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Dorofeev D. Sovereign and heterogeneous spontaneity Sovereign and heterogeneous spontaneity. SPb, 2008.




Part 1: Heterogenity, sovereignity, spontaneity.

Ch. 1: Turn to heterogenity: philosophical-anthropological perspectives of phenomenology of multiply realites.

Ch. 2: Sovereignity and plural of autonomies.

Ch. 3: Spontaneity as going out to Other.

                        Part 2:  Human sovereignity and voice of nature.

Ch. 1: Going out to nature.

Ch.2 : Departure to nature and youself.

Ch. 3: Mutual correlation of spontaneity and receptivity in activity of transcendental ability of imagination(Kant and Heidegger).

            Appendix : Difference of approaches of Heidegger and Cassirer in understanding of Kant.

                        Part 3: Towards to Other.

Ch. 1: Sovereignity and “Andereslichkeit”  in phenomenological intersubjectivity of  world of life(“Lebenswelt”).

Ch 2: Personal forms of communication and community: love, blood relationship and frienship.

Ch. 3: Repture – towards(explosions and ditches of Marina Zvetaieva).

                        Part 4: Spontaneity, endinity(“Endlichkeit”) and world.

Ch. 1: Freedom in world and from world.

Ch. 2: Hermeneutic and economics of spontaneity.

Ch. 3: Temporal measurings of spontaneity.

<!--[if !supportLists]-->A.    <!--[endif]-->Present.

<!--[if !supportLists]-->B.     <!--[endif]-->Past.

<!--[if !supportLists]-->C.     <!--[endif]-->Future.

                        Part 5: Religious foundations of heterogenity.

Ch.1: Protestantism and german philosophy: some specificies in understanding of human person.

            Appendix: Theory of Heidegger about conscience.

Ch. 2: Mystical asceticism of love and worlding asceticism.

Ch. 3: “Downfall and uprising” of Dostoewsky.


            The investigation of petersburgical philosopher D. Dorofeev dedicate to philosophical-antropological analysis of human being as sovereign, heterogeneous and spontaneous person. These concepts are basic for original understanding of human person and theirs thorough fundamental consideration by means revalue approaches of phenomehology, existentiality, post-structualism(and corresspodingly such philosophers as Heidegger, Husserl, Scheler, Bachtin, Sartre, Batay, Fuko etc) allowed to transfer problems of power, Otherity(“Andersheit”), openity(“Entborgenheit”), intersubjectivity plurality, existential and everaday communication, hermeneutics, economical, mystical foundations experience of life and experience-limite, temporality of human being for actual attempt of making new productive perspectives of development personality philosophical anthropology. The author did not want to his book writing only on basic analysis of philosophical concepts and works understanding narrow circle of professional philosophers(although, of course, often  do impossible without them) and this is reason active using experience of russian and world literature and poesis(for example separating chapters dedicate to Zvetaeiva and Dostoewsky, a give big attention to Rilke, T.Mann, I.Brodsky etc.), religions(first of all christianity, Ortodox and ptotestantism, but and buddism) and culture in general. The main orientation of author is purpose to opening  level of immediately obvioslity of  experience of life guiding with phenomenological and existential analytic of condition of person in life-world(“Lebenswelt”).

If shortly and schematicly talk about profound of this orientation it need underline the following. Souvereign of person base on ability personal self-power, self-confirmation, self-manifestation. But this action is not expression of human closenity and withdrawity; in opposite, it is possible by means of openity person manifestation of Otherity – and Otherity may be as nature, other person and God. These openity permits human personal being realise as heterogeneous   and spontaneous going out to Other but it is regardless of Other although and receptive of Other(this is basic theme of dialectic inter-correlation spontaneity and receptivity). Tne main conclusion of this conception conclude in reabilitation of understanding man as person to seriosly attacks of fundamental ontology of Heidegger and french philosophe od second half 20 centure considering human being only as product and area confirmation homogeny Being or plural anonymous impersonal structures of Power in history and society. 

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