Creativity of Otezhan Nurgaliev and Reflections of Martin Heidegger About the Word

The article analyzes the work of the outstanding Kazakh poet Otezhan Nurgaliev and the ideas of the German philosopher Martin Heidegger about the power of words and the essence of poetry in his work “On Poets and Poetry. Hölderlin. Rilke. Trakl ” on the basis of theoretical and methodological research in domestic science and world philosophy, it is also assessed whether the prerequisite for the emergence of language and the basis of the beginning of being is poetic. In the poet’s poems and reflections, the subtext of symbols and poetic images related to the spiritual being and social reality of society are traced, their significance in understanding the realities of modern society and modernity are determined. In the collection of poems «School of Athens» Otezhan Nurgaliev opened to Kazakh readers the wisdom of world philosophy and the ancient era from a new side in the language of poetry, which is close to its national reality. This approach was mastered by the poet through world philosophy and literature, as well as oriental culture, national spirituality, turkic traditions, and folk wisdom published at that time.

WIRAUSAHAWAN DAN ŰBERMENSCH: BERGURU PADA NIETZSCHE

This article from the library research using the content analysis method explores the image of entrepreneurs in general and the description of the 'superman' or 'űbermensch' according to the German philosopher Friedrich Nietzsche. The results of this literary research show that the characteristics of 'superhuman' according to Nietzsche match the picture of the image of businessmen and entrepreneurs in the economy. An entrepreneur is a person who has the ability and desire to explore, establish, and manage resources for profit. What is needed for an entrepreneur is an innovative, creative, visionary, autonomous, free attitude, a passion to excel, dare to overcome ‘his own self', be pro-active, and look for new ways of doing business, new products, and new services. This kind of character fits the image of 'superman' according to Nietzsche's view, namely humans who have the will to power, are brave, creative, active, confident, never satisfied with themselves, overcome themselves and the world, are free, and are creators of their own values. So from Nietzsche's thinking about 'superman', entrepreneurs can learn about creative-destruction, self-autonomy, courage to overcome challenges, consciousness of success and failure in business as a school of life, creative, and innovative. The entrepreneur's business innovation is only possible if he dares to attack "idols", convenience, and all that is established. Like a philosopher today, entrepreneurs are people who open the veil and whip up economic growth. Therefore, Nietzsche's contribution to superman image is not only necessary but also important and relevant for understanding entrepreneurship. In line with Nietzsche's thinking, business and entrepreneurship are not only dealing with economic problems but must be seen as a part of the struggle for life; a field of 'war' that must be won. Űbermensch is a hero who won the struggle to be human. Business is a way of 'being' as a human being.Artikel hasil penelitian kepustakaan dengan menggunakan metode analisis isi ini mengeksplorasi citra wirausahawan pada umumnya dan gambaran tentang ‘manusia super’ atau ‘űbermensch’ menurut filsuf Jerman Friedrich Nietzsche. Hasil penelitian literer ini memperlihatkan bahwa karakteristik ‘manusia super’ menurut Nietzsche cocok dengan gambaran tentang citra para pebisnis dan wirausahawan dalam ekonomi. Wirausahawan adalah orang yang memiliki kemampuan dan keinginan untuk mengeksplorasi, mendirikan, mengelola sumber daya untuk meraih keuntungan. Yang diperlukan bagi seorang wirausahawan adalah sikap inovatif, kreatif, visioner, otonom, bebas, hasrat untuk berprestasi, berani mengatasi ‘diri sendiri’, pro-aktif, dan mencari cara baru dalam menjalankan bisnis, produk baru, dan jasa baru. Karakter semacam ini cocok dengan citra ‘manusia super’ menurut pandangan Nietzsche yakni manusia yang memiliki kehendak untuk berkuasa, berani, kreatif, aktif, percaya diri, tidak pernah puas dengan diri sendiri, mengatasi diri sendiri dan dunia, bebas, serta pencipta nilainya sendiri. Maka dari pemikiran Nietzsche tentang ‘manusia super’, wirausahaan bisa belajar tentang destruksi-kreatif, otonomi diri, berani mengatasi tantangan, kesadaran bahwa sukses dan gagal dalam bisnis sebagai sekolah kehidupan, kreatif, serta inovatif. Inovasi bisnis para wirausahawan hanya mungkin bila ia berani menyerang "berhala", kenyamanan, dan segala hal yang mapan. Laksana seorang filsuf zaman ini wirausahawan adalah orang yang menyibak tabir dan melecut pertumbuhan ekonomi. Maka sumbangan pemikiran Nietzsche tentang űbermensch tidak hanya perlu melainkan juga penting dan relevan untuk memahami kewirausahaan. Sejalan dengan pemikiran Nietzsche, bisnis dan wirausaha bukan hanya berurusan dengan persoalan ekonomi melainkan harus dilihat sebagai bagian dari perjuangan hidup; ladang ‘peperangan’ yang harus dimenangkan. Űbermensch adalah pahlawan yang memenangkan perjuangan menjadi diri manusia sendiri. Bisnis harus dilihat sebagai cara manusia ‘mengada’.

Prophetischer oder marxistischer Sozialismus?

German philosopher and sociologist Max Scheler (1874–1928) puts forward the concept of “prophetic Christian socialism” as a means of political and ideological opposition to Marxism. The concept expresses his religious-philosophical views, developed in earlier works, primarily in the main work “Formalism in Ethics and Material Ethics of Values”. Scheler compares his own views on socialism, understanding of history, the possibility of foreseeing historical processes with the views of these realities of K. Marx. Scheler's criticism of Marx's teachings is interspersed with the recognition of its partial correctness.

The Concept of “Prophetic” Socialism by Max Scheler

The article analyzes the conceptual foundations of “prophetic” socialism by Max Scheler (1874–1928). The main principles of a new political and ideological doctrine at that time, designed to become, according to the plan of its creator, an “antidote” to Marxism, are considered. The author analyzes Scheler's argumentation, directed, on the one hand, against socialism in the Marxist interpretation, and on the other, at proving the legitimacy of using the terms “Christian socialism” and “Christian prophetic socialism”. Scheler opposes socialism, first of all, to individualism, which he interprets in social and moral-philosophical senses, and only secondarily to liberalism and capitalism. Socialism and individualism, which now appear as antagonistic tendencies of sociocultural development, are for him two equally necessary and interrelated essential principles of the social being of a person, understood as a spiritual-bodily social being. Individualistic tendencies, according to Scheler, prevailed over socialist tendencies in the West in modern times, therefore socialism in its Marxist interpretation turned out to be so in demand in the late 19th and early 20th centuries. But the destruction of private property is contrary to Christianity. “Forced communism” does not bring with it heaven on earth, but catastrophe and cultural degradation, he foreshadows. Based on the teachings of the Church Fathers and starting from the Catholic social doctrine, Scheler offers his vision of an ideal society in the form of a “personal community” (Personengemeinschaft), corresponding to the true destiny of a person. In it, the individual and social principles are in harmony and interdependent development. Scheler opposes the “prophetic” method of comprehending socio-historical reality, applied proceeding from the Christian solidarism ideal, to the materialistic understanding of history. He points to three advantages of his methodology: it takes into account human freedom, the uniqueness of a historical event, combines all types and methods of human cognition, without absolutizing the scientific form of knowledge. The author reveals the deep content of Scheler's definition of Marxism as “the protest ideology of oppressed classes”, drawing on the analysis of the “sociological doctrine of idols” of the late Scheler. In it, he reveals the pre-reflexive prerequisites for the formation of class ideologies. The author points to the essential kinship of the class prejudices about which the German philosopher wrote, and the national-mental prejudices of the political elites of the leading Western countries. In conclusion, he raises the question of how relevant the problems raised in Scheler's article are today in the context of modern Russian realities.

Pantheistic Views on God and on the World bу Friedrich Wilhelm Joseph Schelling

An attempt is made to consider in more detail the pantheistic views of the German philosopher Wilhelm Joseph Schelling on God and the world. His teaching is based on the idea ofthe all-unity ofbeing. God and the Universe are identified in his system, thereby affirming his highest reality. Proclaiming the identity of God and the world, Schelling does not mean the real world of concrete things and phenomena, but its absolute fundamental principle. But such identification was the relegation of God to the level of finite existence. It was necessary to look for new ways to solve the proЬlem.

The Concept of “Thrownness” in Algis Budrys's Short Story “Wall of Crystal, Eye of Night”

This paper analyses the concept of thrownness and the related notions of immediacy and actuality in a 1961 short science fiction story “Wall of Crystal, Eye of Night” by Algis Budrys. It first defines the concept of thrownness (Geworfenheit), created and coined by the German philosopher Martin Heidegger in his classic book Being and Time, and it explains how this notion can be employed in literary analysis in general and applied to this work in particular. The article then analyses how certain stylistic devices in the short story, namely similes, change of pace and the presentation of an inner conflict in the main character, contribute to the feeling of authenticity. In other words, it attempts to exhibit the means used in a prose work to make it seem more realistic and immediate. Finally, the work also argues that science fiction is in many ways more real than other fictional works. Although it belongs to the genre that has traditionally been denied serious literary merit, the novel view and interpretation of this story aims to disclose new horizons of artistic expression that illuminate human mental and physical frailty and stimulate a valuable inquiry into the meaning of life.

HERMENEUTICAL AND CULTURAL PRINCIPLES OF FORMATION OF A CHARISMATIC TEACHER-LEADER

The article analyzes the essence and meaning of key concepts that play a significant methodological role in the study and substantiates the need to apply hermeneutical and cultural principles in the process of forming a future charismatic teacher leader. It is proved that the main idea of the philosophical and pedagogical theory of hermeneutics is the idea of understanding that acts as a fundamental need of the individual. The rationale for this idea was initiated by the German philosopher F.Schleiermacher. The scientist sketched a “hermeneutical circle” in which a person stays their whole life. This circle is not a constant value, it tends to change, filli ng with cultural meanings of the individual. Based on the results of the analysis of the contribution of leading representatives of the philosophical theory of hermeneutics, the necessity of developing the course of Pedagogical Hermeneutics was proved in the article, and the leading directions for forming the future charismatic teacher-leader were determined.

Masoud Muhammad and Theodor Adorno on Art: A Comparative Study

A comparative analysis of two great thinkers who are placed in different geographical, social, cultural, and intellectual contexts is a difficult task. Masoud Muhammad a Kurdish Philosopher and Theodor Adorno, a German philosopher, are belonging to two different cultural and intellectual traditions but it can be argued that the core of their philosophical views and analysis on art are thematically connected and astoundingly close. Muhammad and Adorno are doing the same thing, but at a different level, context, and different methods regarding art. They both lived during the dark times of totalitarian regimes: Nazism and Ba’athism in Germany and Iraq respectively. In this paper, I will propose to show that it is possible to establish similarities between the philosophical views of these two thinkers based on three presuppositions. First, both Masoud Muhammad and Adorno’s point of departure is the criticizing Marxist art theory. Second, for Muhammad art is a social fact, and not an imitation of society’s reality, since art is the self-expression of the artist; Also for Adorno art is a social fact and in the meantime, it is independent from society. Third, in Muhammad’s view, art is autonomous and free; therefore it would not be affiliated with any ideologies. In the same manner, Adorno argues that art is autonomous and critical to society. The forgoing illustrated that these three presuppositions set the tone for the theme and hypothesis of this paper. The main goal of this paper is to examine the similarities between Adorno and Muhammad's philosophical views concerning art.

Historicity as a Principle of Interpretation of Analytics of Human Being in Philosophy of M. Heidegger

Analysis of the state and possible options for the development of modern humanities gives the grounds to assert the growing importance of the idea of historicity in culture and philosophy during the 20th and early 21st centuries. In this regard, both the disclosure of the concept of historicity and the substantiation of the significance of the principle of historicity, both for the methodology of historical and philosophical knowledge and for humanitarian knowledge in general become relevant. The author of this article carries out historical and philosophical reconstruction of historical issues in the philosophy of M. Heidegger and reveals the process of converting the idea of historicity into the principle of German existentialism. It is concluded that with the help of historicity M. Heidegger was able to present his own version of phenomenology on an existential basis. Seeing an existential achievement in historicity, M. Heidegger understood by it the direction of existence to the source, tradition, on the basis of this, the intentionality of consciousness was revealed as an essential property of existence: the direction of man as a finite being to its source, which allowed the German philosopher to interpret historicity as a tradition, the existential source of man, and how the temporality of human existence. The author of this article concludes that in the philosophy of M. Heidegger historicity was transformed from an idea into a principle on the basis of which the German philosopher revealed not only the historicity of Dasein, building a fundamental ontology and hermeneutics of factuality, but also tried to solve the problem of the history of being, going beyond the existential philosophy.