hermeneutics

The article is devoted to the social and philosophical analysis of the historical changes of the elite power. There is made an attempt to identify the differences between elite power from the power of the elites. From this point of view, there are various approaches to study the ruling groups. And the hermeneutic approach is set off in the article. Based on it there is defined the elite of the text (the public), the elite of the subtext (behind the scenes), and the elite of the context (the real conditions of its existence).

The paper is devoted to the social philosophy analysis of education through a method of hermeneutics. The hermeneutic paradigm of education includes tradition and memory, science and history, world of actual life and social institutions, thus revealing its structural complication and a vast range of aspects inside it. It is noted, that the historical development of education is associated with the change in value of natural and social, political and moral. In the philosophy of M. Heidegger and D.

The article deals with the problem of the ontological content of the deconstructive hermeneutics proposed by Jacques Derrida. It is demonstrated that being, recognized as the event in the late Heideggerian ontology, in the ontological perspective of deconstruction yields its place to the post-eventual being-meaning, combining the singularity with its own absence, where being could not be conceived outside the context of the possibilities of its interpretation. The task of deconstructive ontology is not at all to invent concepts, as G.

In this article the author compares philosophical ideas and concepts of Aleksei Losev and Martin Heidegger. It is claimed that the analyses of apophatic and cataphatic traditions of Christian thought led both philosophers to introduce the opposite paradigms of thinking.

In article reconstruction of the concept of Russian religious
philosopher V. I. Nesmelov is given, in particular it’s gnoseological
aspect. Questions of a parity of belief and knowledge are considered,
the mechanisms of knowledge process are revealed. The role of
religious thinking on a way to full disclosing of aspects of the human
person is understood.

The article considers psychoanalysis by philosophical method of genealogy. This method dealing with hermeneutics makes it possible to determine the relations of age and sex as sources of social existence. Revealing the links between psychoanalysis and
childhood, both human and humanity in general, the genealogical approach establishes the dependence of modern thinking on myth and symbol that defines the dialectical area of conscious and unconscious.

This article is devoted to the task of identifying the constitutive attribute of the mythical. The study does not concern the phenomenon of the genesis of myth, considering only those features which allow the myth to survive significant changes, deconstruction and evasion, without losing the basis of its essence, where evasion (der Entzug) is one of the most important terms of Heidegger’s philosophy, denoting the ability of a being to manifest itself in an indirect, unnatural way, to impose itself on a representation.

The article considers one of Heidegger’s statements presented in a letter to his friend K. Lowit dated August 19, 1921, in which he defines himself as a “Christian theologian”. The main existing perspectives on Heidegger’s “religiosity” being listed, the question arises, can we, and if so, in which sense, call Heidegger a “faithful Christian”? To answer this question, one needs to distinguish between “ontic theology” and “onto-theology”, the latter concept being very close to Heidegger’s own project of “fundamental ontology”.

The article is devoted to the philosophical analysis of the social memory with the comparative historical method of genealogy, which allows to consider a person in its entirety with the world, that means in the unity of the cultural and social links between generations. The possibility of using a philosophical genealogy method to the phenomenon of the social memory is revealed through the categorical comparison of the source of social life and customs.