socofpowerСоциология властиSociology of Power2074-04922413-144XThe Russian Presidential Academy of National Economy and Public Administration10.22394/2074-0492-2023-1-93-117socofpower-121Research ArticleСТАТЬИARTICLESК социальной философии геноцидовTowards a Social Philosophy of Genocidehttps://orcid.org/0000-0003-3703-9884АрхиповА. О.ArkhipovA. O.

Архипов Александр Олегович — студент бакалавриата философии НИУ ВШЭ.

Москва

Alexander O. Arkhipov — philosophy undergraduate student at HSE University.

Moscow

aoarkhipov_1@edu.hse.ruНациональный исследовательский университет «Высшая школа экономики»РоссияHSE UniversityRussian Federation20230702202335193117Copyright © Архипов А.О., 20232023Архипов А.О.Arkhipov A.O.This work is licensed under a Creative Commons Attribution 4.0 License.https://socofpower.ranepa.ru/jour/article/view/121

В первой части автор проводит работу по определению и прояснению трех отличительных для социальной философии геноцидов категорий: цели, предмета и метода. Прояснение этих категорий дает содержательное представление о социальной философии геноцидов и позволяет провести различие между философскими исследованиями геноцида и, с одной стороны, научными объективациями этого феномена, а с другой стороны, другими философскими дисциплинами, опирающимися на эмпирический материал геноцидов. Утверждается, что предмет социальной философии геноцидов составляет определение геноцида и эпистемически проблемное в геноцидах; цель этой дисциплины состоит в предотвращении геноцидов посредством критики предшествующих принятию решений детерминант (предрассудков); метод социальной философии геноцидов составляет параллаксное видение и критическая установка на поиск «темного» в модерне. Каждая из тематизированных категорий определяет социальную философию геноцидов как самостоятельную дисциплину, отличную благодаря предмету от научных объективаций геноцида, благодаря методу и цели — от объективации геноцида моральной философией и философией религии. В заключение первой части дается краткая дефиниция дисциплины: социальная философия геноцидов — это кластер критических философских исследований, рассматривающих эпистемически проблемное в геноцидах, определение геноцида, причины геноцида, имеющих целью посредством критической рефлексии предотвращение геноцидов. Во второй части автор фиксирует методологические проблемы исследований в рамках социальной философии геноцидов и предлагает программу этой дисциплины, состоящую из трех проектов: генеалогии геноцидов, исследований премодерновых геноцидов и составления каталога семейных сходств геноцидов.

In the first part of this paper, the author proceeds to identify and clarify three categories that are distinctive for the social philosophy of genocides: aim, subject, and method. The clarification of these categories makes meaningful the social philosophy of genocides. This makes it possible to distinguish between the social philosophy of genocides — and the scientific objectification of this phenomenon — and the social philosophy of genocide — alongside other philosophical disciplines — using the empirical material of genocides. It is argued that the subject of the social philosophy of genocides is the definition of genocide and the epistemically problematic in genocides; the aim of this discipline is to prevent genocides by criticizing the determinants (pre-reasons) that precede decision-making; the method of social philosophy of genocides is a parallax vision and a critical attitude towards the search for the "dark" in modernity. Each of the thematized categories defines the social philosophy of genocide as an independent discipline, distinct through its subject from scientific objectivations of genocide and through its method and aim from objectivations of genocide by moral philosophy and philosophy of religion. The first part concludes with a brief definition of the discipline: the social philosophy of genocides is a cluster of critical philosophical studies which examine the epistemically problematic in genocides, the definition of genocide, the causes of genocide, with the aim of preventing genocides through critical reflection. In the second part, the author situates the methodological problems of the research within the social philosophy of genocides and proposes a program of this discipline consisting of three projects: genealogy of genocides, studies of pre-modern genocides, and a catalogue of family resemblances of genocides.

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The authors declare that there are no conflicts of interest present.