Philosophy and its Re-Formation in Post-Soviet Russia

Transcultural Studies

The article discusses the situation of philosophical education in Russia. After 1991, the teaching of the officially recognized “dialectical materialism” and “historical materialism” in Russia was stopped. Since then, there has been no unified curriculum in philosophy studies in Russia, and the discipline has been significantly changed and extended. Now it includes a variety of philosophical currents that correspond to the general image of this discipline in the world. Nevertheless, there are some distinctive features, which differentiate Russian philosophy teaching from the c of philosophy elsewhere. One significant trait of modern Russian philosophy is the quest for its own identity. This explains the steady and ongoing interest in the history of Russian philosophy and in religious philosophy, which is booming at present. It is also significant that a majority of post-Soviet philosophers still perceive themselves as successors to the scientific ideology in the Marxist sense and regard the working out of a scientific world outlook as their goal. Philosophical schools, such as phenomenology and hermeneutics, are still viewed with suspicion and considered as historical phenomena, which have been overcome a long time ago.

The paper will discuss the complex relationship between different positions in the understanding of philosophy in Russia, against the background of the struggle between conservative and progressive tendencies in Russian politics, culture and economics. The analysis of the mainstream of philosophical re-formation allows us to speak about the “New Epoch of Engineers” and the fall of the “Humanist Thaw”.

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  • 1

    A. DeBlasioThe End of Russian Philosophy. Tradition and Transition at the Turn of the 21st Century (New York: Palgrave Macmillan2014) 89.

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  • 3

    A. DeBlasioThe End of Russian Philosophy. Tradition and Transition at the Turn of the 21st Century (New York: Palgrave Macmillan2014) 138 161.

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  • 4

    V. O. Bernatskiy‘On the Object of Philosophy: from Being to Reality’ Intellectual Archive 4 no. 1. (2015): 9 http:// intellectualarchive.com/?link=find#detail.

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  • 5

     See A.V. Chernyaev‘Continuity and succession in contemporary Russian philosophy’Studies in East European Thought 66 no. 3 (2014): 263–276. doi10.1007/sl1212-014-9213-2.

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  • 6

     See P.G. Makuhin‘Multiparadigmatic (Pluralistic) Philosophical Knowledge in the Context of Contemporary Debates about the Russian Philosophy Status: an Argument in Favor of its Unscientific Indicator or Heuristic Potential’Eastern European Scientific Journalno. 2 (2014): 320–323.

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  • 7

     See A. Ingram‘Alexander Dugin: geopolitics and neo-fascism in post-Soviet Russia’Political Geography 20 no. 8 (2001): 1029–1051. doi: http://dx.doi.org/10.1016/S0962-6298(01)00043-9.

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  • 8

     See L. Retyunskikh‘Russian Realities of P4C’Thinking: The Journal of Philosophy for Children 20 no. 3/4 (2014): 72–75. doi: 10.5840/thinking2014203/410.

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  • 9

     See K.M.F. Platt‘The Post-Soviet is Over: On Reading the Ruins’Republics of Letters: A Journal for the Study of Knowledge Politics and the Arts 1 no. 1 (2009) http://rofl.stanford.edu/node/41.

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