Vladimir Solov'ëv's Fundamental Philosophical Ideas

I recall that Solov'ëv wasRussia's first professional philosopher andpresent the most important currents andconcepts of his many-sided theoretical edifice.Solov'ëv conceived philosophy in a verybroad sense of the term, for which reason histhinking comprises metaphysics no less thantheology, ecclesiology, history, and sociology.I show how Solov'ëv sought constantly to bringthese diverse elements into agreement with oneanother for the sake of a consistent systematicproject, how he attempted to synthesizenumerous oppositions (including patriotism anduniversalism, humanism and theocentrism).     

The Humanistic-Legal Problematic in Solov'ëv's Philosophical Journalism

Could anyone shake nineteenth century Russia out of herphilosophico-juridical stagnation? Was there anyone whodared speak of rights, of freedoms based on vital principles?Was there anyone who had the courage to suggest that the lawof force be turned into recognition of the force of law, orwas bold enough to call for the revival of natural law onits idealist reading? Solov'ëv turned out to be the thinkerwho was able to do these things. An amateur in juridicalquestions, remote from the enlightenment rationalizations ofpolitical liberalism, Solov'ëv set out to lay the basis forjuridical freedom in way that was unexpected philosophicallyand culturally.

     

The problem of moral absolutes in the ethics of Vladimir Solov'ëv

Conclusion Moral absolutes were perceived, by Solov'?v, in a dual manner: a) from the side of content, of psychology, as when we speak of feelings, emotions, etc.; and b) under a formal aspect, as “ideas,” i.e. logically. Neither of these can be treated without relating to moral absolutes astrue, and without a rationalbelief in their truth, a truth that cannot be logically proved. In my opinion, our time has become keenly aware of the universally human value of Vladimir Solov'?v's ethics, of its humanist nature, oriented towards the everyday and the ideal tasks of man, and of the concrete direction of his philosophy of “practical idealism”.     

The Centenary of the Death of Vladimir Solov'ëv (1853–1900)

Studies in East European Thought -     

Vladimir Solov'ëv as `A Mirror of the Russian Counter-Revolution'

In this narrative analysis oftwo Soviet dissertations in philosophy Idiscuss the role of Solov'ëv as one of themajor characters in the Soviet academicnarration of Russian philosophy: I show how theauthors (Turenko and Spirov) cope with thenecessity of criticizing Solov'ëv from theMarxist position and protect him from Westernscholars as the latter attempted to reviseRussian philosophy. I also discuss the way inwhich this requirement both to criticize andprotect is represented in the dissertations inwhich the strong Marxist posture and loyalty tocommunist doctrine corresponded to the authors'belief that Solov'ëv was a greatphilosopher who made mistakes, although hisphilosophy remains a part of Russia's culturalheritage. The main conclusion is that in spiteof their vision of the world as split into thecommunist and bourgeois camps, both authors tryto avoid straightforward Manichean assessmentsand, in 60s and 70s, were keen to find as manypositive elements in Solov'ëv's philosophyas possible.     

A Short Story about the Übermensch: Vladimir Solov'ëv's Interpretation of and Response to Nietzsche's Übermensch

From the 1890s on, the atheist philosopher F. Nietzsche exerted a profound and enduring impact on Russian religious, cultural, and social reality. The religious philosopher V.S. Solov'ëv perceived Nietzsche's thought as an actual threat to Russian religious consciousness and his own anthropological ideal of Divine Humanity. He was especially preoccupied with the idea of the Übermensch since sometwo decades before the Nietzschean Übermensch was popularized in Russia, Solov'ëv had already developed his own interpretation of the sverkhchelovek.     

In the Name of the Spirits -- A Reading of Solov'ëv's Justification of the Good

In this contribution, the author analyzes Vladimir Solov'ëv's intention to study the idea of the Good as something relatively independent from religion and metaphysics. Some implications of Solov'ëv's definition of moral philosophy in The Justification of the Good are investigated, and illustrated with his applied ethics of war in chapter 18 of this book. It appears that Solov'ëv's moral philosophy and his account of war must be understood in connection with the central place of the cult of ancestors in his ethics. The idea of the Good and the idea of God spring from a religious origin and appear in our efforts to conjure up and exorcize the spirits of our forefathers. The author explains this ethics by referring to Solov'ëv's article China and Europe. There, Solov'ëv assumes that the Christian mind is treatened by the danger of a cultural order in which the cult of ancestors is most purely preserved. In the future war against China, however, Christian civilization must show itself superior to its enemy without betraying its loyalty to its own ancestors. The author concludes that in Solov'ëv's ethics, the moral subject is divided between the confirmation of its own autonomy and its being haunted by the spirits of its forefathers, a haunt which results in relentless wars against others     

Pain in the Past and Pleasure in the Future: The Development of Past–Future Preferences for Hedonic Goods

It seems self-evident that people prefer painful experiences to be in the past and pleasurable experiences to lie in the future. Indeed, it has been claimed that, for hedonic goods, this preference is absolute (Sullivan, 2018). Yet very little is known about the extent to which people demonstrate explicit preferences regarding the temporal location of hedonic experiences, about the developmental trajectory of such preferences, and about whether such preferences are impervious to differences in the quantity of envisaged past and future pain or pleasure. We find consistent evidence that, all else being equal, adults and children aged 7 and over prefer pleasure to lie in the future and pain in the past and believe that other people will, too. They also predict that other people will be happier when pleasure is in the future rather than the past but sadder when pain is in the future rather than the past. Younger children have the same temporal preferences as adults for their own painful experiences, but they prefer their pleasure to lie in the past and do not predict that others' levels of happiness or sadness vary dependent on whether experiences lie in the past or the future. However, from the age of 7, temporal preferences were typically abandoned at the earliest opportunity when the quantity of past pain or pleasure was greater than the quantity located in the future. Past–future preferences for hedonic goods emerge early developmentally but are surprisingly flexible.     

The Future is Bright? Effects of Mood on Perception of the Future

Most people believe that the future will bring them more good things than bad, and therefore have high hopes for the future (MacLeod et al. Cogn Emot 10:69–85, 1996). However, many patients with mood disorders do not hold this positive belief about the future. At the extreme, low expectations of positive outcomes in the future can lead to feelings of hopelessness (O’Connor et al. Psychol Health Med 5:155–161, 2000). This paper aims to extend the literature on subjective probability of future events, using a mood induction paradigm to examine the effects of transient mood change on perceived likelihood of future events in a non-clinical community sample. Participants rated likelihood of future events from a standardized list and from their own lives. Ratings were made in both normal and experimentally-induced positive or negative mood. Results show that self-generated future events were perceived to be more likely than those from a standardized list, and that negative mood significantly biased perceived likelihood of other-generated future events. Participants rating standardized list events saw positive outcomes as less likely and negative outcomes as more likely in induced negative mood than they did in normal mood. Mood had no effect on ratings of self-generated events. Possible directions for future research are discussed.

Philosophy of Education in the Public Sphere: The Case of “Relevance”

Universities are under increasing pressure to demonstrate the economic and social relevance of the research they produce. In the UK, for example, recent developments in the UK under the Research Excellence Framework (REF) suggest that future funding schemes will grant “significant additional recognition…where researchers build on excellent research to deliver demonstrable benefits to the economy, society, public policy, culture and quality of life” (HEFCE 2009). Having conceded that this and similar developments are likely to continue into the future, this paper explores the problematic ethical terrain facing philosophers of education under increasing pressure to produce work that has unambiguous, demonstrable practical value on terms offered by various funding regimes. A preliminary ethics of relevance is developed through an examination of the debate between John Rawls and Jurgen Habermas on the relationship between philosophy, public policy and public reason. The paper then articulates and defends a principle of legitimate relevance. This principle is then applied to the case of directing disciplinary competence in philosophy of education for the educational policy process as a means to producing social and economic benefits.     

The evolution of a concept: The relationship between state and religion in the thought of Vladimir Jabotinsky, 1919–1940

Jabotinsky’s ideological evolution underwent a considerable shift, caused by both internal Zionist concerns and external political processes throughout the 1930s. His assessment of Judaism was no exception, yet at the same time one cannot ignore the consistency of his earlier evaluation of Judaism. The usual interpretation, based on a presumption of Jabotinsky’s maintenance of a secular world view in his private life while adhering to the idea of a greater role for traditional Judaism in public, oversimplifies the complexity of his approach. One has to bear in mind that Jabotinsky’s opinions cannot be identified with those of Menahem Begin, despite Begin’s aspiration to present Jabotinsky as his teacher. While the usual designation of Jabotinsky as an extremist might serve the purposes of both the Zionist left and right, an academic discourse should not ignore certain similarities of Jabotinsky’s opinions to mainstream Zionist thought. His newly discovered emphasis on the “sublime notions” embodied in religion was an attempt to counterbalance the ideological influence of the radical Revisionist Zionist trends with which he came to be associated by the mid‐1930s.     

Emerging Adults’ Outlook on the Future in the Midst of COVID-19: The Role of Personality Profiles

Journal of Adult Development - Classic lifespan developmental theory describes emerging adulthood and the transition to adulthood as important periods for thinking about one’s future life...     

The Polish Catholic Church’s perception of the processes of EU integration and Europeanisation in the context of traditional norms and values

The Catholic Church has historically played a significant role in the sociocultural and political life of Poland. Its activity was particularly evident and significant during the process of political transformation. Since 1989, however, the sociopolitical conditions have remarkably changed, thereby placing the church in a new, challenging context. Poland’s post-1989 political aspirations (opening to the West in particular) have come to the fore of the public debate, in which the church has actively participated. In this article I aim to analyse the church’s position on the process of EU integration and the Europeanisation of Polish law and culture. The main questions concern the direction of argumentation used by the church’s internal wings and the politicisation of the discourse on the axiological shape of Polish culture and tradition. My analysis embraces the debate surrounding the process of European integration, with special consideration of the church’s internal divisions (between the ‘centre-right’ and ‘radical-right’ in particular) and ideological discrepancies concerning the very idea of integration and the debates on the draft Constitution of the European Union (Constitutional Treaty) and the Charter of Fundamental Rights and Freedoms of the European Union.     

Between National Pride and the Scientific Success of “Others”: The Case of Polish Press Coverage of Nanotechnology, 2004–2009

Research on the media representations of nanotechnology have flourished during the last decennium. However, most of the projects were focused on Western Europe and North America, especially the English speaking countries. This paper aims to move the focus towards Poland - a Central European country that has not been studied in this context before. This study looks at the frames, themes and tone used in the Polish coverage of nanotechnology between 2004 and 2009. Other issues, such as main actors in the debate or articles?? geographical focus have also been considered.     

The neglected object: A history of the concept of dreams in Polish psychiatry and psychology in the interwar period, 1918–1939

The development of the concept of dreams in interwar Polish psychiatry and psychology was influenced by Western European concepts as well as by sociocultural factors of the newly independent state. Few Polish psychiatrists addressed the subject of dreams. They were influenced mainly by Sigmund Freud's psychoanalytic concept of dreams, but also by Alferd Adler's, Carl Gustav Jung's, and Wilhelm Stekel's ideas. Nevertheless, they approached psychoanalysis critically. The most comprehensive concept of dreams in Polish psychiatry was oneiroanalysis by Tadeusz Bilikiewicz. Oneironalysis was a method of dream analysis based on psychoanalysis but it rejected the psychoanalytic method of free associations and challenged psychoanalytic approaches to the interpretation of dream symbols. Polish psychologists were even less interested in dreams than psychiatrists. Problems with dreams, the most elaborate psychological work by Stefan Szuman consisted of an outline of epistemological problems with general theories of dreams and a harsh critique of psychoanalysis. The neglect of the subject of dreams in Polish psychiatric society can be seen as connected with the social and professional reception of psychoanalysis in Poland. Psychoanalysis was met with opposition from conservative scholars and publicists presenting nationalistic and anti-Semitic attitudes. It was also criticized by the biologically oriented majority of psychiatrists of the Polish Psychiatric Association. In the case of psychology, the most influential Polish psychological school, Lvov-Warsaw School, promoted Brentanian intentionalism, introspection, and psychology of consciousness, therefore, leading to psychologists' reluctance to explore unconscious states like dreams.     

The ‘Passes-For’ Fallacy and the Future of Critical Thinking

In this paper, I characterize Susan Haack’s so called “passes-for” fallacy, analyze both what makes this inference compelling and why it is illegitimate, and finally explain why reflecting on the passes-for fallacy—and others like it—should become part of critical thinking pedagogy for humanities students. The analysis proceeds by examining a case of the passes-for fallacy identified by Haack in the work of Ruth Bleier. A charitable reconstruction of Bleier’s reasoning shows that it is enlightening to regard the passes-for fallacy as an abuse of the application conditions of the concept of bias, rather than as an egregious case of Hasty Generalization.