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)

The author analyzes the methodology of working with contingent events and how the concept of contingent and other related concepts is conceptualized in post-Tridentine scholastic philosophy. In particular, the article examines the theory of moral modalities that emerged in the XVI–XVII centuries, describing knowledge about contingent and patterns of human behavior; the separation of physical and moral in the context of contingent reality produced by human will; as well as the concepts of probabilistic knowledge and the methodology of the sciences (...) about contingent facts. Based on the analysis of the data of scholastic ideas and concepts, the author identifies the key characteristics of knowledge about the contingent and identifies the common core of approaches to the theorization of contingent events in post-Trident scholasticism. (shrink)

The journal continues to publish translations of individual chapters of the book by the famous phenomenologist Michael Marder "Plants of Philosophers (Intellectual Herbarium)". Out of twelve stories, "Irigaray’s Water Lily" was chosen. The author analyzes the views of a modern French philosopher Luce Irigaray, whose numerous books contain a feminist revision of traditional philosophy and its language. Today, having thrown off the straitjacket of metaphysical reasoning, living thought turns to physicality, marked by finiteness and sexual differences, as well as to (...) the surrounding world, to the rhythms of the earth and the richness of non-Western philosophical traditions. Luce Irigaray's creativity is rooted in all those dimensions of experience that she was able to restore at the sunset of metaphysics. In the work of Irigaray, the vegetable occupies a special place and stimulates the development of her thoughts. Plants provide her with a model of thinking, living and cultivating subjectivity. Cultivation in this case does not mean the formation of the physis in accordance with the predetermined parameters of the mind or the forcible eradication of what grows by itself. On the contrary, cultivating nature, for example, means that we put ourselves at her service, protecting, participating and encouraging myriad plants. Irigaray calls us to listen to the muted vegetative rhythms of our life and thinking, whose growth has been stopped by the prejudices of metaphysics and the arrhythmia of modern existence. Everything that Western philosophers from Aristotle to Hegel rejected and devalued in relation to plants, in her works is lovingly extracted, overestimated and cultivated. (shrink)

The article analyzes the values and ideals of modern global society in the realities of the economic crisis, makes a forecast regarding the popularization of new values such as solidarity, brotherhood, equality against the background of discrediting the values of freedom and democracy. In the first part of the work, the author identifies trends and phenomena in modern society that are similar to the position of the society depicted by A.A. Zinoviev in the novel "The Global Humant Hill". First of (...) all, it is the priority of the benefits, efficiency and interests of capital over values, covered with ranting about freedom and democracy, as well as the denigration of communist ideas and their defenders, the use of information technology and technological progress as a surrogate for communication. The author comes to the conclusion that social problems and the spiritual life of the «humant hill», ideological and political discourse have a number of common features with reality. The second part of the article examines the crisis of the values of freedom and democracy, which are widely used in political and humanitarian discourse. Relying on the research of K. Marx, F. Engels, R. Luxemburg, O. Spengler and other philosophers, the author concludes that the interests of capital are hidden behind the declared values, and the modern economic crisis will strengthen social contradictions in society and the exploitation of the lower and middle strata of the population. The need to survive in more difficult economic conditions will lead to the popularization of the values of solidarity, brotherhood, the oblivion of freedom as a value guideline, the concept of freedom in political and ideological discourse will be used much less often. (shrink)

The novelty of the idea of the article is an attempt to include Tolstoyana in the ongoing religious war in the world, the global struggle of truth against deception. The battle of the West with the East clarifies what "truly exists" and "how man manifests God". The author reflects on the laws of life and coexistence of people.

The article is a continuation of a series of works devoted to the methodological substantiation of the subject of philosophical anthropology. Using the example of specific searches for building the proper anthropological discourse, an attempt is made to analyze how different authors tried to build anthropology as a rigorous science. This makes it possible to analyze the problems associated with the methodology of science in its classical and non-classical versions. In this article, this work is done on the material of (...) E. Cassirer's searches, on building a connection between his classic work "Philosophy of Symbolic Forms" and his later work "Experience about Man", devoted to the anthropology as such. It is shown that Cassirer tried to overcome the substratum, naturalistic approach that dominated the essential paradigm in defining a person, by searching and describing the basic functional principle that singles out a person as a being. This is what Cassirer considers the principle of generating symbolic forms from which the entire space of culture is built. It is this that acts as the basic activity of a person, making him who he is and building his connection with culture. The symbolic form and the actual practice of form generation act as an intermediary between man and culture. This gives E. Cassirer the right to define man as a symbolic animal. The article also shows the difference between the classical discourse, which E. Cassirer continued to adhere to, and the non-classical one, which was proposed by M. Heidegger. This was shown in the famous discussion at Davos between two philosophers. (shrink)

In recent years, several significant translations have been published by Vladimir Vasilyevich Starovoitov, which undoubtedly expand the ideas of Russian specialists about classical psychoanalysis, its criticism and the subsequent development of Freudian ideas. The article analyzes the works of John D. Sutherland, Ronald W.F. Fairbairn, Sandor Ferenczi and Benjamin Kilborne. An idea is given about the dynamically complex and contradictory process of the formation of psychoanalytic schools and individual teachings. The problems of the theory of psychoanalysis and psychoanalytic technique are (...) considered, the issues of applied and clinical psychoanalysis, the development of personality and the emotional world of a person are discussed. (shrink)

Diogenes of Babylon, or Diogenes of Seleucia (c. 240–150 BC) — a disciple of Chrysippus, a prominent representative of the last period of the Early Stoa, the head of the Stoic school after Zeno of Tarsus. In the writings of Diogenes, of which few fragments have been preserved, almost all the main and many auxiliary issues of stoic dogmatics were touched upon. Being more of a traditionalist than an innovator, Diogenes, nevertheless, specified and clarified school definitions, in some cases offered (...) his own ones and sometimes deviated from stoic canons. He also paid attention to special topics, such as music. Diogenes enjoyed great authority, including among the Romans (Cicero called him "an authoritative and influential Stoic"). In 155 Diogenes visited Rome as a member of the Athenian embassy. Among his students was the founder of the Middle Stoa, Panaetius of Rhodes. (shrink)

The author of the article contrasts the objection to transhumanism, which proceeds from the fact of success technoscience, with the objection, that takes the very fact of technoscience as a problem. Transhumanism itself gives rise to the problematization of science. It is the top of its development, and at the same time it fits into a single line of continuity of the forms of transformation of human nature known in history, as another, new link of it, following Christianity in this (...) serie. The identification of this kind of "religious" roots of transhumanism brings back the relevance of the problem of the connection between science and Christianity and provides additional resources for reviewing this problem today. The author of the article shows the connection between the problem of the mathematization (transformation) of nature, known even to the Eleatics, the new possibilities opened for it by Christianity, and the new European tradition of the I-cogito. The Cogito presented itself as a human nature transformed through union with God, as the very unit that Zeno had once sought, but never found. But while posing as something new to western european philosophy and thus defining its development, the cogito was not what it claimed to be. The transition from Descartes' pseudo-discoveries to Zeno's conclusions was inevitable. It has declared itself as a transition from classical epistemology to non-classical epistemology. In view of the fact that non-classics do not just indicate the failure of the classics, but call into question the very possibility of science, two paths open up: the way back or the way forward. The way back brings us back to the problem of the genesis of science, to a radical revision of its possibility. The way forward is the path of transhumanism as a rehabilitation of the pseudo-unity of the I-cogito in the new, extremely favorable conditions, when postmodernism has already abolished the polarization of the top and the bottom, the upper and the lower, that set the problem of unity. (shrink)

The author, using a systematic approach, forms a picture of the process of historical development as the process of formation of the system "man and nature", the interaction of which is mediated by the system "public consciousness — public practice". The cycle of formation of the system "man and nature" goes through four stages: from unity with the nature of primitive man through the stages of contradictions: from dependence on nature and domination over it to conscious unity with nature. The (...) onset of each stage of this process is associated with the achievement of a new quality of the individual's system, with the dominance of the picture of the unity of the world in the public consciousness, with the strengthening of the interaction of subjective and objective. The completion of the formation of the system "man and nature" and the transition to the stage of unity is associated with the formation and dissemination of the worldview of unity — a systemic worldview. In this picture of the developing world, as the basis of a systemic worldview, the logic of the development of the individual's system, social consciousness and social practice has a non-linear character of the formation of opposite hierarchies with the subsequent transition to dialectical unity in full accordance with the dialectical logic identified by G.W.F. Hegel: thesis — antithesis — synthesis. This is exactly how the development of Russian society takes place, in which the new quality of the individual's system is associated with the development of social consciousness: idealism — materialism — a systemic worldview, and social practice: capitalism — socialism — a social state with a market economy. (shrink)