Philosophical Disintegration and a Chance of Practical Philosophy

The author interprets such an important regularity that while "philosophies of whatever one likes" (up to philosophies of work and recreation, dance and sport, sex and covenants, etc.) are acquiring unlimited "legalization", self-reflexion of philosophy survives the profoundest crisis these days. He calls it the paradox of the obstinate growth of trees as simultaneous with felling. Incremental deterioration of the very interest for mapping philosophy which had been regarded as a very important vocation of a philosopher from Antiquity up to later Moderniy is regarded as the mostly brute indication on this state of affairs, and various modes of irrationality in its division into the main fields (both in analytic and continental milieux) are demonstrated. While acknowledging that it is already impossible to offer a good general classification of philosophical disciplines whose overall scope of subjects approaches to infinity the author believes it possible to escape at least practical philosophy (the correlate of theoretical philosophy) which has had a sufficienty concentrated list of the main disciplines from Aristotle's epoch. He suggests a renovation of its list as well as also the substitution of the Aristotelean "governing science" (Phi rho chi iota tau epsilon kappa tau omicron nu iota kappa eta) as practical judiciousness (phi rho omicron nu eta sigma iota sigma pi rho alpha kappa tau iota kappa eta) by agathological teleology whose subject could be human goal-setting in the context of good-setting. As a support from the outside the author attaches Indian scheme of human goals (purusarthah) and an opinion of the Dharmasastras that human goals themselves can be justified by their participation in the good.