7. Loyalty to the teachings of dialectical and historical materialism was the prerequisite of civil loyalty and professional success. )—emerged who combined the scholarly erudition of his Kiev predecessors with the dominating “ontologism” of the theistic apologists, such as Golubinsky. Social and political laws should strive for moral neutrality, permitting the flowering of individual self-determination. Nikolai Fedorov, the founder of Russian "cosmism" and the doctrine of the "resurrection of the dead". Widely hailed as a Christian existentialist, he began his intellectual journey as a Marxist. The Intelnet has three main branches: Bank of New Ideas, ThinkLinks , and Intelnetics. Individual versus general. Likewise, in 1807 a professor of mathematics at Kharkov University, T. Osipovsky (1765-1832), delivered a subsequently published speech “O prostranstve i vremeni” (“On Space and Time”), in which he questioned whether, given the various considerations, Kant’s position was the only logical conclusion possible. The first occupant of the chair of philosophy, N. Popovsky (1730-1760), was more suited to the teaching of poetry and rhetoric, to which chair he was shunted after one brief year. After the accession of L. Brezhnev to the position of General Secretary and particularly after the events that curtailed the Prague Spring in 1968, all signs of independent philosophizing beat a speedy retreat. In subsequent paragraphs, Kunitsyn elaborated his conception of natural rights, including his belief that among these rights is freedom of thought and expression. For wha… Russian philosophy produced large-scale projects of comprehensive transformation of the world, including such ideas, proclaimed by Solovyov and Fedorov, as "Godmanhood," "total-unity," eschatological transfiguration and the end of history, the restoration of Christian unity, the victory over blind forces of nature, infinite cosmic expansion and the resurrection of dead. For the most part, these remarks were not intended to stand as rational arguments in support of a position. However, he claimed he deduced his deontology from human social nature rather than from the idea of rationality (as in Kant). Selections from Lenin's Materialism and Empirico-Criticism are included, along with Akselrod's review of the book. Of a similar intellectual bent, N. Mikhailovsky (1842-1904) was even more of a popular writer than Lavrov. Although, on the whole, our inclusions, omissions, and evaluations may more closely resemble those of Shpet than, say, Lossky, we thereby need not invoke any metaphysical historical scheme to justify them. Essentially, Lavrov maintained that all claims regarding objects are translatable into statements about appearances or an aggregate of them. The story of the first ethnic Russian to hold the professorship in philosophy for any significant length of time is itself indicative of the precarious existence of philosophy in Russia for much of its history. For more than a decade, Solovyov remained silent on philosophical questions, preferring instead to concentrate on topical issues. The Bolshevik government's intolerance proved to be a blessing in disguise. Access to the full content is only available to members of institutions that have purchased access. Russian philosophy underwent many phases: Westernism, Slavophilism, nihilism, pre-revolutionary religious philosophy, and dialectical materialism or Soviet philosophy. Since Peter the Great’s project of Westernization, Russian philosophy has been primarily the creation of writers and critics who derived their ideals and values from European sources and focused on ethics, social theory and the philosophy of history, in the belief that (as Marx put it in his ‘Theses on Feuerbach’) philosophers had hitherto merely interpreted the world: the task was now to change it. Communication within the boundaries of individual centers (the Kyiv-Mohyla Academy, the, The focus of this article is the global and European experience of the reception, assimilation, and social application of the Bible, reproduced in the works of a number of prominent Kyiv Theological Academy (KTA) representatives from the second half of the 19th and early 20th centuries. Rediscovered in the West in the 1960s, the work of the Russian Formalists has had an important influence on structuralist theories of literature, and on some of the more recent varieties of Marxist literary criticism. During this period, the first Russian Marxist political party was founded, the Russian Social Democratic Labour Party, or Social Democrats. Again, the discussion was silenced through political means once a victory was secured over the introspectionists. Many subsumed philosophy under the scope of religion or politics, and the discipline was evaluated primarily by whether it was of any utility. This course combines philosophy with the study of Russian and provides a valuable skill set that is ideally tailored to the increasingly globalised workplace. One of the earliest Russian treatments of a philosophical topic, however, was A. Lubkin’s two “Pis’ma o kriticheskoj filosofii” (“Letters on Critical Philosophy”) from 1805. If this is true, then Russian philosophy must be viewed as an indispensable part of the Western intellectual tradition since it provides perhaps the most elaborated footnotes to the most mature While prevented an outlet in a dedicated professional manner at the universities, philosophy found energetic, though amateurish, expression first in the faculties of medicine and physics and then later in fashionable salons and social gatherings—where discipline, rigor and precision were held of little value. At first sight, each one of these phases seems antithetical to the preceding one. Xvii + 378. If one were to view 19th century German philosophy from the rise of Hegelianism to the emergence of neo-Kantianism, would one not see it as shortchanging epistemology? The Soviet ideocratic State was a unique experience in conceptualizing and philosophizing the entirety of reality, as a laboratory for the testing of general concepts. Russian philosophy is unique in its devotion to the goals of practical transformation of life and society. In Lloyd Strickland & Julia Weckend (eds. Much more widely recognized were his own attempts in subsequent years, while teaching at St. Petersburg University, to recast Kant’s transcendental idealism in, what he called, “logicism.” Without drawing any conclusions based upon the nature of space and time, Vvedensky believed it possible to prove the impossibility of metaphysical knowledge and, as a corollary so to speak, that everything we know, including our own self, is merely an appearance, not a thing in itself. Nonetheless, the sudden influx of German scholars, many of whom were intimately familiar with the latest philosophical developments, acted as an intellectual tonic on others.