning in the digital age, when algorithmic platforms and artificial neural networks, on the one hand, radically accelerate communication, and on the other, provoke increased social disunity, cognitive distortions, and the loss of symbolic reference points. This paradox requires an adequate philosophical understanding that goes beyond a simple critique of technology. The novelty of this study lies in its synthesis of Gilbert Simondon's philosophy of technology and Bernard Stiegler's concept of the "pharmakon" to develop a project of techno-symbolic individuation. The article demonstrates that the original "magical unity" of technology and symbol, described by Simondon, is key to understanding the contemporary schism, while Stiegler's "general organology" allows us to rethink it as a political problem of controlling the process of individuation. The research methodology is based on a synthesis of comparative analysis and the conceptual integration of Simondon and Stiegler's philosophies of technology. A genetic-structural reconstruction of the development of their ideas and a contextual analysis of intellectual traditions are applied. A problem-oriented approach allows us to identify the heuristic potential of the synthesis for critiquing digital reality, while hermeneutic interpretation ensures authentic readings of texts. A specially developed method of pharmacological diagnostics is applied to analyze the dual nature of modern technologies. Methodological pluralism aims to create a holistic analytical model of techno-symbolic individuation. At the same time, the study reveals the heuristic potential of the proposed synthesis for rethinking the very materiality of the digital environment. If Simondon revealed the techno-symbolic nature of the human, demonstrating that the "prosthesis" has always been both an organ and a sign, then Stiegler, with his "organological" approach, allows us to understand modern algorithmic systems as active actors in the process of transindividuation. The article argues that platforms and neural networks are not simply tools, but new pre-individual environments that, like Simondonian "magic," structure the very possibility of perception, thought, and social connection, but do so not through ritual unity, but through the logic of data extraction and attention management. Thus, the article insists that digital objects must be analyzed not within the paradigm of alienation, but as "pharmacological" agents of individuation, opening the way to the design of alternative technical systems capable of enhancing collective meaning-making processes in the context of anthropological crisis.
Philosophical thought. 2025;(10):157-176
157-176
Limitations of the Development of Artificial Intelligence Culture: An Ethical and Philosophical Analysis
Аннотация
This article addresses ethical and philosophical issues related to understanding contemporary practices of young people's use of artificial intelligence (AI) technologies. The object of this study is AI culture, interpreted as the unity of knowledge, values, and activity-based practices. The subject of this study is the limitations of the development of AI culture. The theoretical framework of the concept of "AI culture," which includes competence-based, value-based, and activity-based elements, forms the methodological boundaries of an ethical and philosophical analysis of the limitations of AI culture development. Specifically, the logic of this study is based on a consistent understanding of the dysfunctions of knowledge, values, and activity-based practices in the use of generative technologies. Considering the complexity of the dialectical process of AI culture development in the context of the new digital existence, this article analyzes the consistent transformation and accumulation of digital knowledge and AI competencies, their integration into the value-semantic framework of modern society, and their consolidation in the activity-based practices of individuals. It concludes that new ethical norms and semantic constructs are emerging, "embedded" in AI culture and objectifying modern human existence. In this context, it is substantiated that the priorities for the development of AI culture must align with humanistic values and ethical norms. Knowledge-based limitations of AI culture development include digital inequality and digital exclusion (social vulnerability caused by an individual's insufficient digital skills, competencies, and experience), as well as intergenerational digital divides, which limit the resource potential of the family institution in the process of digital knowledge reproduction. Value-based limitations to the development of AI culture are due to the narrowing of the fields for disseminating and enshrining ethical norms for the use of AI technologies, information deficits, insufficient awareness among young people about the limits of misconduct in the digital environment, demonstrated tolerance for cases of academic dishonesty, and the substitution of intellectual labor by digital assistants. Activity-based limitations are associated with dysfunctional practices in the use of AI in educational activities: the utilitarian role of generative technologies and the reduction of positive AI practices that allow for differentiated preferences in everyday, educational, and professional activities. The functional weakness of the educational institution in enshrining ethical norms and the limits of the legitimate use of AI technologies in the educational and professional activities of young people is substantiated.
Philosophical thought. 2025;(10):177-190
177-190