Abstract: The object of the study is the Tyumen ethical and philosophical intellectual tradition, whose representatives are F. A. Selivanov, V.I. Bakshtanovsky, Yu. M. Fedorov, M. G. Ganopolsky, etc. The subject of the research is the history and conceptual framework of the Tyumen ethical and philosophical intellectual tradition. The introduction substantiates the research positions: – the problem is formulated, the essence of which is the lack of research on regional intellectual traditions of Russia; – the concepts of "intellectual tradition" and "research tradition" are divorced; – the purpose of the study is determined: the study of the history and conceptual framework of the Tyumen ethical and philosophical tradition, the constitution a specific field of research is the study of Russian regional intellectual traditions; – the theoretical and methodological apparatus of research is positioned, which is based on approaches and methods inherent in such an interdisciplinary research direction as Intellectual History, which is relevant in modern Russian science. The novelty of the research lies in the fact that it attempts to constitute a specific field of research – the study of Russian regional intellectual traditions. The first part of the article examines the history of the formation of the Tyumen ethical and philosophical tradition, analyzes the special moral situation associated with the industrial development of the Siberian North that developed in the Tyumen region in the second half of the XX century, which brought this intellectual tradition to life. The second part of the article explicates the key ideas that make up the conceptual framework of the Tyumen ethical and philosophical intellectual tradition (personalism, rationalism, praxeologism), reveals the specifics of understanding these ideas by its representatives. In conclusion, it is argued that the study of regional intellectual traditions contributes to the expansion of existing ideas about the intellectual potential of Russia, about the points of growth of the human capital of our country. Such studies are especially important for the Tyumen region, as they demonstrate that this region is rich not only in material (natural), but also in intellectual resources.

Keywords: regional intellectual culture, dialogism, praxeologism, rationalism, personalism, research tradition, intellectual tradition, moral, ethics, intellectual history

Abstract: This article analyzes the works of A. V. Kartashev not as a historian, but as a Christian theologian. In the attempt to determine the sources of theological views of A. V. Kartashev on the Chalcedonian Definition, the author established his ideological connection with V. S. Solovyov. The analysis of general religious ideas of V. S. Solovyov and A. V. Kartashev underlines particular importance of the idea of divine-humanity for the latter. Analyzing Kartashev's reflections on the Chalcedonian Definition, the author distinguishes the three theological directions in his interpretation: doctrine of the Church, doctrine of Ecumenical Councils, and doctrine of Biblical Revelation. The heritage of the prominent A. V. Kartashev, namely his works on the history of the Church, currently enjoy great popularity.  However, there are yet no critical studies on most of the theological views of A. V. Kartashev, as well as the research of the origin of these ideas. A detailed analysis of each vector of comprehending divine-humanity in the texts of the theologian reveals contradiction of the views of A. V. Kartashev to the patristic Orthodox theology. It is demonstrated that leaning on the interpretation of the Chalcedonian Definition of V. S. Solovyov, A. V. Kartashev developed the ideas that contradict the doctrine of the Orthodox Church. In his works, the author introduced and proliferated the new Christian theology, which replaced previous traditional foundations of the Orthodox theology. The acquired results contribute to further critical studies of the works of A. V. Kartashev.

Keywords: Theodore of Mopsuestia, Nestorianism, Patristic theology, Chalcedonian formula, Ecumenical Councils, God-manhood, Russian religious philosophy, Inspiration of Bible, Old Testament Biblical criticism, Biblical studies

Abstract: This article determines the fundamental principles of the models of the Cosmos of Pythagoras of Samos (c. 570 – 500 BC) and Philolaus of Croton (c. 470 – c. 388 BC). The perception of Cosmos as “beauty” and “harmony” – one of the basic characteristics of Pythagorean approach towards cognition of the world; it “interweaves” with the rational perception of reality. The harmony of beauty is transformed into the harmony of numerical relations. The achievements of Pythagoreans, subsequently become one of the foundations of Plato's astronomical texts, who describes cosmology as exact scientific discipline. Nicolaus Copernicus resorts to Philolaus as his major predecessor. This article is first to analyze the symbolic elements of Philolaus’ model of Cosmos from the perspective of modern scientific knowledge. Based on the conducted analysis, the author advances a hypothesis on the noematic nature of the elements of Philolaus’ model of Cosmos, as well as indicates the significance of transposing the methods of practical geometry onto the theoretical fields of “celestial” space, independent from the direct measurements. The article describes the key principles of the model of the universe of Pythagoras of Samos and Philolaus of Croton; discusses reconstruction of Philolaus’ model of Cosmos by Ivan Nikolaevich Veselovsky and Sergey Viktorovich Zhitomirsky. Analysis is conducted on the continuity of the principles of the models of Cosmos of Philolaus and Nicolaus Copernicus.

Keywords: Hestia, Olympus, Central fire, Antichthon, cosmological models, Cosmos, Philolaus, Pythagoras, Platonic Solids, Regular polyhedra

Abstract: The subject of this research is the reception of I. Kant's theory of space and time in the theory of cognition of V. D. Kudryavtsev-Platonov (hereinafter Kudryavtsev). In his theory of cognition, Kudryavtsev not only engages into an indirect dispute with the German philosopher and criticized his point of views, but also used a number of his ideas, namely from the theory of space and time. The relevance of this article is substantiated by the fact that the problem of reception of Kantian ideas in Kudryavtsev's philosophy has not been fully developed. The goal of this research is to determine the specificity of perception of Kantian theory of space and time in the analogous theory of Kudryavtsev. For achieving this goal, the author employed conceptual-analytical, system-structural and comparative methods, as well as the method of historical reconstruction. The scientific novelty lies in elucidation of the nature of reception of gnoseological ideas of I. Kant in the philosophy of V. D. Kudryavtsev. The author outlines the positions of Kantian theory of space and time that were borrowed by Kudryavtsev: 1) space and time have an a priori nature, i.e. they are universal and necessary non-empirical forms of sensory cognition; 2) at the same time, they are conditions of sensory experience. Kudryavtsev also follows Kant in division of reality into phenomena and things-in-themselves, but does not agree with uncognizability of the things-in-themselves. Such divergence is associated with the objective meaning of space and time, which Kudryavtsev insists on, while Kant underlines their subjective meaning alone. In conclusion, it is emphasized that Kudryavtsev formulates his theory of space and time leaning on Kantian apriorism. Kudryavtsev simultaneously agrees with Kant's definitions of space and time and denies Kant's conclusions on their subjective nature.

Keywords: experience, things in themselves, phenomena, a priori, time, space, Kudryavtsev-Platonov, Kant, cognition, sensibility

Abstract: This article discusses the problem of imagination as a holistic phenomenon of cognition based on the concept of corporeality of mind. Imagination becomes an instrument for enactive subject – object interaction. They complement and revive each other in the activity of cognition and self-cognition. Imagination is a generative model of cyclical interaction between the subject and object in junction of the image and action. Imagination is a moment of visual culture, a means of shaping thoughts and feelings in the optical coherence of mental actions in the reproduction of the picture, scenic manifestations of the material in mental life of a person, interpretation of the imagery-symbolic language and action. Imagination creates the space of the game of feelings, mind, and body in the context of cognitive engagement of a person. The most vivid manifestation as a phenomenon of cognition imagination acquires in the practice of psychoanalysis. The scientific novelty of this work consists in the following statement: psychoanalytic description interprets imagination in realization of the image through body and mind. The article employs the method of enactive construction of knowledge, visualization and psychoanalytic description, which demonstrates imagination as an integrative dimension of a human, optically harmonizes body, thought, and external environment of a person. The article underlines the role of metaphors, transformation, and paradoxicality, which indicate the degree of depiction of the image through integration of the corporeal, social and imaginable in a circular, cyclical dependence. Imagination creates the syntheses of these dimensions in a “paradoxical system”, translation of the fiction into symbolic language, and symbolic substantiations of the living experience of a cognizing being. Imagination is the organic development of human nature. The interactant appears to be an external environment and part of the human organization that creates him through the living experience of cognition and self-cognition.

Keywords: metaphor, psychoanalytic description, visualization, bodily mind, enactive interaction, image, imagination, symbol, paradoxical system, transformed form