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В рамках обучения в ВШСД МАРХИ и ФПК МАРХИ ставятся задачи краткого освещения архитектурных и дизайнерских стилей конца XIX – начала XXI веков. Иньяс Мейерсон (1888–1983) в своих трудах показал, что творческое произведение есть отражение психологии автора в определённой исторической среде. Это утверждение легло в основу выбора угла зрения, под которым было решено рассматривать разнообразные стилистические течения. Различные психологические подходы, наложенные на историческую философию, позволили систематизировать множество направлений последних полутора веков до трёх групп: практицизм, лаконизм и «романтические грёзы». Эта схема даёт возможность аргументации в проектной деятельности, помогает формулировать цели и задачи, стоящие перед архитекторами, дизайнерами и заказчиками., The tasks are set to briefly highlight the architectural and design styles of the late 19th – early 21st Century when studying at the Higher Higher School of Environmental Design the faculty of advanced Training at Moscow Architectural Institute (State Academy). In Ignace Meyerson’s (1888-1983) works are shown that creativity reflects the psychology of the author associated with historical conditions. The result of I. Meyerson's research allowed us to interpret many styles of architecture and environmental design. Practicalism, laconism and "romantic dreams" are psychological approaches and, in combination with historical philosophy, allow us to systematize many stylistic trends of the last century and a half. This scheme provides an opportunity for argumentation in project activities, helps to formulate goals and objectives facing architects, designers and customers.

The long and prolific career of lesbian feminist poet Adrienne Rich has been evaluated by readers and critics for the significant stylistic shifts that accompanied Rich’s increasing political awareness, radicalism, and calls to action in both poetry and prose. Rich’s Jewish life, however, has been relatively understudied. This essay argues that Rich’s Jewish engagement played a critical part in developing her historical philosophy: one that rejects the universal while reaching beyond the particular, embraces an oppositional Jewish history while refusing Jewish suffering as proprietary, and demands a critical evaluation of the complicated inheritance of Holocaust memory and its role in assimilating Jewish life into mainstream U.S. national consciousness. Questions of history raised by Rich’s mid-career turn to her Jewishness—what I call her Jewish era, the 1980s— also bring to the surface the impossibility of her own desire to translate one historical moment into the next. In two parts, I examine how Rich’s Jewishness and translational experiments shaped a resistance poetics based in Jewish messianism, feminist critique, and queer embodiment to imagine new possibilities for reading and writing the past, present, and future.

Pretendemos discutir as utilidades aplicadas ao conhecimento histórico através de duas obras de Friedrich Nietzsche: Segunda Consideração Extemporânea (1874) e Humano, Demasiado Humano (1878). Apontamos um deslocamento intencional a fim de atingir dois objetivos em comum: a positivação da vida e o combate à metafísica. As duas obras serão tomadas como centrais para observamos a mudança no uso do conhecimento histórico. Na primeira obra, a história é utilizada para embasar uma crítica às utilidades e desvantagens de sua atualidade. Atua, assim, como uma espécie de diagnóstico sobre o presente, época de uma cultura que padecia de uma doença histórica devido ao uso demasiado da ciência histórica e dos modos das filosofias da história. Observaremos um deslocamento ou uma transição de interesse no momento em que influências como as de Schopenhauer e Wagner, tidos como exemplos e figuras relevantes para a composição das obras iniciais de Nietzsche, começaram a ser combatidos por ele. Essa mudança é observável na obra Humano, Demasiado Humano, na qual Nietzsche passou a tratar o sentido histórico como essencial para a construção daquilo que chamou de filosofia histórica e a falta dele como um defeito hereditário dos filósofos. Perceberemos, por fim, um projeto embrionário de Nietzsche - daquilo que posteriormente chamou de genealogia - ao contestar, de forma mais incisiva, as raízes da metafísica moral através da utilidade da história e do diálogo com as ciências. It is intended to discuss here the utilities applied to historical knowledge through Friedrich Nietzsche's Second Untimely Meditation (1874) and Human, All Too Human (1878). An intentional displacement is pointed out in order to achieve two common objectives: the positivization of life and the engagement against metaphysics. Both works will be taken as central to observing the shift in the use of historical knowledge. In the first work, history is employed to support a critique of the utilities and disadvantages of its present form. It thus acts as a kind of diagnosis about the present, an age in which culture suffered from a historical disease due to the overuse of historical science and of the modes of philosophies of history. A displacement, or shift of interest, takes place at a time when influences such as those of Schopenhauer and Wagner, taken as examples and relevant figures for the writing of Nietzsche's early works, began to be confronted by him. This change is noticeable in Human, All Too Human, in which Nietzsche treats historical sense as essential for the construction of what he called historical philosophy, and whose lack is a hereditary fault of philosophers. Finally, an embryonic project is perceived - of what Nietzsche later called genealogy - in which Nietzsche contest, more sharply, the roots of moral metaphysics through the usefulness of history and the dialogue with the sciences. Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES

Tarih, toplumların zaman tünelinden geçerken izlediği uğrakları ve aşamaları anlatır. Tarih, insanın kendini anladığı ve tanıdığı bir alan olarak alındığında, aslında bir insanbilimden (antropoloji) başka bir şey değildir. Günlük hayatta &`;insan dün neyse bugün de odur” şeklindeki ifadeler insanı anlamak bir yana, onu anlamsızlaştırmaya yönelik ifadelerdir. Eğer biz dün ve bugün aynı isek, o zaman bizim tarihimiz de yoktur! Oysa insan tarihsel bir varlıktır. Her şeyin tarihi olduğu gibi insanın ve toplumun da bir tarihi vardır. Tarih üzerindeki düşünceler bile bizim tarihselliğimizi ele veren birer anlatımdır. Yüzyıllarca insanlık döngüsel tarih anlayışına bağlı iken, modern zamanlarda farklı tarih felsefeleri üretmesi bir tesadüf değildir. Çünkü modern insan tarihi farklı tecrübe etmektedir.

Рассматриваются поиски отечественного «россиеведения» относительно сущности и истории «советского проекта», советской системы в контексте постнеклассики с вычленением проблем революции, нэпа и современности. К лючевые слова: советский проект, «россиеведение», большевики, В. И. Ленин, революционно-демократическая альтернатива, Октябрьская революция, Гражданская война, нэп, инверсионные концепции, историософия, марксизм, эпоха осознанной необходимости, постнеклассика. The article focuses on the so-called ‘Russian studies’, in particular those dealing with the nature and history of the Soviet project. Modern historiographical interpretations of the Revolution, NEP and Stalinism are discussed in the context of post-non-classical theories

This paper is to examine the mutation around the question of science that occurs between the program of "artist's metaphysics" expounded in The Birth of Tragedy (1872) and the design of a"historical philosophy" outlined in Human, All Too Human (1878). By this procedure aims to understand what Nietzsche means the task of "carrying out enlightenment" (Aufklärung). We will do an analysis of the texts mentioned privileging some pairs of opposites, which operate as a guidesthe conceptual network involved in the different conceptions Nietzschean science and philosophy, such as: art X science, tragic wisdom X Socratic rationalism, metaphysics X historical philosophy, belief X true-experiment, free-spirit X spirit captive. O presente artigo visa examinar a mutação em torno da questão da ciência que ocorre entre o programa da “metafísica de artista” exposto em O Nascimento da Tragédia (1872) e o projeto de uma filosofia histórica delineado em Humano, demasiado humano (1878). Por meio deste procedimento pretende-se compreender o que significa a tarefa nietzschiana de: "levar adiante o esclarecimento” (Aufklärung). Faremos uma análise dos textos mencionados privilegiando alguns pares de opostos, que operam como guias da rede conceitual implicada nas distintas concepções nietzschiana de ciência e filosofia, tais como: arte X ciência, sabedoria trágica X racionalismo socrático, filosofia histórica X metafísica, convicção X verdade-experimento, espírito livre X espírito cativo.

The problem of perception the personality, literary and historical heritage of N. M. Karamzin by V. F. Odoevsky is examined. V. F. Odoevsky is the romanticist, philosopher, statesman who belonged to quite a different generation than Karamzin, but who felt the power and influence of the historian on russian society as a whole Рассматривается вопрос о восприятии личности, литературного и исторического наследия Н. М. Карамзина В. Ф. Одоевским — писателем-романтиком, философом, государственным деятелем, принадлежавшим уже к совсем иному поколению, нежели Карамзин, но чувствовавшим силу влияния историографа на русское общество в целом

В статье рассматривается творчество оригинального коми поэта, писателя, философа и ученого Серебряного века Каллистрата Жакова. Выявляются направления интеграции им образов и символов мировой, а также и русской культуры с национальным материалом коми фольклора и мифологии. В ранних стихах Жакова выявляются связи с символикой индуистской философии и религии. Отмечается место Жакова в «языческом ренессансе» России начала ХХ в. Выделяется типология героев Жакова, связанная с его историософской космологической моделью и сориентированная, главным образом, на русскую литературу. The paper presents the creative works by Kallistrat Zhakov – a Komi poet, writer, philosopher, and scholar of the Silver Age. The author investigates the ways in which Zhakov integrated images and symbols belonging to the world culture and Russian culture with the native Komi folklore and mythology. The connections of Zhakov’s earliest poems with the symbols of Hindu philosophy and religion are identified. Zhakov’s place in the Russian “pagan renaissance” of the beginning of the 20th century is indicated. The author reconstructs the typology of Zhakov’s characters which, being connected with his philosophical cosmological model of history, is primarily oriented on Russian literature.

Während M. Bulgakovs literarische Werke aufgrund ihrer Vielschichtigkeit und Ambivalenz oft als schwer entschlüsselbar gelten, formuliert der Autor in seiner Publizistik direkter und bringt, wie beispielsweise im Tagebuch, seine Vorbehalte gegen die Revolution in ihrer proletarischen Form direkter und präziser zur Sprache. Ein Blick in die seit 1989 nach und nach veröffentlichten Tagebücher offenbart, dass Bulgakovs kritische Bemerkungen zu den Oktoberereignissen des Jahres 1917 und nachfolgenden Entwicklungen jenen Reflexionen gleichen, die die Revolution in ihrer bürgerlichen Form, die Französische Revolution von 1789, provozierte. Ähnlich hatte schon Schiller behauptet, dass die Ausprägung schöner Menschlichkeit eine politische Revolution, wie sie in Frankreich stattgefunden hatte, überflüssig macht. Ausgehend davon werden im Aufsatz intertextuelle Verweise auf I. Kants Idee zu einer allgemeinen Geschichte in weltbürgerlicher Absicht (1784) und F. Schillers Briefe über die ästhetische Erziehung des Menschen (1793/1794) beschrieben und analysiert, die in Bulgakovs Povest’ Sobač’e serdce (1925) eingeschrieben sind.Der Umstand, dass Bulgakovs Werk über sechzig Jahre im Archiv lag, ist nicht zuletzt darauf zurückzuführen, dass sein Autor in Auseinandersetzung mit abstrakten geschichtsoptimistischen Vorstellungen vom „neuen Menschen“ auch die Literaturverhältnisse seiner Zeit aufklärungsskeptisch betrachtet und die von Schiller konzipierte Idee der ästhetischen Erziehung mit Hilfe autonomer Kunst nutzt, um in der Aufklärung wurzelnde zeitgenössische dogmatische Vorstellungen von der erzieherischen Funktion der Kunst im Interesse einer ästhetischen und historischen Selbstverständigung zu relativieren. Dies erscheint umso bemerkenswerter, da Schiller in Russland lange Zeit aufgrund des immer wieder favorisierten gesellschaftlich eingreifenden Literaturverständnisses in reduzierter Form wahrgenommen und teilweise einseitig rezipiert wurde., The literary works of M. Bulgakov are, due to their complexity and ambivalence, considered to be quite difficult to read. In contrast to this the author did express his views, for example his criticism against the proletarian revolution in his diaries more directly. Turning to them, it allows us to see that the critical reflections on the events of October 1917 and the developments thereafter are similar to the ideas, which had provoked the bourgeois movement and the French Revolution in 1789. Schiller had in a similar way already asserted that the expression of beautiful humanity made a political revolution, like the one in France, redundant. Following up on that idea the essay concentrates on intertextual references to Kant’s Idea for a Universal History with a Cosmopolitan Purpose (1784) and Schiller’s Letters on the Aesthetic Education of Man (1793/1794) purposefully or subconsciously made in Bulgakov’s novel A Dog’s heart (1925), which holds a changeful history of work and publication. This work remained in the archives for almost 60 years before it was finally published in 1987. One possible explanation for this discrimination can be found in the fact, that its author, while he is dealing with abstract biopolitical historically optimistic notions of the homo soveticus (the new man), he is also critically examining the literary relations of the 1920’s.

Ученые записки УО "ВГУ им. П. М. Машерова". - 2012. - Т. 14. - С. 129-139. - Библиогр.: с. 138-139 (12 назв.), В статье рассмотрен круг проблем, касающихся начала русской философии. Рассмотрены теории ее генезиса. Обоснован тезис о возникновении русской философии в XI столетии, показаны факторы ее становления и развития. Выделены специфические черты русской философии, детерминированные этноконфессиональной и цивилизационной спецификой восточнославянского социума. Проведен источниковедческий анализ проблемы начала русской философии, выделен корпус текстов, имеющих философское содержание. Показана связь русской философии периода Киевской Руси с общественно-политическими и духовными процессами того времени. Сделан вывод о том, что на начальном этапе развития сложились основные философемы, которые станут сквозными темами всей русской философии. = This article describes the range of problems related to the beginning of Russian philosophy. We consider the theory of its genesis. The thesis of the emergence of Russian philosophy in the XI century is substatiated, factors of its formation and development. Specific features of Russian philosophy, determined by ethnic and religious and civilizational specifics of Eastern Slavic society are highlighted. A source study analysis of the issue of early Russian philosophy is presented, a body of texts with philosophical content is specified. The relationship of Russian philosophy of the period of Kievan Rus to the socio-political and spiritual processes of the time is illustrated. It is concluded that at the initial stage of the development the main philosophemes were formed, which will be cross-cutting themes throughout the whole Russian philosophy.

В статье рассмотрен круг проблем, касающихся начала русской философии. Рассмотрены теории ее генезиса. Обоснован тезис о возникновении русской философии в XI столетии, показаны факторы ее становления и развития. Выделены специфические черты русской философии, детерминированные этноконфессиональной и цивилизационной спецификой восточнославянского социума. Проведен источниковедческий анализ проблемы начала русской философии, выделен корпус текстов, имеющих философское содержание. Показана связь русской философии периода Киевской Руси с общественно-политическими и духовными процессами того времени. Сделан вывод о том, что на начальном этапе развития сложились основные философемы, которые станут сквозными темами всей русской философии. = This article describes the range of problems related to the beginning of Russian philosophy. We consider the theory of its genesis. The thesis of the emergence of Russian philosophy in the XI century is substatiated, factors of its formation and development. Specific features of Russian philosophy, determined by ethnic and religious and civilizational specifics of Eastern Slavic society are highlighted. A source study analysis of the issue of early Russian philosophy is presented, a body of texts with philosophical content is specified. The relationship of Russian philosophy of the period of Kievan Rus to the socio-political and spiritual processes of the time is illustrated. It is concluded that at the initial stage of the development the main philosophemes were formed, which will be cross-cutting themes throughout the whole Russian philosophy.

Felsefe öğrenimi, felsefe çalışması ya da felsefe yapma... Felsefe ile hangi biçimde uğraşılırsa uğraşılsın, felsefe kendi tarihi ile koparılamaz bir bağımlılık ilişkisi içindedir. Hangi amaçla olursa olsun, gerek felsefe öğrenimi gerekse felsefe çalışması zorunlu olarak felsefe tarihine bakmayı gerektirir. Bunun nedeni, örneğin bilimin kendi tarihiyle olan ilişkisinden farklı olarak, felsefe problemlerinin hiçbir zaman belirli bir sona ya da sonuca ulaşamıyor olmalarıdır. Learning philosophy, studying philosophy or doing philosophy… Whatever it is the case, philosophy and its history are inseparable components of any kind or mode of interesting in philosophy. Both learning and studying in order for other reasons and in term of analyzing some perennial philosophical questions necessitates looking at its history. The reason of this case, different form the one, for example between science and its history is the characteristics of philosophical problems reaching never any end.

Raymond Aron - The responsible engagement Raymond Aron (1905 - 1983) is without any doubt one of the best political observers of the past century. Not only was this French thinker exceedingly acute with regard to his insight into his own age, the choices he made then were, according to current thought, correct. When developing his ideas as a staunch democrat in the nineteen thirties, he refused to stand and watch the decay of the democracies and the menaces threatening these. He studied their vulnerabilities and pondered means to strengthen these regimes. This study approaches Aron's work by asking the question: 'How is it possible that Aron could have been so right? And in what aspects was he right and on what this is based? The first, obvious reason is that politics and history, which Aron saw as being closely entwined, 'behaved', as it were, just as Aron had outlined. This study, therefore, extensively discusses Aron's vision of history and politics. Aron was an 'animal politique par excellence'. He understood the political game, but did not underestimate the stakes involved. Aron's historical philosophy yielded a methodology by which to study the historical and political reality. He wanted to understand the course of the historical process in which we are all participants and that, at the same time, transcends us all. Aron's philosophy also specifically implies a moral stance, the adoption of values such as truth and freedom prior to the evaluation of political practice. Following the discussion of Aron's historical philosophy, we examine the effects of this on Aron's engagement with his time. The first concerns ideological criticism, which was specifically focussed on Marxism. Marxism was the dominant political philosophy that overshadowed Aron's era. The ideological criticism is the direct consequence of Aron's historical philosophy, which rejects a determinist view of the course of history, as embodied by the Marxist philosophy. By criticizing this philosophy, he laid the foundation which would enable the uniqueness of the course of history in his own age to be better understood. Aron portrayed his own view on contemporary society in his studies on the 'société industrielle', the 'industrial society'. There, he illustrated how the modern societies of his time functioned in economic, social and political respect. Aron assigned a special role to the political aspect. The political aspect is the logical, decisive conclusion of Aron's research into modern industrial societies. The political dimension was given priority in the historical course, as is amply demonstrated by the history of the twentieth century. The political arena offers above all the extra space, the freedom of choice available to us, which Aron sought to utilize. Finally Aron studied international relations. He was the first Frenchman to construct a detailed systematics for these relations. Moreover, he created a doctrine (a praxeology) based on the values and issues so dear to him, according to which these were to be handled. In the last chapter we look back on the significance of Aron's intellectual enterprise, the lessons to be learned from this for politics in general and the significance which his work still holds today.