АннотацияЦель. Показать актуальность преподавания русской философии в школе и обозначить её роль в формировании мировоззрения. Проанализировать зарубежный опыт внедрения школьной философии. Раскрыть факторы, методы, стратегии включения русской философии в образовательные программы школы. Процедуры и методы. Рассмотрено современное состояние изучения русской философии в системе образования как одного из важных компонентов российского мировоззрения. Методологией исследования выступает социально-философский анализ проблемы включения русской философии в образовательный процесс школы, а также общенаучные методы теоретического познания, методы системного анализа, сравнения и обобщения зарубежных и российских исследований по проблеме изучения знаний по русской философии как целостного организма и основных его принципов: логики и мышления, любви и справедливости, веры и России -как необходимого ядра современного прогрессивного мировоззрения в условиях расширения роботизации, искусственного интеллекта, внедрения цифровых инструментов в живых биологических индивидов. Результаты. На основании изучения цельного знания в русской философии и анализа зарубежной литературы по преподаванию философии в школе авторы приходят к выводу, что в сложившихся условиях неопределённости и социальной сингулярности обучение русской философии в школе является острой необходимостью и важным фактором формирования современного прогрессивного мировоззрения для сохранения человеческого в человеке. Теоретическая и/или практическая значимость. Преподавание русской философии в школе на самых ранних этапах становления личности формирует критическое мышление и гражданскую ответственность на основе высоконравственных принципов, согласующихся с государственной целостностью, традиционными для нашей страны ценностями, с научным сознанием.
Aim. To carry out a comparative analysis of the rationalistic, phenomenological and mystical methods of knowledge practiced by Russian religious philosophy in their synthesis. Methodology. The study is based on the fundamental principles of historical and philosophical research: the principle of historicism, which makes it possible to obtain a truly scientific assessment of the phenomena under study only when they are analyzed in the context of a certain era and theoretical system; the principle of ideological and theoretical continuity, which makes it possible to consider the development of the methodological process within the framework of Russian religious philosophy as an integral phenomenon, a consistent, coordinated connection between different stages of the theoretical development of religious and philosophical thought; the principle of concreteness, which requires tracing the refraction of the methodological trends of different stages of Russian philosophy in the concepts of individual philosophers. Results. Though Russian religious philosophers interpreted mystical experience as the experience of the transcendent, as a method of understanding the highest truth, they did not only oppose this method to rational thinking but combined and synthesized both into a paradoxical unity. Such authors as V. Solovyov, P. Florensky, S. Bulgakov and N. Lossky argued that rational and empirical knowledge, which forms the basis of science, is insufficient and, based on the idea of total unity (vseedinstvo), they proposed to obtain pure, undifferentiated and existentially reliable knowledge through religious experience. Research implications. The study of the methodological layer of Russian religious thought can expand a conceptual framework for further development of religious and philosophical knowledge, and the conclusions drawn from the research can help in understanding the ways of modern science development.
Aim. In the year of the 200th anniversary of F.M. Dostoevsky's birth to consider his place in the Russian religious and philosophical tradition, to analyze the distinctive features of his philosophical views and the impact on the formation of the neo-Christian tradition. Methodology. The body of texts is analyzed. The research was carried out using the methods of historical and philosophical reconstruction and comparative analysis. Results. It was established that F.M. Dostoevsky realized Christianity in a new way and developed the Slavophil consciousness in a revolutionary way. His ethical personalism is based on an existential solution to the question of God, that is, through a person and his final, borderline states -a state of free choice of good and evil, associated with a deep spiritual crisis. Dostoevsky's theodicy, based on the separation of God from the underlying Freedom of the world, and his Christian irrationalism are also very important. In addition, speaking about the new, overall and universal Christianity, F.M. Dostoevsky is both a reformer of Orthodoxy from positions close to neo-Christianity, and a critic of rationalized Catholicism. Research implications. The results of the study contribute to deepening the content of courses on the history of philosophy, cultural studies, religious studies and philosophical anthropology.
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