Дискурс інакшості в суспільно-політичній думці Стародавнього світу
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| Title |
Дискурс інакшості в суспільно-політичній думці Стародавнього світу
Дискурс инаковости в общественно-политической мысли Древнего мира. Discourse of otherness within ancient social and political thought. |
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| Creator |
Ханстантинов, Віталій Олександрович
Ханстантинов, Виталий Александрович Khanstantinov, Vitalij |
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багатоманітність
взаємодія інакшість Інший нетерпимість терпимість многообразие взаимодействие нетерпимость терпимость diversity interaction otherness Other intolerance tolerance |
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| Description |
Розглянуто погляди мислителів стародавнього світу, що стосуються феномена інакшості. Підкреслюється, що з ускладненням суспільства і з появою перших цивілізацій поступово пом'якшується природне негативне ставлення до інакшості Іншого. Відзначається при цьому роль раціоналізації як чинника пізнавальної та практичної діяльності людини, наслідком чого стала концептуалізація поняття терпимості до інакшості як основи оперування з нею.
Рассмотрены взгляды мыслителей древнего мира, касающиеся феномена инаковости. Подчеркивается, что с усложнением общества и с появлением первых цивилизаций постепенно смягчается естественное отрицательное отношение к инаковости Другого. Отмечается при этом роль рационализации как фактора познавательной и практической деятельности человека, следствием чого стала концептуализация понятия терпимости к инаковости как основы оперирования с ней. Views of thinkers of the ancient world regarding the phenomenon of otherness are considered. It is emphasized that the increasing complexity of society and the emergence of the first civilizations gradually softened natural opposition to otherness of the Other. This found its expression in the conceptual notion of tolerance towards otherness as a basis for treatment of it. The emergence of ancient civilizations in which the heterogeneous composition of society as it appeared attributive feature was characterized by purely negative perception of the Other. It also gradually deprived of its original features priori intolerance, but continued still largely determine its status. Eventually the pressure of objective needs to live together within a single state of organized human group, the need to interact with the different actors of the environment has changed status of the Other in the direction of expanding the boundaries of his otherness with legitimizing softening attitude. People were aware of the social value of tolerance, patience, humanity for the purposes of specific relationships and for the common good. The peculiarity of the Greek and later the entire ancient civilization was emphasizing the role of personality principle that more fully reflected in the model of Athenian democracy. There was a facilitated demarcation of areas of privacy, which included not only property relations, but also the appropriate type of behavior, and areas of the state and power authority. Therefore, the scope of privacy appeared as a field to legitimize otherness. Unlike Eastern thought in ancient Greek thought Another stands above all as a category of politics and it was determined by membership in polities. Tolerance to otherness as an attribute of democracy and freedom seemed natural, therefore, necessary for the members of the Athenian polity. In the relations of power and principle of mutual support tolerance as a means of consolidating heterogeneous society took place. Evidence of this was the development of Greek thought as a concept politea - conceptualization of the model of participation. The above principles can be realized only if there was the logical-discursive relation to reality, to its knowledge and transformation in accordance with the democratic will. At the same time it is necessary to emphasize the mutual influence of political practice and human cognitive activity. It contributed intellectual freedom and thus tolerance to statements of opinion. The next important step in the aspect we have studied the problem made by the representatives of Stoicism. The Stoics argued that human will depends on our actions, attitudes, desires. Everyone has the right, which is the generalization of the natural right of man to live according to nature, which in particular includes the propensity to cohabit, based on reason, liberty and justice. Roman Stoic Seneca was first who raised tolerance to the level of noblest moral virtues. |
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2015-01-27T08:27:42Z
2015-01-27T08:27:42Z 2013 |
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Other
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| Identifier |
Ханстантинов В. О. Дискурс інакшості в суспільно-політичній думці Стародавнього світу / В. О. Ханстантинов // Вісник Дніпропетровського університету. Сер. : Філософія. Соціологія. Політологія. — 2013. - Т. 21, Вип. 23 (4). – С. 283-290.
http://hdl.handle.net/123456789/1170 |
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other
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application/pdf
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