论“莫斯科形而上学学派”问题

A. Ermichev
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摘要

本文分析了“莫斯科形而上学学派”的概念,这是S.L.弗兰克在1932年提出的一个表达,指的是以“科学形而上学”的形式将俄罗斯思想的最初进步制度化。弗兰克认为洛帕廷的理性主义和特鲁别茨科伊的先验主义是这一运动的主要方法论。S.L.弗兰克的制度认同被认为是寻找俄罗斯思想总体发展模式的一个插曲,这是一场走向科学和系统哲学的运动。在他的《围绕S.L.弗兰克的俄罗斯哲学》一书中。当代俄罗斯哲学研究者G.E. Alyaev将他的注意力转向了“莫斯科形而上学学派”作为一个历史和哲学概念。G.E. Alyaev同意Frank的观点,他列出了学校里被指控的参与者的名字,排除了V.S. Solovyov认为他是“宗教思想家”的说法。参考《哲学与心理学问题》杂志上的材料以及N.Ya的演讲。Grot和V.S. Solovyov,作者指出,俄罗斯社会的哲学教育,特别是专业哲学家的哲学教育,还没有达到一个允许学校作为科学计量单位出现的水平。鉴于十九世纪最后二十年的情况,作者宁愿不谈学派,而谈俄国受过教育的社会对实证主义或形而上学的哲学同情的方向。在后者的范围内,发生了一系列方法论技术的选择,使俄国思想走向科学的形而上学。作者在他的最后几篇文章中提到V.S.索洛维约夫,认为他是坚持不懈地寻求理论哲学原则的人之一。作者还指出,提出“莫斯科形而上学学派”概念的S.L.弗兰克在应用上并不准确
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Critical Remarks on the Question of a “Moscow School of Metaphysics”
The article analyzes the concept of the “Moscow School of Metaphysics,” an expression proposed by S.L. Frank in 1932 referring to the institutionalization of the initial advancement of Russian thought in the form of a “scientific metaphysics.” S.L. Frank held the rationalism of L.M. Lopatin and the transcendentalism of S.N. Trubetskoy to be the chief methodologies of this movement. S.L. Frank’s institutional identification is judged to be one episode in the search for a general developmental pattern within Russian thought – a movement toward a scientific and systematic philosophy. In his book Russian Philosophy around S.L. Frank. Selected articles (2020) the contemporary investigator of Russian philosophy, G.E. Alyaev turned his attention to the “Moscow School of Metaphysics” as a historical and philosophical concept. Agreeing with Frank, G.E. Alyaev names the alleged participants in the school, excluding V.S. Solovyov considering him a “religious thinker.” Referring to the material in the journal Problems of Philosophy and Psychology and to the speeches of N.Ya. Grot and V.S. Solovyov, the author shows that the philosophical education of Russian society, and in particular of professional philosophers, was not at a level that allowed for the emergence of the school as a scientometric unit. With the final two decades of the nineteenth century in mind, the author prefers to speak not about the school, but about the direction of the philosophical sympathies of Russian educated society toward either positivism or metaphysics. Within the bounds of the latter, there took place a selection of methodological techniques that allowed Russian thought to move toward a scientific metaphysics. The author mentions V.S. Solovyov, with his final articles, as among those who persistently sought the principles of theoretical philosophy. The author also shows that S.L. Frank, who proposed the concept of the “Moscow Metaphysical School,” is far from precise in its application
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