The article gives a detailed view of the existential psychoanalysis of Swiss philosopher and psychologist Medard Boss. Based on the fundamental ontology of M. Heidegger, M. Boss criticizes the psychodynamic theories of the human psyche and turns to the analysis of the problem of human nature. A person, from the Boss's point of view, can only be understood as a person in the world (being-in-the-world). Through human existence, being can manifest itself as such. This is the destination of man. The (...) basic existential category of M. Boss is the concept of "openness". The openness of existence allows us to get to know other people and respond to their own call to us. Existence is characterized by the Boss as joint, complicit, endowed with "presence", which is an ensemble of possibilities. M. Boss defines human existence through the existentials of spatiality, temporality, corporeality, eventfulness in the shared world, mood, historicity, and mortality. The realization of existence, according to the Boss, is possible only in the free choice that a person is initially endowed with, but which he may lose in the process of socialization. Blocking openness and freedom leads a person to neuroticism and illness. The article also analyzes the essence of the psychotherapeutic approach of M. Boss, which is based on the desire to understand a person through "highlighting" and openness. The article shows the opposition of existential analysis of the classical psychoanalytic tradition. (shrink)

The article analyzes a wide range of philosophical and anthropological subjects in the works of the French philosopher Paul Ricoeur. Rejecting the idea of system-creation, Ricoeur creates a generalized image of a person in the form of polemical, sometimes marginal notes in relation to other European thinkers. His works reveal an original view on the problems of human subjectivity, Ego, personality, selfness, identity, etc. The author of the article shows that all the variety of anthropological topics in Ricoeur can be (...) clarified through the phenomenon of human subjectivity, which the philosopher connects with spirituality, which is born in pre-reflexive forms of life and culture. Special attention is paid to the consideration of the personality as an individuality of a special kind and to the process of identification of the person as an individual. P. Ricoeur managed to give a new interpretation to the concept of identity through a complex dialectic of internal and external self-identity. (shrink)

Слово «апофатика» имеет давнюю традицию. Оно выражает когнитивный принцип, позволяющий подойти к изучению процессов природы через отрицание. Апофатики считают, что любое теоретическое открытие не следует рассматривать как исчерпывающее. Его стоит скорее трактовать как знак потаённого, как указание на возможные глубины новых проблем. Принцип отрицания в данном случае служит предостережением от простого первоначального толкования темы. Именно так понимал это слово Дионисий Ареопагит. Он утверждал, что есть два пути Богопознания: первый путь – через положительные определения Бога («Всемогущий», «Вездесущий», «Благой»), второй путь – (...) через отрицание всех предикатов как неточных или ложных. Чтобы получить истинный образ Бога, нужно, полагают апофатики, отбросить все ответы, которые претендуют на познание Бога. В результате мыслители получают ответ на вопрос «Что Бог не есть?». На этом пути проступает истинный образ Бога. Зародившись в богословии, апофатика проникла в философию и науку. Она отразилась на толковании Вселенной, представлении об истинном образе человека. Современные исследователи называют апофатику основным методом науки XXI века. Апофатический метод как реакция на очевидную несостоятельность претензий на абсолютное знание становится всё более востребованным в постмодернизме. (shrink)

The article examines the genesis, essence and prospects of religion in the interpretation of the outstanding Swiss philosopher and psychoanalyst Carl Gustav Jung. The problem of the correlation of religion and myth, the possibility of religious texts to enrich psychoanalysis, the ability of psychoanalysis to influence religious thinking is investigated. It is shown that C.G. Jung refers religion to a purely psychological phenomenon and believes that religion originally arose as one of the principles of the organization of the psyche. Jung (...) describes the "inner god" archetype as one of the key archetypes of the collective unconscious. C.G. Jung calls religious experience numinous (sacred), considering it the most valuable thing that can happen in a person's life. We are talking about a dynamic action or impact that is not conditioned by an act of will. On the contrary, it itself measures and controls the person, who is always more a victim of this influence than the creator. The individual experiences this influence not from an external being — God, as the church teaches, but from his own unconscious, if psychological conditions allow it. However, such an experience, the meaning of which is always in the restructuring of a conscious personality, is infinitely dangerous, since it often ends with mental disorders of religious origin that destroy the personality. Religion, in the literal sense of the word, is, according to Jung, a specific conscious work on mastering this experience. C.G. Jung's views on religion have received contradictory assessments. Many criticized him for his mysticism, because he was looking for a rational explanation of religion. Psychoanalysts were outraged that he was taking this research beyond the limits of psychoanalysis. The clergy were afraid that Jung was proclaiming a new religion and acting as its prophet himself. (shrink)

Нет сомнения в том, что каждому индивиду в разных жизненных ситуациях невольно приходится задумываться над тем, почему человек творит зло. Обладая разумом, вменяемостью, альтруизмом, потомок Адама тем не менее демонстрирует радикальное зло, поразительную разрушительность, мстительность и ненависть. Созидательная активность человека зачастую перекрывается масштабной деструктивностью: войнами, агрессией, неуёмной злобностью. Фиксируя акты вандализма, террора, садизма, аморализма, философы нередко восклицали: «И это человек?!». Наконец, в наши дни часто пишут о том, что homo sapiens захвачен мощной тягой к самоуничтожению. Он, оказывается, суицидент по природе (...) и законченный самоубийца, о чём авторитетно рассуждают современные танатософы. Обращаясь к проблеме злонравия человека, философы демонстрируют широкий спектр мировоззренческих позиций — нравственных, онтологических, антропологических, социальных. При этом одни исследователи в противовес злонравию, свойственному человеку, указывают на положительные черты этого природного создания — разумность, созидательность, нравственность и исходную тягу к добру. Так в сочинениях разных философов рождаются противоречивые, несовместимые взгляды на человеческую натуру. (shrink)

Martin (Mordechai) Buber was born in Vienna in 1878. He lived in Germany until 1933, then emigrated to Switzerland, and later to Palestine. After the Second World War, the philosopher condemned Arab-Jewish hostility and inhumane actions towards Palestinian Arabs. Buber died in 1965 in Jerusalem. The creative legacy of the philosopher is extremely popular in many countries. As a thinker, Buber combined many diverse interests and aspirations. He was a non-trivial sage-philosopher, a brilliant translator of the Tanakh, a researcher of (...) Hasidism, an outstanding educator and preacher, poet and writer. Buber's views are close to dialectical theology and existentialism. The central idea of Buber's philosophy is being as a dialogue between God and man, man and the world. Developing the concept of religious existentialism, the thinker significantly enriched philosophical anthropology. The insight expressed by him, rooted in the biblical tradition, is simple and majestic: a person's life is in dialogue with other people who are like him. This dialogue is creative and saving when it is carried out through the medium of God, his precepts about morality and love. It is in this dialogue that the vitality of God himself is revealed. Thus, Buber responded with all his creativity to the philosophical ideas of the XX century, to the ideas of "the death of God" and "the death of Man". (shrink)

The anthropologic theme has always taken a significant place in Russian philosophy. At the same time it was notable for a rare diversity, requested by the cultural specifics of the era, ideological preferences and influence of European philosophy. The article highlights, first of all, religious and anthropological issues. At the same time, special emphasis is put on the significance of the Silver Age for the flourishing of Russian anthropological thought. The article pays great attention to the problem of personality. Also, (...) the author raises the question of the influence of Russian philosophy on philosophical comprehension of man in European culture. (shrink)