Poem Ruslan and Lyudmila who is Naina. A.S. Pushkin "Ruslan and Lyudmila": description, characters, analysis of the poem. Features of compositional construction
Gustav Gustavovich Shpet was born in Kyiv as an illegitimate child of a Hungarian father named Kocsis and a Polish mother Marcelina Iosifovna Shpet from an impoverished noble family.
In 1898, Gustav Shpet graduated from the second Kyiv gymnasium and entered the Kiev University of St. Vladimir to the Faculty of Physics and Mathematics. For his participation in the revolutionary student movement, he was expelled from the university and expelled from Kyiv.
In 1901, having returned after expulsion, he again entered the university, now at the Faculty of History and Philology, from which he graduated in 1905. His competition essay “Did Kant answer Hume’s questions” was awarded a gold medal and published in the university publishing house.
After graduation, he worked as a teacher in private gymnasiums for two years. Among other things, he taught in the 1906/07 academic year at the Kyiv Fundukleevskaya Gymnasium, where among the 7th grade graduating students was Anna Gorenko, the future poetess Anna Akhmatova.
In 1907, Shpet moved to Moscow, where he lectured at many universities and gymnasiums, in particular at Moscow University, Shanyavsky University, Higher Women's Courses, and the Pedagogical Institute. Went to the Sorbonne, Edinburgh. In 1912-1913 Trained at the University of Gottingen. Listened to Husserl's lectures on phenomenology. The result of the internship was Shpet’s work “Appearance and Meaning” (1914), which presents an interpretation of Husserl’s “Ideas for Pure Phenomenology and Phenomenological Philosophy.”
Shpet's dissertation: “History as a problem of logic” was defended at Moscow University in 1916. In the same year, he was elected professor of the Higher Women's Courses and associate professor at Moscow University.
In 1918, he prepared for publication the essay “Hermeneutics and Its Problems,” but the work was published only in 1989-1991. Since 1921 - full member Russian Academy Artistic Sciences, since 1924 - vice-president of the Russian Academy of Agricultural Sciences (since 1927 - State Academy of Agricultural Sciences). During this period, Shpet continued to work on “History as a Problem of Logic”, publishing works: “The Internal Form of the Word”, “Aesthetic Fragments”, “Introduction to Ethnic Psychology”, etc.
In 1921 he headed the established Institute of Scientific Philosophy.
Since 1932 - Vice-Rector of the Academy of Higher Acting.
In 1935 he was arrested on the night of March 14-15. After the end of the investigation, he was convicted under Articles 58-10 and 58-11 of the Criminal Code of the RSFSR, sentenced to 5 years of exile and sent to Yeniseisk, then, at his request, transferred to Tomsk. Already in exile, on October 27, 1937, he was arrested, accused of participating in an anti-Soviet organization, and executed on November 16. In 1956 he was posthumously rehabilitated. The protocols of the Shpetom trial appear in Mikhail Shishkin's novel The Capture of Izmail.
Shpet's latest work: translation of G. W. F. Hegel's “Phenomenology of Spirit”.
Descendants of G. G. Shpet
Son: Shpet Sergey Gustavovich () - teacher of Russian language and literature, worked at Moscow School No. 29 named after. A. S. Griboyedova.
- Shpet Lenora Gustavovna (1905-1976) - theater critic, worked at the State Central Puppet Theater.
- Shtorkh Marina Gustavovna (1916 -) - teacher of mathematics at Moscow State University Pedagogical Institute
- Polivanova Margarita Gustavovna
Grandchildren of G. G. Shpet:
- philologist Elena Walter (daughter of Lenora Shpet and actor puppet theater Vladimir Walter), wife of Evgeniy Borisovich Pasternak.
- ballerina Ekaterina Maksimova.
- physicist Mikhail Polivanov.
- linguist Anna Polivanova.
Gustav Gustavovich Shpet was born on March 25, 1879 into a poor family. He did not have a father, and his mother, Marcelina Osipovna Shpet, belonged to an impoverished noble family from Volyn, from where she left for Kyiv before the birth of her son. The mother raised her son alone, earning a living by doing laundry and sewing. Thanks to her selfless care, Gustav was able to receive a good education.
In 1898, the young man successfully graduated from high school and entered the Kiev University of St. Vladimir. His student years were not the easiest. Gustav was expelled from the university several times, resulting in his studies lasting about eight years. The young student was imprisoned more than once for participating in student circles and demonstrations, but he did not consider himself a revolutionary, but rather a dissident.
At the university, Gustav Shpet enthusiastically participates in the psychological seminar of G.I. Chelpanov, created at the university in the year when young Shpet began studying. In those years
Psychology was still classified in the field of philosophy, without being distinguished as a separate science. Therefore, the sessions of the psychological seminar were mainly of philosophical content. It was in these classes that Gustav Shpet developed as a philosopher, and many of his psychological ideas are built on philosophical concepts and therefore are often very difficult to understand.
In 1906 G.I. Chelpanov became a professor at Moscow University and in 1907 invited Shpet to Moscow. Here they both are developing a project to create a Psychological Institute. In the summer of 1910, Gustav Shpet together with Chel-
Panov visits leading German universities in Berlin, Bonn and Wurzburg, where they study the work of psychological laboratories at the universities. In 1914, the official opening of the Psychological Institute took place.
In 1920, Shpet and Chelpanov came up with a proposal to create an office of ethnic and social psychology at the Faculty of History and Philosophy of Moscow University. They substantiated the need for its creation and outlined in detail the goals and objectives of scientific work in this area.
In the first years of Soviet power, Shpet began working on a project for restructuring ethnic psychology, believing that turning from individual consciousness to collective consciousness would make it possible to find a compromise between idealistic and materialistic philosophy.
In 1927, Shpet published his scientific work “Introduction to Ethnic Psychology.” Here he develops in more detail and deeply the most important provisions of psychological science, noting its close relationship with history and the sciences of culture. Studying personality, Shpet conducts research into historical and cultural consciousness. In his opinion, the formation of cultural self-awareness occurs in the process of perceiving art. He identifies three levels of human perception:
1) real level;
2) ideal level, or detached cultural existence;
3) spiritual level, or the subjective world of the creator.
So, Shpet defines art as subjective knowledge, which, along with some information, also carries the attitude of the author (or creator) towards it, which produces a certain influence on listeners (or observers). It is in the process of experiencing that a person determines his attitude towards a particular culture surrounding him, as well as his attitude towards himself.
Noting the important importance of experience in the development of a person’s cultural self-awareness, Shpet associated the formation of ethnic identity not with physiological processes, but with the development of a certain attitude towards ethnic and cultural values as a result of the emotional experiences caused by them. It is also interesting to think that deep inner unity with a particular people depends not only on the individual, but also on society.
From 1923 to 1929, Gustav Shpet was vice-president of the State Academy of Artistic Sciences (GAKhN). In the rather difficult conditions of this time, he managed to create a unique school for studying the development of the inner world of man in the light of cultural, psychological and philosophical principles, and with a non-Marxist ideological orientation . The scientific works of G. Shpet, created during this period of time, still arouse considerable interest among modern psychologists.
G. Shpet made a huge contribution to the development of psychological science, having carefully studied in his scientific works the main issues of psychology: its subject, methods and the main problem - human consciousness. Fundamental in Shpet’s works was the thesis about the organic relationship between psychology and philosophy, their inseparability. He outlines his path for the development of psychology as a science, which will lead it not to separation from philosophy, but, on the contrary, to their even greater unity. Indeed, despite the fact that psychology is becoming more and more abstract, it still draws material for the formation of its provisions from the sphere of the real, and this sphere, in turn, is the object of study or, more precisely, the knowledge of philosophy.
In his scientific works, Shpet rather harshly criticizes naturalistic methods in psychology, defending the cultural-historical approach in the study of individual consciousness. He raises the problem of scientific knowledge and defines the main criteria, arguing that trust in science as a whole depends on a serious attitude to this issue.
Shpet was firmly of the opinion that the basis of knowledge is logic, and even mystical experiences that go beyond rational thinking can be logically explained and expressed in words. Illogical abstract thinking, according to Shpet, is not capable of analyzing facts and leading to real knowledge; it only reduces confidence in science. A strict logical explanation is provided by solid scientific knowledge.
Gustav Shpet was active in teaching. He lectured at the A.S. People's University. Shanyavsky and at the 2nd Moscow University. Shpet also constantly participated in the work of the Moscow Linguistic Circle. He founded the Institute of Scientific Philosophy and was its director.
However, it should be noted that, despite his undoubted services to domestic and world science, Shpet was almost constantly persecuted during the Soviet era because of his views, which radically diverged from Marxist ones. These persecutions ultimately led to the death of the great scientist. In 1937 he was repressed and died. In the mid-1950s. he was posthumously rehabilitated.
To main menu
Born in Kyiv. Graduated from the Faculty of History and Philology of Kyiv University; in 1907 he moved to Moscow. In 1916 he defended his dissertation “History as a Problem of Logic.” Since 1918 - professor at Moscow University, since 1921 - full member of the Russian Academy of Art Sciences, and from 1923 to 1929 - its vice-president. He was engaged in literary and philosophical work, translations of Hegel’s “Phenomenology of Spirit” and others. Shpet is an opponent of positive philosophical constructions, i.e. metaphysics; he advocates the strict scientific nature of philosophy. Shpet builds his concept according to the principles of Husserl’s phenomenology: everything that is given is composed of “phenomena” and the “meanings” found in them; behind them the world of “ideas”, “eidos” opens up. However, Shpet refuses to move from the duality of “phenomena” and “meanings” to metaphysical statements and rejects the existence of a transcendental world, the world of “things in themselves.”
Philosophical Dictionary / author's comp. S. Ya. Podoprigora, A. S. Podoprigora. - Ed. 2nd, erased - Rostov n/a: Phoenix, 2013 , pp. 519-520.
Other biographical materials:
Marchenko O.V. Russian philosopher ( New philosophical encyclopedia. In four volumes. / Institute of Philosophy RAS. Scientific ed. advice: V.S. Stepin, A.A. Guseinov, G.Yu. Semigin. M., Thought, 2010 , vol. IV).
Chubarov N. M. Leading representative of phenomenology in Russia ( Russian philosophy. Encyclopedia. Ed. second, modified and expanded. Under the general editorship of M.A. Olive. Comp. P.P. Apryshko, A.P. Polyakov. – M., 2014 ).
Abushchenko V.L. Philosopher and art critic ( The latest philosophical dictionary. Comp. Gritsanov A.A. Minsk, 1998 ).
Kirilenko G.G., Shevtsov E.V. Follower of Husserl's phenomenology ( Kirilenko G.G., Shevtsov E.V. Brief philosophical dictionary. M. 2010 ).
Kondakov I.M. Idealist philosopher, historian, psychologist ( Kondakov I.M. Psychology. Illustrated Dictionary. // THEM. Kondakov. – 2nd ed. add. and processed – St. Petersburg, 2007).
Zenkovsky V.V. Philosopher, historian, psychologist ( Great Encyclopedia of the Russian People).
Intuition was interpreted in the spirit of rationalism ( Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editor: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 ).
Read further:
Philosophers, lovers of wisdom (biographical index).
Theoretical philosophy (definition of the concept).
Shpet G.G. Essay on the development of Russian philosophy (Article by V.V. Vanchugov about Shpet’s work).
Shpet G.G. Phenomenon and meaning (Article by O.V. Marchenko about the work of G.G. Shpet).
Shpet G.G. Phenomenon and meaning (Article by I.M. Chubarov about Shpet’s work).
Essays:
The problem of causality in Hume and Kant // Tr. Psychological Seminary at the University of St. Vladimir. Philosophy research T. 1. Issue. 3. Kyiv, 1905; Vol. 4. 1907; Hume's skepticism and dogmatism // Questions of philosophy and psychology. Book 1(106). 1911; Phenomenon and meaning. M., 1914; Critical Notes to the problem of mental causation. (About the book by V.V. Zenkovsky “The Problem of Mental Causality”). Kyiv, 1914 // Questions of philosophy and psychology. Book 2 (127) 1915; The philosophical legacy of P. D. Yurkevich (on the 40th anniversary of his death). M., 1915; History as a problem of logic. Part 1. M., 1916; Consciousness and its owner. M., 1916; Philosophy and history // Questions of philosophy and psychology. Book 4 (134). 1916; Wisdom or intelligence? // Thought and word. Vol. 1. M., 1917; The skeptic and his soul // Ibid. Book 2. M., 1918-21; Herzen's philosophical worldview. Pg., 1921; Essay on the development of Russian philosophy. Part 1. Pg., 1922; Aesthetic fragments. Vol. 1-3. Pg., 1922-23; History as a subject of logic // Scientific news. Sat. 2. M., 1922; Problems modern aesthetics// Art. M., 1923. No. 1; Internal form of a word. M., 1927; Introduction to ethnic psychology. Vol. 1. M., 1927; Literature // Uch. zap. Tartu State un-ta. Tr. according to sign systems. Tartu, 1982; Op. M., 1989. (In the book: “Essay on the development of Russian philosophy”, “Aesthetic fragments”; “Introduction to ethnic psychology”); Hermeneutics and its problems // Context-89. M., 1989 (continued in the same yearbook for 1990, 1991 and 1992); Work on philosophy // Beginnings. 1992. No. 1; Philosophical studies. M., 1994. (In the book: “Consciousness and its owner”; “The Skeptic and his soul”; “Wisdom or reason?”); Phenomenon and meaning. Phenomenology as a basic science and its problems. Tomsk, 1996. Reprint. Monographs 1914).
Op. M., 1989; Memory in experimental psychology. K., 1905; The problem of causality in Hume and Kant. Did Kant respond to Op. Yuma? K., 1907; Logic, part 1-2. M., 1912; The philosophical legacy of P. D. Yurkevich. M., 1915; History as a problem of logic. Critical and methodological research, part 1. Materials. M., 1916; Herzen's philosophical worldview. Pg., 1921; Lavrov's anthropologism in the light of the history of philosophy, - In the book: Lavrov P. L., Articles. Memories. Materials. Pg., 1922; Internal form of the word (Etudes and variations on themes by Humboldt). M., 1927; Hermeneutics and its problems, - “Context”, 1989, 1990, 1991, 1993; Philosophical studies. M., 1994.
Literature:
“Beginnings”, 1992, No. 1 (bib.);
Molchanov V.I. Time and consciousness. Criticism of phenomenological philosophy. M., 1988;
Kuznetsov V. G. Hermeneutic phenomenology in the context of the philosophical views of G. G. Shpet. - “Logos”. M., 1991, No. 2;
Kalinichenko V.V. Gustav Shpet: from phenomenology to hermeneutics // Logos. 1992. No. 3;
Shpetov readings in Tomsk. 1991;
Svasyan K. Gustav Gustavovich Shpet // Literary newspaper. 1990. No. 7. P. 5;
Polivanov M.K. Essay on the biography of G. G. Shpet // Beginnings. 1992. No. 1;
Chubarov I.M. Shpet in Götschgen // Logos. 1992.№3;
Rodi F. Hermeneutic logic in phenomenological perspective: Georg Misch, Hans Lipps and Gustav Speth // Logos. 1995. No. 7;
History of Russian philosophy. M., 2008;
Gustav Shpet and his philosophical heritage: at the origins of semiotics and structuralism. M., 2010;
Gustav Shpet: Philosopher in culture. Documents and letters / Rep. ed.-comp. T. G. Shchedrina. M, 2012;
Gustav Shpet and the Shakespearean circle / Rep. ed-com. T. G. Shchedrina. St. Petersburg, 2013.
26.3 (7.4). 1879, Kyiv, - March 23, 1940, Tomsk region], Russian. idealist philosopher, follower of Husserl's phenomenology and philosophical-historical. Hegel's concepts. Prof. (1918-23) Moscow. university; in 1924 -29 vice-president of Ross. Academy of Arts. Sciences (then State Academy of Agricultural Sciences). In Sh.'s concept, universal understanding (“understanding”) means finding the “first principles” and “principles” of being, which are called Sh. “meanings”, “eidos”, “ideas”. Reality is not just “given” in experience, it, according to Sh., is “mysterious,” and the discovery of its meaning is achieved through the disclosure of human intuitive acts. mind. Sh. interpreted intuition in the spirit of the rationalism of Descartes, Spinoza and Leibniz: the intuitive “perception of essence” is fully expressible and communicated by means of discursive, logical. definitions, although the mind initially perceives the essence (“meaning”) as directly as sensory data are directly perceived. Mediation is a derivative moment, it is a description, proof, interpretation. In op. “Int. form of the word" (1927) the philosophy of language appears as the basis of the philosophy of culture, anticipated by many. ideas of later hermeneutics (the doctrine of interpretation). Translated Hegel's Phenomenology of Spirit (published 1959).
Excellent definition
Incomplete definition ↓
Shpet Gustav Gustavovich
genus. March 26, 1879, Kyiv - died. March 23, 1940, village. Kolpashevo, Tomsk region, in the NKVD prison) - Russian. philosopher, follower of E. Husserl's phenomenology; professor at Moscow University (since 1918). His scientific interests were varied: from the history and methodology of science to aesthetics and psychology. He used his knowledge of 17 modern European languages for translation large quantity works on philosophy, psychology, logic and aesthetics. He was the founder of the Institute of Scientific Philosophy, the Free Philosophical Association of Creative and University Intelligentsia (1919, Petrograd), the Cabinet of Ethnic Psychology, and together with G. Chelpanov - the Moscow Psychological Institute. Published by him whole line significant research on the history of Western European philosophy; He owns the historical and philosophical essays on the worldview of P.D. Yurkevich, P.L. Lavrova, A.I. Herzen. Shpet tried to find “first principles” and “principles of being,” which he called “meanings,” “eidos,” and “ideas.” The discovery of their meaning in experience is achieved through the disclosure of intuitive acts of the human mind, interpreted in the spirit of the rationalism of Descartes, Spinoza and Leibniz. Translated into Russian. language Hegel's Phenomenology of Spirit (published 1959). Believed that the philosophy of language is the basis of the philosophy of culture. Basic Op.: "Phenomenon and Meaning", 1914; "History as a problem of logic", part I, 1916; "Consciousness and its owner", 1916; "Essay on the development of Russian philosophy", part I, 1922 (the entire work was published in the collection "Essays on the history of Russian philosophy", Ural University Publishing House, 1991); "Aesthetic Fragments", vol. 1-3, 1922-1923; "Internal form of the word", 1927; "Introduction to Ethnic Psychology", vol. 1, 1927.
Excellent definition
Incomplete definition ↓
Shpet Gustav Gustavovich
(April 7, 1878 – March 23, 1940) – Russian. philosopher, follower of Husserl. Genus. in Kyiv. Graduated from historical and philological. Faculty of Kyiv University. In 1907 he moved to Moscow. In 1910 and 1912 he was in Germany and England. In 1916 he defended his dissertation. "History as a problem of logic." Since 1918 Sh. – prof. Moscow university, since 1921 – valid. member, and from 1923 to 1929 vice-president of Ross. Academy of Arts. Sciences (later GAKhN). Studied Lit. and philosopher work, translations of “Phenomenology of Spirit” by Hegel and others. Sh. in their philosophies. research strives not to go beyond the actual methodological limits. problems, for a circle of ideas. transcendentalism. Sh. - the enemy will put. Philosopher constructions, i.e. metaphysics, he advocates the strict scientific nature of philosophy. Sh. builds his concept according to the principles of Husserl’s phenomenology: everything that is given is composed of “phenomena” and the “meanings” found in them; behind them the world of “ideas”, “eidos” opens up. However, Sh. stops at this last statement (which is already an expression of a metaphysical position, “going beyond” the limits of experience), refusing to move from the duality of “phenomena” and “meanings” to metaphysical. statements and rejecting the existence of a transcendental world, the world of “things in themselves” (see “The Skeptic and His Soul”, in the collection “Thought and Word”, vol. 2, part 1, M., 1921, p. 125). Sh. was the first of the phenomenological philosophers. directions turned to the problems of history, making them central. Moreover, Sh. comes not only from Husserl, but also from him. classic idealism, especially Hegel, with his rationalism. installations. Closeness to Hegel is also expressed in Sh.’s understanding of the essence of history: “We move from sensory reality as a riddle to its ideal basis in order to solve this riddle through the comprehension of reality, through the understanding of reason in reality itself, realized and embodied” (“Philosophy of Interpretation” . Manuscript in the archive of G. Shpet, pp. 248–49). Since the historical Sh. understands science as “reading the word” in his significant function, the main problem turns out to be interpretation, or hermeneutics (understood in the Diltsya tradition). The work planned on this topic was not completed; one of its fragments is a work on Humboldt ("The Internal Form of the Word", M., 1927), in which Humboldt's teaching on language is presented in a new interpretation, trying to free this concept from psychologism, subjectivism and relativism. Written in free form, “Aesthetic fragments” (issues 1–3, P., 1922–23) explore the structure of aesthetic. subject and outline issues in the philosophy of language. Among the works begun by Sh., the “Essay on the Development of Russian Philosophy” (P., 1922, only the first part, concerning the first half of the 19th century), based on an excellent knowledge of the material, stands out, the task of which is to show the perniciousness of governments. regulations for the development of philosophy. At the same time, the author does not always fairly evaluate the results of Russian. thoughts. Sh. turned out to be much stronger in analysis and criticism than in his own statements. conclusions For phenomenological Sh.’s “abstinence” (“epoch”) from “explanatory theories” conceals an insurmountable skepticism, and all his activities are resolved in the contradiction between the pathos of positivity. philosophy and internal skepticism that holds back the movement of deep thought. Sh.'s formulations are sometimes inappropriately ironic and deliberately paradoxical. Op.: Wisdom or reason?, in: Thought and Word, vol. 1, M., 1917; Philosophy Herzen's worldview, P., 1921; Theater as art, "Theatre Mastery", 1922, No. 1; Problems of modern times aesthetics, "Art", 1923, No. 1; Introduction to ethnicity. psychology, vol. 1, M., 1927. Lit.: Zenkovsky V.V., History of Russian. philosophy, vol. 1–2, Paris, 1948–50. V. Asmus. Moscow.
Excellent definition
Incomplete definition ↓
Shpet Gustav Gustavovich
March 25 (April 6) 1879, Kyiv - November 16, 1937, Tomsk] - Russian philosopher. He studied at the physics, mathematics and history and philology faculties of Kyiv University, participated in the work of the psychological seminary J; I. Chelpanma. In 1910-13, he attended E. Husserl's seminar in Göttingen. From 1911 he taught at Moscow University, Shanyavsky University, etc., and from 1925 - at the Russian Academy of Artistic Sciences. In 1935, on false political charges, he was arrested and exiled to Siberia; in 1937, he was arrested again and executed.
Philosophy, according to Shpet, understood as pure knowledge, the subject of which is the area latest reasons and absolute principles, there is Platonism, read in a phenomenological key. The foundation is the Parmenidean-Platonic ontological connection “being - thinking - word”; this is a reflection on the thought of being, since the object of thought and the object of being are one and the same. Turning to consciousness in its intentional acts, philosophical thought contemplates it in pure intuition as eidos, that is, the content, meaning or meaning of objective forms. The evolution of Shpet's thought anticipates the direction of European philosophy of the 20th century. from phenomenology to hermeneutics. Phenomenology itself was perceived by Shpet deeply and critically. In Husserl's affirmation of the primary givenness behind perception, he saw the danger of naturalism, and in the affirmation of the “pure Self” - the danger of transcendentalism. The initial experience is concrete experience in its sociocultural completeness, because we do not know any reality other than social.
Already in the work “Appearance and Meaning” (Moscow, 1914) dedicated to Husserl, a project of a hermeneutic turn was outlined, involving analysis various forms social existence. Hence such close attention to history, psychology, art, and especially to the problems of language, words, concepts: in search of the source of meaning generation, the philosopher shifts the emphasis from the subject to the energetic nature of language. In consciousness, the “word” is effectively present as a special, irreducible, universal layer that mediates (densifies) acts of thinking. The word with its multi-level structure [from a sensually perceived shell to a formal-ideal (eidetic) object] is the principle and archetype of culture (and possibly the universe), since culture is the cult of understanding, and the word is the embodiment of reason. From this perspective, Shpet's own hermeneutic project is revealed ("Hermeneutics and Its Problems", manuscript 1918). The problem of understanding is a problem of the spirit itself; spirit and understanding are respectful, just as an object is respectful of an act directed at it. Understanding and comprehension is the comprehension of ideas carried out in history, the comprehension of reality through the discretion of the mind, realized and embodied in reality itself. There is nothing in the mind that would not be in history, and everything that was in history must be in the mind - such is the paradox of the hermeneutic circle. Shlet - author of the series valuable works on the history of Russian philosophy. In 1937 he brilliantly translated Hegel's Phenomenology of Spirit. Shpet's ideas had a strong influence on the development of modern linguistics, semantics, and semiotics (R. O. Yakobson, V. V. Vinogradov, G. O. Vinokur, R. O. Shor, etc.).
Op.: Op. M., 1989; Memory in experimental psychology. K., 1905; The problem of causality in Hume and Kant. Did Kant respond to Op. Yuma? K„ 1907; Logic, part 1-2. M., 1912; The philosophical legacy of P. D. Yurkevich. M-, 1915; History as a problem of logic. Critical and methodological studies, part 1. Materials. M., 1916; Herzen's philosophical worldview. Pg., 1921; Lavrov’s anthropologism in the light of the history of philosophy. - In the book: Lavrov P. L., Articles. Memories. Materials. Pg., 1922; Internal form of the word (Etudes and variations on themes by Humboldt). M., 1927; Hermeneutics and its problems. - “Context”, 1989, 1990, 1991, 1993; Philosophical studies. M., 1994.
Lit.: “Beginnings”, 1992, No. 1 (bib.); Molchanov V.I. Time and consciousness. Criticism of phenomenological philosophy. M., 1988; Kuznetsova. G. Hermeneutic phenomenology in the context of the philosophical views of G. G. Shpet. - “Logos”. M., 1991, No. 2; Kolinichenko V.V. Gustav Shpet: from phenomenology to hermeneutics, - Ibid., 1992, No. 5.
Excellent definition
Incomplete definition ↓
Philosopher, phenomenologist, founder of hermeneutics in Russia, one of the creators of the philosophy of language. Range of interests: philosophy, aesthetics, linguistics, logic, history, psychology, ethnology, literary studies. Most importantly, Sh.’s works were written on the verge of these sciences. Studied physics and mathematics. and historical-philological. f-takh Kyiv. University, in 1910-13 he attended courses in Europe. un-tah, incl. Husserl course in Göttingen. Prof. Moscow university (1918-28). Creator of Free Philosophy. creative associations and university intelligentsia (1919), together with his teacher G.I. Chelpano-vym - ethnic office. psychology in Moscow. psychol. in-te, leader of linguistics, circle in Moscow (1919-20). In 1920, Sh., “an artist at heart,” according to his friend L. Bely, entered the arts. Moscow Art Theater Council In 1921-23 he headed the Institute of Scientific Philosophy as part of the Association for Scientific Research. Institute (ANII) at the Faculty of Societies, Sciences (FON) Moscow. un-ta. In 1923-29 he headed the philosophy. Department of State Academy of Arts Sciences (GAKhN), in 1927-29 - its vice-president.
The period 1918-29 is the time of the most active scientific and social activities. For the first time in Russia, Sh., together with Chelpanov, are developing work on psychoanalysis. Shpetovsky Institute of Scientific Philosophy is a real “Noah’s Ark” for the old intelligentsia, ready to cooperate with the new government (V.V. Vinogradov, Ilyin, Frank, Chelpanov). Philosophy took place here. debut of a new generation of philosophers (L. I. Axelrod, V. F. Asmus, A. A. Bogdanov, A. M. Deborin, N. I. Karev, I. K. Luppol).
In 1929, after the “purge”, the State Academy of Agricultural Sciences was closed, all employees headed by Sh. were fired. From 1929 until his first arrest in 1935, he was mainly involved in translations.
After the first arrest on March 14, 1935, he was exiled first to Yeniseisk, then to Tomsk. Official The contract for the translation of Hegel's Phenomenology of Spirit was soon canceled, but Sh. completed this work, which is still an unsurpassed translation of Hegel (published in 1959). Second arrest 28 Oct. 1937 in the mythical case. "Cadet-monarchist rebel organization" after a two-day investigation ended tragically. verdict of the "troika" 2 Nov. Shot on November 16 1937 in the village of Kolpashevo, Tomsk region. (the official death certificate on March 23, 1940 from the Tomsk Regional Internal Affairs Directorate, issued in 1956, is false. The fact of Sh.’s death in 1937 was documented in 1989-90).
Sh. developed as a philosopher even before the revolution in Russia. Ch. his area of interest is early works lay in the field of history of philosophy and “pure” philosophy. He remained original, without dividing the leading religions. thoughts of the majority of Russians. philosophers silver age and emigration. Staying in Soviet Russia, Sh. did not become a Marxist, calling himself a supporter of “real” philosophy. The result of his philosophy. position was taken by the work “Essay on the Development of Russian Philosophy” (1922), the second volume of which remained in manuscript (Department of Manuscripts of the Russian State Library), as well as a number of works on philosophers close to Sh.: P.D. Yurkevich, P.L. Lavrov, A.I. Herzen. They present the original. hypothesis of "cultural orphanhood" Rus. philosophy, its inorganic origins.
Sh. found a counterbalance to Kantianism in Husserl’s phenomenology, becoming not only a follower of his teaching, but also the founder of the school of phenomenology in Russia. In the phenomena of life, in phenomena, he looked for the deep fundamental principles of existence, discovering world of ideas and meanings.
From a complete presentation of his phenomenology in the work “Appearance and Meaning” (1914), he went through the path to an equally integral philosophy of knowledge, philosophy of language in the works “Internal Form of the Word” (1927), “Language and Meaning” (director).
Sh.’s level of understanding of the relationship between a thing and an idea has been brought to a complete philosophy of language, which allows him to be considered a “Russian Husserl,” the founder of hermeneutics and semiotics in Russia. Sh.'s tongue sticks out load-bearing structure culture. Ch. his idea was the connection between the meaning of a thing and the symbol of a thing through their common cultural code. The word merges the spiritual principle (meaning) and the material principle (sound). Their connection is “inseparable and unmerged.” Moreover, the word is not a fragment of language, not a detail of a cultural mosaic, but “a full blossoming flower of language.” Thus, a drop of water is not only a particle of the ocean, but an image of the meaning of the ocean itself in its entirety. The word acted as ideal image the world, its meanings and meanings. A chain of intellectual analysis was built: thing, phenomenon - meaning (idea) of the thing - “name”, sign of the thing.
The philosophy of Sh. language laid the foundation for a new philosophy of culture. At its center is the problem of creativity. understanding, interpretation of meaning. The development of methods for interpreting the “meanings” and “texts” of culture made Sh. a leader in hermeneutics. directions in Russia, which developed through his efforts in the same direction as in Europe. thoughts (Heidegger, R. Ingarden, Dilipey, Husserl). Sh.'s ideas about the word as a cipher of culture, a coded message, his doctrine of the morphology of aesthetic. consciousness became the defining ideas for the formation of an entire school of philologists and linguists: the so-called. "Moscow" and "Prague" (with student Sh. Yakobson who left Russia) circles of the 20s. Among the “Moscow” followers were interesting young thinkers: G. Vinokur, A. Gabrichevsky, the Gornung brothers, Shor, B. Yarho. In fact, Sh. became the founder of the philosophy of language in Russia.
During the period of forced scientific silence after his removal from all positions in 1929, Sh. was able to practically demonstrate the methods of hermeneutics through translations. Brilliant translations of Dante, Shakespeare, Dickens, Thackeray were accompanied by almost volumes of comments and explanations, right down to the English schedule. stagecoaches, road tavern menus, servants' salaries, etc. Lit. Sh.'s comments represent a complete scientific work according to the interpretation of lit. text, although the translations themselves were published without even indicating the name of the translator.
The lack of fame of Sh.’s works is explained by the fact that, due to his youth, he did not have time to enter the “classics” of the pre-revolutionaries. philosophy, fell out of the attention of emigrant Russians. science (due to the rejection of the religious line of philosophy and due to cooperation with the Soviet regime) and was thrown out due to the ideology. and watered, based on Soviet philosophy. The originality of concepts, the breadth of interests and the depth of thoughts of this “forgotten” Russian. thinker allow, with gratitude and admiration, to return his name and ideas to the intellect, the field new Russia.
Op.: Op. M., 1989; Internal form of a word. M., 1927; Aesthetic fragments. In 3 volumes. Pb., 1922-23; Essays on Russian history. philosophy. / Vvedensky A.I., Losev A.F., Radlov E.L., Shpet G.: Collection. Sverdl., 1991; Philosophy sketches. M., 1994.
Lit.: Shpetov readings in Tomsk. Tomsk, 1991; Polivanov M.K. Essay on the biography of G. G. Shpet // Persons: Biogr. almanac. M., St. Petersburg, 1992. Issue. 1; It's him. Essay on the biography of G. G. Shpet // Beginnings, 1992, No. 1; Kalinichenko V.V. Gustav Shpet: from phenomenology to hermeneutics //Logos, 1992, No. 3; Shpet in Siberia: Exile and death. Tomsk, 1995; Kogan L.A. Unread page (G. G. Shpet - director of the Institute of Scientific Philosophy: 1921-1923) // VF. 1995. No. 10.
Excellent definition
Incomplete definition ↓
Shpet Gustav Gustavovich
(1879-1937) ? philosopher, phenomenologist, founder of hermeneutics in Russia, one of the creators of the philosophy of language. Range of interests: philosophy, aesthetics, linguistics, logic, history, psychology, ethnology, literary studies. Most means. Sh.'s works were written on the verge of these sciences. Studied physics and mathematics. and historical-philological. f-takh Kyiv. University, in 1910-13 he attended courses in Europe. un-tah, incl. Husserl's course (see Husserl) in Göttingen. Prof. Moscow university (1918-28). Creator of Free Philosophy. creative associations and university intelligentsia (1919), together with his teacher G.I. Chelpanov - ethnic office. psychology in Moscow. psychol. in-those, leader of linguists. mug in Moscow (1919-20). In 1920, Sh., “an artist at heart,” according to his friend A. Bely (see Bely), entered the arts. Moscow Art Theater Council In 1921-23 he headed the Institute of Scientific Philosophy as part of the Association for Scientific Research. Institute (ANII) at the Faculty of Societies. Sciences (FON) Moscow. un-ta. In 1923-29 he headed the philosophy. Department of State Academy of Arts Sciences (GAKhN), in 1927-29 - its vice-president. The period 1918-29 is the time of the most active scientific and social societies. activities. For the first time in Russia, Sh., together with Chelpanov, are developing work on psychoanalysis. Shpetovsky Institute of Scientific Philosophy is a real “Noah’s Ark” for the old intelligentsia, ready to cooperate with the new government (V.V. Vinogradov, Ilyin, Frank, Chelpanov). Philosophy took place here. debut of a new generation of philosophers (L. I. Axelrod, V. F. Asmus, A. A. Bogdanov, A. M. Deborin, N. I. Karev, I. K. Luppol). In 1929, after the “purge”, the State Academy of Agricultural Sciences was closed, all employees headed by Sh. were fired. From 1929 until his first arrest in 1935, he was mainly involved in translations. After the first arrest on March 14, 1935, he was exiled first to Yeniseisk, then to Tomsk. Official the contract for the translation of Hegel’s “Phenomenology of Spirit” was soon canceled, but Sh. completed this work, which is still an unsurpassed translation of Hegel (published in 1959). Second arrest 28 Oct. 1937 in the mythical case. “cadet-monarchist. rebel organization” after a two-day investigation ended tragically. by the verdict of the “troika” on November 2. Shot on November 16 1937 in the village of Kolpashevo, Tomsk region. (the official death certificate on March 23, 1940 from the Tomsk Regional Internal Affairs Directorate, issued in 1956, is false. The fact of Sh.’s death in 1937 was documented in 1989-90). Sh. developed as a philosopher even before the revolution in Russia. Ch. His area of interest in his early work lay in the history of philosophy and “pure” philosophy. He remained original, without dividing the leading religions. thoughts of the majority of Russians. philosophers of the Silver Age and emigration. Remaining in Soviet Russia, Sh. did not become a Marxist, calling himself a supporter of “real” philosophy. The result of his philosophy. position was the work “Essay on the development of Russian. philosophy” (1922), the second volume remained in manuscript (Department of Manuscripts of the Russian State Library), as well as a number of works about philosophers close to Sh.: P.D. Yurkevich, P.L. Lavrov, A.I. Herzen. They present the original. hypothesis of “cultural orphanhood” Russian. philosophy, its inorganic origins. Sh. found a counterbalance to Kantianism in Husserl’s phenomenology, becoming not only a follower of his teaching, but also the founder of the school of phenomenology in Russia. In the phenomena of life, in phenomena, he looked for the deep fundamental principles of existence, opening the world of ideas and meanings. From a complete presentation of his phenomenology in the work “Appearance and Meaning” (1914), he went through the path to an equally complete philosophy of knowledge, philosophy of language in the works “Internal. form of the word” (1927), “Language and meaning” (director). Sh.’s level of understanding the relationship between a thing and an idea has been brought to an integral philosophy of language, which allows it to be considered “Russian.” Husserl,” the founder of hermeneutics and semiotics in Russia (see Hermeneutics, Semiotics). In Sh., language acts as the supporting structure of culture. Ch. his idea was the connection between the meaning of a thing and the symbol of a thing through their common cultural code. The word merges the spiritual principle (meaning) and the material principle (sound). Their connection is “inseparable and unmerged.” Moreover, the word is not a fragment of language, not a detail of a cultural mosaic, but “a full blossoming flower of language.” Thus, a drop of water is not only a particle of the ocean, but an image of the meaning of the ocean itself in its entirety. The word acted as an ideal image of the world, its meanings and meanings. A chain of intellectual analysis was built: thing, phenomenon - meaning (idea) of the thing - “name”, sign of the thing. The philosophy of Sh. language laid the foundation for a new philosophy of culture. At its center is the problem of creativity. understanding, interpretation of meaning. The development of methods for interpreting the “meanings” and “texts” of culture made Sh. a leader in hermeneutics. directions in Russia, which developed through his efforts in the same direction as in Europe. thoughts (Heidegger, R. Ingarden, Dilthey, Husserl). Sh.'s ideas about the word as a cipher of culture, a coded message, his doctrine of the morphology of aesthetic. consciousness became the defining ideas for the formation of an entire school of philologists and linguists: the so-called. “Moscow” and “Prague” (with student Sh. Yakobson who left Russia) circles of the 20s. Among the “Moscow” followers were interesting young thinkers: G. Vinokur, A. Gabrichevsky, the Gornung brothers, Shor, B. Yarho. In fact, Sh. became the founder of the philosophy of language in Russia. During the period of forced scientific silence after his removal from all positions in 1929, Sh. was able to practically demonstrate the methods of hermeneutics through translations. Brilliant translations of Dante, Shakespeare, Dickens, Thackeray were accompanied by almost volumes of comments and explanations, right down to the English schedule. stagecoaches, road tavern menus, servants' salaries, etc. Lit. Sh.'s comments represent a full-fledged scientific work on the interpretation of lit. text, although the translations themselves were published without even indicating the name of the translator. The lack of fame of Sh.’s works is explained by the fact that, due to his youth, he did not have time to enter the “classics” of the pre-revolutionaries. philosophy, fell out of the attention of emigrant Russians. science (due to the rejection of the religious line of philosophy and due to cooperation with the Soviet regime) and was thrown out due to the ideology. and watered. motives from Soviet philosophy. The originality of the concepts, the breadth of interests and the depth of thoughts of this “forgotten” Russian. the thinker is allowed to return his name and ideas to the intellect with gratitude and admiration. field of new Russia. Op.: Op. M., 1989; Internal form of a word. M., 1927; Aesthetic fragments. In 3 volumes. Pb., 1922-23; Essays on Russian history. philosophy. / Vvedensky A.I., Losev A.F., Radlov E.L., Shpet G.: Collection. Sverdl., 1991; Philosophy sketches. M., 1994. Lit.: Shpetov readings in Tomsk. Tomsk, 1991; Polivanov M.K. Essay on the biography of G. G. Shpet // Persons: Biogr. almanac. M., St. Petersburg, 1992. Issue. 1; It's him. Essay on the biography of G. G. Shpet // Beginnings, 1992, No. 1; Kalinichenko V.V. Gustav Shpet: from phenomenology to hermeneutics // Logos, 1992, No. 3; Shpet in Siberia: Exile and death. Tomsk, 1995; Kogan L.A. Unread page (G. G. Shpet - director of the Institute of Scientific Philosophy: 1921-1923) // VF. 1995. No. 10. L. G. Berezovaya. Cultural studies of the twentieth century. Encyclopedia. M.1996
Excellent definition
Incomplete definition ↓
Shpet Gustav Gustavovich (1879-1937)
Russian philosopher and art critic. He studied at the physics and mathematics (from which he was expelled for participating in revolutionary activities) and the historical and philosophical faculties of Chelpanov (to which he was reinstated upon leaving prison) at the University of Kyiv. He taught at Russian private gymnasiums, from 1907 at the Higher Women's Courses, and in 1909 at the Shanyavsky People's University. Since 1910 - privat-docent. In 1910-1913 he attended Husserl's lectures in Göttingen. He worked in libraries in Berlin, Paris and Edinburgh. Since 1916 - professor at the Higher Women's Courses and associate professor at Moscow University. In 1917 he began publishing the yearbook “Thought and Word”. By 1918 he was a professor at Moscow University (removed from teaching in 1921). In 1919-1920 he participated in the work of the Moscow Linguistic Circle (R.Ya. Yakobson and others). In 1920 he opened a study of ethnic psychology. Having worked at the Russian Academy of Art Sciences (since 1923), where he headed the philosophical department, from 1927 he was vice-president of the Academy. After the Academy closed in 1929, he began translating for the Academia publishing house. In particular, he is responsible for the translation of Hegel's Phenomenology of Spirit. In 1932 he was appointed vice-rector of the newly created K.S. Stanislavsky Academy of Higher acting. In 1935 he was arrested on charges of counter-revolutionary activities and exiled to Yeniseisk, then to Tomsk, where he was arrested a second time and executed by the NKVD troika. In 1956 he was rehabilitated. Main works: “Memory in Experimental Psychology” (1905); "The Problem of Causality in Hume and Kant" (1907); "Appearance and Meaning" (1914); “The philosophical legacy of P.D. Yurkevich (on the fortieth anniversary of his death)” (1915); "Consciousness and its owner" (1916); "History as a problem of logic. Critical and methodological studies" (Part 1, 1916); "Hermeneutics and its problems" (1918, unpublished); "Herzen's Philosophical Worldview" (1921); "Lavrov's anthropologism in the light of the history of philosophy" (1922); "Aesthetic fragments" (issue 1-3, 1922-1923); "Theater as Art" (1922); "Introduction to Ethnic Psychology" (issue 1, 1927); "The Internal Form of the Word. Sketches and Variations on Humboldt's Themes" (1927), etc. Sh.'s legacy has not yet been published in full. IN initial period In his creative work (during his studies and collaboration with Chelpanov), Sh. was interested in psychology, sharing in general the neo-Kantian attitudes of his teacher, but quickly coming to the realization that this methodological position was unacceptable for himself. On the other hand, Sh. did not share the views of the ideologists of the Russian religious and philosophical “renaissance,” which he later gave detailed criticism in his yearbook “Thought and Word” (1917-1921). This determined his choice in favor of phenomenology (S. was not only a listener, but also a student and friend of Husserl). It is believed that Sh. was the leading representative of phenomenology in Russia, but already in the work “Appearance and Meaning” all the prerequisites for the subsequent “hermeneutic turn” were also laid down, as well as cultural and historical analyzes of the late Sh. Philosophy in its development, Sh. believes, passes three stages: wisdom, metaphysics and strict science (the latter is the goal of his constructions). It contains two forms of development: negative (“meonic”) philosophy (Kant’s line), identifying itself as “scientific philosophy,” and positive philosophy (Plato, Leibniz, Wolff’s line), focused on knowledge of the foundations of the existence of consciousness itself. Two complaints can be made against the first form: 1) departure from the concrete reality of living life, the dominance of abstractions; 2) particularization into particular directions: physicalism, psychologism, sociologism, etc. Kant and " scientific philosophy"could not overcome metaphysics, reach the level" exact science", with difficulty and gradually obtaining its truths. The same dilemma remained: either a reflection of nature, or prescribing laws to it. Attempts to search for a “third possibility” led to eclecticism, because it was indicated “after” and not “before” the said division. In solving this dilemma, Sh. sees great merit in the dialectical philosophy of Hegel, but the latter ultimately hypostatized the moment of “identity” into absolute metaphysical reality, the next step was taken by Husserl, who, through the concept of “ideation,” returned philosophy to the starting point of overcoming the dilemma, affirming. objectivity and intentionality of consciousness. However, in Husserl, Sh. sees the danger of naturalism in the affirmation of the primary givenness behind perceptivity and the danger of transcendentalism in the affirmation of the “pure Self” as the unity of consciousness. Sh. did not deny the presence of the “inexpressible,” but sharply protested against its designation as “. things in themselves “or as a kind of “mystical unity.” Everything is expressible discursively, and only that which can be rationally understood is the subject of philosophy as an exact science. The boundaries of possible discourse are at the same time the boundaries of philosophical reasoning. Ignoring this only leads to forms of negative philosophy: empiricism, criticism, skepticism, dogmatism (“skepticism from the inside out” - according to Sh.). The basis of general philosophical knowledge can only be vital (everyday) knowledge, not yet limited by the framework of rational division (as pre-theoretical knowledge). However, reflective criticism of consciousness from the standpoint of direct experience can be realized only on the condition that experience is taken in the concrete fullness of its cultural and social contents, and not in its abstract form perception of a "thing". Moreover, it cannot be reduced to individual consciousness , which itself can only be identified in a broad sociocultural context. Moreover, if it is true that “I have consciousness,” it does not follow that consciousness belongs only to “I” (“consciousness may not have an owner”) since forms of collective consciousness can also exist. Forms of cultural consciousness are expressed in a word-concept, which is primarily given not in the perception of a thing, but in the assimilation of a sign of social communication. A living concept is captured by us not only as a concept, but also as a concrete unity of fluid meaning. Meanings are understood, but they are given not through “feeling”, but through “comprehension” of their intelligible intuition as the ultimate (but problematic) foundations of phenomena (i.e., acts of experiencing objects of reality or ideas of objects). The internal form of a word is the rule for the formation of a concept. These rules, like algorithms, not only shape the flow of meaning, but also open up the possibility of a dialectical interpretation of the reality expressed in the word. Interpretation, revealing all the possibilities in the movement of meaning, turns philosophy into a philosophy of culture (as a philosophy of possibilities). The reality of concrete reality is a realization that presupposes a rational basis by virtue of which this and not another possibility is realized. History can be understood, therefore, as a kind of projective reality, formed in a specific cultural and social experience, which is the only truly real one. Each sociocultural fact (like a word) is signified and, therefore, subject to dialectical interpretation, i.e. can be holistically comprehended only in special hermeneutic acts of the logic of dialectical consciousness. But, like a word, it also turns out to be an exponent of subjects objectifying themselves in it, both personal and collective (people, class, etc.). In this capacity, a social sign can be an object of psychological study in social and ethnic psychology. (Consciousness receives “commonality” not through “generalization”, but through “communication”). Consequently, any cognitive situation should be considered in the context of socio-ontological connections between the knowable and the knower. The highest knowledge is given by the “basic philosophy”, i.e. philosophy as accurate knowledge, and not morality, preaching or worldview. Based on this, Sh. believed that the national specificity of philosophy lies not in the plane of the answers received (they are the same), but in the very formulation of the questions, in their selection and modifications, inscribed in a specific sociocultural context. In this vein, he views Russian philosophy as primarily philosophizing. Sh. finds the only original thing in it to be the introduction of the theme of Russia by the Slavophiles.
Excellent definition
Incomplete definition ↓