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This classic and controversial book examines the roots of the idea of virtue, diagnoses the reasons for its absence in modern life, and proposes a path for its recovery.

This intellectual history study locates the philosophy of history of Pierre-Simon Ballanche (1776-1847) within the intellectual, religious, and social life of ...

The article ventures a reading of Russian postcommunist politics from the perspective of the messianic turn in continental political philosophy, specifically Giorgio Agamben’s conception of the ‘end of history’. Taking its point of departure from a retrospective construction in the Russian political discourse of the 1990s as a period of ‘timelessness’, the paper argues that postcommunism may indeed be viewed as a paradoxical ‘time out of time’, a rupture in the ordinary temporality that entirely dispenses with the teleological horizon of (...) politics. While the problematic of the ‘end of history’ has been popularized by Francis Fukuyama’s liberal recasting of Kojève’s reading of Hegel, the Russian experience is entirely contrary to this complacent and self-gratifying account of the triumph of liberalism and accords, instead, with Agamben’s understanding of the end of history as the deactivation of the teleological dimension of politics as such. The effect of this deactivation is not a catastrophic disintegration of the social order but rather the opening of the possibility of an inoperative political praxis that is oriented towards the affirmation of existence in the pure present. The article proceeds with outlining the implications of this reading of Russian postcommunism for understanding the present conjuncture of Russian politics. (shrink)

This paper sketches the ambitious outlines of an assessment of the place of Russian philosophy in philosophical history ‘at large’, i.e. on a global and world-historical scale. At the same time, it indicates, rather modestly, a number of elements and aspects of such a project. A retrospective reflection and reconstruction is not only a recurrent phenomenon in philosophical culture (which, the author assumes, has become global), it also is, by virtue of its being a philosophical reflection, one among many possible (...) perspectives. The central claim of the paper is that the key to an assessment of the world-historical place of Russian philosophy is to be found in the Soviet period, not only because it was, through its isolation policy and its subordination of philosophy to political and ideological goals, a determining factor for a large part of the 20th century, but also, and more importantly, because it has systematically distorted the perception of Russia’s philosophical history, including of the Soviet episode itself. The very undoing of these distortions, however, risks becoming a distortion because of, on the one hand, a demonization of the Soviet factor and, on the other hand, a disregard for its philosophical and meta-philosophical relevance. (shrink)

This paper sketches an historical outline of philosophy in Russia from the modern era to present time. It describes the main philosophical trends that characterized the ‘Silver Age’ in pre-revolutionary Russia (Cosmism, religious philosophy and early Marxist philosophy), and draws some lines of continuity both with Marxist and pre-Marxist philosophy. It studies the internal evolution and organization of Soviet official philosophical thought, and describes the main features the philosophical Renaissance that took place in the Soviet Union in the second half (...) of the 20th century. It finally describes the main trends, authors and publication of philosophy in Russia today. (shrink)

1875. McCosh, Eleventh President of Princeton University, he was a supporter of the Scottish School of Philosophy, and the work of Thomas Reid and Dugald ...

This volume illuminates the achievements of present-day social science insights. It merits a close reading by those for whom the history of ideas is a living entity.

The author examines, historically and theoretically, issues related to the state and current tendencies of post-Soviet Russian philosophy. The accent falls on the meta-philosophical question, what is philosophy?, or as the Russians often say, what is philosophizing?. In the Russian case, this question has presently to be handled in a cultural context ridden with a sense of discontinuity following the Soviet collapse. The author sketches some concepts intended to shed light on the nature of the relation between a philosophical culture (...) and the wider socio-cultural context in which it is embedded. The model is applied to the case of post-Soviet philosophy in order to see if and to what extent the logic of Soviet philosophizing and its place in the Soviet socio-cultural order has affected current philosophical tendencies in Russia, above all at the meta-philosophical level. The author concludes with a summary and commentary of the views of A.S. Akhiezer. (shrink)