Shokhin, Vladimir Kirillovich

Born May 3, 1951 in Moscow ^{[1] [5]} . Father - philosopher Kirill Vladimirovich Shokhin .

In 1974 he graduated from the Faculty of Philosophy of Moscow State University named after M.V. Lomonosov . ^{[1] [2] [4] [5]}

In 1981, at the Institute of Oriental Studies of the Academy of Sciences of the USSR, under the scientific supervision of V. S. Sementsov, he defended a dissertation for the degree of candidate of historical sciences on the topic “Source-study problems of studying the history of Sankhya: (ancient period)” (specialty 07.00.09 - historiography and source study). ^{[1] [6]}

In 1974 - 1986 - researcher at the Institute of Oriental Studies of the USSR Academy of Sciences . ^{[4] [5]}

Since 1986, he has been a senior research fellow , and since 1997, a senior fellow at the Institute of Philosophy of the Russian Academy of Sciences . ^{[4] [5]}

In 1991, at the Institute of Philosophy of the Russian Academy of Sciences, he defended his dissertation for the degree of Doctor of Philosophy on the topic “Historical and Philosophical Process in India: The Initial Period” (specialty 09.00.03 - History of Philosophy). The official opponents are Academician of the Academy of Sciences of the USSR, Doctor of Historical Sciences, Professor G. M. Bongard-Levin , Doctor of Philosophy, Professor A. N. Chanyshev and Doctor of Philosophy V. G. Burov . The leading organization is the Institute of Oriental Studies of the USSR Academy of Sciences ^{[2] [4] [5] [7]} .

Since 2003, head of the department of metaphysics and comparative theology of the philosophical faculty of the State Academic University of Humanities . ^[5]

Since 2005 - Head of the Department of Philosophy of Religion, Institute of Philosophy of the Russian Academy of Sciences . ^{[2] [5] [8]}

From January 2010 to January 2011 - Head of the Department of History and Theory of World Culture of the Philosophy Faculty of Moscow State University. M.V. Lomonosov. ^[5]

The author of more than 600 publications (including encyclopedic articles). ^[5]

He gives the following lecture courses ^[2] :

• "Introduction to Comparative Theology" ( GAUGN ).
• "Introduction to Comparative Theology" ( Moscow State University ).
• "Introduction to the philosophy of culture" ( Moscow State University ).

He taught axiology at the Russian Orthodox University of St. John the Theologian ^[9]

He conducted a number of research projects under grants of the Russian Foundation for Basic Research and the Russian Humanitarian Science Fund

• Stratification of reality in the history of philosophy. Grant RHF, 2001, No. 01-03-00366a. ^[2]
• "Value" as a category of European culture. Grant of the RFBR, 2002, No. 02-06-80069a. ^[2]
• Indian philosophy (beginning - II century A.D.). Grant of the RHF, 2003, No. 03-03-00378.
• Categorical systems of Indian metaphysics. Grant of the RHF, 2004, No. 04-03-00216a. ^[2]
• The philosophical theism of India: from its origins to the Nyayakusumanjali Udayana (XI century). Grant of the RHF, 2007, No. 0703-00652.
• Agatology: history and theory. Grant of the RHF, 2013, No. 13-03-00035.
• “Metaphysics in the intercultural space” (head of the inter-institutional project). Grant of the RHF, 2015, No. 15-03-00211.

In his works, Vladimir Kirillovich introduced a new periodization of the history of Indian philosophy. Relying on the Sanskrit and Pali primary sources and the methodology of the general concept of philosophy as a theoretical reflection used in the study of existing, proper and cognition itself, that is, on criticism of judgments ( dialectics ) and systematization of concepts ( analyst ), he described the history of the early period of Indian philosophy. ^{[2] [4] [5]}

In the study, V.K. Shokhin proceeds from the fact that not only philosophical texts, but also the way of their interpretation are important for determining the boundaries of philosophy in any culture. Thus, the historical beginning of Indian philosophy does not arise in the cosmogonic hymns of the Vedas and not even with the esoteric speculations of the Upanishads , as is considered accepted in indology, but from the middle of the 1st millennium BC. e., when pro et contra is emerging in the culture of India, the opinions of “dissenters” and “traditionalists” clash, ericism and sophistry appear. ^{[2] [4] [5]}

V.K.Shokhin found out that the discussion between various Indian philosophical schools, as well as its expression in the form of a classical commentary, which was the main genre of Indian philosophical literature, throughout its subsequent history is the original core of Indian philosophical discourse, which in turn historically goes back to the verbal agon of the ceremonial participants and the discussions of ancient ritualists and linguists. ^{[2] [4] [5]}

The construction of philosophical discourse in the form of dialogues is also decisive for the Indian polynomial syllogism itself , and its extra members are comprehended through its inductive character, and to a greater extent through the consideration of syllogism as a dialogue between the speaker and his opponent, as well as an appeal to the audience. Emphasis is placed on the importance of distinguishing the final provisions of philosophical comparative studies both for the historian of philosophy, since related meta-historical archetypes are revealed, as well as for the modern philosopher-practitioner who is now capable of proving or stratifying Indian theories of levels of nonexistence and unreality. ^{[2] [4] [5]}

In a general philosophical examination of research subjects, V.K. Shokhin tried to clarify close, but not identical, philosophical concepts like axiology (the doctrine of values) and agatology (the doctrine of benefits), the use of which earlier in the corresponding historical and philosophical material led to blurring of boundaries. ^{[2] [4] [5]}

The interests of V.K. Shokhin in the field of ethics are directed towards meta-ethical categories. Regarding the theoretical constructions about the beings that have taken place throughout the whole history of philosophy, V. K. Shokhin considers it legitimate (as opposed to Edmund Husserl and Martin Heidegger ) to distinguish between philosophical concepts such as the “ontology of being” and the “ontology of reality” when measuring existing on the basis of comparisons of ontological verticals. In the “ontology of being” (non-transcendental) the hierarchization of the degrees of being (a vivid example of the so-called “pyramid” of Porfiry , the top of which is the higher genera of being , and the foot is the lower species) is carried out with the elimination of the cognizing subject itself, and in the “ontology of reality” ( transcendental) ordering of its levels (a classic example - Kant's distinction between things in themselves , objects of ordinary and illusory experience) is arranged in relation to the subject, and therefore, it takes into account the variety of imaginative objects (arts images, a copper mountain, a round square, etc.) that have no meaning for the first ontology. Similarly, V.K. Shokhin proposes to distinguish between frequently confused concepts of preferences, benefits and values, which, upon careful consideration, are located at different levels of the scale of significance, and therefore should be separated from the components of the scale of intentions (tasks, goals and projects, etc.) , and they cannot be equated with universal human needs at all, because in contrast to them, values ​​are not just intersubjective , but entirely subjective, and any person can have “other people's values”, just like being born or dying for someone else. ^{[2] [4] [5]}

In the field of the sciences of religion and the “sciences of the spirit,” Shokhin insists on a clear demarcation of the philosophy of religion and philosophical theology , they are identified in the analytical and, more recently, European-continental tradition, suggesting that there is a place between the philosophy of religion and philosophy in religion remoteness is no less than, for example, between the development of science of science and science itself. ^{[2] [4] [5]}

In the lecture course currently being read, Introduction to the Philosophy of Culture, he draws attention to the unhurriedness of the formation of the autoreflection of “cultural philosophical Mr. Jourdain ” and the complexity of the historical composition of the modern concept of culture . ^{[2] [4] [5]}

A significant influence on Shokhin was exerted by one of the founders of the Russian school of Buddhism, F. I. Shcherbatskaya , about whom Shokhin also wrote the book "Shcherbatskaya and his comparative philosophy" ^[10] .

On May 23-30, 1979 V.K.Shokhin took part in the IV World Sanskrit Congress of the International Association of Sanskritological Studies in Weimar (GDR).

On January 3–9, 1997 V.K.Shokhin took part in the X World Congress of Sanskritology of the International Association of Sanskritological Studies in Bangalore (India).

December 28 - January 2, 2001 V.K. Shokhin took part in the Platinum anniversary of the Indian Philosophical Congress in Delhi (India).

February 1, 2001 V.K.Shokhin took part in the philosophical and theological seminar "Science and Religion" held in the Section of Philosophy, Sociology, Psychology and Law of the Institute of Philosophy of the Russian Academy of Sciences. ^[eleven]

On June 6–9, 2001, V.K. Shokhin took part in the Holy Trinity international conference at the Holy Danilov Monastery in Moscow.

May 16-17, 2002 V.K. Shokhin took part in the seminar “Methodology of Comparative Studies in the History of Philosophy” in Svsetlogorsk (Kaliningrad Region).

June 5–7, 2002 V.K. Shokhin took part in the international conference “Moral Philosophy in a Plural Cultural Context” at the Institute of Philosophy of the Russian Academy of Sciences.

January 30 - February 1, 2003 V. K. Shokhin took part in the international conference "Cosmology and Theology" at the University of Notre Dame, pc. Indiana (USA).

May 23, 2003 V.K.Shokhin was invited to a meeting at the intellectual club "Catechon" Arkady Mahler . ^[12]

May 24–28, 2004 V.K.Shokhin took part in the International Congress dedicated to the 280th anniversary of the birth of Immanuel Kant at the Institute of Philosophy.

On June 6–9, 2005 V.K.Shokhin took part in the international conference “The Problem of Evil and Theodicy” at the Institute of Philosophy of the Russian Academy of Sciences.

May 30 - June 4, 2006 V.K.Shokhin took part in the international conference “Faith and Knowledge in the Context of Cultural Dialogue” at the Institute of Philosophy of the Russian Academy of Sciences.

April 23-24, 2007 V.K. Shokhin took part in the European Conference “Religious Dimension of Intercultural Dialogue” (San Marino).

November 6-8, 2008 participated in the international conference "Science and Human Nature: Russian and Western Perspectives" at Baylor University, pc. Texas (USA).

March 6–9, 2010 V.K.Shokhin participated in the First Congress on Asian Philosophy in Delhi (India).

June 1-3, 2010 V.K.Shokhin was the organizer of the international conference "Philosophical Theology and Christian Tradition: Russian and Western Perspectives"; June 27-29, 2011 V.K.Shokhin participated in the international conference "Philosophy of Religion in the XXI Century" in Krakow (Poland).

February 25, 2012 V.K.Shokhin took part in the round table “Correlation of Science and Faith”, which took place as part of the XX International Christmas Educational Readings. ^[13]

May 25—26, 2012 V.K.Shokhin participated in the international conference "Ethics and Challenges of Secularism: Russian and Western Perspectives" at the University of Notre Dame, pc. Indiana (USA).

May 22-24, 2014 V.K.Shokhin was the organizer of the international conference “Philosophy and Mystical Experience: Modern Approaches and Historical Contexts” at the Institute of Philosophy of the Russian Academy of Sciences.

In 2008, B. I. Zagumenov, Ph.D. in Philosophy, Editor-in-Chief of the Karma Yeshe Paldron Foundation, described Shokhin’s books as scientific, rational, in some cases containing unnecessary Latin words in the journal Buddhism of Russia . Shokhin’s book “Schools of Indian Philosophy ...” (2004) Zagumlennov described as “boring”. In addition, Zagumyonnov expressed the opinion that the fact that Shokhin is Orthodox directly impairs the objectivity of his work in the field of oriental religions. Zagumyonnov also negatively described Shokhin's assistance to Protodeacon Andrei Kuraev , for example, as an addition to his books with his afterwords. ^[fourteen]

In 2009, the philosopher and orientalist M. T. Stepanyants, in the preface to “Indian Philosophy: Encyclopedia”, noted that in the preparation of this publication V. K. Shokhin and V. G. Lysenko provided “invaluable scientific and consulting assistance” ^[15] .

In 2011, Candidate of Historical Sciences A. S. Fetisov, highlighting two approaches to analyzing the development of the religious situation in Russia - representatives of “the religious organizations themselves (mainly Orthodox) concerned about the fate of their faiths” and the second group includes representatives of “academic science, researchers ", Puts Shokhin on a par with" typical authors of the first direction " ^[16] .

In 2012, P. B. Mikhailov , Candidate of Philosophy, Associate Professor and Head of the Department of Systematic Theology and Pathology of the Theological Faculty of the Orthodox St. Tikhon Humanitarian University , in his review of the monographs “Introduction to the Philosophy of Religion” and “Philosophy of Religion and its Historical Forms” noted that “The famous domestic philosopher V.K. Shokhin inaugurated a new area of ​​philosophical research in Russia - the philosophy of religion , understood as a philosophical study of the phenomena of religious thought and religious facts about experience, ”and also pointed to the“ fundamental value of the work done by V.K. Shokhin in introducing in the domestic scientific context an actually new section of humanitarian research, opening up a vast and promising space for further achievements of philosophical knowledge ”. ^[17]

In 2012, reviewers M. I. Vorobyova-Desyatovskaya , Doctor of Historical Sciences and Orientalist , and E. P. Ostrovskaya, Doctor of Philosophy and UNESCO Professor, examining Shokhin’s article “Tipitaka” in the encyclopedia “Philosophy of Buddhism”, indicate that it contains an “obscure statement »About" traditions "instead of information about Tripitaka. Reviewers also criticize Shokhin's article “Abhidharmakosha” in the same encyclopedia, finding it unsuccessful ^[18] .

Translations

Монографии

Статьи

in Russian

in English

in German

• W. Schokhin. Die Geschichte der Geschichte der Philosophie und die Modernität der modernen Welt // Wiener Zeitschrift fűr Philosophie, 1993, Bd. XXV, S. 199—214;
• Shokhin VK Tetens und Kant vom «absoluten Wert» // Kant im Spiegel der russischen Kantforschung heute. / Herausg. Von N. Motroschilova und N. Hinske. — Stuttgart-Cannstatt, 2007. — S. 127—143.

in French

• V.Shokhin. La philosophie de religion, un nouveau domaine de la philosophie russe // Diogène, 2008, Julliet, t. 223, p.58-74;

in Italian

• V. Schokhin. Solov'ev e la philosophia Indiana // Quaderni Augusto Del Noce 2010. Comp.da G.Riconda, G.Cuozzo, E.Randone. Lungro di Cosenza, 2010. P. 471—492.

Энциклопедии

Большая Российская энциклопедия

New Philosophical Encyclopedia

Orthodox Encyclopedia

• Шохин В. К. Виджняна // Православная энциклопедия . — М. : Церковно-научный центр «Православная энциклопедия» , 2004. — Т. VIII : « Вероучение — Владимиро-Волынская епархия ». — С. 120. — 752 с. - 39,000 copies. — ISBN 5-89572-014-5 .

Философия буддизма. Энциклопедия

Articles

• Шохин В. К. Восстановление «внутреннего человека» // « Фома ». — 2007. — № 3. — С. 25-26.
• Шохин В. К. Безответственное приглашение к серьезному разговору // « Фома », 2007. — № 9. — С. 32-40.
• Шохин В. К. Тайна искупления и Таинство покаяния: несколько небогословских рассуждений // Богослов.ru , 16.11.2010 г.
• Шохин В. К. Образ философа и философии в России и Индии: параллели и контрасты // Runivers.ru — Россия в подлиннике, 04.12.10

Interview

• Иеромонах Адриан (Пашин) В. К. Шохин: «Не за горами то время, когда в Европе принадлежность к христианству будет препятствием для занимания определенных должностей, когда представители других религий будут с помощью государственных органов определять, кого можно рукополагать в христианские священники, а кого нет» // Богослов.ru , 25.06.2009 г.
• Протоиерей Павел (Великанов) Воцерковление — путь принятия или снятия ответственности? (видеоинтервью взятое в рамках Международной богословской конференции «Жизнь во Христе: христианская нравственность, аскетическое предание Церкви и вызовы современной эпохи».) // Богослов.ru ,11.04.2011 г.