Книга Потаённые страницы истории западной философии - Виктор Валентинович Костецкий
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As an object of criticism for his dissertation, G. Hegel chose I. Newton’s treatise «Mathematical Principles of Natural Philosophy». From Hegel’s point of view, I. Newton does not think physically; he is completely absorbed in calculations in physics. The absence of «physical thinking» in physics and its replacement with mathematical thinking (using the example of I. Newton) became the subject of G. Hegel’s dissertation «On the Orbits of the Planets». The message of Hegel’s reasoning boils down to the fact that during the transition from physics on Earth to physics on a cosmic scale, the phenomenology of physical phenomena will be different. In particular, the orbits of planets may have a completely different phenomenology than it appears to astronomers based on «star maps».
Language and problems of speculativeness in Hegel’s philosophy
In the article, «speculativeness» is considered as the main characteristic of Hegel’s philosophy, its subject and method, and the interpretation of «speculativeness» is carried out from the position of «good taste», and not from the position, for example, of «dialectics». With «good taste», history tends toward poetry; formal logic-in-words is contrasted with logic-in-music, logicin-dance, logic-in-love, with the result that the logic of aesthetic phenomenology leads to «dialectics» in the Hegelian categorical calculus. The treatise «Science of Logic» should be perceived as a logical testing of reality from the standpoint of «good taste».
Anti-linguistics of M. Heidegger: the path of Aristotle
The article is based on the well-known thesis that language cannot be understood from language. However, the measures taken to understand language through semiotics and social relations must be considered completely insufficient. As a starting point for the philosophy of language to go beyond the boundaries of language, one should accept the fact of the excessive complexity of language for the purposes of interhuman communication, especially in comparison with the fact of excessive human sexuality. Heidegger’s calls to understand language through poetry, and to see the intentionality of gods in poetry, should be developed into an ontology of gods, in relation to which the ontology of language will be secondary. Ethnographic materials on the trance rituals of primitive culture and modern studies of «altered states of consciousness» clearly contribute to the latest research on the «path to language».
«Time and Being» by M. Heidegger: read with Socrates
The essay refutes M. Heidegger’s idea that he will be understood in two hundred years. Heidegger’s texts are quite monotonous in style; at the same time, they are distinguished by their deep rootedness in the little-known subtleties of Aristotelian thought, on the one hand, and concern for the state of modern science, on the other hand. Heidegger deliberately combines the culture of ancient philosophical thinking with the erudition of philological and physical and mathematical sciences, which sometimes requires a dose of irony from the reader, given his own competencies. The article clarifies the idea that Heidegger holds in secrecy: language, time and the subject coincide in their ontology.
M. Heidegger on time and language: reflexes of the picture of the world
The article focuses on the philosophical analysis of the concept of «time». Thanks to M. Heidegger, time is interpreted outside of relation to movement and three forms of time (present, past, future). The author’s position boils down to the fact that time scales existence, thereby presenting different pictures of the world and different ontologies. According to their ontological status, the concepts of time and knowledge intersect. As for the traditional relationships between time and movement, this relationship is of a particular nature, significant in everyday scaling of time.
The riddle of F. de Saussure about language
The position of the 19th century Swiss linguist F. de Saussure arouses interest in the philosophy of language with strange and paradoxical theses. The strangeness of theses stems from the fact that they do not fit into any epistemology known in the history of Western philosophy: neither sensationalism, nor rationalism, nor apriorism, nor the phenomenology of the spirit. According to Saussure, in the structures of language there are no signs of its origin: as if language always existed, only transforming in time and geography. The article supports Saussure’s observations with additional arguments. In particular, the older the language, the more morphologically complex it is, the more cumbersome and casuistry it is. Language, even if it arose historically, did not «from simple to complex», as is the case with natural emergence. Another argument comes down to the fact that within the framework of visual communication, especially among relatives, the grammatical structures of verbal language are generally unnecessary: understanding is carried out «without words». Therefore, the need for morphological structures appears exclusively outside of visual communication, that is, for the sake of mail – through written signs. An important conclusion follows from this: human language was formed exclusively in the form of writing; the acoustic stage of language is secondary – based on a ready-made written language. All spoken languages appeared as a «sounding» of a ready-made «writing». Writing did not emerge from language, but language emerged from writing. The third argument is represented by the thesis that writing developed outside of signal communication, solely for the purpose of transmitting technological recipes. Accordingly, the initiation of writing was «recipe knowledge» – within the framework of priestly ritual-trance cognition.
The lost manuscript of D.N. Ovsyaniko-Kulikovsky about ecstasy in language and culture
Russian philologist and sociologist D.N. Ovsyaniko-Kulikovsky interned in Europe for some years and took W. Humboldt’s thesis «language is the spirit of the people» as the basis for his research. In the dissertation on the texts of the Rig Veda, special attention was paid to Agni, the deity of ecstasy. The ecstatic nature of the psalmody, coupled with the analysis of rituals, led Ovsyaniko-Kulikovsky to several socio-cultural conclusions. Firstly, in trance rituals the consumption of «intoxicants» is mandatory. Secondly, ritual body movements must correspond to the nature of
