Reception paradigms of L. P. Karsavin’s philosophy in German studies
Abstract
The author focuses on the communication between philosophical cultures as a form of intercultural communication to conclude that it is a polylogue. It is shown that the leading role is played here by a historian of philosophy who can either arouse or block the interest to a philosopher. S. L. Frank’s ideas help the author to stress that the traditional intercultural communication Ours–Alien dichotomy can be transformed into that of Ours–Other. Thus, the goal of intercultural philosophy communication is seen in the overcoming of the ontological alienation between its participants to achieve the state of I–You-relationship, when the Other becomes to feel belonging to the culture he studies and at the same time keeps his otherness. G. A. Wetter’s interpretation of Karsavin’s philosophical works is analyzed to prove that a historian of philosophy is able to deeply understand the ideas of a philosopher living in different cultural and religious environment. The author argues that considering Karsavin’s personalism in the paradigm of Christian humanism can make his works more interesting for European scholars. Treating Karsavin’s metaphysics as a justification for Eurasianism (Julia Melikh) makes it possible to consider his position as part of actual European philosophy. It is concluded that in order to achieve the goal of intercultural philosophy communication historians of philosophy should thoroughly understand their own culture and that of the philosopher studied.
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