Postmodern Philosophy as a Condition for the Emergence of Posthumanism Theory

The article presents a brief retrospective of the conceptions of philosophical postmodernism in their connection with posthumanism. Posthumanism is a philosophical movement that has been actively developed in the last decade, with its roots in the 60s and 70s of continental philosophy. The discourse of posthumanism implies work and development of conceptions and notions used by M. Foucault, J. Derrida, J. Deleuze and F. Guattari, R. Barthes and others. Connecting with such philosophical trends as disability studies, animal studies, postcolonial philosophy, actor-network theory, intersectional feminism, posthumanism expands, complements and reincarnates many provisions of postmodern philosophy. This article outlines the main concepts used in posthumanist discourse.

Genesis of Russian religious philosophy of the Slavophiles A. S. Khomyakov and I. V. Kireevsky

The article is devoted to the philosophical, religious and world views of A. S. Khomyakov and I. V. Kireevsky. Based on the analysis of the authors’ creative and epistolary heritage, the authors show the ambiguity of their judgment from the point of view of Orthodox theology. The hermeneutic method allowed the author to analyze the primary sources of A. S. Khomyakov and I. V. Kireevsky, their contemporaries and followers from the point of view of Orthodox theology to determine the degree of their compliance with Orthodox doctrine. The purpose of the work is to compare the creative heritage of the founders of the religious and philosophical movement of the Slavophiles A. S. Khomyakov and I. V. Kireevsky. This is a new look at the formation of the religious and philosophical worldviews of A. S. Khomyakov and I. V. Kireevsky. The strongest sides of A. S. Khomyakov are the following: he presents the Church as a single moral union of those who preach the teachings of Christ, based on love for their neighbor. Rationalism is not conducive to the establishment of faith, and everyone who is separated from the Church does not have love. I. V. Kireevsky, on the other hand, followed the path of knowledge of Roman philosophy and its influence on the formation of Western theology; analysis and conclusions in assessing the development of theology in Russia and Europe; negative effect of ritualism on the worldview of true Orthodoxy in Russia.

THE ANALYSIS OF SARTRE’S ‘ESENSE’ AND ‘SUBJECTIVITY’ IN DISNEY PIXAR’S SOUL ANIMATION

<p>From the start, the philosophical movement that came to be known as existentialism was associated with literature. This possibility happens because there is a natural affinity between existential philosophy and narrative forms of art. On one hand, existentialist concur on the primacy of individual existence, of the lived experience of concrete human beings. On the other hand, cinematic narratives tell stories of beings such as ourselves, helping us to make sense of our existence and opening up probabilities that we might never have pondered otherwise (Shaw, 2017). Interestingly, Time.com stated that Pixar films are the philosophical of the animation world. Here lies the reason why the writer decided to analyze the portrayal of Jean-Paul Sartre’s famous phrase ‘Existence Precedes Essence’ in the latest Disney Pixar animation, Soul. Sartre argued that for human beings, our existence precedes our essence. In addition, Sartre’s notion of ‘existence’ characterized in terms of consciousness, free choice and ‘subjectivity’. For Sartre, the first act of consciousness is to choose. This study shows that Disney Pixar’sSoul does portray Sartre’s ‘existence precedes essence’ through Joe’s life – human beings have no fixed preordained essence or definition. Moreover, Sartre’s idea of consciousness or subjectivity can be seen from 22’s decision to be dared to live.</p>

Optimisme yang Tidak Menjanjikan: Kajian terhadap Transhumanisme dari Perspektif Antropologi Kristen

Transhumanisme adalah sebuah pergerakan budaya dan filsafat yang melihat manusia memiliki hak dan kebebasan morfologis untuk berevolusi mencapai kondisi pascahuman dengan memodifikasi dan meningkatkan natur serta kapasitas manusia secara radikal menggunakan teknologi terkini seperti rekayasa genetika, robotika, kecerdasan buatan dan nanoteknologi. Pascahuman yang didambakan transhumanisme adalah kondisi manusia yang tidak dapat mengalami kemerosotan, penyakit, dan bahkan kematian. Tujuan akhirnya adalah hidup lebih panjang atau bahkan abadi untuk menikmati kebahagiaan yang tidak terbatas. Dengan mencermati perkembangan agenda transhumanis, muncul keprihatinan dari para sarjana bidang interdisipliner sains, teknologi dan teologi bahwa umat manusia akan diubahkan oleh teknologi atau bahkan malah menjadi tersingkir dan punah. Artikel ini bertujuan mengkaji transhumanisme dari perspektif antropologi Kristen, yang meliputi tiga aspek, yaitu asal-usul dan natur manusia, realitas kehidupan manusia serta solusi bagi masalah manusia. Hasil kajian menunjukkan bahwa janji transhumanisme mengenai evolusi manusia dengan kebebasan morfologis dan determinasi dirinya sendiri dapat mengupayakan perkembangan menuju kondisi pascahuman adalah hal yang tidak menjanjikan untuk tercapai karena natur manusia yang telah jatuh ke dalam dosa cenderung merusak atau menggantikan yang baik menjadi jahat. Agenda dan optimisme transhumanisme untuk menyingkirkan kemerosotan, penyakit dan kematian sepenuhnya dari kehidupan manusia dengan menggunakan teknologi terkini mustahil direalisasikan karena semua realitas tersebut adalah dampak dari kejatuhan manusia ke dalam dosa yang hanya bisa diatasi dengan cara ilahi melalui karya penebusan Kristus yang mengerjakan transformasi jiwa raga secara holistik. Transhumanism is a cultural and philosophical movement that sees humans as having the right and morphological freedom to evolve towards a posthuman state by radically modifying and enhancing human nature and capacity using the latest technologies such as genetic engineering, robotics, artificial intelligence, and nanotechnology. The posthuman that transhumanism craves is the human condition impervious to degeneration, disease, and even death. The end goal is to live longer or even immortal to enjoy unlimited happiness. By observing the development of the transhumanist agenda, there are concerns from scholars in the interdisciplinary fields of science, technology, and theology that humanity will be transformed by technology or even become marginalized and extinct. This article aims to examine transhumanism from Christian anthropology, which includes three aspects: the origin and nature of man, the reality of human life, and solutions to human problems. The results of the study show that the promise of transhumanism regarding human evolution with morphological freedom and self-determination to strive for progress towards a posthuman state is unpromising to achieve because human nature, which has fallen into sin, tends to destroy or exchange good for evil. The agenda and optimism of transhumanism to completely remove degeneration, disease, and death from human life by using the latest technology is impossible to realize because all these realities are the impact of the fall of man into sin, which can only be overcome by divine means through redemptive work of Christ which carries out the transformation of soul and body holistically.

HUMANISTIC IDEAS IN MORE’S UTOPIA

This article focusses on the humanistic ideas of Thomas More (1478–1535), explained in his book Utopia, a work of fiction and socio-political satire, written in Latin and published in 1516. In Utopia Thomas More gives an exhaustive and detailed description of The State of Utopia which already exists somewhere in the New World. Those types of theories which are oriented into the future, into something which is not yet realised but is potentially possible are called utopian literature. It covers a wide area consisting of itineraries about fictional countries, suggestions of legal or moral legislation, and attempts to find the best state regulation. Humanism is a philosophical movement that emphasizes the value and agency of human beings, individually and collectively. But the questions are: are all More’s humanistic ideas entirely good? Who can take responsibility to judge what is good for each man? The article deals with the mentioned dilemma. <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0771/a.php" alt="Hit counter" /></p>

Women and Philosophy in Eighteenth-Century Germany

This volume showcases the vibrant and diverse contributions on the part of women in eighteenth-century Germany and explores their under-appreciated influence upon philosophical debate in this period. The women profiled in this volume include Sophie of Hanover, Dorothea Christiane Erxleben, Johanna Charlotte Unzer, Wilhelmina of Bayreuth, Amalia Holst, Henriette Herz, Elise Reimarus, and Maria von Herbert. Notably, their contributions span the range of philosophical topics in metaphysics, logic, and aesthetics, to moral and political philosophy, and pertain to the main philosophical movements in the period (the Leibnizian-Wolffian philosophy, the Thomasian philosophy, the ‘popular’ philosophical movement, and the Kantian and early post-Kantian idealist tradition). Moreover, they engage controversial issues of the day, such as atheism and materialism, but also women’s struggle for access to education and for recognition of their civic entitlements, and they display a range of strategies in doing so. In the end, this volume vigorously contests the presumption that the history of German philosophy in the eighteenth century can be told without attending to the important roles that women played in conceiving, refining, and propagating its ideas, and in provoking, conducting, and engaging the signature debates of the period.

Introduction

In this Introduction, I characterize the broader aim of this volume as showcasing women’s contributions to eighteenth-century German philosophy. Notably, these contributions range from topics in metaphysics, logic, and aesthetics, to moral and political philosophy, and pertain to the main philosophical movements in the period (the ‘Leibnizian-Wolffian’ philosophy, the Thomasian philosophy, the ‘popular’ philosophical movement, and the Kantian philosophy). They engage controversial issues such as atheism and materialism, but also women’s struggle for access to education and for recognition of their civic entitlements. The bulk of the Introduction is devoted to an overview of the figures and themes covered in the individual chapters. I conclude with a brief note relating to figures not represented in this volume, and offer a rationale for my choice of the volume's title.

Towards a New Methodology for Natural Philosophy: Latin Averroism Revisited

The reception of Aristotelian philosophy with Averroes’s commentaries in the thirteenth-century Latin world promoted a new way of understanding natural philosophy and its method. A very special case among the readers of such commentaries, mostly found at the Faculty of Arts of the University of Paris, are the so-called averroistae. What these averroistae actually were is still a matter of discussion in current scholarship, whereas there is kind of consensus regarding the main exponents of this philosophical movement, namely Siger of Brabant and Boethius of Dacia. The aim of this paper is to shed light on this topic by providing a re-definition of Averroism in the 13th century. To do this, I will analyse some of the most important works of the aforementioned authors in an attempt to clarify the specificity of their philosophical program.

Translation of postmodern terminology in the philo- sophical works by M. Foucault, J. Baudrillard, and J. Derrida

The article examines the specifics of the translation of postmodern philosophical termi- nology. The authors explore Russian translations of the works of the modern French postmodernist philosophers Michel Foucault, Jean Baudrillard and Jacques Derrida. Postmodernism as a philosophical movement is based on the concept of radical plurality. It is characterised by the multiplicity of dimensions and types of analysis. The authors look into the problem of choosing strategies for the translation of postmodern terminology and analyse the dilemma translators have to face: how to manoeuvre between polysemy and ambiguity in the translation of philosophical terms. The article analyses the translation of Foucault’s seminal work Les Mots et les Choses (translated by Avtonomova and Vizgin). Special attention is paid to the problem of translation of the postmodern terms discourse and episteme. Another focus of research is the analysis of the translation of Baudrillard’s work Simulacres et Simulation (translated by Pechenkina). In the final part of the article, the authors analyse the peculiarities of the translation of Derrida's treatise into Russian.

Hermeneutics

This chapter assesses hermeneutics, which can refer to an art, a methodological paradigm, or a philosophical movement. In its primary sense, hermeneutics is the art of interpreting texts correctly. Today, hermeneutic method is practised across the human sciences and applied to the study of all types of written texts, actions, and other meaningful material. The chapter then focuses on the relationship between hermeneutics and human sciences. It also examines hermeneutics as a methodological approach used in legal research and the practice of law. There are two broad notions of legal interpretation. According to the first — the prevailing and most traditional notion — the interpretation of the sources of law is knowledge-based; the interpreter’s task is to extract the pre-existing meaning of a legal text, as set out by its author. According to the second notion of legal interpretation, the activity involves the interpreter’s will. The interpreter’s task is to attribute meaning to a text, by choosing from several possible meanings.