Problems of Oriental Philosophy


Dr. Ph. Zumrud Kuli-Zade

The reason of actualization of address to multiculturalism is multi-aspect crises (economic, political, scientific, including moral and spiritual) of the late XX - beginning of XXI century, which ultimately exacerbate among others the ethno-national conflict.
As you know multiculturalism historically and in the present is part of the national policy in multinational states and reflects their attitude to the culture of so-called "Non-titular" nations in the political ideology and realpolitik.
Being universal phenomenon of the global socio-cultural development multiculturalism as government policy has historically contained and currently contains the opportunity to contribute to harmonious synthesis of various ethno-national and regional cultures (see the experience of the ancient East, Ancient Greece, the Middle East, Europe, etc.) or hinder this development by radical intervention and forced cultural assimilation, which sometimes historically leads to an almost complete disappearance of these cultures and ethnic media.
The ongoing transition of society to a unipolar system and increased of multilevel imperial tendencies naturally affected the patterns of formation and development of multiculturalism, essentially changing it as the so-called Western and former Soviet regions.
It is already known about so-called "Arab Spring", the role of the West in it, and the subsequent fundamentally altered western multiculturalism. We also spoke about this issues in the previous forum (my speech is placed on the Internet - httt: / / In this presentation, we talked about scientific, moral and political relevance of the study and evaluation of manifestations of multiculturalism in the post-Soviet region in the light of the ideals of humanism, democracy, in particular, internationalism as universal values. Of course, as a whole it is an object of special studies.
It is known that the impact of multiculturalism on the social sciences and philosophy, their natural correlation and their influence on the formation of self-identity and social consciousness, which causes diverse relationships in the society, needs no arguments.
In light of the above, we would like to highlight some of the conceptual principles of the New Encyclopedia of Philosophy (in 4 volumes, Moscow 2010), which, in my opinion, should be subject to discussion as an expression of the specific post-Soviet multiculturalism.
High government assessment of NPE’s concept indicates that the NPE can be considered as a bright reflection of multiculturalism in the post-Soviet philosophical science of the Russian Federation.
First of all, I consider it is important to recognize that the appearance of NPEs is a significant event in the global scientific space III millennium.
This is indeed a result of a huge work of authors and editors who has imposed on themselves a burden of creating NPE based on the level of development of contemporary philosophy and science in the period of the collapse of socio-economic systems and ideologies. NPE deserves, deserved and will deserve a lot of praise including the highest praise of Russian government regarding its concept.
I would like to express my attitude to the concept of NPE in the form of questions addressed to author and editors team of encyclopedia and also to its readers (specialists and non-specialists).
Stated below is my attitude to the questions and I alone am responsible for my position in the presentation and evaluation. My position is formed in the process of long-term (from 60’s of the last century up to now) attempts to research in the sphere of cultural history theoretical problems, in particular of philosophy and the history of philosophy of Azerbaijan, as well as the history of philosophy of the Islamic region in the context of world history of philosophy.
Question 1. Why did the authors call encyclopedia "new"? Were they referring to the time of its publication - in 2010, its novelty in comparison with the philosophical encyclopedia of the Soviet period (in 5 volumes, Moscow 1960-1970) or its new concept in the interpretation of world philosophy (its principles and the categorical system) as a universal phenomenon of global social consciousness gives new idea of a global philosophy as essentially a single system based on the experience of the West and the East the organic parts of a comprehensive whole. Unfortunately, we didn’t come across with the stated approach in the new NPE. The authors followed presently prevailing stereotype of contrasting different multi ethnic and multiregional philosophies of the East peculiar philosophy of ancient Greece and the West have extensively added the material of Russian philosophy.
Question 2. Why did the authors of NPE need a new farfetched concept of representation of the philosophy of the Islamic region peoples the specifics of which supposedly conditioned by the grammar of Arabic language and which excluded a philosophy of non-Arab peoples along with philosophy Turkic-speaking peoples of the region?

Question 3. Why did the authors so unreasonably exclude from the NPE articles on the philosophy of non-Russian peoples of the former USSR- the peoples of the Caucasus, Central Asia, Kazakhstan? And at the same time why did they exclude the non-Russian peoples who continue to remain as a part of the Russian Federation - the Tatars, Bashkirs, Dagestan, etc.?
Question 4. Falsifying the history, why did they almost entirely exclude information about Azerbaijani philosophy and philosophy and other former Soviet republics from the articles of NPE on Soviet and post-Soviet history of philosophy? And also they removed the names and works of the representatives of these peoples from the list of the literature to NPE articles.
Question 5. Is it possible from the point of view of authors and readers of NPE to consider these issues, and they can be increased up to a hundred, conditioned regularity or specific post-Soviet multiculturalism reflected in the presentation of a number of well-known contemporary Russian philosophers? And is it acceptable in the light of values of scientific and human ethics?
By the way, in terms of formal logics, one can hardly speak of ethno-national cultures, without determining the content of these concepts (Tishkov). There is a clearly need to use methodological principles of fuzzy logic of the world known L. Zadeh whom as well as his countrymen Bahmanyara, Nizami and others the creators of NPE found needless to include to NPE.
Unfortunately, we have to admit that the post-Soviet multiculturalism has very significantly affected the scale of values of modern philosophy science of a number of Russian scientists who have turned away from the best traditions of the past.
P.S. We understand that NPE is a brainchild of the beginning of Soviet Union perestroika period. This is the New Russian Philosophical Encyclopedia of the period of transition from socialism to capitalism. Later, "it will get a self-consciousness" and, it will possibly be republished in different form.

Author : Admin | Date: 22-11-2012, 00:14 | Views: 0