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  1. Marina F. Bykova (2016). Mikhail Lermontov: Living Life on His Own Terms. Russian Studies in Philosophy 54 (2):93-97.
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  2. Svetlana S. Neretina (2016). Repetition as a Stylistic Device in the Work of Mikhail Lermontov. Russian Studies in Philosophy 54 (2):160-175.
    The article focuses on the use of repetition in the work of Mikhail Yu. Lermontov. Lermontov utilizes repetition to create a multiplicity of meanings, to redraw plotlines, and to depict the life of things and characters in a state of freedom. An analysis of three Lermontov poems, The Confession, Boyarin Orsha, and Mtsyri shows that they constitute a single train of thought, which cannot be broken without violating Lermontov's attempt to show the limits of not only the human soul, but (...)
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  3. Sergey A. Nikol'sky (2016). Lermontov's Revolt: “I Want to Believe in Good”. Russian Studies in Philosophy 54 (2):129-144.
    Although Lermontov is traditionally viewed as Russia's “second greatest poet,” the bard of Russia's beauty and the critic of Russia's “superfluous men,” the philosophical content of his poetry and prose remains relatively unexamined. The article considers Lermontov's themes of the rebellious angel, freedom, and fate, and argues that although these themes were a product of his time, they are still relevant today.
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  4. Vladimir N. Porus (2016). A Superfluous Man. Russian Studies in Philosophy 54 (2):113-128.
    The article considers a fundamental contradiction between a hypertrophied desire to freely pursue one's goals and the insuperability of fate that is inherent in Mikhail Lermontov's novel Hero of Our Time [Geroi nashego vremeni] in which the drive for “freedom” precipitates meaningless rebellion. The collision between thought and the vital impulse causes the identity of the hero to split: thought turns out to be fruitless and life hopeless. This contradiction is symptomatic of cultural degeneration, and of the transformation of cultural (...)
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  5. Irina F. Shcherbatova (2016). Lermontov: The Failure of Humanism. Russian Studies in Philosophy 54 (2):145-159.
    In this article, Lermontov is viewed as one who expresses ideas of humanism not associated with any social class or cast that was typical for the aristocratic period of the Russian culture. The article discusses the situation when the orientation of the democratic criticism—dominant at the time—at the understanding of humanism that had only limited association with a specific class did not contribute to the realization of humanist ideals, leading instead to social disintegration, and a nihilistic neglect of culture and (...)
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  6. Irina N. Sizemskaya (2016). Mikhail Yu. Lermontov's Poetic Legacy: “Rays of Marvelous Light”. Russian Studies in Philosophy 54 (2):98-112.
    The article discusses the philosophical underpinnings of Mikhail Yu. Lermontov's poetry as chiefly expressed in the antithesis of heaven and earth. It is argued that in Russian spiritual culture, Lermontov was the first to bring together the opposed poles of God and man in the sphere of the God-man.
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  7.  5
    Natalia A. Artemenko (2016). The “Ethical” Dimension of Heidegger's Philosophy: Consideration of Ethics in Its Original Source. Russian Studies in Philosophy 54 (1):62-75.
    “Heidegger and Ethics” remains a controversial topic among Heidegger scholars. What appears particularly troublesome is the conjunction itself, [which hints on a link between] Heidegger and ethics. Heidegger proposes to consider ethics in its original source, distinguishing it from morality and from “ethics” as a “philosophical discipline,” which often concerns with social or political issues. Heidegger distinguishes ἔuο6 from ἦ?uο6, preferring to discuss “ethos” instead of “ethics.” Heidegger's main “hero” here is Aristotle. When referring to Aristotelian texts, Heidegger attempts nothing (...)
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  8.  2
    Mikhail A. Belousov (2016). On the Problem of the World in Husserl's Phenomenology. Russian Studies in Philosophy 54 (1):20-34.
    Already in his Logical Investigations Husserl is opposing consciousness and the world and raising the question of an objective, “true” existence of the world beyond phenomenological research. This opposition becomes increasingly radical in Husserl's subsequent works, especially in his early and mature periods. For Husserl, phenomenology is not simply about “bracketing” any conditions concerning the existence or nonexistence of the world; it is also designed to carry out a kind of “deworlding” of consciousness, which allows for revealing it not as (...)
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  9.  3
    Marina F. Bykova (2016). On the Phenomenological Philosophy in Russia. Russian Studies in Philosophy 54 (1):1-7.
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  10.  4
    Georgy I. Chernavin (2016). The Process of Sense-Formation and Fixed Sense-Structures: * Key Intuitions in the Phenomenology of Edmund Husserl and Marc Richir. Russian Studies in Philosophy 54 (1):48-61.
    The article analyzes some key motives of both classical German phenomenology and contemporary French phenomenology. The theme of sense-formation, a recurring thread throughout Husserl's entire body of work, serves as a discussion starting point.A special emphasis is put on one of Husserl's posthumously published texts from 1933, in which he distinguishes between the open process of sense-formation [Sinnbildung] and the closed sense-structures [Sinngebilde]. The “phenomenon” to which phenomenological philosophy refers here is not a “pre-given thing” yet, but rather the horizon (...)
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  11.  2
    Victor I. Molchanov (2016). Space and Its Temporal Shadow. Russian Studies in Philosophy 54 (1):8-19.
    The article examines space as a hierarchy of differences and as a basic phenomenon of the world, while calling into question the existence of time as a natural process and basis for human experience. It analyses the functionality of time in connection with various types of individual spaces and reveals the correlativity of space and consciousness.
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  12.  3
    Andrei B. Patkul (2016). Phenomenology and Scientific Knowledge. Russian Studies in Philosophy 54 (1):76-92.
    This article explores the possibility of a phenomenological method in the field of philosophy of science. It reconstructs the idea of scienticity, which is significant both for philosophy as a science and for philosophy's relationship to nonphilosophical sciences. The concepts of intentionality, eidetic objectness, and absolute evidence are discussed as conditions for the possibility of philosophy as a rigorous science. The concepts of constituting, objectivation, and regional ontology are examined in the context of the possibility of founding of sciences with (...)
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  13.  2
    Aleksei E. Savin (2016). Gustav Shpet's Phenomenological Innovations in Light of Genetic Phenomenology. Russian Studies in Philosophy 54 (1):35-47.
    This article examines the innovations introduced to phenomenological philosophy by the Russian philosopher Gustav Gustavovich Shpet. We identify the motifs and results of Shpet's problematization of the Husserlian concept of constitution, and we develop Shpet's treatment of the source of semantic genesis as a generative experience.
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  14.  7
    Rafiga J. Azimova (2016). A Philosophical and Sociological Basis for Upbringing and Education Microsystems in Modern Society. Russian Studies in Philosophy 53 (3):231-241.
    This article focuses on some of the central issues of philosophy of education, such as the problem of acquisition of knowledge, the essence of human potential, the question of the foundation for a viable upbringing, and social dimensions of education. The article discusses one of the key problems of the global world - the problem of man considered in all complexity of the XXI century that presents serious challenges to human sustainability through predictable and unpredictable extreme events of the environmental, (...)
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  15.  4
    Marina F. Bykova (2016). The Question of the Human: On the Role of the Human Sciences in Contemporary World. Russian Studies in Philosophy 53 (3):191-195.
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  16.  4
    Valentina G. Fedotova & Alexandra F. Yakovleva (2016). Science as a Phenomenon of Modernity. Russian Studies in Philosophy 53 (3):218-230.
    This article discusses changes that have occurred in science in response to a transforming modernity. One of the results of such changes is a variety of viewpoints on science today and the heated debate about science, its objectives, and its effectiveness, which is explained by the desire to exert influence on how science and science education are organized. The article assesses the current situation of science reformation in Russia from the perspective of historical experience of natural and social sciences, particularly (...)
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  17.  3
    Svetlana G. Il'inskaya (2016). Freedom and Humanities and Social Sciences Education in Russia: Problems and Prospects. Russian Studies in Philosophy 53 (3):196-217.
    This article presents a retrospective analysis of the evolution of the Russian humanities and social sciences education system, highlighting issues that the current system has faced during the country's repeated transformations in the twentieth century, especially in the 1990s.
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  18.  3
    Guzel K. Saykina (2016). The Social Potential of Human Metaphysics: Human Metaphysics as Anthroposociodicy. Russian Studies in Philosophy 53 (3):242-253.
    In this article the author justifies the social mission of human metaphysics: to produce human forms of compatibility and to direct society toward a model of being, while eliminating social distance.
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