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NATURALISM, HISTORICISM AND IDEAL MODELS OF SCIENTIFIC WORLD IN PHENOMENOLOGICAL PERSPECTIVE

Abstract
The subject of our research is the features of naturalism and of historicism in the whole system of the scientific worldview. The author identifies and describes the types of naturalism, achieving the purpose of clarification of circumstances in which its separate options become complementary ways of scientific understanding of reality. The resulting picture is enriched with the features of historicism, introducing the element of relativity to the scientific views of the world. Special attention is paid to the possibility to reconstruct the eidos of science as a generalized ideal of research activities. The research methodology includes the implementation of the phenomenological research program, the foundations of which were laid in the works of Husserl. This program allows us to understand the idea of science in the framework of the ideal of cognitive activity, the roots of which date back to the writings of Aristotle. The phenomenological perspective of our research allows us to see the essential characteristics of both naturalism and historicism, to identify options for their constructive engagement. The result reveals a possibility to make a nontrivial conclusion about the relation between naturalism and historicism, for the debate of naturalism and of historicism, taken by itself, i.e. as relatively independent phenomenon, opens horizons of the internally unified consciousness understood in science in two ways. The first one is a set of research intentions of the validity; the second one coincides with the implicit dependence of the scientific worldview from the orientation to the historical changes of the foundations of self-reflection of science that, in fact, form the semantic structure of scientific knowledge as a unique ideal for research activities.

Key words
Naturalism, historicism, reflection, phenomenology, Husserl, Aristotle, scientific worldview.

References

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VASILY SESEMANN’S MANUSCRIPTS IN VILNIUS AND ULAN-UDE.
PREFACE TO THE PUBLICATION OF THE VASILY SESEMANN’S MANUSCRIPTS –
SCHELER, LOSSKY, BERGSON (1950-1955)

Abstract
This publication presents three manuscripts of the famous Russian-Lithuanian philosopher Vasily Sesemann. We offer publications of essays on Scheler, Bergson and Lossky – these are the texts of Sesemann’s manuscript collection, which is located in Vilnius University (F122-104, F122-105, F122-106). This group of essays is integral. All these essays, in one way or another address the issue of the philosophical understanding of intuition, which Sesemann discussed in all his major works. Essays are dedicated to the philosophers who somehow influenced the author’s position. The texts were written during his stay in the camp of the GULAG (1950-1955) in Taishet (Irkutsk region). It is known that Sesemann taught Western philosophy and aesthetics for other prisoners. We can assume that these essays refer to the materials or recordings of his lectures. Among the prisoners in the same camp was Dandaron, who later became a famous scientist and created the original version of neo-Buddhism. While preparing manuscripts for publication it was discovered that in the posthumously published “Letters on Buddhism” Dandaron often recounts the thoughts of Sesemann, especially when it comes to understanding of intuition. In Dandaron’s handwritten archive in Ulan-Ude are the manuscripts, which, according to the titles and topics discussed, coincide with the manuscripts of Sesemann. From the available data we conclude that the manuscripts found in Dandaron’s archive – “The relationship between matter and spirit” and “Aesthetics” – are the recordings of Sesemann’s lectures.

Key words
Seseman, Dandaron, manuscripts, intuition, aesthetics, Scheler, Lossky, Bergson.

References

• Garmaev, D. O. (2005). Filosofskie osnovy neobuddizma B.D.Dandarona [Philosophical Foundation of B. D. Dandaron’s Neobuddhism]. Moscow. (in Russian)
• Dandaron B. D. (1995). 99 pisem o buddizme i liubvi [99 Letters on Buddhism and Love]. Saint-Petersburg: Datsan Gunzechoinei. (in Russian).
• Dandaron, B. D. (1997). Pis’ma o buddiiskoi etike [Letters on Ethic in Buddhism]. Saint-Petersburg: Aleteiya. (in Russian).
• Montlevich, V. M. (1995). Predislovie [Preface]. In 99 pisem o buddizme i liubvi [99 Litters on Buddhism and Love] (5–23). Saint-Petersburg: Dacan Gunzechoinei. (in Russian).
• Sesemann, V. (2010). New Directions in Contemporary Epistemology. In. M. Drunga & L. Donskis (Eds.), Selected Papers (56–80). Amsterdam, New York: Rodopi.
• Sezemanas, V. (1970). Estetika [Aesthetic]. Vilnius: Mintis. (in Lithuanian).
• Sezemanas, V. (1996). Kito supratimas. Speckurso tezexs [Comprehension of Other. Thesis for Special Course]. Problemos, 49, 108–109. (in Lithuanian).
• Sezemanas, V. (1997). Filosofijos istorija. Kultuxra [History of Philosophy. Culture] (322–324). Vilnius: Mintis. (in Lithuanian).
• Sezeman, V. (2013). Estetika I. Kanta (Rukopis’ 1950–1955) [Kants Aesthetic (Manuscript 1950–1955)] In V.N. Belova & L.I. Tetyueva (Eds.), Filosofiya Kanta i osnovaniya prakticheskoi filosofii [Kant’s Philosopy and Priciples of Practical Philosophy] (150–159). Saratov: New Project. (in Russian).
• Sezeman, V. (2005). Real’naya ustanovka i “chistoe” (bezustanovochnoe) znanie [Real Atittude and “Pure” Knowledge wthout Atittude]. In V. I. Polivaitis (Ed.), Russkie filosofy v Litve: Karsavin, Sezeman, Shilkarskii [Russian Philosophers in Lithuania: Karsavin, Sesemann, Shilkarski] (42–72). Kaliningrad: RGU im. Kanta. (in Russian).
• Sezeman, V. (F122–96). Manuscript from Sesemann’s Manuscript Collection.Vilnius University.
• Sezeman, V. (F122–104). Manuscript from Sesemann’s Manuscript Collection. Vilnius University.

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THE PHILOSOPHY OF VASILY SESEMANN:
NEO-KANTIANISM, INTUITIVISM AND PHENOMENOLOGY

Abstract
Vasily Sesemann’s philosophy is still insufficiently investigated, especially its relationship with phenomenology. Modern researchers often classify Sesemann’s philosophy as neo-Kantianism, although they also admit its relationship with phenomenology. Sesemann often defined his position as critical realism. He emphasised the difference between his philosophy, the logical idealism of neo-Kantianism and the transcendental idealism of Husserl’s phenomenology. It should also be emphasised that an understanding of critical realism in Sesemann’s philosophy is intertwined with the concept of intuition in Russian intuitivism and phenomenological philosophy. Sesemann criticises neo-Kantian idealism, because this philosophical construction is based on scientific knowledge and rejects the immediate givenness of reality. The article discusses Sesemann’s philosophy in the context of neo-Kantianism, intuitivism and phenomenology. The purpose of this article is to show that Sesemann criticises neo-Kantian epistemology resorting to a phenomenological idea of direct knowledge. Sesemann understands intuition as a direct access to the things themselves, as a practical understanding of the world, which is the basis of logical and scientific knowledge. Sesemann transforms the concept of intuition from the theoretical into practical and establishes a relationship between the act of cognition and intuition of values. Although Sesemann’s evaluation of phenomenology remains ambivalent: firstly, he understands Husserl’s phenomenology as an intuition, i.e. as a direct approach to the things themselves, and, secondly, phenomenology for him is a return to the idealistic tradition with which she fought.

Key words
Vasily Sesemann, neo-Kantianism, intuition, phenomenology, intuitivism, critical realism, Husserl.

References

• Anilionytė, L., & Lozuraitis, A. (1997). Isxminties ramybex gyvenimo sumaisxtyje [Peace of Wisdom in Chaos of Life]. In V. Sezemanas (Ed.), Filosofijos istorija. Kultuxra [History of Philosophy. Culture] (V–XV). Vilnius: Mintis. (in Lithuanian).
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EDMUND HUSSERL
ABOUT THE HORIZONTAL STRUCTURE OF EXPERIENCE. THE PREFACE TO THE TRANSLATION OF THE 8TH PARAGRAPH OF EDMUND HUSSERL’S BOOK “EXPERIENCE AND JUDGEMENT”

Abstract
We present here a Russian translation of the 8th paragraph of Husserl’s book “Experience and Judgment” (1939). The paragraph includes a systematic outline of the phenomenological conception of horizonedness, while in no other Husserl’s book – from “Ideas I” to “Crisis” –we can find a fragment dealing with the idea of horizon elaborated so deep. The idea however is a substantial element of Husserl’s conceptualization of experience as an open, indefinite process. In the 7th paragraph of “Experience and Judgment” the world is conceived as a universal “ground of certainty”, upon which all our experience is based, and in the 8th paragraph the intentional structure of experience (mostly as perception) is explicated. That structure is characterized as horizontal. The crucial difference here is between the “inner horizon” and the “outer horizon” of an object. The outer horizon stretches finally into the “world-horizon” – the ultimate, universal horizon comprising all partial horizons and perspectives. In its turn, typization functions here as a way of representation of objects laying beyond the field of what is given. Typization also covers latent aspects of present objects and concerns even their patent aspects. The most general type, according to Husserl, is “object as such” – a basic category of formal ontology. The idea of horizon has been a fundamental principle of classical phenomenology. Nowadays it provokes hot discussions among such authors as Jean-Luc Marion, Emmanuel Levinas, and Jacques Derrida. The discussions relate to the very essence of phenomenology. That’s why we find publication of the fragment to be important.

Key words
Experience, world, horizon, inner horizon, outer horizon, anticipation, general typization of objects.

References

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EDMUND HUSSERL
EXPERIENCE AND JUDGEMENT
§ 8. THE HORIZON-STRUCTURE OF EXPERIENCE. THE TYPICAL PRECOGNITION OF EVERY INDIVIDUAL OBJECT OF EXPERIENCE

Abstract
We present here a Russian translation of the 8th paragraph of Husserl’s book “Experience and Judgment” (1939). The paragraph includes a systematic outline of the phenomenological conception of horizonedness, while in no other Husserl’s book – from “Ideas I” to “Crisis” –we can find a fragment dealing with the idea of horizon elaborated so deep. The idea however is a substantial element of Husserl’s conceptualization of experience as an open, indefinite process. In the 7th paragraph of “Experience and Judgment” the world is conceived as a universal “ground of certainty”, upon which all our experience is based, and in the 8th paragraph the intentional structure of experience (mostly as perception) is explicated. That structure is characterized as horizontal. The crucial difference here is between the “inner horizon” and the “outer horizon” of an object. The outer horizon stretches finally into the “world-horizon” – the ultimate, universal horizon comprising all partial horizons and perspectives. In its turn, typization functions here as a way of representation of objects laying beyond the field of what is given. Typization also covers latent aspects of present objects and concerns even their patent aspects. The most general type, according to Husserl, is “object as such” – a basic category of formal ontology. The idea of horizon has been a fundamental principle of classical phenomenology. Nowadays it provokes hot discussions among such authors as Jean-Luc Marion, Emmanuel Levinas, and Jacques Derrida. The discussions relate to the very essence of phenomenology. That’s why we find publication of the fragment to be important.

Key words
Experience, world, horizon, inner horizon, outer horizon, anticipation, general typization of objects.