Bibliographic record
Abstract
The cultural movement known as “humanism” has unfortunately not received a clear and careful definition. Historians and philosophers have lumped together their various understandings of outlooks that stress the value and importance of human life under the collective term “humanism.” This essay sets out to contrast, in particular, three types of humanism, all of which attracted attention at overlapping times in Imperial Russia and then the Soviet Union. The youngest of the three, Marxist humanism, stemmed from late Soviet-era philosophers, who advocated the idea that the human individual as such had a timeless intrinsic value. A second form of humanism, Christian humanism, emerged slowly in nineteenth-century Russia under the influence of Slavophilism. The Slavophiles with a deep sense of religiosity rooted in an understanding of the Church Fathers. They rejected the role of reason in evaluating moral choices, relying on faith to reveal objective moral laws and rules. Their form of Christian humanism lay in a commitment to justice and respect for all human beings. However, the arguably most historically significant Christian humanist in this era was Vladimir S. Solovyov, who went on to combine influences from Slavophilism and the third type of humanism, Kantian humanism. This third type of humanism professedly relied on reason alone, not metaphysical foundations. Solovyov, however, ultimately grounded his moral doctrine in a highly metaphysical all-unity, which he saw as Reason — note the capital “R” — with human civilisation historically unfolding towards a Kingdom of God on Earth. There were other notable advocates of a Kantian humanism in Imperial Russia, but one that cannot be forgotten is Boris N. Chicherin, who combined Kantian morality with a distinct favouring of Hegelianism. What emerges most strongly in the repeated attempts to construct a humanistic ethics in late Imperial Russia and into the Soviet period is that Kant’s powerful and pervasive philosophical presence could not be ignored.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.003 | 0.002 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.004 | 0.017 |
| Scholarly communication | 0.004 | 0.001 |
| Open science | 0.000 | 0.002 |
| Research integrity | 0.002 | 0.003 |
| Insufficient payload (model declined to judge) | 0.000 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".