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Transcendental Ground of Intrinsic Worth in Russian Literature
Get PDFThe essay is a phenomenological
study of Russian literature as a point of critique
of two lifeworlds: the traditional Russian Feudalism with its “decadent” aristocracy, and the
modern Western Enlightenment with its values,
specifically the “subjective” construction of valuations of all environment and human activities.
Russian writers, from Turgenev all the way to
Gogol found themselves between those two
worlds and sought an answer which of them
answers the existential question of human selfworth as an “eidetic” criterion of all values and
life worlds, given in direct awareness. Self-worth
does not belong to the world of categories, but is
apparent in active commitments, such as being
truthful, honorable, other and self respect
‒dimensions absent among modern values.El ensayo es un estudio fenomenológico de la literatura rusa como un punto de
crítica de dos mundos: el Feudalismo ruso tradicional con su aristocracia "decadente" y la
Ilustración occidental moderna con sus valores
—concretamente, la construcción "subjetiva" de
evaluaciones de todo tipo de ambiente y actividades humanas. Los escritores rusos, desde
Turgenev hasta Gogol, se encontraron entre esos
dos mundos y buscaron una respuesta que
respondiera a la cuestión existencial de la autoestima humana como un criterio "eidético" de
todos los valores y mundos de la vida, dado en
conciencia directa. La autoestima no pertenece al
mundo de las categorías, sino que se manifiesta
en los compromisos activos, tales como ser
veraz, ser honorable, respeto propio y ajeno
—dimensiones ausentes entre los valores
modernos
The undeniable other
No full text© 2019 Lithuanian Institute of Philosophy and Sociology. All rights reserved. The efforts to explain the other constantly fail. The creation of images reveals the presence of the other who appears both as an excess of any explanation and as a condition for the understanding of the diversity of such images. Even in its denial, such presence demands a dialogical dimension which includes both the explainer and the other. The birth of Western civilization, in its Socratic mode, was profoundly dialogical. Various trends, such as scientism and theology, shifted discourse to monological doctrines. Regardless of the kind of monologue, each claimed to subsume the other in its own logic, depriving the other of equal voice. Yet what is significant is that such a voice was always present – even in its denial. Good examples come from cultural conquests, racisms and colonialisms. Yet the most pronounced monological logic is scientific reductionism to a single ontological base: the fragmenting logic of materialism
Lithuania and globalization
Get PDFThe text is designed to explicate the logic of globalization at various levels, in distinction from other forms of presumed building of global systems. The argument is presented to show that the latter is a building of autocratic empire on the basis of some national or theocratic basis. This type of global reach is not designed to involve the populations, whether they are local-national or subjected to the edicts of such autocratic/theocratic domination. Modern Western globalization is based on a unique ontology – nature is a composite of material parts – and on mathematical metaphysics – all material events can be constructed in accordance with calculations and thus transformed to serve human needs everywhere. In this sense, this globalization is regarded as a progress for human benefit. In contemporary epoch, there is a confrontation between the autocratic/theocratic structures and the modern Western globalization. Lithuania being in the “middle” between them, is in a position to offer an alternative culture which is both ecologically sound and ethically responsible. Thus the preservation of Lithuanian culture is significant for the preservation of all life
Dialogue, Knowledge, Press and Citizens
No full textThe public domain is the fundamental institution in a society. A society can only exercise its political activity when allowing the free dialogue in this arena. Legitimacy rests on rational public agreement. To realize its nature, this dialogue needs to be carried out with the participation of equal and autonomous beings whose contributions to the debate are based on information and reflection. Manipulation and the promotion of particular interest erode the legitimacy to be achieved in this dialogic exercise. Education helps society for a responsible dialogue in which human capacities flourish. On the other hand, the free press warrants a political ethos where ideas and reflections are shared without undue restrictions. The promotion of a free, informed and rational dialogue directs society towards rational decisions not based on the narrow conceptions of instrumental rationality.Le domaine public est l'institution fondamentale d'une société. Celle-ci ne peut exercer son activité politique que si elle permet le libre dialogue dans ce domaine. La légitimité repose sur un accord public rationnel. Pour réaliser sa nature, ce dialogue doit être mené avec la participation d'êtres égaux et autonomes dont les contributions au débat sont basées sur l'information et la réflexion. La manipulation et la promotion d'un intérêt particulier érodent la légitimité à atteindre dans cet exercice dialogique. L'éducation aide la société à un dialogue responsable dans lequel les capacités humaines s'épanouissent. D'autre part, la liberté de la presse justifie un éthos politique où les idées et les réflexions sont partagées sans restrictions indues. La promotion d'un dialogue libre, éclairé et rationnel oriente la société vers des décisions rationnelles qui ne sont pas fondées sur les conceptions étroites de la rationalité instrumentale.La esfera pública es la institución básica de la sociedad. Una sociedad solo puede ejercer su actividad política si permite el diálogo libre en esta esfera porque la legitimidad solo se sostiene sobre el acuerdo público racional. Para que este dialogo alcance su razón de ser debe ser llevado a cabo con la participación de seres autónomos e iguales cuyas contribuciones se basan en el genuino conocimiento y la reflexión. La manipulación y la promoción de intereses particulares socava la legitimidad que puede ser alcanzada por el ejercicio dialógico. Para este objetivo debe asegurarse la educación y la prensa libre. La educación prepara a la sociedad para un diálogo responsable en el cual florecen las capacidades humanas. Por su parte, la libertad prensa garantiza un ethos político en el que se hace circular sin restricciones indebidas la información y las reflexiones. La promoción del diálogo libre, informado y racionalidad dirige la sociedad hacia decisiones racionales que no se basan en la noción estrecha de la racionalidad instrumental.O domínio público é a instituição fundamental em uma sociedade. Uma sociedade só pode exercer sua atividade política quando permite o livre diálogo nessa arena. A legitimidade repousa no acordo público racional. Para perceber sua natureza, esse diálogo precisa ser realizado com a participação de seres iguais e autônomos, cujas contribuições para o debate sejam baseadas em informação e reflexão. A manipulação e a promoção de interesses particulares corroem a legitimidade a ser alcançada nesse exercício dialógico. A educação ajuda a sociedade para um diálogo responsável, no qual florescem as capacidades humanas. Por outro lado, a imprensa livre garante um ethos político onde ideias e reflexões são compartilhadas sem restrições indevidas. A promoção de um diálogo livre, informado e racional direciona a sociedade para decisões racionais não baseadas nas conceções estreitas da racionalidade instrumental
Transcendental Ground of Intrinsic Worth in Russian Literature
Get PDFThe essay is a phenomenological study of Russian literature as a point of critique of two lifeworlds: the traditional Russian Feudalism with its “decadent” aristocracy, and the modern Western Enlightenment with its values, specifically the “subjective” construction of val-uations of all environment and human activities. Russian writers, from Turgenev all the way to Gogol found themselves between those two worlds and sought an answer which of them answers the existential question of human self-worth as an “eidetic” criterion of all values and life worlds, given in direct awareness. Self-worth does not belong to the world of categories, but is apparent in active commitments, such as being truthful, honorable, other and self respect‒dimensions absent among modern values.The essay is a phenomenological study of Russian literature as a point of critique of two lifeworlds: the traditional Russian Feudalism with its “decadent” aristocracy, and the modern Western Enlightenment with its values, specifically the “subjective” construction of val-uations of all environment and human activities. Russian writers, from Turgenev all the way to Gogol found themselves between those two worlds and sought an answer which of them answers the existential question of human self-worth as an “eidetic” criterion of all values and life worlds, given in direct awareness. Self-worth does not belong to the world of categories, but is apparent in active commitments, such as being truthful, honorable, other and self respect‒dimensions absent among modern values.El ensayo es un estudio fenomenológico de la literatura rusa como un punto de crítica de dos mundos: el Feudalismo ruso tradicional con su aristocracia "decadente" y la Ilustración occidental moderna con sus valores —concretamente, la construcción "subjetiva" de evaluaciones de todo tipo de ambiente y actividades humanas. Los escritores rusos, desde Turgenev hasta Gogol, se encontraron entre esos dos mundos y buscaron una respuesta que respondiera a la cuestión existencial de la auto-estima humana como un criterio "eidético" de todos los valores y mundos de la vida, dado en conciencia directa. La autoestima no pertenece al mundo de las categorías, sino que se manifiesta en los compromisos activos, tales como ser veraz, ser honorable, respeto propio y ajeno —dimensiones ausentes entre los valores modernos
Modern West: two life worlds
Get PDFThe fall of the Soviet Union and the political, cultural and economic shift of Lithuania toward western European world requires complex analyses of the philosophical context in which such a shift could take place. The context is modern western civilization, consisting of two life worlds, established under the names of Political and Scientific Enlightenments. One major task of the text consists of a disclosure of the founding principles of these two life worlds to note both, their common ground and their seemingly irreconcilable divergence. In the text it is argued that the Soviet grand experiment is founded on a specific interpretation of Scientific Enlightenment that led to the invention of a theory called “Dialectical Materialism” and its consequent reduction of all events to “material explanation”. The text also contains strict analyses of the Marxian, Soviet paradigm, called “Dialectical Materialism” and shows the impossibility to maintain such a paradigm without contradictions. If the contradictions are to be avoided, then this paradigm must allow Political Enlightenment as the ground without which the Soviet experiment is doomed to failure. Finally the text shows that Lithuanian proclamation of independence from Soviet Union opens the principles of Political Enlightenment and “joins” Western Europe as a site where autonomous and equal citizens become the basis of any government. Indeed, the text points to an issue which is unresolved: the materialism of the “free market” that demands “freedom” but abolishes equality and thus creates a fundamental tension in current Lithuania between the fundamental and inseparable aspects: freedom and equality
Social value and individual worth
Get PDFThe text centers on the issue of individual identity, its relationship to other individuals, its social value and ultimately the „self worth“ as a criterion for evaluating all values and diverse societies. Nonetheless the problem of individual self identity is multi-layered and requires an investigation of diverse factors, such as the nature of cultural determinants, the specific social structure which might supress any kind of individual presence, or a social structure that promotes individual identity. Social structures and cultural factors lead to the question of civilizational contexts wherein such structures and factors find their limits. To reach such limits, the text offers methodological procedures that allow a disclosure of the „essential“ aspects of societies and cultures, their inherence in civilizational logics, and the way that the latter provide qualitative differences for interpreting the meaning of identity. At the methodological level, the text offers arguments for the primacy of qualitative understanding over the modern Western quantitative procedures and their limitations. Finally, the question is addressed and articulated as to the civilizational conditions that permit individual identity to unfold, and the way such unfolding might take diverse routes either in one‘s own native land or in diaspora. The latter is quite significant for the Baltic nations, and specifically for Lithuania which is losing significant numbers of citizens to immigration
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