Проводимо набір статей до публікації у науковому фаховому журналі "Вісник КНТЕУ" з економічних та філософських наук

ONTOLOGICAL PRINCIPLES OF ANCIENT PHILOSOPHY

Автор: Sveta on .

 FREE FULL TEXT (PDF)
DOI: http://doi.org/10.31617/visnik.knute.2019(123)03

UDC 101.1:111.1
 
VOZNIAK Stepan,
Candidate of Philosophy, Associate Professor 
at the Department of Philosophy, Sociology and Religious Studies
State Higher Educational Institution "Vasyl Stefanyk Precarpathian National University"
Shevchenko street, 57, Ivano-Frankivsk, 76018, Ukraine
 
E-mail:  Ця електронна адреса захищена від спам-ботів. вам потрібно увімкнути JavaScript, щоб побачити її.
ORCID: https://orcid.org/0000-0003-2268-5736
 

ONTOLOGICAL PRINCIPLES OF ANCIENT PHILOSOPHY

Background. In contemporary methodological practices, the reading of ancient philo­sophy manifests the fundamental insufficiency of contextual and meaningful immersion in the essential dimensions of philosophical thought presented by the ancient tradition. This insufficiency consists of the following: the question of the ontological and semantic principles of ancient philosophy is to establish a number of favorable and / or necessary prerequisites and causes of different order. This leads to the alienation of appeal to the principles of philosophy, which is a prerequisite for the alienation of philosophy in general.
Theaim of the article is to analyze the methodological possibilities of entering the question on the beginning of ancient philosophy.
Materials and methods. The article uses the publications of domestic and foreign authors on these problems. In the framework of the research the general methods of histo­rical-philosophical, theoretical and textual analysis are applied.
Results. The search for the method of non-textual, direct, and non-contextual entry into the fabric of the historical-philosophical landscape is doomed to defeat, since any formalization is formalization within that or another tradition. The movement towards out-of-context and "purity" in the explication of forms of thinking is much more complicated, and in the history of philosophy, the attempts to "cast behind the brackets" of historical, psychological, cultural, and social "mediators" of thought occupy an important place. However, there is a fundamental ontological context that eliminates these attempts: the position from which we abstract and formalize this or that context is always the position of our being-in-the-world, the position of the primary, pre-reflexive, pre-theoretical, "inclination", "orientation" in the world. Therefore, the question of the way out on a certain transcendental position regarding the boundary circuits of thinking as such is such an "unbearable" problem - when we raise the question of boundary contours, we do not go beyond their limits, as if we were not trying to formalize thinking. There is no distance that would create the necessary optics of our look at thinking.
The refore, such a distance is so important in the historical and philosophical study. Because of it the question of ontological, fundamental principles of our thinking gets the necessary concreteness. Asking about the beginnings of ancient philosophy (in the meaning – "what did the ancient thinkers seek to find, beginning to think thinking itself?"), we ask about the beginning of thinking in general.
Conclusion. In modern philosophy (both in the domestic and foreign, in particular, the American and analytical), there is a significant inclination towards the descriptive-instrumental study of ancient philosophy, which contains the risk of losing the ability to identify universal, parametric characteristics and boundary contours of thought as the generic possibility of mankind. This leads to the formalization and alienation of the question of the beginning of ancient philosophy, and, as a consequence, to the formalization and alienation of philosophy in general. The question of the ontological principles of ancient philosophy is an over-task that still needs to be done. Its necessity is due to the fact that this is the only way of forming an adequate transcendental distance, through which thinking in its essential dimensions and existential characteristics appears as a specific subject of philosophical analysis.

Keywords: ancient philosophy, metanarrative, ontological principles of thinking, formalization, instrumentalization.

REFERENCES

  1. Hajdegger, M. (2009). Parmenid [Parmenides]. (Trans). SPb.: Vladimir Dal’.
  2. Losev, A.F. (1989). Derzanie duha [Daring spirit]. M.: Izd-vo polit. l-ry.
  3. Ado, P. (2014). Shho take antychna filosofija [Whatisancientphilosophy]. Kyi’v: Kul’turna Asociacija "Novyj Akropol’".
  4. Annas, Julia E. (1992). Hellenistic Philosophy of Mind. Berkeley: University of Cali­fornia Press.
  5. Annas, Julia E. (2000). Ancient Philosophy: A Very Short Introduction. Oxford Uni­versity Press.
  6. Burnyeat, M. (1980). Canthe Sceptic Livehis Scepticism? Doubtand Dogmatism.Ed. by M. Schofield, M. Burnyeat, J. Barnes. Oxford.
  7. Burnyeat, M. (1982). Idealism and Greek Philosophy: what Descartessaw and Berkeley missed. The Philosophical Review1. (Vol. 91). January, 3-40.
  8. Frede, M. Stoic Epistemology. The Cambrige History of Hellenistic Philosophy. Ed. by K. Algra, J. Barnes, J. Mansfeld, M. Schofield. Cambridge, 1999.
  9. Grecheskaja filosofija, T. 1. Antologija [Greek philosophy, T. 1. Anthology]. (2006). M. Kanto-Sperber, Dzh. Barns, L. Brisson, Zh. Brjunsvig, G.Vlastos. (Trans). Мoscow: Greko-latinskij kabinet Ju. A. Shichalina.
  10. Bibihin, V. (2012). Sobstvennost’. Filosofija svoego [Ownership. The philosophy of own].SPb.: Nauka.
  11. Vol’f, M., Butakov, P., & Berestov, I. (2013). Analiticheskaja istorija antichnoj filosofii [Analytical history of ancient philosophy]. Sententiae – Sententiae1 (XXVIII), 96-108.
  12. Ahutyn, A. V. (2015). Evropa – forum myra [Europe – World Forum]. Kyi’v: Duh i litera.
  13. Ahutin, A. V. Filosofskoe sushhestvo evropejskoj kul’tury. Pamjati Vladimira Bibihina [Philosophical being of European culture. In memory of Vladimir Bibikhin]. Retrieved from http://bogoslov-club.org.ua/?p=5205.
  14. Baumejster, A., Vestel’, Ju., Zvons’ka, L. et. al. (2012). Stan i perspektyvy ukrai’ns’kogo antykoznavstva [The state and prospects of Ukrainian classical studies]. Filosofs’ka dumka – Philosophical thought1,5-25. Retrievedfrom http://journal.philosophy.ua/issue/2012-no51.
  15. Petrushenko, V. L. (2008). Iov ili o chelovecheskom samostojanii [Job or about human self-existence]. L’vov, Novyj svit -2000.
  16. Panych, O. (2016). Arystoteleva "usija": mizh substancijeju, sutnistju i neperekladnistju [Aristotle’s "mission": between substance, essence and immutability]. Filosofs’ka dumka Philosophical thought5,33-49. Retrieved from http://journal.philosophy.ua/issue/2016-no5.
  17. Ahutin, A., Baumejster, A., Bilyj, O. et. al. (2016). Arystotel’ i arystotelizm: 2400 rokiv po tomu [Aristotle and Aristotelianism: 2400 years later]. Filosofs’ka dumka – Philosophical thought6-26. Retrieved from http://journal.philosophy.ua/issue/2016-no5.
  18. Navroc’kyj, V. (2016). "Topika" Arystotelja i praktychnyj povorot u suchasnij logici ["Topic" of Aristotle and a practical turn in modern logic]. Filosofs’ka dumka Philosophical thought, 5,27-32. Retrievedfrom http://journal.philosophy.ua/issue/2016-no5.
  19. Vitgenshtejn, L. (2018). Logiko-filosofskij traktat [Logical and philosophical treatise]. Мoscow: АСТ.