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Секция 15. Философия
Section 15. Philosophy Секция 15. Философия
Makuhin Petr Gennadyevich, Omsk State Technical University, PhD, Associate Professor at the Department of Philosophy and Social Communication, Omsk, Russia E-mail: [email protected]
The issue of relevance of grounding of objectiveness and subjectivity of philosophical knowledge by I. A. Ilyin in modern Russian discussions about the scientific status of philosophy
Abstract: Reanimation of religiously irrational philosophy in Russia at the end of XX century contributed to the fact that the image of scientific character of philosophy in the eyes of significant part of both post-Soviet society and society in the whole and philosophical society in particular looks foreign, unrooted in the national culture. It makes the idea of I. A. Ilyin popular in the modern discussions about the status of philosophical knowledge. He developed an argumentation that could seem paradoxical from the religious point, which, to a certain extent, neutralizes basic arguments of Russian opponents of scientific status of philosophy.
Keywords: The renaissance of Russian philosophy of the Silver Age, the problem of scientific character of philosophy, the border between philosophy and theology, «philosophical experience» and the subject ofphilosophy in
the concept of I. A. Ilyin.
Seemingly, the following contradiction is not sufficiently comprehended in modern Russian philosophy: on the one side, it is almost universally acknowledged that disappearance of philosophical monopoly of dogmatized variant of dialectic materialism led to the Renaissance of Russian philosophy of the Silver Age (although, in literature the question of appropriate understanding of these religiously philosophical pursuits by modern society is raised). On the other hand, due to the fact that the representatives of the given philosophy were critical towards European rationalism, it is natural that the evaluation of status of philosophy, to this or that extent, in this or that form, as extra-scientific knowledge dominated in pre-revolution religiously philosophical tradition. In modern conditions, where such characteristics of knowledge such as «scientific character», «genuineness» and «usefulness» are perceived by significant part of social consciousness as synonyms, spread of such exclusive evaluation of the status of philosophy contributes to its institutional destruction, including disappearance from the curriculum of higher educational institutions as a compulsory subject for the training of students of all specializations and majors [1].
Against this background, it is difficult to overestimate the value of such variant of self-definition of philosophy developed by one of the deepest Russian religious philosophers I. A. Ilyin, according to which «its form, task, methods, categories and results make it a science in its strict and authentic meaning» [2, 40], and which confronts both irrationally religious and rationally positive forms of disputing of the scientific character of philosophy. He exposes to critical analysis those statements, which are today reproduced in national discussions on the problem of the status of philosophy as the most important arguments of anti-scientific position: in the work «Religious meaning of philosophy: Three speeches: 1914-1923 » the thinker pays attention to the idea that philosophy «has nothing to do with «real life and... is not a «science»», spread among those, who «are not aware of the subject and task of philosophy» [2, 36]. I. A. Ilyin generalizes the arguments of his opponents that under such approach philosophy is «cut from life and not needed by it» [2, 37], does not have «authentic, artistic relation with life [2, 38], representing a ««dreaming mind» or «mental dreaming»» [2, 36], where «a human being with weak will
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but strong imagination and idle mind runs from ordinary «big» demands of life and creates the world of chimeric abstractness... consoles themselves with this world... and isolates themselves in it» [2, 36]. If this characteristic of philosophy was true, it would «cultural leftover along with the philosophers’ stone» [2, 38]. However, in reality, according to I. A. Ilyin, it is not only «science about life», but also «end of life», i. e. «systematic. discovery of what forms the deepest basis of life» [2, 39], which is justified by I. A. Ilyin on the example of the history of philosophy. In the work «A path to obviousness» he points out: «One or the other: either philosophy is a creation of personal fantasy developing subjective point of view» [3, 496], then «everyone has a right to fantasize following their ability and inclination», or «philosophy is a subject-related research with subject-grounded conclusions» [3, 497]. The absence of an object common for all philosophers would make their knowledge «deprived of subject content, i. e. without a subject and uncertain; and, in terms of wisdom, fruitless state of soul, i. e. ignorance» [2, 41]. Argumentation developed by him in this respect is quite current today due to spread of, firstly, a thesis in non-philosophical circles about «detachment» of traditional philosophical speculations from real life, i. e. evaluation of philosophers’ activity like «construction of towers of ivory» and, secondly, in national philosophical circles — tendency of de-subjectivation of philosophy (i. e. denial of its unique subject). There is a question — how, according to the concept of I. A. Ilyin, is it possible to gain objective knowledge of this specific, unique, in comparison with other sciences, subject? It would seem that the only available way for a thinker to narrow down multiple opinions on this subject to one that would seek objectivity of argument is to stay within the frames of religious dogmata, as, in accordance with his theory, in the end, the sought «basis of life», or «life itself in its authentic meaning and content» [2, 39-40], which «forms its (philosophy) source and is its subject» [2, 40] (besides, it is a unique, unavailable for other sciences subject) is God. However, if such way was applied, the border between philosophy and theology would disappear and the former would disappear as an artistic generation of new meanings. I. A. Ilyin proves the possibility of true cognition of «life» and God by a philosopher as its «center» in a different way, stating that «true faith growth from. another (rather than typical for natural studies) experience and goes its own special way («method»)» [4, 44]. Justifying the rightfulness of use of two last notions towards spiritual and religious experience, he explains that «those who
think that faith is something improvised, unserious and irresponsible and that one can believe without any grounds in something unreliable and made-up, they are absolutely mistaken; and this mistake come from naivete» [4, 44]. The latter, according to I. A. Ilyin, lies in the combination of «a human being’s experience» with its justification and reliability exclusively towards the data of sense organs that «open access» to only material world. However, a human being «doesn’t only have body states, but also soul ones» [4, 45-46], many of which inform about «non-sensible experience and reveal non-sensible subject» [4, 46], «it is unwise and harmful to close one’s eyes to this diversity and richness of experience» [4, 46]. Although, there is a logical question — if philosophy is based on «live experience of supersensible subjects» [2, 55], i. e. philosophy is «a science that requires special spiritual and religious experience from a human being» [3, 498] and knowledge obtained as a result of such «experience» pretends to be true, then what enables us to state that this «experience» is subjective only in the form and not in the content? In the art of a thinker one can find the following arguments in favor of it: firstly, the content of so interpreted «philosophical experience» is objective in the content due to subjective certainty of philosophy, from where there is a need for a philosopher to «adapt» personal «subjective uniqueness» to objective nature of the subject.
Secondly, to make the content of «philosophical experience» objective, the philosopher (here, one can add, following the thought of I. A. Ilyin — «as a scientist») should be capable of «improvised concentration of attention, unbiased approach, integral devotion to the subject, easy obedience to its calling and revelations», as well as learn «to control their passions, life prejudices and everyday custody» [2, 53]. Although, the thinker themselves often describes this process in religious language, it talks about orientation to objective, unbiased discovery of the subject of philosophy «as it is», independent from the mentioned prejudices, effects and mercantile interests.
Thirdly, the argument in favor of objectivity of «experience» accumulated in the «philosophical laboratories» as regulator of social relations is the following thought of I. A. Ilyin from his work «Path of spiritual renewal»: «destiny of every person, whole generations and national cultures depends on whether these people live this experience, know how to value, develop and artistically use the sources» [4, 46]. For instance, «people of modern time» with their scientific and technical progress «are in a state of children’s
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helplessness when it comes to the issues of spiritual ex- live them artistically» [4, 46], which again does not
perience» [4, 46], and this crisis makes them «come allow to interpret this philosophical «experience» as
back to... noble and clean experience, wake them and purely subjective.
Reference:
1. Makuhin P. G. Modern Russian debate on the scientific status of philosophy in the context of truth as characteristic of philosophical knowledge//European Applied Sciences, November-December, - 2013, - 12 - p. 114-115.
2. Ilyin I. A. Religious meaning of philosophy: Three speeches: 1914-1923/I. A. Ilyin//Ilyin I. A. Collection of works: In 10 v. V 3. - M.: Russkaya kniga, - 1994. - p. 15-88.
3. Ilyin I. A. Path to obviousness/I. A. Ilyin//Ilyin I. A. Collection of works: In 10 v. V 3. - M.: Russkaya kniga, 1994. - p. 381-560.
4. Ilyin I. A. Path ofspiritual renewal/I. A. Ilyin//Ilyin I. A. Path ofspiritual renewal/Composed, edited by O. A. Platonov. - M.: Institute of Russian civilization, - 2011. - p. 17-281.
Myakinnikov Sergey Petrovich, Kuzbass state technical University, candidate of philosophical sciences, associate professor, faculty of economics and management E-mail: [email protected]
To the question about the role of psychological factors in the development of ecologically oriented outlook
Abstract: In the article discusses conscious and outside of conscious patterns, phenomena, processes of the human mind, which can serve as a prerequisite for the establishment of an ecological orientation worldview. Keywords: mind, consciousness, outside of conscious.
Psyche is the phenomenon of existence, it is characterized by its own special reality. We believe that is ontologically lawful to position the psyche as a mental reality. But whether the media psyche subject? Or agent of a carrier of consciousness? Eligible to carry the sphere outside of conscious subjectivism? V. P. Tugarinov believes that the subject of consciousness is at the same time, and the subject of the psyche [1, 32]. Therefore, between them there are no significant differences. Subjective qualities,
i. e. individuality ideal has not only the mind of man, but all his psyche. Psyche as a reality encompasses such ontological phenomenon of consciousness and outside of conscious (subconscious and unconscious). The bearer of consciousness is the subject, so the reality of consciousness, from the perspective of ontology, subjective. The mentality of the subject has not only realized but also the unconscious contents. In addition to the reality of consciousness of the subject being his psyche is also being unconscious (or insufficiently conscious) mental states and processes. The latter form of relatively autonomous region of existence of the mental or subjective reality — the reality outside of conscious. In General, the psyche is difficult perfect system designed for the active
display images of the objective environment, and their properties, parties, creation on their basis of an adequate picture of the world, is needed to regulate his conduct and activities in this world.
Any living creature with the complicated behavior has to adapt to changing environmental conditions. This organism has psyche. The basis of the psyche that creature — specific interaction of the higher nervous activity of the organism and environmental factors. External objects affect analyzers, receptors (by type of incentives, stimuli), causing a backlash from the physiology of the nervous system. Stimula-irritable effects necessarily imply the reverse reaction of the organism, leading to act. In the simplest case, this interaction «stimulus-response» is carried out at the level of elementary exteroceptive (reflexes). In the case of mental human interaction with the world is complex mutual influences of the objects in the world and psychophysiological processes display and response to these impacts. In any case there is a change of the properties of states and nervous system responds to the impact of factors. These changes are imprinted as some traces that carry the information about these factors and their transformations. On the basis of this
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