№ 4 (2024)
Articles
The relationship of human rights and freedoms in the context of justice
Аннотация
The problem of interrelation and interdependence of various human and civil rights and freedoms in the light of the concept of social justice is investigated. The problem of a fair measure of human and civil rights and freedoms is considered, it is argued that a fair measure of rights and freedoms in any sphere of human activity should initially proceed from the idea of natural human rights to life, freedom and property, but this measure should be conditioned by the concrete historical realities of a given society. The author considers social justice as a measure of freedom. In the course of researching issues related to the problem of human rights and freedoms, the author proceeds from the theoretical position that all economic, political and spiritual rights and freedoms are interrelated and mutually conditioned. The author explores the problem of human rights and freedoms and social justice using the principle of development, an axiological approach and a criterion of practice. The author explores various aspects of freedom from the point of view of the concept of social justice, in the context of the relationship between freedom and responsibility, rights and duties. The problem of various human rights and freedoms is studied by the author in the context of their interrelation and interdependence. It is argued that the basis of political and spiritual freedom is, first of all, economic freedom, but at the same time the value of spiritual and political rights and freedoms in themselves is emphasized. The author interprets the problem of human rights and freedoms and social justice as tools in reflecting the realities of the modern world and tries to identify ideas in them that can be used in modern society to solve existing problems in it. The problem requires further investigation.
Philosophical thought. 2024;(4):1-9
1-9
The rebirth of metaphysics and relevance of dialectics
Аннотация
At the new turn of historical development, it is necessary to turn to the understanding of dialectics and the newest forms of metaphysics, recognizing the objective dialectic of the material world, which is reflected in the subjective dialectic of concepts. For Aristotle's formal logic, there are true judgments and false judgments, and if we take the law of the excluded third, then even stricter: either yes or no. However, the metaphysical way of understanding reaches a limit beyond which it becomes limited and entangled in contradictions, since it deals with objects as unchangeable. Sophistry was revived recently in the third millennium, because capitalism needs it in the context of the digital transformation of the state and the current controversy over the new world War reveals a lot of techniques of sophistic thinking. Formal logic works fine in the conditions of everyday practical relations of people however, knowledge of dialectical logic is required to solve the global problems of our time.
Philosophical thought. 2024;(4):10-19
10-19
Globalization in the format of multipolarity: philosophical and worldview foundation of globopolycentrism
Аннотация
The subject is multipolar globalization formed in the context of globomonocentrism and globopolycentrism confrontation. The aim is to study the process of globalization in its main (current and potential) manifestations, including bipolar, unipolar and multipolar models. Their essence and specificity are considered, their effectiveness is assessed, philosophical and worldview foundation is found. F. Fukuyama’s, S. Huntington’s, Z. Brzezinski’s conceptions are analyzed as a philosophical and worldview foundation of globomonocentrism; philosophical ideas of N. Y. Danilevsky, K. N. Trubetskoy, P. N. Savitsky — of globopolycentrism. It’s concluded that there’s a need to revise the global world order from a unipolar to a multipolar format. The importance of globopolycentrism as an alternative development strategy opposing neocolonialism is emphasized. Constructing a multipolar world is necessary to strengthen the civilizational sovereignty of modern Russia and other countries of the world. The article uses historical, logical and comparative methods of analysis, the civilizational approach as a methodological instrument to substantiate the multipolarity. The main conclusions are the following: globalization as a form of interaction between civilizations isn’t identical to globomonocentrism. It’s one of the forms (not the only and not the most perfect) of constructing the interaction of civilizations. Modern globomonocentrism (in fact, americanocentrism) tries to reconstruct the world in the interests of a neocolonial regime. An alternative form of civilizational coexistence, providing protection from neocolonialism, is a multipolar world. Today we can’t talk about abandoning globalization as a whole, only about changing its format from unipolar to multipolar globalization. Multipolarity basing on the worldview principle of globopolycentrism perceives other (not only highly developed) countries as equal partners. The globopolycentric model of a multipolar world has flaws as well as the bipolar and unipolar models, but it’s much more connected with objective reality and, therefore, gives humanity a chance to overcome global geopolitical crises.
Philosophical thought. 2024;(4):20-33
20-33
Typology of philosophical worldviews: pantheism and its varieties
Аннотация
The article is a continuation of the publication in which the authors proposed the identification of three types in the diversity of philosophical worldviews (naturalistic, pantheistic and transcendental), and also analyzed the first type. In this study, by analogy with the naturalistic worldview, the pantheistic worldview is considered for the adequacy of solving cardinal philosophical problems in it: the existence of the Absolute, the root cause of the universe and the source of movement, theodicy, the possibility of substantiating morality and humanism. According to the authors, unlike adherents of naturalism, which is unable to answer cardinal philosophical questions based on the concept of matter, pantheistic thinkers were fully aware of the necessity and inevitability of thinking about the Absolute. At the same time, it is pointed out that the Absolute of pantheism is not absolute, since it is not perfection. Because of this, within the framework of this worldview, theodicy is impossible (evil is forced to be placed in the Absolute itself), as well as the justification of freedom, without which, in turn, it is impossible to justify morality. The philosophical and methodological basis of the research is the phenomenological approach, according to which the cognitive intention should ensure the achievement of direct contact with an object that has a genuine essence, which makes it possible to fully reveal its existential content. The elements of scientific novelty are possessed not only by the conceptualization of types of philosophical worldviews carried out in a series of articles, but also by the author's division of pantheism into types: naturalistic (God in nature: B. Spinoza), genotheistic ("germination" of God into the world: Empedocles), mystical or panentheism (nature in God: F. Schelling, S. L. Frank), dynamic or dialectical (G. Hegel), existential (M. Heidegger). It is noted that with rare exceptions, Russian metaphysical thought, which developed within the framework of V. Solovyov's philosophy of unity, which was strongly influenced by the philosophical constructions of G. Hegel and F. Schelling, could not overcome the boundaries of panentheism and reach a worldview of a transcendent type, recognizing the transcendent as an ontological category and carrying out transcendence to it, relying on it, which can be to define it as spiritual cognition, the existential-phenomenological analysis of which is planned to be carried out in the next publication.
Philosophical thought. 2024;(4):34-43
34-43
Renaissance as an Aesthetic Mechanism: the Renaissance and the Russian Silver Age
Аннотация
The object of this study is the phenomenon of renaissance in culture, the subject area is the causes and mechanism of the deployment of Renaissance processes. The problems we are starting from are the blurring of the term "renaissance" in humanitarian studies and the lack of its conceptualization from the point of view of aesthetic sensuality. One of the well – established perspectives of the Renaissance phenomenon is its generalization as a universal phenomenon. Understanding the "renaissance" as a recurring event and a feature of culture raises the question of the foundations and characteristics of the "Renaissance". The article identifies such signs from the standpoint of philosophical aesthetics, referring to the changes in the spatial-temporal concepts of the European Renaissance and the Russian Silver Age, as well as the productive consequences of this recoding. The originality of the author's approach lies in the fact that the approach to the topic is carried out through the study of historical transformations of sensuality and sensitivity, which have not yet received a detailed understanding of aesthetics. To describe cultural revivals as aesthetic processes, the concept of the "aesthetic mechanism" of the Renaissance is proposed, based on the idea of changing chronotopes. The main conclusions are that the re-symbolization of space and time, defined by I. Kant as a priori forms of sensuality, causes a change in the phenomena organized by them, and the result of changing the worldview and the existential position of the subject is the intensification of culture, which constitutes the Renaissance.
Philosophical thought. 2024;(4):44-54
44-54