Academic journal article Journal of Organizational Culture, Communications and Conflict

Reflection on the Phenomenon of Contemporary Philosophy as the Methodological Base of Social Sciences

Academic journal article Journal of Organizational Culture, Communications and Conflict

Reflection on the Phenomenon of Contemporary Philosophy as the Methodological Base of Social Sciences

Article excerpt

INTRODUCTION

The subject of investigation is the philosophy in a situation of homogenization of the conditions of its existence. One can formulate the question differently: is the modern philosophy totally inherently bourgeois or there is the opportunity to go beyond the uniqueness of its social, ideological and methodological constructions.

We proceed from the fact that the existence of philosophy meant the fundamental dialogueness that was expressed in different variants: materialism / idealism, the secular / religious, the rationalist / irrationalist, etc. This dialogueness can be represented as an expression of the principle of falsification in philosophy, which is an evidence of its deep theoretical nature if not its being scientific. From our point of view, only when preserving the polyphonic context of philosophizing and its results, one can talk about philosophy in its current state.

METHODS

The initial methodology is the methodology of Marx, that is, the dialectical materialist interpretation of the principle of historicism.

DISCUSSION

We will refer to bourgeois as the specific orientation of theoretical thinking which has developed in Europe since the 17th century. We will start with the Marxist thesis: who possesses the means of the material production, possesses the means of the mental production. So, in total domination of the bourgeois relations all spiritual (already--theoretical) products, including philosophy, by definition, will bear the imprint of bourgeoisness. But what should influence the philosophy it not to become bourgeois totally, but go beyond the concrete world vision and appropinquate to the universality, not only pretend to it? Can philosophy today recognize an unfinished process of anthropo-socio-culture-genesis and, therefore, admit the possibility of the outsidedness point in relation to the existing social circumstances, that is, can it be nonbourgeois? Otherwise, we can really suggest the end of philosophy in logic, which Fukuyama suggests the "end of history" in. And finally, is there a possibility for philosophy in its original split to act as a methodology of social cognition?

These issues are the consequence of the recognition of a total point of view, which we conventionally call the adoption of the bourgeois principles and standards of thinking. The definition of philosophy as a private discourse claiming the status of universality, which is so popular in the postmodern discourse, is a tacit acceptance of that there is a certain common line that does not imply a different optics of appreciation of the world.

It is obvious that this issue cannot be resolved from any anthropological position, because we are not faced with the non-historical "man in general", who is no less abstraction than "a person", "an individual" or "a representative of a class". A concrete socio-historical personage acts in the society. "Man in general" is a fiction. It is impossible to find him in the logic of elementarization.

Then the possibility of philosophy's going into a horizon of universality is connected not with the ability to accept the standpoint of "man in general", but with the ability to see the difference of a single and a unique in the genetic antinomy. But as soon as the theory (including the philosophical one) begins to see itself as a unique and a universal, or as soon as we appeal, on the contrary, to infinity of distinction, we find the risk of death of the philosophy, which will be shown in its embourgeoisement in a particular historical event.

Philosophy has always developed in a polemical and dialogic situation. At the turn of XVIII-XIX centuries, it resulted in the polarization of positions between materialism and idealism. When this dichotomy soon displayed its ultimate, another dichotomy became necessary: for example, national - transnational, although philosophy runs away from this national specificity and clings to the transnational nature of the scientific (philosophical) thinking. …

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