POST-COSMISM AND POST-HUMANISM: TWO STRATEGIES IN THE MOD-ERN PHILOSOPHY OF THE HUMAN

The article analyzes the current state of affairs in philosophy in relation to the question «What is hu-man?». In this regard, the author identifies two strategies – post-humanism and post-cosmism. The strat-egy of post-humanism is to deny the idea of human exceptionalism. Humanity becomes something that can be thought of out of touch with human and understood as a right that extends to the non-human world. Post-cosmism, on the contrary, advocated the idea of ontological otherness of the human. Re-sponding to the challenges of anthropological catastrophe, its representatives propose a number of new anthropological projects.

Chelovek.RU/Человек.RU

The article analyzes the autobiography of the famous Russian philosopher, theologian and scientist Pavel Florensky, as well as those of his texts that retain traces of memories. According to Florensky, the personal biography is based on family history and continues in children. He addresses his own biography to his children. Memories based on diary entries are designed as a memory diary, that is, as material for future memories. The past becomes actual in autobiography, turns into a kind of present. The past, from the point of view of its realization in the present, gains meaning and significance. The au-thor is active in relation to his own past, transforming it from a collection of disparate facts into a se-quence of events. A person can only see the true meaning of such events from a great distance. Therefore, the philosopher remembers not so much the circumstances of his life as the inner impressions of the en-counter with reality. The most powerful personality-forming experiences are associated with childhood. Even the moment of birth can decisively affect the character of a person and the range of his interests. The foundations of a person's worldview are laid precisely in childhood. Florensky not only writes mem-oirs about himself, but also tries to analyze the problems of time and memory. A person is immersed in time, but he is able to move into the past through memory and into the future through faith. An autobi-ography can never be written to the end because its author lives on. However, reaching the depths of life, he is able to build his path in such a way that at the end of this path he will unite with the fullness of time, with eternity.

Chelovek.RU/Человек.RU

Autobiographical interview

PHILOSOPHY IN THE CONTEXT OF BIOPOLITICS

Round Table

EXISTENTIAL MEANING OF HUMAN DESIGN PROJECTS

The idea of human design rests in the heart of European humanist project. The existential meaning of the idea of human design is analyzed. A piece of the work by J. Pico della Mirandola is interpreted as a prophecy expressing the fate of the New European era (by M. Heidegger). Several aspects could be distin-guished in this prophecy: the throwing of man into the world without his place, form and purpose, the right and demand to define both place and form and raison d 'être by reason. Historically, special exper-iments of solving the fundamental mystery are considered - what it means to be human from Descartes to modern transhumanistic projects of human self-construction? The meaning of the New Time era is de-fined through J. Pico 's proposed existential task. It is emphasized that at every historically special stage of subjugation of the nature of man, the dream of almighty condensed in the strange topos of about-being. Faced with the impossibility of defeating death, and without abandoning new projects of its sub-jugation, the modern era generates existential substitution. Suffering is put on the scene of death as the main representative of evil. The result is euthanasia technologies that view death not just as a lesser evil compared to suffering (pain), but as the most radical mean of achieving the new goal - radical pain relief. A thought experiment is being conducted to demonstrate the possibility of self-destruction of mankind motivated by the desire to solve the difficult problems of mankind in the way of its euthanasia.

FROM ANTHROPOLOGY TO HAUNTOLOGY

The article analyzes the modern crisis of philosophy. According to the author, this crisis consists in the fact that under the mask of objectivity lurks the enemy of thinking. What does it mean? This means that we are accustomed to rely on the principle of objectivity in the study of nature. But the turn to the study of subjectivity rejects the principle of objectivity. In this regard, the article develops the idea of hauntolo-gy. The author follows J. Derrida in believing that hauntology is more fundamental than ontology. Not being, but a specter is the constitutive authority of the human world.

Chelovek.RU/Человек.RU

The article proposes a version of the author's interpretation of the autobiographical experience that the philosopher and methodologist G.P. Shchedrovitsky did in his life. On the basis of this experience, the author proposes to simultaneously develop a certain methodological construct of that cultural form, which is called intellectual (philosophical) autobiography. And how is it seen as the key, sought-for unit that makes up the autobiography. The author sees the event (situation) of self-determination as such a unit. Using vital and methodological material and comprehension of different versions of the autobiographical discourse that Shchedrovitsky built, the author shows how he understood his place in history, what life strategy he developed and what requirements in this connection he made to others, companions and students, while presenting their methodological optics to autobiographical discourse. The material from the biography of Shchedrovitsky factually shows the experience of life in intellectual asceticism, although not in the categories of religious monastic asceticism. The article shows how the methodologist and philosopher built their situation of self-determination in culture and history, manifested in specific life situations. On the example of a dispute and a life conflict, the difference in self-determination of different philosophers is shown, including the example of comparing the positions of G.P.Schedrovitsky and A.A.Zinoviev.

ON THE BORDER BETWEEN HEALTH AND ILLNESS

В медицинской литературе мы находим множество научных описаний патологических отклонений от нормы здоровья человека, а также методов их устранения. Научная медицина добилась впечатляющих результатов в диагностике и лечении заболеваний, одновременно стратегии медицинского лечения становятся все более агрессивными, рискованными и токсичными для человека. В обыденном сознании людей складываются негативные представления о болезни как нежелательного состояния, дисфункции, боли, страдания, утраты контроля над собой, зависимости. И ни в одном медицинском учебнике не описано как больной человек переживает болезнь и процесс ее лечения, как они влияют на его жизнь, его мышление и поступки. Кроме того, не описано как больному человеку следует проживать свою болезнь, чтобы выздороветь. В данной статье представлен рефлексивный анализ личной истории переживания тяжелой болезни и медицинского лечения. Обсуждается проблема разрыва, противоречивости представлений о границе здоровья и болезни в медицинcкой практике и в повседневной жизни людей. А также влияние данного разрыва на процесс лечения и выздоровления.

UNDERSTANDING OF HUMAN IN PHILOSOPHY OF DZOGCHEN

Dzogchen is one of the traditions of Tibetan Buddhism that has developed an original understanding of human and practices of consciousness. Human is understood here on the basis of his volatile inner world, and the changes occurring are considered to be due to their own previous states. The liberation of human means freedom from having to follow them and could be achieved through the liberation of these states of consciousness by opening of the immanent spontaneity.

NON-HUMAN ANTHROPOLOGY: THE "CONTRACT MAN" IN MODERN PHILOSOPHICAL ANTHROPOLOGY

Современная антропологическая ситуация связана с развитием антропотехнологий, которые способствуют превращению человека в артефакт и рассмотрению его как объекта, что приводит к исчезновению человека с философского горизонта. Связанные с биотехнологиями и биоэтикой исследования, пытаясь подвести философскую базу под практические исследования, основываются на работах М. Фуко и М. Хайдеггера, в работах которых человек как философская категория проблематичен и не имеет собственной сущности и содержания, будучи заслонён и обусловлен у первого – структурами власти, у второго – бытием. В этой традиции человек возможен лишь как эпифеномен и потому не только не заслуживает отдельного рассмотрения, но и не может не быть пустым. Практические изыскания в области современных биотехнологий и проблематика современной биоэтики также приводят к проблеме исчезновения философского содержания человека. Шаткость основания «человеческого предела» и «человеческого минимума», выявляемая в работах, связанных с проблемами ЭКО, конструирования телесности и сознательного ухода, поддерживается делиберацией как основным методом биоэтики, в результате чего человек превращается в «договорное понятие», а в теоретических работах по биоэтике начинает идти речь уже не о человеческой, а о постчеловеческой идентичности.