Oleg Davydov

This article examines the relationship between the analogy of being (which is a fundamental principle of Catholic theology and metaphysics) and the most significant contemporary Eastern Orthodox theologians. This question of analogy touches upon the fundamental theological problem of the conceptualization of the relationship between God and creation. Even though there is no analogy in Eastern Orthodox theology, it has two polar positions regarding Western analogy of being—pro and con.

В статье рассматривается структура свободы, как она представлена в современном социальном бытии. Рассматривается концепция свободы И. Берлина, в которой негативная свобода противопоставляется позитивной. Так же представлена альтернативная концепция свободы, разработанная канадским философом Ч. Тейлором, в противоположность Берлину, делающем упор на развитии концепции позитивной свободы. Эксплицируются основные дискуссионные моменты, существующие между представителями различных интерпретаций свободы. Негативная свобода является внутренней и субъективной, определяется независимостью воли от внешних воздействий. В свою очередь, позитивная свобода существует лишь в форме реализованного целенаправленного действия, соответственно, ею невозможно обладать по умолчанию, как негативной свободой. Развивается тезис, что позитивная свобода является основным условием существования социальных взаимодействий. Баланс индивидуальной свободы и социального действия рассматривается как важнейшее условие устойчивого социального развития.The article describes the structure of freedom as it is presented in a contemporary social existence. The conception of freedom of J.Berlin, consist of opposition between positive and negative freedom. Also, an alternative concept of freedom developed by Charles Taylor, who criticized conception of negative freedom as abstract and empty The article explicates the main discussion points that exist between the various interpretations of freedom. Negative freedom is internal and subjective, determined by the will of independence from external influences. The positive freedom exists only in the form of a purposeful action implemented accordingly it is impossible to have a default as negative freedom. It develops the thesis that positive freedom is a basic condition for the existence of social interactions. In the article developed idea that balance of individual freedom and social action is the main factor to sustainable social development

This article introduces the theological and philosophical thoughts of Lev Karsavin, who was one of the most creative representatives of Russian religious philosophy in the early 20th century. His conception was historically the last amongst the great systems of Russian metaphysics of all-unity. This conception gave an opportunity for developing an understanding of the relations between God and the world, and the act of creation as gift of God.

This article examines the relationship between the analogy of being (which is a fundamental principle of Catholic theology and metaphysics) and the most significant contemporary Eastern Orthodox theologians. This question of analogy touches upon the fundamental theological problem of the conceptualization of the relationship between God and creation. Even though there is no analogy in Eastern Orthodox theology, it has two polar positions regarding Western analogy of being—pro and con.

The paper analyzes the relationship between
consumerist and community society. Consum-
er transformation of social  reality leads to the
destruction of social ties, the desire of indi-
viduals to maximize their own pleasure. These
trends in sum lead to a deep social crisis.
Communitarian philosophy offers an alterna-
tive to the idea of consumer strategy. This
idea sees the  community as a form of imple-
mentation of solidarity and common good.
Community is social, moral and ethical entity,
able to withstand interpersonal ties and limit
individual needs. The author argues that
communitarian strategy can overcome nega-
tive effects of consumerization of the society.

The article discusses the phenomenon of social escapism, developing in connection with virtualization of human being. Its distribution
accompanied by the transformation of subjective human relationship to reality and to the penetration of modern information and
mmunication technologies in everyday life. The article includes description of this phenomenon and comparison of its forms in different
cial contexts. The paper presents an analysis of the phenomenon of social escapism, called «hikikomori», which exists in Japanese
ciety and has a tendency to expand the number of individuals whose behavior is characterized by extreme social escapism and sociopathy.
ansformation of social reality occurs in close association with the level of economic development, when there are formed the conditions of
tonomous existence for a large number of people not participating in the social and economic reproduction. The increasing development
informatization of everyday life creates the conditions for weakening or rupture of real social interactions. It is argued that the study of
e phenomenon of social escapism gives the opportunity to identify and adequately explicate the latent characteristics of human existence
the era of progressive autonomy and fragmentation of the whole being. The relevance of philosophical methodology of the study of this
enomenon allows explicating its causes and finding ways to overcome the negative effects of its development.

The article examines the philosophical concept of social community R. Nisbet. Demonstrates the relevance of the methodology developed by American scientists. The substantiation of the idea that the community is an essential form of social existence, mediating the interaction of the individual and large-scale social structures. Nisbet describes demonstration origins decline ideas and social practices in the community of philosophical and social attitudes Nouveau era. However, the community is not only as a form of existence that existed in the past and lost, but as actual social form, continues to define identity and developing. Feature of Russian society at the present stage of development is characterized by weakness of community structures and the decline of social trust. This is the reason not only social, but also economic and political problems. Adoption of the community and voluntary association of individuals for sharing a common goal is not only a prerequisite for sustainable social development, but also a prerequisite for an effective morality.

It is widely known that the Good is the object of classical philosophical speculation. Such great philosophers as Plato and Aristotle are discussing the Good in own treatises. Christian theological tradition speaks about Good as the name of God and as the one of the transcendentals (most common properties) of being. Metaphysical frame of Christian thought, which is on strictly opposition to contemporary secular styles of social and moral thought, presuppose relations between transcendent and immanent realities. Because of it manifestations of the Good are necessary ambivalent. First aspect of the Good is transcendent unity. For not being aggregate of individual goods Good needs to be other in the ontological sense. Thus the Good have transcendent nature, which is beyond any particular good. On the other hand, if the Good once is a source and goal of human nature, it necessary is ground of all reality. Second aspect of the Good is relationality. The Good is not only transcendent source of all, it is also is cause of inner moving and goal of human nature. We can detect such passion of self-disclosure in all kinds of human activities: in science, social and communitarian relations, family, religious life and so on. Such understanding of the Good as achieved in the relations presupposes specific kind of sociality which can named «personalistic communitarianism». Our intention is to discuss such social ontology, which is realize own structure and achieve goals in dynamic participation to the Good.

The main motive for writing this book was the author’s conviction that divine trinitarian love is the truth of reality. The being of creation, acquired by him as a radiant gift of beauty, truth and good, likewise indicates the generosity and perfection of the infinite transcendental source - the triune God. Joy, freedom, enjoyment and fullness of being, recognition of the differentness and positivity of differences, so necessary for the modern world, are born in active contemplation and existential involvement in Trinitarian life.