Стаття присвячена розгляду метафізичних підстав етики добра. У якості феномена, природа якого є трансцендентною, добро розкриває себе в двох проективних оптиках. Йдеться з одного боку, про онтологічні аспекти етики добра, що виступає як модус спільного буття. З іншого, про релевантність доброчинної природи людини принципам етики добра. Таким чином, добро складає основу, вихідний операційний модус спів-буття. Феномен володіє об’єктивними властивостями і універсальним характером. Іншими словами, добро складає умову, природу порядку самого буття. Цю логіку простежує вже Сократ, ототожнюючи благо, знання і чесноти. (...) Набуваючи статус знання сущого, реального – Істини, яка відкриває людині суть її призначення, вдосконалює і перетворює її особистість, добро-благо є живе знання. Йдеться про духовні знаннях, що відкриваються людині, що пізнає в процесі освоєння навколишнього світу, наповнюють її змістом, надають унікальності. Тобто це живе знання, спрямоване на вдосконалення образу, його духовний розвиток, зростання. А, отже, проекція знання-блага на рівень соціуму виступає механізмом організації та підтримки соціального порядку. Пізнаючи через соціальний контекст етичні принципи добра, людина осягає закони духовного порядку, невід’ємною частиною якого він є, усвідомлює себе реального, унікального, знаходить зв’язок з дійсністю. Реіфікація даних принципів в культурних Універсал відкриває людині навколишній світ як єдиний Цілого, невід’ємною частиною якого є і він сам. За допомогою експлікації смислів, культура «вводить» особистість в складене раніше символіко-комунікативний простір, формуючи здатність до розуміння, з повідомленням, з-участі, в цілому формує орієнтацію на спільність, цілісність соціальних відносин. Саме в цій перспективі відкриває себе питання благополуччя як принципу влади духовних знань, що реалізується у відповідності людини принципам етики добра. (shrink)

Звернення до феномену іманентності деяких знань про властивості світу – феномену, що зумовлює первинну «метафорику» людського мислення та втілюється у мові – випливає з необхідності пошуку позитивної основи для теорії та практики перекладу, чого не може надати загальний концептуальний спектр постсучасної філософії. Аналіз текстів Жака Дерріда та Вальтера Беньяміна демонструє, що загального позитивного метамовного фундаменту для цих мислителів не існує: у Дерріда спільність означуваного постає у формі «конститувної втрати», а Беньямін мислить у якості універсальної основи реальних мов якусь містичну «позасмислову» (...) фікцію. Але без позитивності загальної основи немає і можливостей для справжнього перекладу. З точки зору Беньяміна та Дерріда, мова являє собою не вмістилище смислів, але поле їхнього безупинного творіння, проте через відсутність єдиного позитивного підґрунття така позиція інспірує потенційно нескінченне та максимально вільне «реконституювання» авторської інтенції. Протиставити ж невиправдано широкому спекулюванню на проблемі неперекладності можна об’єктивні дані сучасних наук, які вивчають мову та мислення. Саме постійне озирання на наявні у нашому розпорядженні відомості про характер роботи «ментального апарату» людини та особливості функціонування знакових систем дозволяє ефективно коригувати спекулятивну нестриманість деяких філософських розробок проблематики перекладу. (shrink)

The article is devoted to the study of electronic culture as a new phenomenon of the information age, as a special sphere of human activity associated with the creation of digital objects, the simulations of objects of “living” culture, virtual spaces and processes. The concept of “electronic culture” is explained in comparison with relative (but not identical) to it terms, such as cyber culture, Internet culture, online culture, digital culture, etc. The purpose of this study is to identify the internal (...) structure of electronic culture as a system of various information phenomena and processes, to examine the relations between them and their general characteristics as part of a single whole. The electronic culture is reviewed as a system of elements which are in different ways described by researchers in the modern social sciences and humanities. The author systematizes the main methodological approaches to the study of electronic culture and reveals meanings and connotations of the concept of electronic culture in various scientific discourses. The novelty of the study is associated with the modeling the structure of electronic culture from the perspective of existential-axiological analysis, with the identification of its key elements and the relations between them. A new typology of electronic culture objects of various nature is proposed: anthropological, ontological, social, communicative, existential, etc. The research describes various phenomena of information space as a general system, defines the basic concepts of electronic culture, developing in recent decades in the social sciences and humanities. (shrink)

Starting from the Age of Enlightenment, a person’s ability of self-improvement, or perfectibility, is usually seen as a fundamental human feature. However, this term, introduced into the philosophical vocabulary by J.-J. Rousseau, gradually acquired additional meaning – largely due to the works of N. de Condorcet, T. Malthus and C. Darwin. Owing to perfectibility, human beings are not only able to work on themselves: by improving their abilities, they are also able to change their environment (both social and natural) and (...) create favorable conditions for their existence. It is no coincidence that perfectibility became the key concept of the idea of social progress proposed by French thinkers in the Age of Enlightenment, despite the fact that later it was criticized, above all, by English authors, who justified its organic and biological nature and gave a different evolutionary interpretation to this concept, without excluding perfectibility from the philosophical vocabulary. In this article, we address the opposition and mutual counterarguments of these two positions. Beyond that, we draw a parallel with some of the ideas of S. Kapitsa, who proved to be not only a critic of Malthusianism but also a direct disciple of Condorcet. In the modern age, the ideas of human self-improvement caused the development of transhumanist movement. Condorcet is more relevant than ever, and today his theory of the progress of the human mind, which influenced the genesis of modern historical science, needs a re-thinking in the newest perspective of improving the mental and physical human nature with the help of modern technologies. (shrink)

As a result of interviews with the students of the psychology department of Bashkir State university the set of everyday conflict situations has been picked up and a new situational judgment test of social intelligence was worked out. The positive correlations between social intelligence and the stability and harmony of relations between university students were discovered. The main purpose of our current investigation was to explore the correlations between the social intelligence of university students and the complementarity of interpersonal relations (...) between them and university teachers. The significant positive correlation between social intelligence and complementarity scores on the affiliation axis of the IMI-C test has been obtained. We may conclude that this fact implies that students with high social intelligence are able to self-control and affiliation in conflict situations. (shrink)

The article is devoted to the well-known Russian public figure and philosopher N. I. Turgenev. For public his name is known primarily as one of the participants in the movement of the Decembrists. However, the scope of its activity is much wider. N. I. Turgenev’s personality insufficiently assessed and covered in Russian historiography. The authors reviewed the pre-revolutionary, Soviet and contemporary works of local scholars on the N. I. Turgenev. On the basis of the analysis of the key works of (...) pre-revolutionary historiography, it is stated that the main approaches to the study of the contribution of N. I. Turgenev in Russian social thought, an assessment of his views on the peasant question were formed during this period. The authors of the article connect the reduction of interest to Turgenev personality in Soviet historiography with his liberal views and aspirations. This fact was not compatible with the official way of the Decembrists created by Soviet historians. The authors note the increased interest to the personality of N. I. Turgenev in the post-Soviet historiography. It is explained in part by increase of the interest to the general problems of society and the development of the Russian state in the nineteenth century, as well as the history of the Decembrist movement. The authors paid attention to the Lotman concept of a special type of behavior characterizing representatives of aristocratic intellectuals. The authors also consider the views of historian V. S. Parsamov on the influence of the French public opinion on the formation of the N. I. Turgenev’s liberal concept. Overall, the authors conclude that, despite the fact that the life and work of N. I. Turgenev largely studied, his findings and assessments on the state of Russian society of the nineteenth century, the factors and the degree of influence on the representatives of the liberation movement in Russia of European political theory, and experience of reforms are not reviewed and require further analysis. (shrink)

The article is devoted to the study of the dynamics of the compatibility of the color designations in the Russian language. The scientific novelty of the study is determined by unexplored valence bonds of color designations in the historical aspect. The relevance of scientific analysis determined a systematic approach to the subject of study, ensures veracity of its results. The work is aimed at identification of trends in the evolution of color designations system of the Russian language through the analysis (...) of the valence bonds of color designations. Two fragments of the lexical-semantic group ‘color‘ in the Russian language of different times were subjected to comparative analysis. The separation of material by centuries is conditioned by its amount and uniqueness. Constitutive method of scientific analysis is historical and comparative. By the analysis of the dynamics of compatibility properties of the color designations, it was revealed that a fundamental role in the development of the color lexical system of the Russian language was played by a group of monovalent and polyvalent color designations. Comparison of the two chronological layers of Russian vocabulary of colors showed a significant increase in number of color terms especially in the group of monovalent words. High word-building activity of monovalent color designations in the history of the language made the group to be ‘the resource base‘ of the color lexical system. When the optimal color designations were selected, ‘insufficient‘ designations consisted the group of archaic members. If the group of monovalent color designations was ‘raw materials‘ for the selection of the most appropriate lexemes, the group of polyvalent color designations formed a stable color dictionary of contemporary Russian language. This word group includes abstract color terms, common words, and words that have undergone specialization of their meaning. The performed analysis of compatibility bonds of color designations in history of Russian language identified trends in the evolution of color lexical system as a whole. It showed that intensification of active generation of words with the color meaning provided with ‘raw material‘ the selection of color designations and the selection and actualization of optimal color designations and their meanings contributed to stabilization of color lexical system. (shrink)

Due to the rapid development in the modern linguistics of anthropocentric and interdisciplinary studies, the idea is gaining ground that languages of the world are examples of various division of the world. The article is devoted to the semantic reconstruction of the cult of the androgynous deity of the Bashkirs on the basis of toponymy and mythology. The study is based on the hypothesis that the collective linguistic consciousness or ‘collective unconsciousness‘ of different cultures and peoples is based on common (...) values, which gives an indication of the universality of mythopoetical thinking of the peoples. The versatility of mythological thinking leads to the creation of typologically similar images related to the general idea. This suggests that the mechanism of cognitive knowledge and explanation of the world in different languages has some common ground. The object of this study are Bashkir hydronyms, the subject of analysis are linguocultural mechanisms of conceptualizing the world. This article is aimed at reconstruction of the archetypal meaning of the mythonym ‘Irgiz‘, which became a hydronym, and to understanding of its origin based on theoretical principles of the relationship between language and thinking, language and myth, the universality of mythopoetic thinking of peoples, on mythological legends of the Bashkirs, and on the data of Bashkortostan’s toponymy. In accordance with the intended purpose, the author attempts to understand the peculiarities of the mythopoetic thinking of the Bashkirs related to the archetype of the ‘river‘, ‘water‘. For this purpose, linguistic facts, ethnographic and folklore materials of the Bashkir and other Turkic peoples, as well as facts of comparative mythology of the peoples of the world were considered, and on this basis an attempt to show the universality of mythopoetic thinking of peoples and to explain the origin of the Bashkir hydronym ‘Irgiz‘ was made. The research was conducted using the methods of linguocultural interpretation, semantic reconstruction, and etymological analysis. Folklore and mythological motives outlined in the paper helped the author to trace the thoughts of primitive human and to conclude that in the mythology of many peoples the belief in the divine essence of water is reflected: water is the source of life, of creation. This idea is incorporated in the name of the mythonym ‘Irgiz‘ rising to the reconstructed abstract deity, symbolizing the idea of combining two elements in one individual, the idea of creation and fertility. (shrink)

We study the logical and methodological aspects of historical and anthropological studies in the twentieth and the beginning of the XXI century.

The article using social-philosophical anticipation, as a logically constructed model of a possible future with a certain confidence level, determining characteristics of the immediate future of religious culture, justifying the application of the basic forecasting principles: objectivity, historicity and development etc. The sources of social forecasting perform systematic public information, which characterizes the development of religious culture. The essence of the religious culture is defined as the human awareness of connection real earthly and the divine world, which is unknown, but (...) very desirable, analyzes the conditions that affect the future of religious culture. The religious culture of the future is determined by trends of liberalization religious doctrines of church organizations and the development stabilization of non-traditional religiosity. The attention of the society again concentrating on the traditional and world religions, but not solved old and new church problems, reducing the quality of traditional religiosity, determines the religious culture as a basis of public contemporary processes. (shrink)

The relevance of the study. In the context of religious and philosophical movements of the «New Age» gained channeling phenomenon – «laying channel», «transmission channel» information from the consciousness that is not in human form, to the individual and humanity as a whole. In the socio-cultural environment of the postmodern channeling reflects the problem of finding extraterrestrial intelligence and to establish contacts with them, this problem has a different projection, important philosophical and anthropological measurements in culture. Investigation of mechanisms of (...) constructing virtual superhuman personalities in the world web is not only of interest for further analysis of the problem of extraterrestrial intelligence, but also to extend subject field of anthropology of the Internet as an important area of philosophical and anthropological studies. The purpose of the study. Analysis of the phenomenon of channeling as a projection of the fundamental problems of life ETI, its representation on the World Wide Web, the impact on the archaism of postmodern culture posing problems meta an-thropological dimensions of existence in the universe of reason and contact with him in the doctrinal grounds channeling. Analysis of research on the problem and its empirical base. Clustered nature of the problem of ETI and channeling its element involves the widespread use of radio astronomy paradigm works carriers solve CETI; work in anthropology Internet; works of researchers of the phenomenon of «New Age». Empirical basis of the study are network resources, as well as texts–representatives created and introduced into circulation by the channelers, their predecessors. Research Methodology. Channeling as an object of research, its network of representation – as a matter of methods involve the use of analytical hermeneutics and archaeographic commenting text fractal logic cluster analysis. The main body. The features of channeling as cultural practices aimed at solving the problem of finding meta an-thropological dimensions of existence in the universe of the mind, as an attempt to resolve the contradiction between the theoretical ideas about extraterrestrial civilizations and the lack of empirically observable, the expected signs of their activities. The analysis of the solutions to the problems being ETI loci, its substrate base forms of activity in the Earth's socio-cultural space that offers channeling. Considered as a complete retrospective of channeling cultural practices that emerged in the western segment of the socio-cultural environment, especially its being presented in the form of postmodern religion, emphasized the role of channeling as an indicator cosmization archaism and modern culture. Scientific novelty. Channeling is one of the sociocultural system reactions on Earth absence of bilateral contacts with the ETC. Studying the mechanisms of constructing virtual superhuman personalities in the global network is one of the directions of further development of subject- thematic field of anthropology of the Internet as an important area of philosophical and anthropological studies. Conclusions. Channeling as a holistic, complex structure phenomenon connects the dynamics of transformation of humanity with establishing contacts with polymorphic ETI. Channeling is one of the sociocultural system reactions on Earth absence of bilateral contacts with the ETC. In the development of channeling manifest fractal effects associated with the reproduction of their previous ideas about the history of ETI. Retrospection channeling as cultural practices show his obedience to the law of the cultural series: a temporary phenomenon in the long-range specific chronotope culture is defined by its inclusion in the actually exist-ing set of genetically related forms. (shrink)

The article is devoted to the problem of the demarcation of social sciences from social philosophy. The author proposes to model the relations between these two disciplines as a continuum instead of binary opposition - a continuum in which certain authors and concepts are located depending on the nature of their statements and the amount of empirical data involved. To illustrate a number of this continuum’s positions and features, the concept of the sacred is brought: emerging in Modern history as (...) a cultural idea, in the turn of the 19th and 20th centuries in the works of French sociologists it becomes an empirical model that describes both the effect of social solidarity and the particular forms of religious existence. However, later, in the College of Sociology and in the works of such thinkers as G. Bataille, R. Caillois, etc., the concept acquires value meanings and becomes socio-philosophical. The absence of a clear boundary between the two statement formats, it makes possible both the “drifting” from one to another over time and the ambiguity of any critics of social science from social philosophy’s position and vice versa. At the same time, the historical “load” of the concept could be discarded in order to use it within the framework of “pure” social science or philosophy. (shrink)

В статті робиться спроба розглянути корпоративну культуру як поле соціального простору. Спираючись на ідеї П. Бурдьє, корпоративну культуру визначено як поле соціального простору, що має комплексний характер і виступає єдністю певних принципів, цінностей, правил поведінки, діяльності, гри членів корпорації і, як наслідок, – складовою стратегії досягнення корпорацією успіху на ринку. Як поле соціального простору корпоративна культура має власну структуру, правила, специфічні закономірності та логіку функціонування. Корпоративна культура є специфічною системою відносин різних субкультур у корпорації, що зумовлені структурно і функціонально.

Мета статті – показати системність філософських поглядів Мартіна Гайдеґґера на підставі дослідження основних методологічних передумов його філософування. Виділяються п’ять таких передумов: уявлення про людину як знак без значення, ідея модусного буття, використання термінів замість наукових понять, звернення та довіра мислителя до поетичних образів і вражаюча сутність мислення. У статті доводиться, що системність поглядів Гайдеггера дозволяє розглядати твори різних періодів його творчості як частини єдиного філософського проекту.

Statistical physics cannot explain why a thermodynamic arrow of time exists, unless one postulates very special and unnatural initial conditions. Yet, we argue that statistical physics can explain why the thermodynamic arrow of time is universal, i.e., why the arrow points in the same direction everywhere. Namely, if two subsystems have opposite arrow-directions at a particular time, the interaction between them makes the configuration statistically unstable and causes a decay towards a system with a universal direction of the arrow of (...) time. We present general qualitative arguments for that claim and support them by a detailed analysis of a toy model based on the baker’s map. (shrink)

The article examines the main meanings of the concept of “social philosophy” and reveals three such meanings. First, social philosophy presents the views of a particular thinker on society and its nature. Second, social philosophy is the study of the most general laws of development of nature and society. Third, social philosophy is a value- worldview analysis of the most urgent and complex problems of social development, including philosophical criticism of the prevailing ideas in this society and the search for (...) constructive value alternatives. The author adheres to the third approach to understanding the meaning of social philosophy and gives two examples of socio-philosophical work: 1) analysis of the problem of labor in Russia in the context of the dominance of the theory of ‘catching up’ modernization; 2) analysis of the problem of democracy in the context of prevailing ideas about the inevitability of political authoritarianism as the main path of development of Russian civilization. (shrink)

In contemporary linguistic studies, the category of taxis is one of the poorly studied aspects of language. It is explained by the fact that the means of expressing time relations are different in different languages. That is conditioned by the properties of the grammatical structure of the languages. Taxis relations are influenced by the representation of the situation in the utterance from the standpoint of its allocation and progression in a set period of time. The relations of the strict chronological (...) asynchrony are of particular interest for contemporary linguistics. In the study of the expression of the asynchrony relations, one of the actual question is the defining of the strict limits of the preceding and following actions. The study conducted on the material of belles-lettres allows the authors to demonstrate the most frequent means of expression of the relations of the strict chronological asynchrony in the German language. The morphological, lexico-grammatical, and syntactic means of organization of utterance, serving for expression of the relations of the strict chronological asynchrony can be used in speech in isolated form and in combination with other means. (shrink)

The article analyzes the key issues of the theology of the modern Greek theologian Chrysostomos Stumulis. Emphasizing the need for the development of Orthodox thought and a clear definition of its place and role in the modern world, the theologian raises issues that are a definite taboo not only for Orthodoxy, but for Christianity as a whole. The problem of the correlation of Eros love and Agape love acquires a new interpretation from theologian, which reveals new horizons for the creation (...) of the latest Christian anthropology. In this context, the view of the theologian is revealed on the relationship between the key anthropological categories of Christianity - faith, love and freedom. Violation of their interaction generates a distorted embodiment of these qualities, which necessitates degradation both of society and of man. The theologian emphasizes that the inability of the Church for millennia to boldly raise the question of the nature of Eros and give him a worthy place in the nature of incarnation limits both the Church and the understanding of Christ. Modern theological thought must respond to problems that are too acute in society, despite the fact that they can be a challenging task for Orthodoxy. The ability of theology to respond to them, generates a "high risk" theology, which has the determination to speak and show the morbidity of an idealized past, dare to point out that some aspects of universally accepted truths are obsolete. The formation of a culture of embodiment is the basis upon which the theologian develops the Theology of the Word of the Flesh. Spirituality, which denies incarnation, in the opinion of the author, appears as pastoral idolatry and leads to dehumanization of society. Understanding the culture of theology as a manifestation of the culture of the flesh, as an expression of all aspects of human life in the perspective of their transformations through the Person of the Incarnate, appears as a continuation and expansion of creation. Love requires the adoption of matter and the human body. Only in this sense disclosure of a human as a Person, in the full extent of his creative spirit. Holistic understanding and a fair assessment of love - eros describes it as an opportunity for revelation and knowledge of both human personality and divine. Violating questions of love, sexuality, desire and satisfaction, the theologian indicates that they have not only anthropological nature, but are a holistic manifestation of the essence of the church body. Consequently, the accusation of Eros by Orthodox theologians points to an inhuman society, full of objections and accusations in human existential self-consciousness. The theologian draws attention to the need for theological discourse in the 21st century in the context of the formation of modern anthropology, in the aspect of disclosure of its completeness, which was lost in the abolition of theology. (shrink)

У статті розглядається питання авторства та його природи у зв’язку з подією Герострата. Проблемною стає ситуація забуття творців храму Артеміди і безсмертна слава його палія. У цьому ключі пропонується концепція деструктивного авторства як форма відображення авторства, заснованого не на звичному акті творення, а на протилежному йому – акті деструкції. При цьому проводиться розмежування деструктивного авторства як реалізації певних атрибутів авторства з використанням деструкції в якості інструмента й можливого його перевороту – авторства деструктивності як феномена, заснованого на автономності та першочерговості деструкції (...) по відношенню до авторства. Також розроблюються поняття «антиавтора» та «антидару», запропоновані як опозиції класичним поняттям «автора» й «дару». Герострат представлений як центральна й структуротворча фігура культурно-історичного наративу, яка досягає зворотного боку турботи про себе через акт деструкції на шляху до безсмертя. При цьому мова вже йде про антиавтора як про індивідуалізацію через авторство без творіння і замкнення індивіда на самому собі. Для історії Герострата неможливим є гомерівське питання через те, що сама природа його ситуації є гіпертрофацією індивідуального авторського витоку, котрий є несумісним зі спів-авторством. Не маючи творіння, він існує лише в якості прагнення здобути авторські дивіденди, а отже, в якості прагнення залишатись єдиним. Не менш важливим є звернення до питання дару в контексті авторства, який перевертається Геростратом у бік крадіжки. Якщо будь-яке авторство нерозривно пов’язане з даруванням, то деструктивне авторство містить у собі антидар – культурну крадіжку об’єкта чи суб’єкта, що піддається деструкції. Саме антидар дозволяє антиавтору реалізувати себе не лише як того, хто здійснює деструктивний акт, але й того, хто викрадає увагу та пам’ять, відокремлюючи їх від попереднього носія і застосовуючи до себе. Таким чином, у статті на прикладі Герострата аналізується розгортання логік, що йдуть паралельно або наперекір усталеній моделі авторства, заснованої на творчому акті, з пропозицією введення концептуальних понять, здатних розширити розуміння авторства та дослідити його в контексті деструктивних аспектів. (shrink)

The hypothesis of this paper is that language is one more Eigenform, the “external” description of which is impossible. It follows that the application of second-order cybernetics to Eigenform might be adequate. In this article, I would like to concentrate on one relatively small aspect of the idea of Eigenform suggested by Foerster, Kauffman and Spenser-Brawn. I will use Foerster`s recursive approach namely that neither observer nor the thing observed can precede each other, but instead mutually assume each other. In (...) my research, language would stand in the place of the observer, and in the place of the thing – the world itself. To specify further, I focus on the problem of noting, and in particular, on how signs correspond to things. Therefore, I will try to show that the sign and the object do not precede one another and do not exist isolated from each other, but on the contrary, condition each other. Thus, language creates the world of objects, but in turn, it is created by the world. Thus it is a model of self-referentiality, which arranges the form of language as Eigenform as the idea of “mutual referentiality,” as we see it in the relation between language and the world. (shrink)

Prasmės sąvoka yra sietina su XX a. susiformavusia vadinamąja egzistencializmo kryptimi, kurios pagrindinis svarstymų objektas yra gyvenimo prasmės klausimas. Šio straipsnio tikslas yra pateikti Heideggerio prasmės sampratos analitiką Aristotelio filosofijos kontekste. „Būtyje ir laike“ Heideggeris nurodo, kad jo pagrindinis tikslas yra naujai kelti būties prasmės klausimą tradicinės ontologijos kritikos kontekste. Teigiama, kad svarbiausias ir tradicinės ontologijos turinį geriausiai reprezentuojantis mąstytojas Heideggeriui yra Aristotelis, o Heideggerio egzistencinė prasmės interpretacija yra reakcija bei Aristotelio teleologijos ir etikos kritika.

The chapter of Max Weber’s The Religion of China: Confucianism and Taoism analyzes the basic life orientations within Confucian ethics, and their economic implications. The author suggests that since the Chinese civilization had no powerful independent social class of priesthood, its functions were performed by the state bureaucracy. Furthermore, the author points out the absence of natural law and formal juridical logic in Chinese life, which had a significant impact on Chinese legal consciousness. In the main part of the chapter, (...) the author reveals the essence of Confucianism as a type of rational secular ethics. He emphasizes the freedom of metaphysics, and the secular nature of Confucianism. Weber makes the notion of “decency” central to his analysis of the Confucian ethical worldview. He also demonstrates, through the concept of “deference”, the structural identity of personal relationships within the family and the bureaucratic hierarchy. The economic views of Confucian-educated bureaucrats, or the so-called mandarins, is analyzed as based on the strict rejection of any professionalization and specialization. The author emphasizes the positive attitude of Confucianism towards personal wealth and well-being, which was not perceived as an ethical problem. Weber underlines the importance of a classical literary education of potential candidates for responsible positions in the civil service, and the resulting personal benefits. Weber also posits the fundamentally pacifist nature of Confucianism. Weber concludes with the thesis of the absence in Confucianism of any methodical life orientations that characterize the religions of salvation. (shrink)

How to explain the existence of totalitarian communities in the light of hegemonic ideologies that have been oftentimes, and also quite recently, condemned? How, in the globalizing world, do information islands emerge where people live in isolated semiotic realities? How is it possible to manipulate the masses, proceeding from denounced reasoning and policies? Why can people be subject to regimes typologically similar to those that destroyed their physical and semiotic past? These are issues the article approaches, trying to see logic (...) in the management of semiotic realities through communicative situations, specifically as to how different types of objects in the latter are constructed. Metaneeds used in the construction of semiotic realities indicate the value-based structure of macrosignifieds as elementary units in culture cores. The use of macrosignifieds and skilful manipulation with metaneeds make it possible to create novel semiotic species in closed sociocultural systems that are based on unilateral semiotization of the surroundings and function by autocommunicative feedback loops. The examples given are derived from one of the most elaborate experiments in the creation of New Man and closed semiotic realities – from the territory of the former Soviet Union and the contemporary Putinized Russia. (shrink)

The present article is devoted to the problem which is debated actively to-day, namely whether Greek poleis and the Roman Republic were early states or they represented a specific type of stateless societies. In particular, Moshe Berent examines this problem by the example of Athens in his contribution to this volume. He arrives at the conclusion that Athens was a stateless society. However, I am of the opinion that this conclusion is wrong: and I believe that Athens and Rome were (...) early states. Therefore the present article is in many respects a direct discussion with Berent (as well as with other supporters of this idea). (shrink)

менеджмента устойчивого развития, которая дает определение стратегического менеджмента устойчивого развития и основные пути его осуществления в условиях глобализации. Отмечается, что стратегия развития в том, что практически состоялся переход от двухмерной к трехмерной концепции. Причем в данной триаде социальный фактор стал ведущим. Концепция устойчивого развития есть комплексной концепцией, которая пытается дать ответы на наиболее острые проблемы современности. Ее отличает далеко идущий критицизм в отношении традиционных путей социального развития и в то же время требование нового мышления и переориентации общества. Как результат анализа (...) всех документов по устойчивому развитию делается вывод, что концепция устойчивого развития – это динамическая концепция, которая требует выработки нового стратегического менеджмента, расчитанного на перспективу. (shrink)

In the second of ten Lectures on Political Right, delivered in Madrid’s Ateneo in November 29, 1836, Juan Donoso Cortés considers the notion of “popular sovereignty.” Distinguishing mind and will as two parts of human essence, Donoso deduces from the former the “law of the association” that unites all human beings, and from the latter, the “law of the individual,” that separates them. Hence, the main problem for Donoso as a liberal conservative is how to combine these two laws. Donoso (...) states that while traditionalists propose to focus on the “law of the association” and ends with tyranny that destroys free will, revolutionaries, by contrast, focus on the “law of the individual,” which leads to anarchy as a variant of the same tyranny. In making a historical digression to the periods of the Roman Empire and the Middle Ages, Donoso shows how the revolutionary idea of “popular sovereignty”, linked directly to the “law of the individual”, gradually overcomes the idea of “divine right of kings”, based on the “law of the association.” Donoso criticizes the English and French philosophers of the 17–18th centuries the most, as these philosophers laid the foundation for historical drama of the Great French Revolution. Offering his own liberal-conservative alternative for the two named extremes, Donoso calls to abandon the “atheist”, “immoral”, “absurd”, and “impossible” “popular sovereignty”, and combine the “law of the individual” and the “law of the association” on entirely different basis of the “sovereignty of reason, sovereignty of justice”. (shrink)

This paper attempts to acquaint Polish readers with the Russian Orthodox philosopher Pavel Florensky’s (1882–1937) thinking on the category of space‑ness, which together with the categories of symbolism and light is one of the key‑words in his theory of aesthetics. The concept of space is, according to Florensky, a criterion for distinguishing art types, although for him it is only a model, which can be used to help form judgments about the world. It is also the basis of being for (...) the artwork itself. Painting and printmaking, among other arts types mentioned by Florensky (poetry, music, theatre, and architecture), have their own particularities in their organization of space. Painting and printmaking are, for Florensky, the truest art forms — art par excellence. The presentation of a threefold interpretation of the category of space‑ness, together with the description and justification of the divisions which are made in art based on these spatial categories by the philosopher is the leitmotiv of this paper. The aim of the paper is to present and discuss the opinions and arguments of the Orthodox thinker from his work Анализ пространственности (и времени) в художественно‑изобразительных произведениях, which has not yet been translated into Polish or English. (shrink)

The article provides a physically reasoned arguments in use of that Time has a complicated topological structure. The presents a list of certain physical properties that describe the Time as a complicated physical object. Formulated the question of the need to build the actual physical struc- ture of Time. To understand the complexity of such a project is considered the feasibility of its imple- mentation to attract scientific disciplines such as physics, philosophy, mathematics and astronomy.

Стаття присвячена аналізу феномена «антропології війни» на прикладі творчості Клементе Ребори. Демонструється, що досвід війні пов’язаний зі специфічним сприйняттям часу, що визначається як безособовий час, час без суб’єкту, анонімний час. Цей стан є проблемою нової антропології, яка породжується досвідом війни. Відсутність людяності в логіці війни породжує картину світу з циклічним часом, що не має минулого та майбутнього. Для подолання такої ситуації людина повинна повернутися до самої себе та відкрити Іншого, про що свідчить поетика Ребори.

У статті досліджується поняття поезії в філософії Мартіна Гайдеґґера. Під поезією розуміється «спосіб розкриття утаєності», що концептуалізується в опозиції до техніки та буденної мови. Техніка розглядається як спосіб розкриття утаєності шляхом постачання у наявність. Для прояснення поняття буденної мови проводиться аналіз концепту буденності, який представлено у роботі Андрія Юрійовича Лустенко. Для Гайдеґґера поезія – це сутність мови та мистецтва, екзистенціал. Виявилося, що не поезія є чимось винятковим, а непоетична мова не завжди була можливою: вона з’явилася внаслідок зміни способу виявлення істини, (...) а також відношення до знаку. У якості висновка стосовно філософії поезії-техніки Гайдеґґера постулюється необхідність опозиції поезії та історичного руху думки, яку встановлено відноситися до способів виявлення істини так чи інакше: вказуючи або означаючи, у красі або інформації, бачачи для себе місце в цілості буття або виставляючи перед собою цілі. (shrink)

У статті поставлено проблему виключення теми кольору з філософського дискурсу в контексті значної зацікавленості кольором у XX сторіччі в полі культури і політики. Питання про можливість включення теми кольору у філософський дискурс розглянуто через концептуальне розрізнення трьох фігур – філософа, софіста і антифілософа, запропоноване Аленом Бадью в семінарах і роботах після 1992 року. Найбільшу увагу приділено фігурі антифілософа. Виходячи з положень Бадью про різницю між антифілософією та софістикою, проведено стислий огляд роботи Людвіга Вітгенштайна «Нотатки про колір», який демонструє її антифілософський (...) зміст. (shrink)

Aesthetical aspects of the state are researched. Special attention is captured to the essential difference between the mechanisms, instruments and essential characteristics of the aesthetization of the monarchy prince and democratic leader. The main aim of the research is to show the aesthetical way and nature of the political power representation in different historical epochs: pre-TV and mass-communication. The methodological basis of research is the political-aesthetical approach to the political objects, comparative methods, historical method, the complex scientifi strategy, which combine (...) the theory of the political myth and rituals, the theory of emotions in politics, the discursive paradigm and theory of the aesthetical judgment. We could approve the idea, that the representation of political power and its impersonations is based on the irrational nature of the political judgment, which is itself the aesthetical judgment and formed by the same way. The main instruments of political representation are political myths, rituals, metaphors, which are realized by aesthetical tools, for example: music, art, literature and other. The aesthetical tools play signifiant role in the process of the embodied and vitalization of the political ideas, values and tasks of the political power and its personifiations. The results of this research could be used in deeper conduction of the aesthetization process and its specifi in different political systems and conditions. Conclusions of this research may be used in the theoretic reflction and in the practical policy. The main conclusions, which we can do on the basis of this article are the next. First of all, we could formulate the defiition of the political power aesthetization as the getting aesthetical experience through the political action and vice versa. Secondly, the result of the political power representation is the political judgment. Thirdly, aesthetical instruments allow the incorporate, revitalize, change, legitimize the values of the political authority and political order in the monarchy and in the republic. (shrink)

Статья посвящена исследованию теоретико-прикладных аспектов безопасности человеческого развития. Рассмотрены современные методологические решения международных организаций в сфере измерения состояния человеческого развития. Освещены национальные методики и особенности измерения состояния человеческого развития в странах. Исследованы имеющиеся глобальные проблемы и разработаны направления оптимизации обеспечения безопасности человеческого развития.

В условиях обострения энергетического и экономического кризиса чрезвычайно актуальными являются проблемы энергосбережения и эффективного использования энергоресурсов. Потенциал развития технологий энергосбережения и повышения энергоэффективности во всех сферах человеческой жизнедеятельности человека можно сравнить в целом с потенциалом прироста экономических показателей всех первичных энергетических производств и ресурсной базы. Осуществление мероприятий по экономии энергоресурсов в 2,5 - 4 раза дешевле, чем производство и поставка потребителям такого же количества энергии. Одним из важнейших шагов успешного решения перечисленных проблем является стимулирование использования потребителями энергосберегающих технологий путем реализации (...) государственных программ на различных уровнях управления. (shrink)

In now classic article, James Clifford offers a novel perspective on ethnographic texts. Inspired by literary studies he uses contemporary ethnographic works to question ethnography’s claims of scientific objectivity and a clear distinction between allegorical and factual. If ethnography aims to keep its contemporary relevance, it should specifically focus on allegory as an intrinsic quality of ethnographic texts This kind of analysis may assume that any ethnographic text accounts for facts and events but at the same time it tackles the (...) moral, ideological or even cosmological issues. According to Clifford, ethnography has been dominated by a “pastoral” allegorical register which allowed an ethnographer to occupy a privileged position to interpret other, non-writing cultures. Clifford notices that this register is loosing support in the modern world since the difference between illiterate and literate cultures is not relevant anymore. Ethnographic pastoral is now replaced with self-reflexive and dialogical forms of ethnographic writing, analyzed by Clifford by the example of Marjorie Shostak’s book Nisa: The Life and Words of a!Kung Woman. (shrink)

Reconstruction of Émile Durkheim’s views on collective memory is the focus of the article. Durkheim had not created the completed concept of collective memory and his main attention was concentrated on its concrete form, that is to say the commemorative ritual. Thereby he laid the methodological foundations for further development of the concept of collective memory and influenced on later memory studies. Durkheim’s sociology leads with the necessity for a conclusion that for the support of stability of a community, its (...) members have to remember certain things in a certain way and to forget, in an orderly way, other things. The general theme of Durkheim’s sociology is that a community needs a certain degree of intellectual, moral and emotional conformism of its members. This provision results in a more particular conclusion about the social necessity of the “memorial conformism”. The paper explores Durkheim’s work The Elementary Forms of Religious Life which takes a special position in the logic of Durkheim's research program. This book demonstrates the way to development of the general cultural theory of social, constructed on the basis of the category of sacred. However, for a long time this work, on the contrary, has been considered as less significant, almost marginal, written on a secondary ethnographic material. Only recently, in the context of the general cultural and anthropological movement in modern sociology, the “later Durkheim” was read anew. (shrink)

The main approaches to the definition of populism and its place in political life. The question of the formation of populism especially in election rhetoric. The issue of populism is one of the leading places among the themes of modern political research. The relevance of this phenomenon is due to the important role of populism in society, both in theoretical and practical terms. This primarily refers to the political processes taking place in Ukraine, especially in election campaigns. Recently seen on (...) the Ukrainian electorate, where by both opposition parties and ruling all preparing for elections 2015 year, forgetting their campaign promises and programs. (shrink)

В монографии посредством этического вопрошания раскрывается особое место открытого научного мышления в становлении отечественной культуры. С одной стороны, культура мыслится в качестве детерминанты личностного самоопределения, формирующей личность как элементарную единицу и мерило ценностной системы, с другой — является объектом теоретической рефлексии, сложным системным феноменом, обуславливающим социальные изменения и ход истории. Книга адресована студентам социальных и гуманитарных дисциплин, ученым, философам и педагогам. In the monograph, through the method of ethical questioning, a special place of open scientific thinking in the development of (...) national culture is revealed. On the one hand, culture is conceived as a determinant of personal self-determination, which forms a person as an elementary unit and measure of a value system, on the other hand, it is an object of theoretical reflection, a complex systematic phenomenon causing social changes and the course of history. The book is written for students of social and humanitarian disciplines, scientists, philosophers and educators. (shrink)

Problem of connection the noosphere’ becoming and human being evolution examines here. In this sense origin of Noosphere determines not only technics, human ecological duties, democracy and so on but also new evolutional leap of Homo sapiens. Man’s evolution means human intuitive creativity development and morality. The intuitive abilities of person seems be continued within noosphere itself. Such interpretation based on the personaliastic approach, i.e. considering V.I. Vernadsky’s person and internal experience.

The study tested the analysis of the origin and evolution of the concept of «the media space» in scientifi thought. Clarifid that understanding the concept of «the media space» was launched in sociological and psychological approaches, and in the further defiition of this concept was carried out through a the cultural, philosophical, geopolitical approaches etc. In view of the above, the subject of analysis in this article is the defiition of «media space» with the positions of various scientifi approaches, the (...) goal - fiding signifiant common characteristics in the defiition of «media space for the formulation of its author integral defiition. In view of the above, the subject of analysis in this article is the defiition of «the media space» with the positions of various scientifi approaches; the goal is the fiding signifiant common characteristics in the defiition of «the media space» for the formulation of its author integral defiition. Determined that at the present stage, the concept of «the media space» is used in several senses – as a conditional territory where take place information and there transmitters, which f time to time enter producers and users of information; as a system of relationships between certain subjects and objects of production, distribution, processing and use of information; as part of a symbolic space that has a specifi hypertext structure. It is found out, that present approaches are general in interpretation of media-space, as a complex system that organized by the network principle, peculiar to them virtually largely transforms communication system, changing the nature of the interaction in the process of information exchange, creation and transmission of information. Proved that the important subject of forming the media-space are remained mass-media, that accumulating all of the technological innovations and acquiring such properties as mobility, convergence and interactivity have transformed the media-space in the environment in which gradually erased the boundaries between producers and users of information and communication interaction between participants of information relations on the principle of many-to-many. The author integral defiition of «the national media space» as «the environment in the territory of the state which, in accordance with existing laws, principles and rules, based on the existing media infrastructure carried out information and communication interaction between organizations and persons to meet their information rights and freedoms». (shrink)

Update spiritual values, priorities, and new that meet the needs of our time, adapted to the usual values and pass certain tests – a complex, long, and the main objective and inevitable process that never in history has passed so quickly as in today’s world. The human world of the XXI century living illusions fundamental values of the new age replacements. But practice shows the long process of permanent abandonment of traditional values and return them as creating new ones. Proclaimed (...) values of pluralism does not compensate for the deficit more or less stable system of relations that would promote the growth of the spiritual potential of people. So once again become relevant «absolute» and fundamental values – goodness, truth, beauty, family, work, welfare, child welfare, etc., despite their ambivalent character. At the level of society, social group, individual, they serve as the «architect» of socio-cultural space, because there are objective in nature, although fundamentally subjective. Sign postmodern world is a crisis of values, which is caused by active «powers» to create a set of «generalized» global human values; while the fact is also the problem of socio-cultural identity, which is based on them caused by globalization processes. In our opinion, these two crises completely overlap, as there are in the same cultural space and isolation can not be resolved. This dual crisis fully projected for modern Ukrainian society and has general effects: positive – as human adaptive capacity expansion modernity; negative – as escapism, unpromising outlook, inability to focus on strategic tasks, focus on current problems of being so lonely. The existence of fluctuating identity as the world and in the Ukrainian society makes Highlighting peculiar set of spiritual, time-tested values: goodness, freedom, the meaning of life, justice, conscience, mutual respect, human dignity, charity, kindness, and traditional family values. The traditional spiritual value of Ukrainian society prevents manipulation and various socio-cultural impositions on identifying, for the creation of so-called «global identity». Humanity as a whole has a certain resemblance to spiritual values, the difference lies in their hierarchy, to establish priorities. The problem of identity Ukrainian society seemingly too abstract. However, historically inherent ambivalence Ukrainian people totally actualizes the problem of self-determination in the context of changing vectors of Ukraine XXI century. Lack of a clear system of values, morals, ethics erosion directly affects the level of conflict in society. The loss of moral imperatives in various spheres of social – economics, politics, management, etc. – make the question of dehumanization, difficult to construct one model of socio-cultural identity for Ukrainian society. And this is the main criterion for the life and potential of the people and of the state, the ability to identify and overcome internal and external challenges, while maintaining their own identity, providing a historical perspective. (shrink)

Предметом исследования является понятие "эволюция". Автор рассматривает смысл, который вкладывают в понятие «эволюция» современные космологические, биологические, нейробиологические и философские эволюционные теории. Особое внимание уделяется четко просматриваемой разнице в определении эволюции, понимании факторов и причин эволюции, микро и макроэволюционных процессов. Автор рассматривает Стандартную модель, синтетическую теорию, ноогенез, универсальную историю, постоянно выявляя отличия в понимании эволюции. Часто они носят принципиальный характер, который, на первый взгляд, разводит космологов, биологов, нейробиологов и философов по разные стороны мировосприятия. Автор использовал компаративистский подход, а также другие методы (...) философии: диалектический, научный, герменевтический, индуктивный и дедуктивный и т. п. Основным выводом проведенного исследования является понимание того, что понятие "эволюция" в современных космологических, биологических, нейробиологических и философских теориях понимается по-разному. Новизна исследования заключается в том, что автор не только показал различное понимание эволюции, а и создал условия для сведения различных смыслов к общему знаменателю. (shrink)