[Lutecium-group] RE : Re: RE : Re : RE : RE : Re: Filiations

Mon Jun 25 23:06:38 UTC 2007

Et l'axiologiste russe Leonid Stolovitch :

Professor Emeritus of Tartu University, Estonia, Dr. Leonid N. Stolovich is a specialist in
aesthetics, theory of value and history of philosophy. He authored more that forty books and five
hundred scholarly articles which appeared in twenty languages. Pluralism in Philosophy and
History of Russian Philosophy are his two latest works. In my view, they are related to each other
with respect to their central theme.
The first book, Pluralism in Philosophy and Philosophy of Pluralism makes a case for, and
methodically develops the notion of “systemic pluralism” in philosophy. Prof. Stolovich writes here
“about conceptual pluralism and not about ontological pluralism of being.” (p. 19) It may seem that
in this context “systemic pluralism” is a contradiction in terms since, as the author points out,
“systematicity presupposes a certain kind of monism which is opposed to pluralism by definition!
On the other hand, isn’t it [true] that any system is the system [composed] of various elements?” (p.
19)
Prof. Stolovich resolves the apparent contradiction by presenting his definition of
“systemic pluralism.” In his view, “if the elements which are encompassed by the system, are
heterogeneous and seemingly
 incompatible with each other, then the system of such elements
forms a systemic pluralism.” (p. 19)
In the first section of his book prof. Stolovich discusses the notion of “systemic pluralism”
in relation to other ideas such as, eclecticism, tolerance, wisdom and others.
In the second part of the book he lays the foundation of his approach to philosophy and
religion. In a chapter called “Pluralism of theological agnosticism,” (pp. 125-138), for instance,
prof. Stolovich applies the notion of “systemic pluralism” to religion. Here he claims that
“theological agnosticism conducts an uneasy dialogue with religion and atheism and represents a
certain kind of conceptual pluralism.” (p. 127) According to prof. Stolovich,
Theological agnosticism
 is based on the impossibility to prove
rationally the existence of [a personal] God
 and [it] has two manifestations.
One of them is doubt in the existence of God, the affirmation of the impossibility
to settle the very question of his existence. The second type of theological
agnosticism presupposes, on the other hand, faith in the reality of God, but
develops a thought of him being unknowable, unfathomable. (p. 128)
Overall, Prof. Stolovich concludes:
Being situated somewhat between theism and atheism, theological agnosticism
possesses tolerance which is based on the appropriateness of pluralistic
worldview. It defends freedom of conscience of a person who is free to profess
any religion or not to be religious at all. Theological agnosticism is not the lack of
faith. Without believing in the supreme power which stands above the world, it is
filled with faith in universal human values, including [those in] the moral sphere.
(p. 138)
In the last section of his book prof. Stolovich applies the notion of “systemic pluralism” to
the history of philosophy by analyzing a variety of philosophical systems in its light. Here one
reads, for instance, about kantianism and marxism, personalism and pragmatism, scientism and
postmodernism. A separate chapter of this third section is devoted to Russian philosophy. (ch. 2, pp.
214-66)
The second book by prof. Stolovich, History of Russian Philosophy continues this theme.
It represents a broader, already a book-length overview of Russian thought from the perspective of
“systemic pluralism.” A famous two-volume classic A History of Russian Philosophy which was
written by a Russian migrand an Orthodox priest Vassilii Zenkovskii in 1940s, emphasized
Christian influences, spirit and character of Russian philosophical speculation. Soviet textbooks on
the subject, on the contrary, focused on the secular and anti-religious trends in Russian thought –
seeing the evolution of Russian intellectual tradition as moving inevitably and progressively toward
atheism. In contrast to those two polarizing perspectives, the book by prof. Stolovich, written
already in post-Soviet times, postulates the impossibility in principle to reduce Russian philosophy
to its either religious or secular sources, Orthodoxy or atheism. According to prof. Stolovich,
modern Russian thought displays a considerable variety of trends, schools and approaches which
cannot be reduced to any one underlying theme, principle or intuition.
Such a pluralistic standpoint finds its proper manifestation in the way the book itself is
structured. There are chapters here on such traditional topics as: philosophical thought in medieval
Russia (11-17th c.) and philosophy in the century of the Enlightenment (18th c. – Lomonosov,
Novikov, Radishchev, Skovoroda); Westerners and Slavophiles (Chaadaev, Stankevich, Belinskii,
Gertsen, Kireevskii, Khomiakov, Aksakov, Samarin). Other 19th century topics include:
anthropological principle and social radicalism (Chernyshevskii, Dobroliubov, Pisarev, Lavrov); in
search of idealism (Dostoevskii, Fiodorov, Leontiev, Tolstoy); philosophy of total-unity in the
works of Vl. Soloviev and his followers (S. N. and E. N. Trubetskie, Bulgakov, Florenskii, Ern,
Karsavin); philosophy of ideal-realism (Lopatin, Losskii, Frank). One also finds in the book
chapters on 20th century thought: existentialist philosophy (Berdiaev, Shestov); neo-kantianism
(Vvedenskii, Lapshin, Stepun, Gessen, Iakovenko); phenomenology (Shpet); religion, philosophy
and politics (Il’in, Fedotov); as well as marxism (Plekhanov, Bogdanov, Lunacharskii). Separate
chapters are devoted to philosophy and aesthetics (Bakhtin, Losev) and the thought of Russian
artists, poets and writers (philosophical thought of the first half of the 19th century – Karamzin,
Pushkin, Baratynskii, Tiutchev, Venevitinov, Odoevskii; philosophy and artistic creativity –
Rozanov, Merezhkovskii, Vyach. Ivanov, Andrei Belyi, akmeism, futurism, formal school).
Overall, this new pluralistic approach to the study of Russian thought seems to be more in
tune with the spirit of the new democratic – post-tsarist and post-Soviet – Russia. As prof.
Stolovich himself points out in the first book Pluralism in Philosophy:
Pluralistic philosophy contains the possibility to provide a theoretical ground for
human freedom and political democracy
 Pluralism which presupposes
tolerance, and tolerance which does not lead to the cessation of pluralism, can be
considered as a social ideal of the highest value. (p. 317)
Mikhail Sergeev, University of the Arts, Philadelphia
RELIGION IN EASTERN EUROPE XXVI, 2 (May 2006) page 71-73.

Natalia Milopolsky-Costiou <namicost at yahoo.fr> wrote: lutecium-group: Document interne au Groupe de Travail Lutecium.
Ne doit pas etre diffuse hors du groupe.
---
Merci :)

sven noordman  a écrit :  lutecium-group: Document interne au Groupe de Travail Lutecium.
Ne doit pas etre diffuse hors du groupe.
---
J'espere ne pas etre trop a cote, mais votre reflection me fais penser a Andres Ortiz-Oses, je vous mets une entrevue ou il se presente un peu (en espagnol) :

http://www.serv-inf.deusto.es/aortiz/entrevista.html

et a un linguiste americain, et un philologue russe, mais tout c'est un peu efface dans ma tete :) et je suis oblige d'aller repecher les references avec l'outil internet, ce qui prends un plus de temps, mais bon :).

Natalia Milopolsky-Costiou wrote: lutecium-group: Document interne au Groupe de Travail Lutecium.
Ne doit pas etre diffuse hors du groupe.
---
Et juste une pensée du passage sur la question de Chantal: dans "Les Non-Dupes-Errent" si je ne me trompe pas Lacan fait une référence à Jakko Hintikka dans sa description de la position du réel. Lacan ne le trouvait pas très "utile", quant à moi je crois que "La Vérité est-elle ineffable?" très intéressant à propos de notre développement :))

Chantal Collet a écrit : lutecium-group: Document interne au Groupe de Travail Lutecium.
Ne doit pas etre diffuse hors du groupe.
---

Dénis et mensonges qui veulent transformer réel et réalité. Où situez-vous
les différences de fait ?
Ch.

Le 24/06/07 23:02, « Natalia Milopolsky-Costiou » a
écrit :

> lutecium-group: Document interne au Groupe de Travail Lutecium.
> Ne doit pas etre diffuse hors du groupe.
> ---
> ...et une chose drôle - ça m'a traversé l'esprit en toute fulgurance -
> Poincaré était certainement inspiré par Lobatchevski et sa géométrie...
> Décidément - "le fil russe" ;)))
> 
> Natalia Milopolsky-Costiou a écrit : lutecium-group:
> Document interne au Groupe de Travail Lutecium.
> Ne doit pas etre diffuse hors du groupe.
> ---
> Bonsoir Danielle,
> j'ai réussi de trouver le lien:
> http://perso.orange.fr/espace.freud/topos/psycha/psysem/mensonge.htm
> ... une des célèbre pensées de Koyré:
> On doit, enfin, étudier les erreurs et les échecs avec autant de soin que les
> réussites.
> 
> Ce que nous avons pour l'instant: Koyré (Galilée, Copernic, Paracelse,
> Newton...) - Kojève (Hegel, Husserl, Heidegger) - Granoff (Ferenczi)
> 
> Je finis juste un article et reviens sur Poincaré...
> 
> notert a écrit :
> lutecium-group: Document interne au Groupe de Travail Lutecium.
> Ne doit pas etre diffuse hors du groupe.
> ---
> oui, Lacan en parle souvent, Ah ces russes!
> dites moi puisque nous sommes entre science et philsophie, Poincaré
> la dedans, un frêre?
> je ne rappelais pas "réflexions sur le mensonge" mais cela va bien
> faire ces maths "modernes" le vrai et le faux, non?
> les filiations des idées c'est passionnant, ça m'associe le continu
> et le discontinu, le "discret" du mesurable.
> merci de faire lien
> D.
> Le 24 juin 07 à 20:22, Natalia Milopolsky-Costiou a écrit :
> 
>> lutecium-group: Document interne au Groupe de Travail Lutecium.
>> Ne doit pas etre diffuse hors du groupe.
>> ---
>> Et si l'on continue dans cette direction des Filiations, l'on
>> pourra remonter vers encore un autre illustre russe, "l'ainé" de
>> Kojève - Alexandre Koyré, l'épistémologue très singulier, l'élève
>> de Husserl et ami de Bachelard... Allez voir "Du monde clos à
>> l'Univers infini" ou "Réflexions sur la mensonge" - il n'y a
>> vraiment pas de hasard ;))
>> 
>> notert a écrit : lutecium-group:
>> Document interne au Groupe de Travail Lutecium.
>> Ne doit pas etre diffuse hors du groupe.
>> ---
>> vive google, qui pourtant vampirise notre regard, enregistre nos
>> compulsions a vouloir savoir, et si je comprends bien l'énergie qu'il
>> faut dépenser pour ces moyens de communication mondiale pose pb (cf
>> le monde d'hier)
>> 
>> plus explicite que ma citation de Kojève, voilà une des contributions
>> trouvée sur le net du Désir du Désir de l'autre cet apport via
>> Kojève de Hegel à Lacan.
>> ce que j'avais est cet être et Etre, et cette négation négativante,
>> non je me trompe, négativité, bref voilà un lien en français:
>> 
>> http://www.psychanalyse.lu/articles/SimonelliKojeveLacan.htm
>> 
>> cordiale
>> D.
>> Le 23 juin 07 à 23:54, kika a écrit :
>> 
>>> lutecium-group: Document interne au Groupe de Travail Lutecium.
>>> Ne doit pas etre diffuse hors du groupe.
>>> ---
>>> uau... merci Oksana...
>>> 
>>> http://www.marxists.org (on y trouve Kojève)
>>> 
>>> 
>>> 
>>> ----- Original Message -----
>>> From: "oksana kaydan"
>>> To:
>>> Sent: Saturday, June 23, 2007 5:54 PM
>>> Subject: [Lutecium-group] oedipe - trad g ralli
>>> 
>>> 
>>>> lutecium-group: Document interne au Groupe de Travail Lutecium.
>>>> Ne doit pas etre diffuse hors du groupe.
>>>> ---
>>> 
>>> 
>>> ---------------------------------------------------------------------
>>> -
>>> ------
>>> ----
>>> 
>>> 
>>> bonjour
>>> voici oedipe roi et oedipe à colone, traduction georges ralli,
>>> pour le
>>> temps du non
>>> 
>>> 
>>> 
>>> ---------------------------------------------------------------------
>>> -
>>> ------
>>> ----
>>> 
>>> 
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>> 
>> Natalia Milopolsky-Costiou
>> 6, rue de Savoie, 75006 Paris
>> 01 44 41 01 43
>> 06 80 10 41 99
>> 
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> Natalia Milopolsky-Costiou
> 6, rue de Savoie, 75006 Paris
> 01 44 41 01 43
> 06 80 10 41 99
> 
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> Natalia Milopolsky-Costiou
> 6, rue de Savoie, 75006 Paris
> 01 44 41 01 43
> 06 80 10 41 99
> 
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Natalia Milopolsky-Costiou
6, rue de Savoie, 75006 Paris
01 44 41 01 43
06 80 10 41 99

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