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[EN] This paper presents the way of proceeding graphically, through architectural drawing, during the rationalist period in the Canary Islands. For this purpose, we have used a paradigmatic figure among the architects who developed their professional activity in the islands, his name is Miguel Martín Fernández de la Torre, who estudied architecture at the Madrid School of Architecture.The architectural proposals made in his professional development have been carried out in the different islands of the archipelago, we are going to concentrate on some works of his large graphic production, these exemplify his production; some of these works are registered in the Iberian DOCOMOMO.The drawing of rationalism in the Canary Islands, seen through the drawings of this architect, is framed within the coordinates of Spanish rationalism, which confirms that the communication networks between professionals functioned in a fairly fluid manner; likewise, the contribution of international information is also confirmed., [ES] En este artículo se presenta el modo de proceder gráfico, a través del dibujo arquitectónico, durante el periodo racionalista en Canarias. Para ello, se ha utilizado una figura paradigmática entre los arquitectos que desarrollan su actividad profesional en las islas, su nombre es Miguel Martín Fernández de la Torre, formado en la Escuela de Arquitectura de Madrid.Las propuestas arquitectónicas realizadas en su desarrollo profesional, se han realizado en las diferentes islas del archipiélago; nos vamos a concentrar en algunas obras de su cuantiosa producción gráfica, estas ejemplifican su producción; algunas de estas obras están registradas en el DOCOMOMO Ibérico.El dibujo del racionalismo en Canarias, visto a través de los dibujos de este arquitecto, se encuentra enmarcado en las coordenadas del racionalismo español, lo que confirma que las redes de comunicación entre profesionales, funcionaban de manera bastante fluida; igualmente, el aporte de información internacional también se confirma.

При всем различии антиутопий Е. Замятина, А. Платонова, О. Хаксли, Д. Оруэлла, Р. Брэдбери, к которым в наше время обращаются как к предостережениям относительно тенденций развития цивилизации, общность выраженных в них мыслей прослеживается в творчестве Ф.М. Достоевского. Речь идет о критике Достоевским идейных корней и возможных последствий реализации программы переустройства общества, ориентированного исключительно на преобразование социальной среды бытия. В этом плане вызывает особый интерес притча о Великом инквизиторе в романе «Братья Карамазовы», которая предстает концентрацией ключевых идей упомянутых антиутопий. Главный урок парадигмальной антиутопии притчи Достоевского — опасность принудительного добра, стремления к реализации его «сверху», преобразования властной волей материальных условий универсальной для всех безопасности и сытости. В этой логике уловлен болевой нерв рационализма Нового времени в его стремлении к изменению мира. Исторический опыт подтверждает предупреждение Достоевского о том, что реализация такой программы требует перманентного насилия над природой, обществом, человеком. Искушению власти собственной властью может быть противопоставлена программа формирования гармонии социума без использования насилия, когда справедливость творится во имя сохранения этой гармонии, когда зло свидетельствует об отступлении от этого пути, о необходимости понять, что и как необходимо сделать, чтобы вернуться на путь гармонии и добра. В этой ситуации нравственной оценке подлежат не цели, а средства, которые используются для достижения целей.

Without ethical embedding, scientific and technological progress is unleashing more and more destructive consequences. In contrast to the ‘forgetfulness of nature’ of the rationalist worldview, a fundamental reorientation of thinking and the understanding of science are also required to safeguard the integrity of creation, especially the dignity of the human person. Modern ‘risk societies’ are challenged to self-reflexively adjust to the ambivalent consequences of scientifictechnical civilisation. One impulse of theology lies in pointing out the perspective of a renewed bioethical imperative from the perspective of Christian ethics of Creation, based on the biblical understanding of creation, which embeds human beings in the whole of creation and at the same time singles them out in a special way as the image of God and calls them to responsibility. The theological traditions that have been partially suppressed in modernity can make an important contribution to the development of a vision of fundamental ethical values for ecological responsibility. Contribution: The following contribution addresses basic questions of understanding nature to expand the one-sided world view of classical rationalism. In doing so, the recognition of biblical traditions plays a central role for reorientation. Only in the horizon of a changed world view, can ethical impulses unfold their effectiveness.&nbsp

The problem of scholarly knowledge strata is one of the key subjects in modern philosophy of science and epistemology (theory of knowledge). The threelevel model is the most popular in the document sphere as a sociocultural domain; it comprises empirical, theoretical and philosophical scientific knowledge. The author describes collision and contradictions between theoretical documentology and the empirical disciplines of document studies and book studies. He appraises achievements of empirical knowledge in the documentosphere and compares theoretical and methodological ways of three types: informational, conventional and medialogical ones. The author is skeptical about the following statement: the concept of document is relative, conventional and conditional in its essence. The author examines “The Strategy for Librarianship in the Russian Federation for the Period up to the Year 2030”. He insists that the Strategy has to be supported by the scientific strategy aimed to promote each level of empirical, theoretical and philosophical knowledge. He is also concerned about lacking philosophical level in document studies. The wisdom of philosophy lies in its comprising both rational and irrational sides of objects being studied. With document rational and irrational attributes in view, he offers the philosophical definition of document: document is the statement of humanness within social environment and historical time. This definition comprises anthropological and national variations of homo sapiens and philosophical concept of humanness as the unity of the opposite universal principles – the material and ideal.

Resumo O presente trabalho tem como objetivo analisar dois fragmentos da obra de Walter Benjamin - quais sejam as teses XVI e XVIII - como paradigma de definição sobre o conceito de personalidade, que se apresenta com um caráter de natureza dúbia no Estado de Direito. Uma vez que os Direitos da Personalidade, por terem em si uma defesa de caráter intrínseco a indivíduo apresentam-se com um meio de determinação jusnaturalista para serem definidos em um racionalismo juspositivista. O presente trabalho não tem o intuito de esgotar o tema, mas apresentar uma hipótese que deverá ser deduzida por meio de apresentação teórico-bibliográfica. Abstract This work aims to analyze two fragments of Walter Benjamin’s wirke - namely theses XVI and XVIII - as a paradigm of definition about the concept of personality, which presents itself with a dubious nature in the rule of law. Since Personality Rights have a defense of an intrinsic character to the individual, present themselves with a means of jusnaturalistic determination to be defined in a juspositivist rationalism. The present work does not intend to exhaust the topic but to present a hypothesis that should be deduced through theoretical-bibliographic presentation.

The first part of this paper discusses the question of freedom and happiness through the prism of Dostoyevsky's Story of the Grand Inquisitor and Evgenyi Zamyatin's dystopia We. It argues that the goal of human life is not happiness but freedom, and that materialistic utilitarianism and rationalism do not oppose totalitarianism. The second part of the paper shows, through the philosophy of Nikolai Berdyaev, that freedom is both personalistic and communitarian and that death and separation in our lives cannot destroy life and the meaning of life. According to Berdyaev's eschatological vision, there is no individual salvation; life is eternal and essentially communal. The argument of this paper could be described as theologia crucis.

France’s connection to India dates back to the seventeenth century when the French came to establish trading relations with India and neighboring countries. Even in the heydays of Enlightenment, France, the champion and cradle of Reason and Rationality in Europe, was looking for an alternative and philosophers like Rousseau, Diderot and Voltaire looked towards India as a source of inspiration. That tradition was continued by the French Romantics who were even more influenced and inspired by Indian philosophy and wanted to change the course of French literature with the help of it. This paper aims to explore literary transactions between India and France culminating in the movement called Romanticism in French literature. The paper shall trace the trajectory of how Indian philosophy and thought traveled to Europe in the form of texts and influenced the works of the French from Voltaire in the eighteenth century to Jules Bois in the twentieth. The central argument of this diachronic study, based on the theory of influence, is to prove how significant the role of India and her literary/religious texts have been in the context of the Romantic Movement in French literature in the nineteenth century.

Omnis Determinatio est Negatio. On Habermas, Myth, and Truth With his monumental genealogy of Western philosophy Jurgen Habermas delivers an achievement that is worthy of great praise. In carefully constructed arguments he presents in detail the close connection between, and the mutual indebtedness of, religion and philosophy as they developed in the West for more than two millennia. With regard to the current state of affairs he acknowledges that we should continue to engage with subjects such as purpose, meaningfulness, and how to behave. He proposes that where religion is withdrawing, philosophy should take its place. In spite of its great merits, there are some fundamental shortcomings in the overall image Habermas wishes to convey. By suggesting that Western religion and philosophy have been the major driving forces not only of cognitive but also of ethical progress, he underestimates the moral value of pre-Socratic and other holistic world views that radically differ from the idiosyncratic Western one. For example, he perceives Homer’s mythological thinking as nothing but a primitive state of mind against which the ethical and intellectual progress of later developments could come to the fore. This paper proposes that we should give much more weight to the difference between the ‘cognitive’ and the ‘ethical’ than Habermas does. In principle, as a form of argumentative reasoning, philosophy belongs to the (cognitive) domain of truth. As such, it is not a suitable successor to religion. On the other hand, provided they operate primarily within their own domain – which is the domain of meaningfulness –, religion (in whatever form), literature and the arts, ancient myth, friendship, love, and humour may still be best equipped to sharpen our sense of justice and help us deal with feelings of moral disorientation and fragmentation.

The system of knowledge acquisition is one of the most important topics in philosophical debates since ancient Greek. According to the Western philosophical worldview, as the universally accepted method, there are two schools of thought to acquire proper knowledge; rationalism and empiricism. Rationalism assumes that sound reason is the main human potential to acquire knowledge that constitutes a priori knowledge, while empiricism relies on sensory abilities constituting a posteriori or empirical knowledge. In addition, Islam offers intuition or instinct as another source of knowledge that creates intuitive knowledge, be it empirical or spiritual. The knowledge gained is then developed through language symbols, from being personal to finally public knowledge. Through language, knowledge is inherited from one generation to the next. However, due to its limitations, language is not able to symbolize all types of knowledge. Consequently, there are two kinds of knowledge; articulated (explicit) knowledge and unarticulated (tacit) knowledge. Nevertheless, despite their sharp differences, both the Western and Islamic worldviews assume that knowledge acquisition is the field of a speculative philosophical endeavor which is hard to get a satisfying answer, though it is not impossible.

This article wants to explain how the concept of Islamization of science as Aufklarung for Muslims. The spread of secularism in the Islamic world has brought Muslims under the dichotomy of the West. They are trapped by Western knowledge which is skeptical on the basis of rationalism and empiricism. This epistemology is not in accordance with the spirit, the scientific spirit of Muslims. Muslims have their own epistemology of knowledge based on the principles of Islamic teachings from the Qur'an and Sunnah and the spirit of divine knowledge. Therefore Sayed Naquib al-Attas developed the concept of Islamization of science as an enlightener (Aufklarung) for Muslims. By using the library research method and using primary sources in the form of the original work of Sayed Muhammad Naquib al-Attas and secondary sources that support this research. The research is expected to answer the concept of Islamization of knowledge as an era of enlightenment (Aufklarung) which was developed by al-Attas. This Islamization becomes the basis of Islamic knowledge that must be disseminated by every individual Muslim, because they are all responsible for Islamic knowledge. Because with this enlightenment movement, Muslims will be independent and find themselves in accordance with the spirit of Islamic principles that do not follow Western knowledge. With the Aufklarung movement, throught the discourse cam develop Muslim personalities so that Muslims can give birth to goodness, Justice, and The strength of faith.

The history of ethics often presupposes rationalist thinking on moral issues. An alternative to rationalism has been proposed by the social intuitionist model. This model suggests the bulk of our moral decisions are ‘gut reactions’ or intuitions. Unlike the rationalists, which support reasons and deliberation to draw moral conclusions, intuitionists argue such reasoning is used to support preconceived ethical decisions. This paper provides the first investigation to determine if intuitionism has any validity within business ethics. Using data from the Defining Issues Test and individual journal entries, results indicate discussion-based pedagogy improved the moral reasoning of participants but had very little influence over their beliefs. In short, the social intuitionist model is supported by this study. Most importantly, ethics education that focuses on peer-to-peer discussion can change how students’ reason about moral problems and should be heavily incorporated into classrooms.

(In English): Modern as a phase of life that is based on a rational pattern of thinking and lifestyle. Modern is rational, scientific, in accordance with the laws that apply in nature. As an understanding that applies science, there are consequences for absolute obligations and obligations for humans. Therefore, modernism is seen as God's commandment, thus Islam is synonymous with modernity. Modernism is an attempt to realize the truth, and that truth must be constantly sought. Truth, can only be achieved through a process, and humans will never get that truth perfectly, without real effort. An earnest search for truth is an attitude demanded by Islamic teachings. Modernism is the commandment of Islamic teachings, so Islam and modernity are identical. Rationalism is a paradigm based on the belief in the power of human reason and reason. In this paradigm, something is declared true, if it can be proven and can be accepted rationally. The phenomenon of scientism in the Western world shows us that science has become a new ideology or religion (pesudo religion). Western society marginalizes religion even if it can be said to abolish all sacred religious beliefs, and only accepts and believes in science. This belief emerged around the 18-19 century, science has become an idol that is worshiped by modern humans. Modernism is recognized to have brought wealth physically - materially. This phenomenon, becomes a tendency to dehumanize, is degraded, and reduces the quality of human life. Therefore, the noble values ​​of humanity, such as compassion, togetherness, solidarity and human brotherhood are not a concern, and what stands out from modern society is individualism. Humans in the modern age have become very vulnerable to disease, because they have actually lost one of the fundamental aspects, namely spiritualism. Modern man is hit by a spiritual void, he forgets the center of the circle of existence, namely, Allah SWT. Religion provides a solution to return to the center of the circle of human existence. Religion answers complex problems faced by humans, such as death, suffering and disaster. Religion answers the challenges of modernity, therefore religion must be a guide for human life who wants to achieve happiness in life both in this world and in the hereafter.

The review is concerned with the language of the humanities, in particular, the one on the border between rationalism and mythologising. With the help of V. Shklovsky’s concept of defamiliarisation (ostranenie), the author explores the logic whereby some schools of thought and their related sets of values convert into others. The study paints a kaleidoscopic picture of conversion undergone by elements of humanity’s intellectual history. The main distinguishing feature of such a view of history is a moving picture, whose parts can become elements of completely different holistic entities, whilst remaining perfectly self-identifiable. The book focuses on the key metaphors that determined the way of thinking in a particular period. A metaphor, too, is used to organise the author’s reasoning and argumentation. The review shows how A. Kovelman’s book brings the language of theory back into the fold of literal meanings and their historical transformation.

The article attempts to find individualistic ideas in German classical philosophy, which can be considered a result of philosophy and law studies of the modern times that became the leading and most influential Western European philosophical trend. The most famous representatives of this philosophy trend are as follows: I. Kant, G. Hegel, I. Fichte, L. Feuerbach, F. Schelling. These philosophers approached in a new way many world problems, philosophical and law issues, including individualistic issues, since they changed the emphasis from the analysis of nature to the study of a man. Until now, neither empiricism, nor rationalism, nor the Enlightenment enabled resolving individualistic problems. Thus, study of a man started together with the history of German classical philosophy, when the representatives of this philosophic trend first realized that a person lives not in nature but in the world of culture. It was established that the German classical philosophy approached the analysis of relationship between a man and the world in a radically new way, viewing a person, first of all, as an internally active being that influences and constructs the world. A man is capable of rational cognition, and, therefore, is higher than the world of nature and all other beings. Such an attitude determined the spiritual mentality of German classical philosophy. The features that were inherent to German classical philosophy and that influenced the formation of individualism were identified, in particular the key ones, such as shifting the emphasis from the analysisof nature to the study of a man, which is characterized by such qualities as freethinking, knowledge and ability to act with competence; the assertion that a man does not live in the world of nature, but in the world of culture; study of the human essence, spiritual life of a man, not just human history; humanity, humanism are considered as a natural goal of society development; a man is capable of rational cognition, and therefore is above the world of nature and all beings; an individual is viewed as a goal, not as a means; the emphasis was put on the importance of man’s desire for own spiritual essence and study of the issue of individual morality; emphasis on self-esteem; discovering anthropological, ontological and social components of freedom; an individual is viewed as internally active being who influences and constructs the world; introduction in philosophy the notions of object and subject of cognition, highlighting the intention of the cognizing subject.

Moral sentimentalism can be defined as the philosophical theory according to which emotions are the source of our value judgements, in general, and of our moral judgements, in particular. It follows that, from a historical and conceptual point of view, moral sentimentalism has emerged and developed in opposition to moral rationalism, according to which reason allows us to formulate and understand value judgments from a psychological point of view and is also the source of our axiological knowledge from an epistemic point of view. In this article we present the theoretical issues related to the sentimentalist approach to morality and evaluative judgments, starting from the diverse theories of the classical representatives of sentimentalism, Shaftesbury, Hutcheson, Hume and Smith, and especially the three theses they defended: psychological perspective, the theory of moral sense and the theory of moral feelings. I also argue that the first moral sentimentalism emerged from the confrontation of three distinct aporia: the first aporia refers to the conceptualization of emotions and emotional states; the second deals with the possibility of axiological knowledge; and the third refers to the nature and existence of values. Finally, we are interested in the birth of sentimentalism in order to highlight a series of difficulties inherent in this theoretical approach and which we find today in contemporary moral sentimentalism. The aim is to highlight the conceptual and argumentative tensions that were at the heart of sentimentalism at its emergence.

This study aims to discuss the flow of rationalism and empiricism within the framework of science. The research method used is a qualitative type through literature study. The result and discussion of this research is that there are fundamental differences between science and knowledge at the level of philosophy of science. Science and knowledge are produced by human absorption of everything that is guided by curiosity (curiosity) which is human nature. The knowledge that is owned is then tested for accuracy by fulfilling three basic aspects of science, namely ontology (the object of knowledge), epistemology (how to obtain knowledge), and axiology (the use value of science). This study concludes that epistemologically, there are two understandings about the source of knowledge, namely, rationalism and empiricism. Rationalism believes that reason is the main source of knowledge and emepiriism believes that only sensory experience brings true knowledge. Both of them have a big role in the development of science to reach a critical human civilization and are able to survive as a superior identity in this universe.

A central, secularizing plot of John Milton'sParadise Regainedis the dissolution of Satan. As the Son passes from scriptural figure to reality, Satan is gradually reduced from mythological character to metaphor. While both the demythologization of evil and the explanation of religious concepts as metaphor have long histories as central examples of secularization and of the liberalization of religion, theorists from the political-theological right (e.g., Carl Schmitt) and postsecularist left (e.g., Talal Asad) have called attention to the analogies that can be drawn between apparently secular concepts and stories and earlier, religious doctrines and myths, claiming that such analogies call into question the legitimacy and distinctiveness of the secular. Against those critiques, I argue that secularization stories can be distinguished from religious narrative, albeit not for their naturalism, their liberalism, their rationalism, or other doctrinal content. Rather, they force us to face their own constructed, literary qualities.

In order to control the movement of globalization throughout this modern era, one of it's key aspects is through deconstruction throughout the education sector. Undoubtedly, high quality education management was produced by integrating disciplines in practice with fundamental Islamic values within the learning process. Besides that, this approach had also been continuously used among reformist leaders to weaken the dangerous Western ideology that influenced significantly the global government system through colonialism mostly by poisoning the generation of youth through sole reference to materialism philosophy and rationalism. Based on that issue, numerous powerful leaders in Indonesia have intervened to rectify the problem among Muslims by reconstruction of the education systems rather than through political as well as other aggressive physical interaction. KH Ahmad Dahlan was the trustworthy figure in endorsing the concept of educational reform through the "Muhammadiyah" mass organization, which was formed in Yogyakarta in 1912. The conducted a study to examine the similarities amongst KH Ahmad Dahlan and Badiuzzaman Said Nursi in applying the Islamic Education Reform System in the region. In this research, the researcher uses full qualitative method and documentation related to the topic of this research, which then will be analyze descriptively.

Well known established over many centuries and wandering in the culture of the archetypes associated with water. In the nineteenth century, which marked crisis of rationalism, we can distinguish archetype: water as the embodiment irrational. Accordingly, the antithesis of “rational-irrational” appears in literature and art through the contrast of images of earth and water. This binary reveals itself in the evolution of the leading art schools of romanticism and realism. Water, especially the sea, images prevail in romanticism, allow to realize its leading artistic and aesthetic ideas. Irrational element, the unpredictability embodied in the images of a stormy sea, the drama and the wrongness of fate – in the pictures of the shipwreck. Sea – infinity, the vastness of space, time, existence in General (J. Byron, U. Turner, T. Gericault, K. Friedrich, and others). In the era of establishing realistic, and then naturalism, with their interest in social existence of man, “water recedes”, giving place to land, the earth. In the image system, under the influence of materialistic tendencies and positivist cult of scientific knowledge, is dominated by the resistance, finiteness, definiteness. The earth is the center of matter, nature (E. Zola “Earth”). If the field of view of water falls, lush shimmering sea gives way to the calm water surface (“Barbizon painters”). KEY WORDS: archetypes, the processes in the culture of the XIX century, irrational-rational, images of water, images of the earth. DOI: http://dx.doi.org/10.15181/rh.v18i0.1227

This paper considers and analyses the idea propounded by Iain McGilchrist that the foundation of Western rationalism is the dominance of the left side of the brain and that this occurred first in ancient Greece. It argues that the transformation that occurred in Greece, as part of a more widespread transformation that is sometimes termed the Axial Age, was, at least in part, connected to the emergence of literacy which transformed the workings of the human brain. This transformation was not uniform and took different forms in different civilisations, including China and India. The emergence of what Donald terms a “theoretic” culture or what can also be called “rationalism” is best understood in terms of transformations in language, including the transition from poetry to prose and the separation of word and thing. Hence, the development of theoretic culture in Greece is best understood in terms of the particularity of Greek cultural development. This transition both created aporias, as exemplified by the opposition between the ontologies of “being” and “becoming”, and led to the eventual victory of theoretic culture that established the hegemony of the left side of the brain.

The article presents the results of the analysis of musical art history in the context of the relationship between its emotional and rational constituents. The author traces the overall evolution of the world music, which in itself is a process of a complex dialectical relationship of the emotional and the rational, and which has been conditioned by the dominant philosophical worldview of a specific historical epoch, that determined the variability of artistic priorities, their emotional and intellectual balance or otherwise demarcating them by the dominating rational-mediated or emotional-sensory constituent. The research has established that the primitive culture is characterized by a syncretism of mythological and ideological ideas of the primitive human, which was reflected in the folk tradition; in the era of Ancient art, the Greek philosophers gave preference to reason while comprehending art, which went in line with the rational, philosophical and ideological orientation of the society at that time; in the Middle Ages era, this tendency fixed itself in the theological-rationalist search of the «fathers of the church», which was reflected in various genres of church music, that was religious, ascetically oriented, strictly regulated, as well as emotionally limited; the musical art of the Renaissance with its faith in the unlimited possibilities of harmonious human development is characterized by the unity and balance of the emotional and the intellectual; the New Age art was marked by new artistic trends, including Baroque and Classicism. The Baroque concept of musical art was consonant with the Renaissance tradition in terms of defining the main purpose of art as the need to reflect the sensuality of the real world; the art of the Classicism is subject to strict regulations, appealing to the human mind, instead of the senses, it is based on «rationalism», the prevailing philosophical worldview at the time; a harmonious combination of both emotional and personal experiences together with a deep intellectual comprehension of life is the leading feature of the art of the Romantic era; the modern music culture demonstrates the tendency to strengthen the rational constituent.

“La Cuba Secreta” (1948) has been a germinal text for the study of exiled Spanish writer Maria Zambrano’s work on national, poetic, and subjective identity formation. In this essay, I focus specifically on the apego (attachment) she feels for Cuba in order to explore how affective relations, for Zambrano, could potentially avoid the violent hierarchies imposed by Enlightenment values. I analyze the sites where apego signals an intersubjective immersion as a mode of radically anti-Enlightenment relationality. However, while the sticky relation between Zambrano and the island might avoid Rationalism’s destructive subject–object boundaries, it is also tethered to the destruction of subjectivity occasioned by the island’s racial and colonial traumas. Ultimately, I suggest that Zambrano’s apego is a compelling example of relations for the field of Transatlantic Studies that wishes to avoid the hierarchies of modernity while still bringing to the surface the traumas and violence of racism and colonialism.

Resumen La temática central de este ensayo es la necesidad de desplegar en la educación superior la visión integradora. El punto de partida es la exigencia del desarrollo científico-tecnológico de la formación de profesionales con una visión que integre saberes, la cual entra en contradicción con la mirada que reduce y fracciona, aún dominante en la educación superior. La base conceptual es el pensamiento complejo y la categoría condición humana. Entre las ideas que se desarrollan están: el valor de la categoría condición humana para desplegar la visión integradora en la educación superior; la lucha contra el modo de concebir la educación superior como una empresa; la importancia de lo afectivo en la educación superior. El objetivo es argumentar algunas manifestaciones en la educación superior del pensamiento que fragmenta y reduce. Entre las conclusiones están: La visión integradora en la educación superior impide que se sobrevalore la formación profesional y es poderosa para rebasar el racionalismo extremo y abrirse a la afectividad. Abstract The central theme of this essay is the need to deploy an integrative vision in higher education. The starting point is the requirement of scientific-technological development that professionals be trained with a vision that integrates knowledge, which contradicts the view that reduces and divides and still prevails in higher education. The conceptual base is complex thinking and the human condition category. Among the ideas developed are the value of the human condition category to deploy the integrative vision in higher education, the fight against the way of conceiving higher education as a business, and the importance of the affective dimension in higher education. The objective is to argue some manifestations of fragmentary and reductionist thought in higher education. One of the conclusions is that the integrative vision in higher education prevents professional training from being overvalued and is powerful to overcome extreme rationalism and open up to affectivity. Among the conclusions is that higher education’s integrative vision prevents professional training from being overvalued and is powerful in overcoming extreme rationalism and opening up to affectivity. Resumo O tema central deste ensaio é a necessidade de implantar uma visão integradora no ensino superior. O ponto de partida é a exigência do desenvolvimento científico-tecnológico de que os profissionais sejam formados com uma visão integradora de saberes, o que está em contradição com a visão que reduz e divide que ainda domina o ensino superior. A base conceitual é o pensamento complexo e a categoria condição humana. Entre as ideias que se desenvolvem estão: o valor da categoria condição humana para implantar a visão integrativa no ensino superior; a luta contra a forma de conceber o ensino superior como negócio; a importância do afetivo no ensino superior. O objetivo é discutir algumas manifestações na educação superior de um pensamento que se fragmenta e se reduz. Entre as conclusões: A visão integradora no ensino superior evita que a formação profissional seja supervalorizada; é poderosa para superar o racionalismo e se abrir à afetividade.

Nietzsche sometimes praises the drive to order—to simplify, organize, and draw clear boundaries—as expressive of a vital “classical” style, or an Apollonian artistic drive to calmly contemplate forms displaying “epic definiteness and clarity.” But he also sometimes harshly criticizes order, as in the pathological dialectics or “logical schematism” that he associates paradigmatically with Socrates. I challenge a tradition that interprets Socratism as an especially one-sided expression of, or restricted form of attention to, the Apollonian: they are more radically disparate. Beyond strengthening the case for this basic point, I develop a distinctive account of what, exactly, distinguishes the Apollonian-classical and Socratic forms of order. To this end, I advance interrelated interpretations of Apollonian-classical simplicity and the “cold” calm that it elicits, by contrast to superficially similar Socratic phenomena. This illuminates Nietzsche's broader ambivalence toward science, in part by clarifying the nature and value of an idealized Apollonian science.

The article studies the polemical orientation of the hagiographical Life of the Archpriest Avvakum, Written by Himself in relation to the author’s earlier works, The Answer of the Orthodox, and other texts that were included together with the Life in the Pustozersk Collection. An analysis of the creative evolution of Avvakum’s thought will demonstrate that the Life’s appeal to holy foolishness at its narrative climax was its strongest ideological weapon against the new Church elite (the Nikonians). This appeal gave rise to an unprecedented emphasis on the author’s personal life experience that was meant to be proof of the “theoretical” arguments against Nikonian rationalism in the The Answer to the Orthodox. As a demonstration of a mystical-experiential approach to knowledge of God, his dramatized holy foolishness justified his choice to present his own biography as a publicistic hagiographical narrative.

The article attempts to find individualistic ideas in philosophy of Montesquieu and Voltaire, who continued to discourse on legal themes specific particularly to the Enlightenment: the theme of natural condition, social contract, rationalism, morality, human’s place in the world and God in a human. Revealing, first of all, the most topical issues of this time, the thinkers in their philosophy deal with the matters that are utterly individualistic. It is about: the idea of equality, freedom, natural rights (rights to life and ownership), human nature, etc. It is determined that Montesquieu and Voltaire, like other thinkers of the Enlightenment, revealed the essence of individualistic tendencies through rationalism, because human is a rational person who makes decisions, fights his desires supported by reason. The mind, as a source of law, allows man to develop on the basis of science, learnt by him patterns. It is defined that Montesquieu also discoursed on the individualist attributes; in particular, he pays attention to the problem of equality and freedom: 1) as thinker emphasizes, all were equal in natural state but afterwards this equality could be ensured only by the laws, which have to be just; 2) freedom in his philosophy is considered in two aspects: political and personal. For individualist issues important are revealing the personal aspect of freedom, which firstly was in safety of citizen. Providing this freedom is just laws and proper organization of statehood. It is studied that basic individualist principles of Voltaire are: 1) humanity, which lies in declaring the natural right of every person to life and to meet basic needs; 2) freedom manifests in that people become autonomous entities and are no longer formally dependent on one another; freedom lies in depending only on the laws; 3) people are equal and free to each other individuals, and equality is understood by him in just political and legal sense: acquiring equal citizenship status by all people, alike dependence of all citizens on the law and their equal protection by law; 4) ownership — freedom of labor, which is the right of every person «to sell his work to those who pay the highest price for it, as labor is the property of those who have no other ownerships.»

The article considers the formation and development of philosophy in Belarus in the context of historical conditions and modern opportunities. Discussing the national context of the philosophical process, the author reveals the four aspects of the phenomenon of “national philosophy.” Firstly, there are national institutional and disciplinary structures, which are responsible for an organized scientific, methodological, research and educational activity, which at the level of the nation-state is formalized by certain institutions, system of professional education, norms of professional ethos, standards of behavior within the community and in the wider social environment. Secondly, in the light of philosophical culture, national philosophy is interpreted as a set of value and cognitive orientations passed down from generation to generation. Thirdly, national philosophy can be viewed in the aspect of the tradition of studying the philosophical thought of the nation in the context of its historical development. Fourthly, national philosophy appears in the aspect of the philosophical foundations of the national idea and national-cultural identity. The author examines the main stages of the development of the Belarusian philosophical culture, it is shown that the features of this culture were formed under the condition of a complex combination of the worldview and values of Latin civilization, Christianity, modern European science, rationalism of social projects of the Enlightenment, ideological and worldview attitudes of Western Russian culture, formalized Soviet philosophical disciplines. The article reviews the circle of theoretical, ideological, and practical problems that the modern philosophical process in Belarus faces, the author emphasizes the unfading value of philosophical knowledge as a source of heuristic means for finding effective local answers to global problems of cultural and civilizational development. The author argues that there are two conditions that make national philosophy possible: this is, first of all, a connection with the history of thought in the area of national genesis and also the expression of thought in a national language.

The article discusses education as a phenomenon of European culture. The author argues that education (having emerged as a product of the Western civilization and representing the deep foundations of the European style of thinking) becomes inalienable component of European culture and largely determines its development trends. Thus, education traditionally was an important component of religious culture, despite that the methodological rationalism of scholasticism came into conflict with the postulation of the fundamental non-objectivity of God. Teaching theology as an academic discipline considered as a form of the comprehension of God. Since education turns out to be one of the basic elements of European culture, that form of education, which dominates in a particular period of history, plays a determinative role in the development of various cultural phenomena. This is demonstrated by the example of ethics and morality. Thus, the interpretation of education as studying leads to the formation of deductive thinking, which, when applied to the sphere of morality, presupposes the submission of specific situations under the learned universal rules of standardized moral code. In contrast, modern moral consciousness understands moral choice as creative modeling of behavior in specific situations, idiographically understood as unique. This is possible only on the basis of the reception of deep general human values, which means the connection between the modern type of morality and education. Therefore, education should include not only studying (which is now understood as training of technologies for obtaining knowledge rather than the accumulation of knowledge itself) but also cultivation of personality, and the latter should be in focus.

One of the important problems raised in the works by Marguerite Duras is a specific opposition to rationalism, understood as the loss of meaning and absurdity of human existence in the face of the tragedy of World War Two. In this way, the author presents her attitude to Nazi barbarism, and in a broader context to the history of mankind. Her texts − exposing the writer’s doubts and obsessions − express the lack of logic of the world, the painful awareness of the inevitability of misfortune, existential emptiness, and the powerlessness of a man towards his own impotence. By rejecting “material life”, Duras’s work resounds with the contestation of rationalism illustrating the paradoxes of the 20th century, connected on the one hand with the possibilities and, on the other, with the limitations and suffering of the human being. Duras’s works emphasize emphatically the shortcomings of humanistic thought and the helplessness of philosophy, emphasizing the huge role of extrasensory sphere of sensations and feelings as well as artistic intuition in the perception of reality deconstructed by the exercise of the imaginary. L’une des questions importantes, abordées dans l’œuvre de Marguerite Duras est une opposition au rationalisme, entendu comme la perte du sens et l’absurde de la vie humaine étant donné la tragédie de la Seconde Guerre mondiale. Ainsi, l’auteure manifeste son rapport à la barbarie nazie, et dans un contexte plus vaste, à l’histoire de l’humanité. Ses textes, alternant les hésitations et les obsessions de l’écrivaine, expriment le manque de logique, une conscience douloureuse de l’inévitabilité des malheurs, un vide existentiel, ainsi que l’impuissance de l’être humain. À travers le refus de la « vie matérielle », l’œuvre de Duras révèle la contestation du rationalisme, véhiculant les paradoxes du XXe siècle, liés d’une part aux possibilités, et de l’autre – aux limites et à la souffrance humaines. Les ouvrages durassiens mettent en relief les lacunes de la pensée humaniste et la perplexité de la philosophie, tout en démontrant l’importance de la sphère sensuelle, celle des émotions, des sentiments, et de l’intuition artistique dans la perception de la réalité déconstruite par l’exercice de l’imaginaire.

L’attacco al razionalismo in politica costituisce il fulcro degli interessi teorici, e delle preoccupazioni pratiche, di Oakeshott negli anni Cinquanta. Con il termine razionalismo egli intende il supposto uso senza vincoli e senza pregiudizi della ragione e la fede che in questo modo si arriverà a un sicuro miglioramento della condizione umana. Nella sua ricostruzione, il primo autore a proporre l’uso della ragione, acuminata dal metodo induttivo e purificata da pregiudizi, come strumento della conquista della natura da parte dell’uomo fu Francis Bacon; una ragione strumentale che aveva fatto tabula rasa dei pregiudizi derivanti dalla società, dal principio di autorità, dalle opinioni comuni (i vari tipi di idola).

This essay offers a critical analysis of Locke's and Rousseau's basic assumptions upon which classical liberalism is built: rationalism, universalism, and individualism. I then describe an alternative starting place for democracy with a transactional view of individuals-in-relation-to-others. I then offer specific educational examples to help me sketch two themes that illustrate problems with classical liberalism and how a transactional democracy-always-in-the-making can help to solve these problems.

Lighting upon Weber as a history student in the late 1950s led to all round engagement with his work to the present day, beginning with rationality and bureaucracy, passing through appreciation of his synoptic vision of modernity, and arguing for the continuing relevance of his rationalization thesis. This emphasis on Weber’s contribution to understanding the course of modernity led in the 1990s to pointing out that his approach to epochal shift provides the basis for understanding the global age. The ever-developing nature of his thought can be further illustrated in his studies of China.

In the article, we discuss the views of Theocharis Kessidis, an eminent classical researcher and philosopher of the 20 th century, on the origins of Greek philosophy (on the transition from myth to logos ). We define the key stages of his life: studying philosophy at Moscow State University, the impact of political atmosphere on the formation of his outlook, reflection on the discussions about the history of Western philosophy and the origin of philosophical rationalism. According to Kessidis, Homer’s mythopoetic works anteceded and prepared the substantiation of the role of reason in the comprehension of the world, which the ancient Greek philosophers (Milesian schools, Pythagoreans, Heraclitus, and the Eleatics) offered. Kessidis pays special attention to Homer’s epic style and Homeric comparisons. The epic consciousness inherits myth when dealing with the gods, but it also diffuses myth, abandoning the original unity of the image and the thing. There can be found Kessidis’s central thesis -about the “discovery of man,” self-understanding started by Homer and continued by the ancient Greek thinkers. The “discovery of man” by the Greeks made possible the development of democracy. Polis democracy is related to agonality, which is widespread among the Greeks type of social behavior and the main feature of their national character. Philosophy, as opposed to myth and religious belief, created a space for reasoning and rational self-assertion of the individual. But along the same path, abysses of the unconscious in man’s psyche opened up, as the ill-fated Peloponnesian War showed, leading to the historical defeat of logos in its fight against irrational faith. Kessidis’s ideas about the agonal, irrational that concomitant to the reason in its genesis and historical development allow us to take a new look at the transition from myth to logos and stay significant and relevant today.

The article analyzes the contemporary artistic activity of the musical theater, which based on the idea of absurdity. The absurdist attitude is viewed as an aesthetic position that includes an ironic component as an integral part of it. New artistic practices rejected the aesthetic canons of rationalism, the means of universal logic, exposed the inside of meaning and opened the absurd sides of man’s existence through laughter. Throughout the twentieth century absurd ideas were in a great demand and found themselves in a variety of embodiments in the practice of the musical theater. Absurd motifs that provoke the audience are accompanied by the musical theater throughout the twentieth century. The spectator is given a new optics of perception of the performance, forcing him/her to participate, to be involved in an exciting quest, which puts into the question not only the system of wellestablished dispositions, but also the idea of the self stability. The absurdity is etymologically connected with deafness (ad absurdum), impossibility to perceive sense, and in this respect it borders with nonsense. The absurd is thus capable to provide a transgressive transition from the intolerable emptiness of nonsense to the acquisition of new meanings. The article explores the actual art practices that transform the aesthetic canons of rationalism with the help of transgression, thus calling into question the foundations of the traditional constitution of the viewer’s identity. The author reveals the consequences of the new optics of the comic, based on the deconstruction of the traditional aesthetic binar «laughter – serious». The analysis is made on the basis of the material of current musical performances and composer creativity of the second half of the 20th century. and the beginning of the XXI century.

The impetus behind the current study lies in exploring how Charles Brockden Brown expostulates reason and rationalism by posing questions to Enlightenment ideas, criticizes Puritanism through addressing the detrimental influence of religious fanaticism on society and humanity, and violates Transcendentalist concept of the inherently good and dignified human with gothic representations in Wieland. Brown underlines the dark applications of reason, obsessive religious melancholy, and destructive evil nature of humanity by locating the sources of terror and retaining a gothic mood of emotional and psychological extremity in the novel. The study shows that Brown violates the idea that reason ensures the progress of humanity; offers his critiques of the impending influence of religious mania on humanity by addressing Puritanism; and questions the transcendentalist view by presenting how the perverse nature of evil buried within each individual drags humans into diabolical actions through gothic elements which do not deal with rationality.

This part completes the exposition of the state of research on the thought of Abu Hamid al- Ghazali (1058–1111), the greatest Islamic jurist and theologian, which started in the first part of the present paper. This part describes the main approaches to al- Ghazali’s heritage, developed by Russian scholars at the end of the 20th century and the beginning of the 21th century. The author demonstrates that Russian scholars during the aforementioned period conducted a comprehensive analysis of some important parts of al- Ghazali’s philosophy, including metaphysics, epistemology and ethics. The author summaries the results of their studies on al- Ghazali’s social and political thought. Moreover, this part of the article examines studies on al- Ghazali’s logic carried out by Russian scholars. The author outlines specific directions for future research on al- Ghazali’s philosophy and theology.

Since the early days of economics, the rationality principle has been a core element of economic theorizing. It is part of almost any theoretical framework that economists use to generate knowledge. Despite its central role, the principle’s epistemic status and function continue to be debated between empiricists and rationalists, and a clear winner is yet to emerge. One point of contention is that we cannot explain the principle’s special status in light of clear evidence against its empirical validity and the continuous conceptual changes it undergoes. In this paper, I argue that we should think of the rationality principle as a functional a priori principle along the lines of a pragmatic theory of constitutive elements recently put forward by David Stump. Such an approach would explain the principle’s persistence and changing status. More generally, the pragmatic theory of constitutive elements in science offers a viable alternative to rationalism and empiricism that allows for approaching the debate about the status and function of the rationality principle in economics. It provides a new framework and starting point to think about the usefulness of a central first principle in economics in a constructive way.

Este artigo se inicia com uma breve história, que remete à cena inaugural da cultura ocidental. Essa epopeia começa com o projeto de Platão de manter a unidade da polis helênica submetendo o indivíduo ao coletivo. Diferente de outras culturas da época, os antigos Gregos buscavam as causas dos fenômenos físicos não nas divindades, mas nos próprios eventos da natureza. Entretanto, as “ilusões dos sentidos” enfraqueceriam nossa confiança na cognição baseada na experiência individual. Esta concepção está na base da epistemologia proposta séculos depois por Kant. Segundo ele, somente o pensamento independente de toda experiência sensível, isto é, a razão pura, poderia nos familiarizar com a “realidade externa”, resgatando a necessária confiança no processo cognitivo. Segundo Maffesoli, o fim da modernidade aponta sinais que mostram o advento de um racionalismo abstrato, que não mais se baseia na representação, mas na razão sensível. Fica então a questão: é possível o conhecimento sensível.

El vínculo postmodernidad tecnológica/comunicación humana tiene en los mass-media, la TV, el cine, el internet y sus derivados; en las publicaciones sin censura y en la publicidad, herramientas de distorsión educativa y de salud comunitarias. La postmodernidad impacta en la organización social y en la cultura con su dicotomía de racionalismo vs. irracionalismo. La visión kantiana de la ciencia, la moral y el arte en pro de una sociedad más justa, libre y feliz, se desmorona en el intento de «superar la modernidad».La sociedad cibernética burocratiza e impide la libertad del hombre. Los mass media y la sociedad de la comunicación no han generado una sociedad más «transparente» o consciente de sí misma, sino más compleja y caótica. Las dicotomías sujeto-objeto y público-privado hacen al individuo ajeno a su vida, un elemento de ciencia ficción, inmerso en un proceso virtual que lo desplaza a mundos electrónicos. En el éxtasis de la comunicación el medio predomina con su dispersión sobre el mensaje; el saber científico se orienta al desarrollo tecnológico y al poder, destacando su aspecto lingüístico, que no impide que cada vez más se hable y se escriba peor. El impacto de los mass media impulsa conductas antisociales y una «búsqueda de sensaciones intensas», para aplacar estados emocionales derivados del vacío existencial, de la frustración e insatisfacción vital de ciertas poblaciones.La persistencia de la divulgación enajenante, alienadora de la autoconciencia y falseadora de la realidad, no fomenta el desarrollo de una función personal, vincular y social saludables.

Kartezjanizm i antykartezjanizm locke’owskiej koncepcji tożsamości osobowej Niniejszy artykuł koncentruje się na zależnościach pomiędzy Locke’owskim i kartezjańskim pojmowaniem tożsamości osobowej. Wbrew częstym odczytaniom, różnica pomiędzy nimi nie daje się sprowadzić do prostego przeciwstawienia substancjalizmu i empiryzmu. Locke nie rezygnuje ze stanowiska substancjalistycznego, jednakże rozgranicza dwie sfery — naturalnego, bazującego na doświadczeniu poznania oraz filozoficznych spekulacji, w których stara się przedstawić racjonalną i zgodną ze swym programem epistemologicznym interpretację dogmatów religijnych. Krytyka Locke’a dotyczy możliwości istnienia rzeczy myślącej jako substancji istniejącej niezależnie od ciała, natomiast rozbudowaniu w stosunku do filozofii kartezjańskiej ulega opis różnicowania się doświadczenia i ludzkiej subiektywności, zaś pojęcie tożsamości osobowej zyskuje eksplikację na czterech uzupełniających się poziomach: psychologicznym, biologicznym, społeczno-prawnym i religijnym.

Western philosophers called the idea of “individual-self” a “modern project”. Charles Taylor traced its historical development back to great philosophers of European rationalism (Kant, Hegel, Rousseau, J. G. Herder) with the birth of modern awareness of “individual-self” connected to western-modern individualistic society. Based on a study of “ethical-texts” preserved in Manggaraian oral-tradition, however, I postulate that indigenous tribes have their own way-of-thinking about individual-self, particularly individual-moral-self. Manggaraian people, though mainstream anthropology categorize it communal-traditional society, have some basic knowledge of the idea of moral-self, in the philosophical terminology of Taylor. Strong awareness of moral-self endorses people to have courage to make a personal-individual moral decision (Tillich). Traditional-ethical texts endorse individuals to have their own opinion on important issues of social-moral life, though they will different from the mainstream. Individuals do not depend upon social-communal values. Also in traditional community individuals are endorsed to make their own moral considerations though it means they contradict society. In moral issues individuals should make their own decision. This study traces such tendency in one of traditional community, Manggarai, in Flores, East Nusa Tenggara. It is based on several field research conducted in Manggarai for a project of doctoral dissertation.

The article considers such a largely unknown page in the philosophical history of Kyiv in the early 20th century as philosophical periodicals. The researcher proposed a new approach to the analysis – representing each journal not as a source for studying the work of one or another author, but as a separate, integral phenomenon, a certain type of philosophical discourse. Although there were no special philosophical periodicals in Kyiv at that time, she put forward the idea of the specifics of philosophical publications on the pages of particular journals – “Universitetskie izvestia”, “Trudy Kievskoi dukhovnoi akademii”, “Khristianskaya mysl’”. The author proved it using philosophical articles devoted to the ideas of Western European philosophy in the “Khristianskaya mysl’” journal (1916–1917). Firstly, she characterized the features that distinguished the journal from other periodicals: 1) its authors were united not by belonging to a certain academic institution, but by the commonality of the Orthodox worldview; 2) it had a scientific and educational character, i.e. it was intended for both professional and amateur philosophers. Secondly, the author noted the characteristic features of the analysis of Western European philosophy in “Khristianskaya mysl’”. She demonstrated that both the choice of topics and the perspective of the study were not determined by the purely academic interests of the authors of the articles, but by their understanding of the threat of certain ideas to both religious consciousness and the humanistic paradigm. In particular, she showed that such an approach was characteristic: 1) for criticizing certain types of science materialism (monastic philosophy of E. Haeckel, anti-metaphysical project of L. Boltzmann) as an attempt to replace religion and as a tool for opposing science and religion; 2) for criticizing the anti-humanism of secular philosophical anthropology, based on the postulates of classical rationalism, and substantiating Christian anthropology as its alternative.

This paper is a reaction to ‘Styles of Thought on the Continental Drift Debate’ by Pablo Pellegrini, published in this journal. The author argues that rationalist accounts of the continental drift debate fail because they overlook important issues. In this discussion we distinguish various forms of rationalism. Then we present a sophisticated rationalist account of the continental drift debate and argue that it is satisfactory because it explains all the central developments in that debate. Finally, we point to a problematic tension in Pellegrini’s paper and unravel an underlying ambiguity.

The present study deals with the understanding of the human psyche thought art perception and allegory formation. Besides our physiological, nerve, and endocrinological system, it is mainly culture which constitutes the human psyche. Art is one of the central elements of further expression in every culture. Yet, there is very little scientific discourse surrounding the connection between a work of art and the organization of our psyche in psychology. Hence, a case study will be presented which illustrates this connection precisely. An interview design was developed to evoke an allegory and story formation in order to reveal the art perception of Robert P. who was chosen for this study. The analysis of the data revealed an ideology of his attitude of life. Through the formation of a story and an allegory about a painting, Robert P. reveals an intrapsychic ambivalence between goal-orientated rationalism and romantic German idealism. Furthermore, Robert P.’s expressions about the artwork show his understanding but also confusion towards this conflicting ambivalence. Furthermore, the case study elicits the association of cultural thinking and the individual value system towards the expressed art perception of Robert P. Consequently, a displayed work of art seems to function as a catalyst for the expression of the personal mind organization and the life script ideology of the viewer.

The aim of the study is to find out the contribution of NEO modernism trought on Islamic trough in Indonesia. This result of the study is Islamic Civilization" in this case, especially Nurcholish Madjid, considers that Islamic rationalism, which in the classical Islamic tradition emerged in the Mu'tazilite theology and Al-Kindi to Ibn Rushd's theology, then systematically became the rational theology of Muhammad Abduh. Basically Hellenistic, because that is not an Islamic genuin. Theological thought and Rational philosophy according to Islamic circles This civilization was built from the construction of Greek theories (especially Aristotle), which from an Islamic point of view, is actually quite problematic, because it is too Rational. The weakness of this Islam, according to the circles of 'Islamic Civilization because they lack in providing an equilibrium in religious life, which is practical and direct to the daily appreciation of God.

Reason has an important and vital meaning in human life. It's not wrong if it says about what makes human survive and expand their culture along with their amazing civilization. in moslem, reason also recognized as one of god's greatest creation, but in moslem's intellectual tradition, scholars and highbrows argue about what mind actually means and the extent role of reason spiritually. Moslem philosophers and fuqaha ahl ra'y stick up with reason as the source of knowledge and references within life and religions problem, however hadith expert and the one who stick to literal tradition assume that mind's role is very limited in religions problem, some even think that reason is not permitted to play in religion realm. Up until this moment, classic debate about reason and human rational capability are still being debated, especially in religion realm. writer tried as much as possible to redescribe those controversy shortly in this article.

The presence of epistemology in western philosophy is very influential in life, especially in regulating the strategy of power or power to achieve goals. The style of western thought brought a big change in the knowledge of thinking, perspectives, and behavior that became the motors of civilization. Two main influential schools in the study of western philosophy such as rationalism and empiricism are conflicting. Both favor reason and five senses, but also inseparable from the weaknesses of each that will be revealed by researchers. Likewise the negative impact behind the superiority of western epistemology on the nature and development and existence of humans.

In this paper, I’ll discuss the philosophical debate that took place between Michel Foucault and his student Jacques Derrida on Rene Descartes’ doctrine of cogito. In my exposition, I shall discuss Descartes’ contributions to modern philosophy in twofold manner, namely the central and the marginal doctrines. At the centre of Cartesian modernity, there is cogito and the emergence of human subjectivity, reason and rationalism, truth in terms of clearness and distinctness and the existence of God. On the margins, we come across madness, deception, demon and so forth. These are the issues, which are subjected to rigorous criticism and rejection by Foucault on the one hand, and Derrida on the other. The debate tries to reallocate the central and the marginal themes by overemphasizing the marginal issues and thereby moving one step forward. However, in the process of doing that they have under-emphasized the central doctrines and have gone two steps backward. The ambition lies in paving the way for an internal departure from Cartesian modernity to Foucauldian–Derridean postmodernity. Instead of going to a critical reading of Derrida’s interpretation of the Cartesian text step by step and his debate with Foucault, the present paper hopes to provide some of the basic issues involved in Descartes and Foucauldian–Derridean reaction to those issues. In my attempt to articulate the debate, I shall furnish some clarifications, annotations and summations that may be useful for the limited end of preliminary acquaintance with Descartes on the one hand, and Foucault and Derrida on the other.

Review of the book «Modern political science: Methodology» ed. by O. V. Gaman-Golutvina and A. I. Nikitin, Moscow, Aspect Press, 2019.The article examines some of the resentment related issues of modern politics, using a number of methodological approaches (identitarian approach, constructivist institutionalism, cultural and civilizational approaches, psychological-political and elitist, as well as gender approaches), described in the collective work of the Russian renowned academics "Modern political science: Methodology". These are the cleavages between traditional politics vs post- and pseudo-politics (shift from the normal politics made by consolidating broad strata to self-centered, exclusive, and increasingly differentiated and closed groups of pseudo-policies), conventional political leadership vs populism and anti-elitism (the rapid growth of populists on a global scale, the spread of anti-establishment sentiment, "populism of power" and the crisis of responsible leadership), formal and informal institutions vs personification of politics (reducing the role of institutions and increasing the importance of the human factor ), socio-economic basis of policy vs socio-cultural basis (emphasis on ethnic, religious and gender factors). The resentment as both the cause and effect of identity politics, is a result of an unfair distribution of goods and evils of globalization, or the manifestation of accumulated negative emotions and unjustified expectations. It generalizes these trends and issues and requires new research approaches, since traditional rationalistic approaches based on the theory of rational choice become less effective. To meet the challenges of resentment era, political science should keep balance between rationalism and reflexivity. This balance provides a single epistemological basis for the study of current political reality. It has been successfully reached by the authors of the book "Modern political science: Methodology". The book posits the idea of the fundamental irreducibility of methodology to the sum of the methods. In this regard the volume differs from similar publications aiming to present a wide scope of political methodology. The logic of the representation used by the editors is moving from general to particular, from societal to human, from global to local. The book demonstrates the wide diversity of methodological approaches and the rejection of the ideas of universalism, which adequately characterizes the state of Russian political science. The work is remarkable because it not only reflects, but also structures the Russian political science.

A call for a “New Enlightenment” sounds in the last report of the Club of Rome named “Come On!” It claimed that “New Enlightenment” should not be the continuation of rationalism and Eurocentrism of “Voltaire’s Enlightenment”. The article discusses two issues. Firstly, what challenges the “New Enlightenment” should answer on. Ecological and socioecological challenges are at the top of the agenda. The last one comes from large-scale socio-technical and anthropotechnical experiments with unpredictable consequences. The so-called epoch of “reassembly of the social” is expressed in the deculturation and dehumanisation of social reality. It has adverse consequences for humanity, including the lifeworld destruction and human existence. An alternative to these trends may be hermeneutics, phenomenology and understanding sociology. Second discussed question is science willingness for the “New Enlightenment”. The dominant scientific discourses continue the traditions of “Voltaire’s Enlightenment” and do not respond to time challenges.