This article presents an introduction to the translation of the essay “The Fullness of Fullness and All the Fullness” (1904) by the Spanish philosopher Miguel de Unamuno. The essay starts with epigraph from “Ecclesiastes”: “Vanity of vanities, all is vanity”, and these are the words Unamuno opposes with his formula which echos throughout all this work from the very beginning: he dares to resist the repeatedly approaching Spirit of Dissolution with the invocation of the Spirit of Creation and with the formula of “fullness of the fullness and all the fullness”. In this introductory article a range of issues significant for Unamuno’s works is briefly outlined along with the contents of the essay. Also the main themes, which are in common for Unamuno’s major philosophical works “The Tragic Sense of Life”, “The Agony of Christianity” and “The Life of Don Quijote y Sancho” and for this essay, are indicated. Among these themes there are those of death and immortality, the theme of God, religion, faith and authentic existence. Besides it, in this essay there also the question is posed which will be repeated by Unamuno in “The Tragic Sense of Life” – and it is, why do we love our neighbors so little. The answer is also given and it deals with the problem of faith and authentic existence as well.
The article is devoted to the reconstruction of the classical yoga system based on translations from Sanskrit of the original (root) text of Patañjali’s Yoga Sūtras [II century BC – II century AD], as well as classical commentaries to it. The tasks of translating the main classical commentators of the Yoga Sūtras from Sanskrit into Russian are outlined: Vyāsa (IV–V century AD), Śaṅkara-Bhagavatpāda(VIII century AD), Vācaspati Miśra (IX–X century AD), Bhojarāja (XI century AD), Vijñānabhikṣu (XVI century AD). The main problems and approachesin the reconstruction of the system are considered using the example of Bhoja’s commentaries (XI century AD). The choice of a separate reconstruction approach based on the root text and the text with classical comments is proposed to partially solve the problem of layering comments. The article presents the author’s translation from Sanskrit into Russian of the introduction to the interpretation of Bhoja and the commentary on the first two sutras of the first chapter «Samādhi».The introduction indicates the problem of commenting on the text and the intention of the interpreter to avoid the mistakes of previous commentators and sub-commentators. The translation of the interpretation of the first two sutras introduces the reader to the style of presentation of the material by the classical author.
In academic world Pierre Manent is known as a historian of political thought, but nearly a half of his books were written on themes of political philosophy and philosophy of right. Practically all of them are translated into English, he himself is better known and more influential in the USA than in France. His views are usually described as conservative liberalism, his performances for general public are characterized as "Euroscepticism" and "Souverenism" - he criticizes EU and the breaucracy of Bruxelles. For Manent the fundamental form of organization of political and social life for Europe is a national state, distinguished by him from two previous ones-city-state of Antiquity and Middle Ages and the Empire. The development of modern nations began from absolute monarchies, and the liberal thought inherited from them the problems of sovereignity, representation and further of democracy. From Hobbes and Locke, liberal theory evolved, culminating in Tocqueville's teaching, which already contains those aporias that are significant today-Tocqueville noticed the impasse that liberal democracies have reached with the dominance of the current ideology of "human rights". People of all tribes and peoples, social groups and cultures are recognized as having equal rights, which every human being is endowed with from birth. Then we must talk about the natural state that precedes them all and represents "civitas dissoluta", a set of isolated and disconnected individuals, each of whom considers himself the bearer of all rights, in particular the right to be considered as who he considers himself to be, and at any moment to change his mind-gender, race, age, not they are constants. For Manent this fiesta of changeable identities is the testimony of decadence of the Western civilization. He rejects the doctrine of human rights based on "French theory", opposing it the ancient tradition of Natural Law.
This article examines John Stuart Mill's theory of free will in the context of approaches known in modern theory as compatibilism and incompatibilism. The author demonstrates that in the debate over free will, Mill takes a compatibilist position, believing that free will is compatible with determinism. Mill argues that causality implies only the certain and invariable sequence of cause and effect. Such connection between motive and action does not lead to coercion by the motive; it can always be broken by an additional motive. Mill also significantly modifies contemporary compatibilism, arguing that free will implies not simply the ability to act in accordance with one's own will, but also the individual's ability to voluntarily change the distinctive mental traits of their personality, which constitute what is commonly called character (the term used by J.S. Mill). This thesis is directed against the hard incompatibilism of Robert Owen and James Mill, who believed that individuals lack free will and are not morally responsible for their actions, as these actions are always derived from character, which is shaped by circumstances beyond their control. J.S. Mill, in opposition to this theory, argues that individuals can change their character traits through their own unique experiences. The final section of the article analyzes Mill's understanding of the relationship between moral responsibility and free will. According to Mill, moral responsibility is independent of an individual's possession of free will, and, as a consequence, its existence cannot be inferred from the existence of freedom. To prove this point, Mill demonstrates that moral responsibility remains even if Owen's hard incompatibilism is accepted. The separation of the problem of free will from moral responsibility gives reasons to conclude that it is difficult to classify Mill as a classical compatibilist.
Daoist philosophy, with its profound historical foundation and unique worldview, plays a significant role in contemporary philosophical discourse. In the context of globalization, its principles-"The Way models itself on what is naturally so" and "governing through non-action" - offer alternative approaches to addressing social and environmental challenges. This study demonstrates that Daoist ideas, centered on harmony, inclusivity, and natural development, contribute to bioethics, social governance, and the philosophy of sustainable development. Furthermore, the interaction of Daoism with other philosophical traditions enriches the global philosophical dialogue, providing new perspectives for building a harmonious society and fostering intercultural understanding. The paper analyzes the impact of Daoist thought in the modern world and its role in shaping global philosophy.
The article is devoted to the issue of P.P. Suvchinsky's ideological contribution to Eurasianism, the essence of his main ideas, and his methodological approach. In the early 1920s, the Eurasianists regarded Suvchinsky as almost a genius, but later there was a certain cooling and disappointment. The article examines the reasons for both the fascination with Suvchinsky and the subsequent disappointment in him. It is shown that, in addition to the concepts of the "Age of Faith", "everyday confession", and "otherness of Russian religiosity", Suvchinsky's main themes in Eurasianism were the idea of the Revolution as a global turning point in history and Time as its main actor. A revolution is a break with Tradition, as a result of which Eternity breaks into history and the possibility of creativity opens up. New things appear in music (I. Stravinsky), in literature (I. Ehrenburg, M. Tsvetaeva), in politics (Eurasianism, communism). Suvchinsky's style is the separation of the "levels" of the subject under consideration: upper, lower, and a special mental or psychological meeting space of the upper and lower levels. Through this space, a genius or the most sensitive person is able to come into contact with Eternal and Authentic Existence. The concept of Suvchinsky's true and psychological temporality is considered. Conclusions are drawn about his significance as an ideologist and musicologist who had a huge impact on 20th-century culture, but remained in the shadows, which corresponded to his chosen position of hiding his identity and constructing a unique "myth of absence" around himself.
In December 2025, the Institute of Philosophy of the Russian Academy of Sciences hosted an international roundtable on the topic "Social Programming as a Methodological Tool of Network Self-Organization: Problems and Trends". The roundtable was organized by the journal "Voprosy Filosofii" and representatives of the research project No. 25-28-00707, "Social Programming as a Problem of Network Self-Organization", supported by the Russian Science Foundation. The discussion brought together epistemologists, specialists in the methodology of science, historians of philosophy, and sociologists. At the center of their attention was the question of the philosophical and methodological possibilities of social programming as a model for organizing networked society. Participants emphasized how images of the social future are being transformed in the context of network self-organization, and what advantages social programming offers for the reconfiguration of specific segments of social networks. Current trends prevailing in philosophical and methodological approaches to social programming and its role in network self-organization were examined alongside contemporary visions of a desirable social order-in connection with assessments of how such visions influence the "architecture" and technologies of AI. Another topic of discussion was the question: "How do social programming and human creativity coexist?" The roundtable revealed the fundamental problematic nature, instability, and ambiguity not only of the concept of social programming itself, but effectively of the entire conceptual framework of contemporary social-philosophical and social-theoretical thought. Within this framework, when constructing theoretical concepts-society, communities, groups, and other forms of collectivity-what becomes particularly interesting is not these concepts themselves, but their specific, contextually significant applications: the models that emerge, among other things, through the process of social programming.
The article examines the complex gender issues of modernizing India through the subjective views of M.K. Gandhi (1869-1948). The thinker himself is presented as a descendant of 19th-century Hindu reformers who began fighting for women's rights after embracing Western ideas and values. Personal experience of family life, combined with legal training and political leadership, shaped his understanding of gender issues. The complex picture of his views reveals contradictions between calls for legal equality of men and women and the recognition of the moral superiority of the latter, between modern liberal ideas and the traditional concept of the roles of women and men in society. At the same time, the ideal picture of the future he proposed is quite clear: Gandhi believed that the inclusion of women in public life would help to outgrow modern patriarchal civilization with its militarism and competition and create a peace-loving society in which men and women would work together for the common good. The foundation of his conviction in the injustice of gender discrimination was his belief in the equality of men and women at the level of the soul.
The article introduces a multidimensional classification of images of the human, encompassing a broad range of approaches in philosophy, science, and technology. The classification is structured along eleven analytical axes that outline continua of possible interpretations of the human: from the basis of the image and levels of analysis to models of rationality, embodiment, and technological embeddedness. Taken together, these axes provide a framework for mapping the diversity of conceptions of human existence, highlighting their interrelations and differences, as well as the scope of each conceptual perspective. The proposed map functions as a tool for systematizing heterogeneous images of the human. It enables comparison between philosophical theories, empirical sciences, educational and medical practices, social interventions, and technological projects in which assumptions about the human are often implicit. By exposing hidden presuppositions and mitigating risks of reductionism, the map creates conditions for genuine interdisciplinary dialogue. The classification gains particular relevance in the context of ongoing technological transformation.
This article provides a philosophical reflection on the phenomenon of "construction philosophy" - a system of value and ideological foundations capable of transforming the role of the construction industry from a resource-consuming activity into a catalyst for civilizational development. The author reconstructs a model of industry ideology in which the ethics of responsibility and service, long-term forecasting, and harmonization with the natural environment become the prerequisites for overcoming the "resource paradox". The study demonstrates that modern construction practice, characterized by fragmented responsibility, disregard for climatic and geographical patterns, and the dominance of shortterm economic interests, is one of the key barriers to humanity's technological leap, including space expansion. In contrast, a three-tiered transformation model is proposed: at the state level-the centralization of urban planning and climate-adapted regulation; at the company level, this involves the formation of design, construction, and operations teams covering the entire life cycle of facilities; at the professional community level, this involves the development of associations as institutions of ethical self-regulation.
The article analyzes the experience of interdisciplinary research on the impact of digitalization and artificial intelligence on human development. The author reflects on some of the ideas of the participants of the XXIII Frolov Readings based on the review of the collection of articles "Alternatives to digitalization: will man survive in the civilization of the future?", dedicated to the 95th anniversary of Academician I.T. Frolov, based on the materials of the annual conference "Frolov Readings" at the Institute of Philosophy of the Russian Academy of Sciences. The concept of a new humanism, formulated in his legacy, enriched Russian philosophy, in fact, gave rise to a new direction-understanding the place, role and essence of man in man-made civilization. The conference participants, remaining in line with the philosophical ideas of I.T. Frolov, talk about alternative ways to expand the process of digitalization on the scale of humans, social institutions and civilization. The articles raise the problems of changing human identity, the problem of subjectivity of artificial agents and the principles of their interaction with humans, trends in the development of a digital society, current aspects of neuroethics, neuro-law, politics in the digital world, and many others. The collection of articles is interdisciplinary, which allows us to look at the modern period of society's development through the prism of law, sociology, psychology, biology, medicine, bioethics, and, of course, philosophy and discover hidden or only emerging problems that may well transform into threats to the whole of humanity if left unattended, and technological and socio-cultural processes without reasonable and responsible management. The authors emphasize the integrative and conceptual role of philosophy in understanding the "new reality" that is taking shape before our eyes.
The article studies the ecological philosophy of the concept of “the unity of Heaven and Human” (tianren heyi) in the treatise Huainanzi (2nd century BC) against the background of modern ecological challenges of the Anthropocene. The author systematically reconstructs the ontological, methodological, and axiological foundations of this concept, identifying three structural levels: organic holism (“cosmic body”), the methodology of “following nature and non-action” (yinxun ziran, wuwei erzhi), and the value orientation of “restricting desires and harmonious coexistence”. Based on the textual analysis of primary sources and modern interpretations, the article demonstrates how the Taoist thought of the Han Dynasty provides an alternative paradigm for overcoming anthropocentrism and instrumental rationality. Special attention is paid to the correlation between internal spiritual perfection (“purification of the mind/heart”) and ecological balance, as well as the dialogue with Western ecological concepts (deep ecology, adaptive management). It is proved that the ecological wisdom of Huainanzi can enrich the global discourse on sustainable development and provide philosophical foundations for ecological civilization.
The article is devoted to the philosophical analysis of the ontological shift in the concept of synergy demonstrated by the practices of contemporary bio-art. The classical theo-anthropological model of synergy, systematized in the synergetic anthropology of S.S. Khoruzhii, understands it as the joint action of human will and divine grace, unfolding in the vertical, hierarchical logic of dialogue with the transcendent. The authors show that bio-art, which directly works with living matter (bacteria, genes, biomolecules, other bodies) as an artistic medium, materializes a fundamentally different form of co-action. This new synergy arises not in a dialogue, but within a heterogeneous assemblage, conceptualized in the actor-network theory of B. Latour and related non-classical ontologies. In such an assemblage, human and non-human actors possess conjoined agency, while connectivity and the production of the new are immanent properties of the network of interactions itself. To clarify this transition, a literary-philosophical metaphor proposed by A.I. Shmaina-Velikanova is used: if the world of B. Pasternak is based on the assumption of providence (providential synergy), and the world of V. Nabokov on its absence (a game of combinations), then bioart constructs worlds of a third type-worlds of the immanent synergy of an assemblage. Using specific examples, two strategies for engineering such synergy are analyzed in detail: as the creation of an autonomous replicative system and as an existential-corporeal event of encounter with the Other. It is concluded that bio-art serves as a laboratory of experimental ontology, testing the very possibility of thinking of synergy as a universal principle of material connectivity, relevant to the philosophy of art, environmental ethics, and the understanding of life in the Anthropocene.
In modern bioethics, interest in such problems as physician-assisted suicide, euthanasia, thanatopolytics and necropolitics is being actualized. This thanatological trend is increasingly at odds with the norms of classical medical ethics, among which the ban on euthanasia is the basic one. This imperative unambiguously orients the doctor to restore and activate the life process, preventing its interruption. The exclusion of the ban on euthanasia from the code of bioethics objectively likens the therapeutic effect on a living organism to manipulation with an inanimate technical device. From this point of view, the very emergence of bioethics in the 60s-70s of the XX century indicates the transition of classical medicine to technomedicine, and current thanatological trends indicate the ongoing transformation of technomedicine into thanatomedicine. Overcoming the current situation encourages a rethinking of the phenomenon of life in order to develop a new version of medicine that functions according to human-sized parameters. Philosophy, as the only discipline of the scientific series with the appropriate synthesizing potential, should take the initiative to move to solving such a large-scale task.
Reminiscences of Pavel Alexandrovich Florensky (1882-1937) continue a series of publications in the journal Voprosy Filosofii (No. 7, 2021 ["G.G. Shpet"]; Nos. 7, 8, 2022 ["G.I. Chelpanov"]; No. 6, 2023 ["I.V. Popov"]; No. 3, 2025 ["P.P. Sokolov"]) drawn from the memoir of Pavel Sergeyevich Popov (1892-1964), "Images of the Past: Reminiscences from University, Gymnasium, and Childhood Years". The editor's Preface focuses attention on the epistemological style of Pavel Alexandrovich Florensky, identifying the personal characteristics of his mode of expressing thought and the distinctive features that allow us to see in him a representative of "positive philosophy" on Russian soil-a tradition characterized by wholeness in its relation to the world and by the concreteness of its utterances about it. The article argues that, despite P.S. Popov's rather critical attitude toward P.A. Florensky, he nonetheless recognizes in him a thinker for whom philosophy-with its restlessness, anxiety, and ambition-is not merely a way of reasoning about the world, but above all a way of life and of action. This mode of philosophizing-active antinomism-may be considered a characteristic feature of the epistemological style of the Russian positive intellectual tradition. Acquaintance with the essay on Florensky once again reveals how philosophically and theologically educated P.S. Popov was. It was precisely his psychologically sharpened contemplation that allowed him, in each figure he recalled, to recognize a deserved interlocutor and to disclose for future readers that existential mystery of the thinker's personality which renders his intellectual searchings unique and valuable-both for understanding the historical continuity of Russian intellectual culture and for bringing the ideational heritage of native thinkers to bear on today's rapidly changing world.
The article examines the concept of consciousness by M.I. Karinsky, a representative of the pre-phenomenological tradition in Russian philosophy in the second half of the 19th century. The author shows that in his program work "Phenomenon and Reality" Karinsky develops ideas comparable to the most important provisions of the book by the Austrian philosopher and psychologist Franz Brentano "Psychology from an empirical point of view", from which, as is commonly believed, phenomenological philosophy begins. Karinsky criticizes the view according to which a person can only know phenomena, but not external reality, he explains the possibility of such a view by the ambiguity of the word "phenomenon". Firstly, a phenomenon is understood as that in which external reality appears through our senses; at the same time, our perception of external things is mistakenly identified with the things themselves. Secondly, phenomena denote our mental states, thoughts, feelings and emotions, which, unlike the first, are real regardless of what causes these states. Thirdly, the image of the "I" present in our consciousness, which we unreasonably equate with the carrier of external and internal perceptions, should be considered a phenomenon. The author of the article shows that the first two meanings of the concept of "phenomenon"correspond to Brentano's physical and mental phenomena, and the third point corresponds to the possibility of constructing what Brentano calls "psychology without a soul". He shows that the concept of intentionality developed by Brentano is comparable to Karinsky's distinction between the represented object and the corresponding state experienced by the feeling subject (affeciya). However, unlike Brentano, Karinsky does not abstract from the bodily carriers of mental and physical phenomena, but believes that it is possible, starting from the immediate data, to proceed on the basis of scientific methods to the properties of these bodily carriers. At the same time, both agree that the properties of physical phenomena given to our perception do not coincide with the properties of external things. The article recognizes the ideological independence of the philosophers under consideration from each other, and the commonality of their views is explained by the fact that both start from the ideas of their philosophical predecessors and teachers Trendelenburg and Lotze.
This article introduces the Russian translation of the final, tenth part of "The Book of Great Unity" (Datong shu) by the outstanding Chinese reformer and philosopher Kang Youwei (1858-1927). It is in this part that the modernized utopian social ideal that Kang Youwei proposed to his contemporaries is revealed. Many authoritative scholars of the 20th and 21st centuries have called this ideal the first real utopia in the history of Chinese philosophy. The Datong shu, on the one hand, correlates with all sources of the social ideal of traditional China-Confucian canons, early Taoist texts, and folk beliefs colored by the influence of Buddhist sects. It was these folk cults that created a complex of soteriological ideas rejected by official imperial Neo-Confucianism. Most modern scholars consider the Datong shu to have been written in the late period of Kang Youwei's life-in the decade leading up to the Xinhai Revolution. The utopian ideal of the Great Unity was influenced by Western socialist utopias (including those of Charles Fourier) and the utopian novels of E. Bellamy and H.G. Wells. Similarly, the future society is globalized, open, and dynamic. All of this is combined with Confucian ritualism and a belief in the goodness of human nature, which does not require violent re-forging.
In the context of restructuring the international order during a period of global transformation, this article critically analyzes the concept of a hegemonic world order (derived from Hobbes' Leviathan metaphor) and the mechanistic determinism of positivism. It points out that Western theories tend to reductively equate the concept of order with institutional structures or natural law, revealing an inherent logic of matter-spirit dualism and the limitations of cultural interpretations. Facing the crisis of neoliberal globalization in the 21st century, the article turns to Confucianism from traditional Chinese philosophy. It systematically elaborates a moral-philosophical system of hierarchical harmony wherein: "Li" (ritual/politeness) serves as the institutional framework, "Ren" (benevolence) forms the axiological core, and "He" (harmony) constitutes the ultimate goal. By applying the principle of "Zhong Yong" (the Doctrine of the Mean), Confucianism harmonizes plurality, achieving unity in diversity, and establishes the moral-philosophical foundation for China's vision of world order, which differs from Western confrontational logic. China's global role is undergoing a transformation from a "bystander" to a "dynamic actor". This paper argues that the development of China's world order perspective requires three key breakthroughs: at the methodological level, reconciling Western concepts (hegemony/balance of power) with traditional wisdom; at the epistemological level, integrating systematic understanding of order with the practice of transforming the world; and at the philosophical level, bridging the theoretical divide between universality and particularity through the vision of "Great Harmony".
The article presents philosophical reflections on the problems faced by teachers of philosophy in conditions of the widespread use of Generative Artificial Intelligence (GenAI) systems in the form of GPT, GigaChat, DeepSeek, and others. The author means first of all teaching philosophy as a general education subject. Taking into account accumulated experience of discussions on the use of GenAI in education, the author insists on the need to consider the specifics of different academic disciplines and fields of knowledge. In philosophy, unlike in the sciences, where routine operations (such as tracking the parameters of observed objects) take up a significant amount of time, there is almost no routine work that would make sense to transfer to AI. The author notes the trend of gamification of philosophy, which is related to the availability of GenAI and manifests itself, among other things, in the creation of textual imitators of outstanding or simply well-known philosophers. The interaction between a teacher and a student with GigaChat, DeepSeek, ChatGPT, and similar systems is largely a game, where the artificial system "participates" as a "student", "advisor", "assistant", or even an "accomplice in the fraud". However, this game loses its optional nature and can become confused with reality. This is due to the lack of reflection, which is chronically behind the technological advancements. The special position of philosophy as a general education discipline is determined by the fact that it is in this field of knowledge that experience in studying such phenomena as intelligence, cognition, responsibility, and power has been accumulated over thousands of years. This gives us reason to expect that philosophy will make a significant contribution to the formation of a responsible attitude towards the development of one's own intelligence and the influence of AI systems on this development.
