Vladimir Solovyov was a philosopher of culture who sought to understand the essence of the most central and deep cultural crisis, as he spoke of Russia in the twentieth century. He has often been ...interpreted as a close follower of Schelling, someone who just took the basic methodology and concepts from Schelling without any deep contemplation of his own. The goal of this article is to reconsider one of the most widespread misconceptions, according to which Solovyov is a Russian Schellingian. Despite a certain resemblance in style and occasionally similarly sounding arguments, Solovyov was not just a rewriter of Schelling or his ardent follower. The second aim of the paper is to reconstruct the concepts of culture in Solovyov and Schelling. The two aims are strongly connected. In this respect, this paper is less an attempt to summarize Solovyov and Schelling and compare their ideas, than a speculative attempt to speak about the philosophy of culture and to represent the philosophy of Solovyov and Schelling. On my reading, despite many terminological and argumentative parallels, Solovyov and Schelling were pursuing fundamentally different tasks. Their systems cannot be viewed as identical, as it is often the case; rather, Solovyov’s philosophy begins where Schelling’s ends. The fundamental difference between the two systems will be demonstrated based on the analysis of two writings: Schelling’s
Philosophical Investigations into the Essence of Human Freedom
and Solovyov’s
Lectures on Divine Humanity
.
Creativity As Cultural Participation GLAVEANU, Vlad Petre
Journal for the theory of social behaviour,
March 2011, Volume:
41, Issue:
1
Journal Article
Peer reviewed
This article aims to bring the two general levels of analysis together, arguing against segmentation and partial understandings that treat creativity as either individual or socio-cultural. The main ...argument developed here is that creativity is both individual and socio-cultural mainly because individuals themselves are socio-cultural beings. As a consequence, creative expression is also a form of cultural expression and, ultimately, one of the most illustrative forms of cultural participation: engaging with cultural artifacts to product new cultural artifacts, employing culture to generate culture. Adapted from the source document.
Arūnas Sverdiolas’s way of reading Deleuze raises questions about the compatibility of two traditions: how and to what extent can a philosopher of Culture understand a philosopher of Nature and Life? ...Deleuze, formed in the rationalist tradition, resists the philosophy of Consciousness and Meaning, in which universality is held higher than empirical particularity. Abstract thinking – a cause of allergy for a Frenchman – is on the contrary an aspiration for a Lithuanian. Sverdiolas’s formation has its roots in resistance against Marxist-materialist thinking, with the help of philosophy of culture. He considers the whole philosophy of the 20th century as an anthropological philosophy of Culture. This does not facilitate understanding Deleuze’s thought. His vitalist philosophy is deemed paramaterialist and considered to be reductionist. Hence a contradiction: Deleuze is recognized as a gifted historian of philosophy, but his own thinking is viewed with scepticism, without seeing its roots in the history of philosophy. The reason why Deleuze’s philosophy rejects the anthropocentric perspective – that of the ego and of consciousness – is not considered.
Max Scheler seems to present two distinct approaches to philosophy of culture. In the early period of his Formalismus in der Ethik und die materiale Wertethik and “Ordo Amoris,” he describes cultures ...as being defined by their distinct order of value preferencings. In his later period of his “Probleme einer Soziologie des Wissens,” however, Scheler explains the dynamics of culture in terms of the interaction of what he calls “real” and “ideal sociological factors,” rooted in various drives (Triebe) and spirit (Geist), respectively. These approaches are fully compatible and complementary, the former describing culture’s vertical structure and the latter, its horizontal structure. Together these two approaches offer a comprehensive philosophy of culture, deserving greater attention.
Vuk-Pavlovićeva filozofija povijesti usko je povezana s njegovim shvaćanjem kulture kao dinamičkog procesa u kojemu se povijesne epohe izmjenjuju ovisno o trenutnoj snazi sukobljenih svjetonazora. ...Razmatrajući primjere svjetonazorskih sukoba (nominalizam naspram realizma, individualizam naspram kolektivizma, sloboda naspram jednakosti), pokušat ćemo doći do boljeg razumijevanja povijesnog procesa kako ga shvaća Vuk-Pavlović. U radu će se razmotriti uloga koju Vuk-Pavlović pripisuje povijesti i predaji za oblikovanje društvenog života. Iako se ne može reći da je Vuk-Pavlović izložio cjelovito razrađenu teoriju filozofiju povijesti, u radu je pokazano da njegove postavke o naravi povijesnih procesa i čovjekova odnosa prema povijesti pružaju oslonac za dublje razumijevanje dinamike sukoba unutar suvremenih političkih zajednica.
Vuk-Pavlović’s philosophy of history is closely connected with his conception of culture as a dynamical process in which historical epochs alternate depending on the strength of conflicting worldviews. By taking in consideration examples of the conflicted worldviews (nominalism vs realism, individualism vs collectivism, freedom vs equality), we will try to reach a closer understanding of historical processes as understood by Vuk-Pavlović. The paper also discusses the role that Vuk-Pavlović attributes to the history in the shaping of the social life. Although it cannot be said that Vuk-Pavlović presented all details of his philosophy of history, the paper shows that his assumptions about the nature of historical processes and man’s relationship to history provide a basis for a deeper understanding of dynamics within contemporary political communities.
The article retrospectively analyzes the stage of the origin of philosophy of culture as a discipline in Leningrad at the end of the 20 th century on the example of the prominent professor Elmar ...Sokolov, who brought a community of interested philosophers together. The problem of spirituality substantiation through involvement in the philosophical culture can be called a key and consolidating effort of thinkers with different political orientations. At the same time, a characteristic feature of the era was the idea of the unity of a philosophical culture that does not scatter into a multitude of diverse practices. At the opposite pole from official Marxism the dividing line passed between the religious type of spirituality and the secular cultural practice of philosophy, and, accordingly, between religious morality and “moral culture” as individual free aspiration. The concept of “moral culture” in various interpretations was developed by Professor Sokolov. The basis of morality for him is freedom, and the value is a productive “freedom for”, which implies the participation of the individual in the whole (family, society, and culture). Philosophical “self-care” leads to the desire for fullness of spiritual life, and freedom is supplemented by the “dictatorship of conscience”, which is not given rationally, logically, or socially, but is rooted in the love of goodness.
The article is dedicated to the problems of European political identity and European identity as a whole conception and as a foundation for European integration. Before 24 February 2022, European ...political identity had been in crisis. The contradictions between the EU member states seemed to be hardly resolvable. The Russian aggression against Ukraine gave a strong impetus to the formation of European identity. However, it is still a negative incentive for unity and solidarity rather than cohesion around positive values, as well as from the outset the European integration was caused by devastating World War II as a negative experience, which should never be repeated. The text makes use of methods peculiar to the philosophical sciences, i.e. critical textual analysis, historical-analytical and comparative methods.
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