What were the true reasons of the second scientific revolution? – To answer the question, the epistemic model is applied, according to which radical breakthroughs in science were not due to the fanciful excogitation of new ideas ‘ex nihilo’, but rather to the tedious, long-term and troublesome processes of the mutual lapping, reconciliation, interpenetration and intertwinement of ‘old’ research traditions preceding such breaks. It is contended that Einstein's 'annus mirabilis' constituted an acme of the second scientific revolution. To fathom in (...) what felicitous ways Einstein's 1905 writings hang together one is bound to pay special tribute to his longed strive for unity evinced in incessant attempts to coordinate the profound research traditions of classical physics. Though Einstein's efforts sprung out of Max Planck's pioneering attempts to comprehend electromagnetic phenomena through the lenses of conceptual structures of statistical thermodynamics . It was Planck, who clearly realized the cross-contradiction between 'the physics of material bodies’ and ‘the physics of the ether' and outlined the sketch of its withdrawal: the paradigms 'must be modified to remain compatible'. And it was Planck who took the first step in modifying the physics of the ether and contending that 'not only matter itself but also the effects radiated from matter' possess discontinuous properties, which can be characterized by a new natural constant: the elementary quantum of action. Einstein's part consisted in that he took the second step in modifying the second component of the encounter – the physics of material bodies. Einstein’s foolhardy light quanta hypothesis and distinctive special theory of relativity turn out to be mere milestones of the unwinding of Maxwellian electrodynamics and statistical thermodynamics reconcilement research program. The notorious conception of luminiferous ether was a substantial obstacle for Einstein’s wayward statistical thermodynamics in which the pivotal lead was played by flagrant light quanta paper. Einstein was aware that his enticing light quanta hypothesis was too audacious to be taken literally and he laid out his version of 'electrodynamics of moving bodies' in a markedly Machian/ Duhemian, phenomenological way. As a result of the revision of the second scientific revolution key episode, the arguments are exhibited in favor of the necessity to modify the history of the genesis of general relativity; correspondingly, the process of unification of electromagnetic and weak interactions that took place in the second half of the XX-th century is scrutinized. Eventually, the encounter and interpenetration of the two dominating research traditions of modern physics – that of general relativity and quantum field theory – is elicited. (shrink)

В монографии представлены несколько смысловых блоков, связанных с восприятием и интерпретацией человеком исторического бытия. Ранние греческие мыслители пытались получить доступ к исходникам (началам) бытия, и эти интенции легли в основу научного знания, а также привели к появлению метафизики. В классической (и в неклассической) метафизике за основу была принята догма Пифагора и Платона о неизменности подлинной реальности, из чего следовало отрицание бытийного характера времени. Автор монографии отказывается от этой догмы и предлагает стратегию обновления метафизики и перехода ее к новому — постнеклассическому (...) — этапу. Поскольку трансформационный потенциал реальности наиболее явно представлен в историческом становлении, авторская стратегия реализуется в метафизике истории. При этом выявляются начала истории, в каком качестве выступают «дух», «культурно-историческая матрица» и «метафизический проект организации бытия» («онтологический проект»). Исследуются формы и механизмы «работы» человека с прошлым, обсуждаются вопросы, связанные с постижением логики исторического процесса, а также с ролью (творческой) личности в истории. Анализируются причины цивилизационных кризисов и очерчиваются возможные пути их разрешения, предлагается метафизическая интерпретация социальных и военных конфликтов. Завершает исследование рассмотрение трансформации человеческого естества под влиянием информационных, био- и нанотехнологий. (shrink)

Problem setting. The structure of the legal life phenomenological model, alongside the social experience and legal values, always contains subjective measurements that reflect legal person’s specific features. In particular, the point is in the legal duties, powers and the capability of legal reasoning. Their consideration provides an opportunity to show the integral phenomenological model of law via restored bonds of all its elements, and also enables us to extend the semantic field of social-philosophical aspect of the research through creating theoretical (...) pre-conditions for studying burning issues and specific manifestations of the modern law. Recent research and publications analysis. In phenomenology the person is traditionally recognized as the essential being, while the process of sense generation ensures, inter alia, contextual opportunities to study law. The contemporary experience of the legal person phenomenological understanding may be complemented by the research into the abilities of the legal person as an element of the legal life phenomenological model. Paper aim. This work aims to study the features of the legal person as a structural element of the legal life phenomenological model. Paper results and discussion. The paper shows that the law lifeworld is deeply rooted in social experience. It confirms that owing to the legal person the law lifeworld is constituted and “extended” with interpretations. Its activity as to the given social experience provides grounds to declare the equality of the following modalities: “be the carrier of legal awareness”, “be a legal agent” and “be a recognized and legally protected value”. These theoretical statements enable us to formulate certain social-philosophical issues of legal standing, and outline the ways of their solving. For instance, there is a problem of the symbolic status of a legal entity, found in its relations with the state and citizens; the issue of possible legal person’s recognition as a value in the conditions of his/her minimalized rights and hypertrophy of the legal duties is considered; the nature of a legal conflict and the mechanism of its solution is studied through recognizing the value of various communicative perspectives; it is stated that the differences between the intentional experiences of a legal person and the person with duties are a precondition to form legal nihilism and ignorance. The legal person is also considered in the context of his or her ability to be engaged in the discourse practices, embedded in the mechanisms of interpersonal constitution of senses inherent in the social being. The purpose of the legal discourse in the modern world is defined as a field to identify problems and “tension zones” in the implementation of liberal values and the rule of law. Following the analysis of the approaches to identifying the legal discourse core, its main strategies were discussed: legal discourse is focused on searching and developing socially important topics and sound arguments, confirming positive suggestions for the solving social problems (after J. Habermas); legal discourse implies the use of the power of language to fight against the arbitrary rule, including that of the legitimate power (М. Foucault); the specifics of the legal discourse are in creating linguistic tools and developing the procedures, owing to which legal enforcement is transferred to the speech space (P. Ricoeur). Conclusion. The study showed that the activity of the person who has his or her own legal opinion is in the fact that their generated texts and individual statements are not limited to the formal logical regulations, but are the means of expressing their social experience, the measure of balancing between the person’s claims and his or her social recognition. (shrink)

Olena Panych’s article «Scientific Atheism as a Cultural System» explores scientific atheism as a worldview and cultural system that were artificially constructed in the USSR in 1960s-80s. Panych argues that scientific atheism had its peculiar specific ethics, practices and discourse. Being essentially a propagandist paradigm aimed at negation of religion, scientific atheism also developed a positive program of the formation of integral worldview. The discourse of scientific atheism was focused on the construction of community that would be alternative to the (...) religious one. In its peculiar way, scientific atheism asserted general collectivist values of the Soviet epoch. (shrink)

The article examines discussion wich took place in 1911 between Polish philosophers Henryk Struve and Kazimierz Twardowski about the state of Polish philosophy and plans for its future development. The results of the discussion were extrapolated to the current situation of Ukrainian philosophy and its challenges. The conclusion is that the path of Polish philosophy of the last century can serve to modern Ukrainian philosophy as reliable guide to the future. Polish philosophy’s recipe of success transferred to modern Ukrainian philosophy (...) consists in, firstly, elimination of external domination of Russian influence due to its balancing by other foreign influences, and, secondly, purposeful development of analytical direction. (shrink)

У статті мовний вимір ситуації після події досліджується з опорою на концепти А. Бадью, Ж. Дельоза та Ж. Дерріда. Після-подієва ситуація розглядається як парадоксальний стан неможливості й необхідності іменування. Досліджуються практики подолання невимовності події через «мову об’єктивної ситуації» та «мову суб’єктивної ситуації». Ставиться проблема некомунікативності істини політичної події і пропонується розглянути суб’єктивну текстуалізацію події як процес безупинного перекладання.

Straipsnyje aptariamos rusų kalbos leksemos voda raiškos formos ir būdai, kurie I. Bunino prozos tekstuose dalyvauja reikšmės vandens paviršius konceptualizacijoje. Aptariant leksemos voda konceptualizaciją, remiamasi J. Apresiano kalbinio pasaulio modelio, suvokiamo kaip „savotiška visuomenės fiosofia arba kalbančiųjų požiūrio į pasaulį visuma” ir J. Lotmano požiūriu į grožinės literatūros kalbą kaip antrinę modeliuojančią sistemą, suprantamą kaip natūraliosios kalbos antstatą. Tokiu būdu, empirinės medžiagos analizės atramos tašku tampa natūralioji kalba su jai būdingais reikšmės vandens paviršius bruožais. I. Bunino prozos tekstuose konstrukcijose su (...) leksema vanduo vartojamos gramatinės lokatyvinės, direktyvinės, tranzityvinės formos su prielinksniais – na vode, na vodu, po vode, kurių kontekste realizuojama erdvinė vandens paviršius reikšmė. Reikšmės vandens paviršius semantinio komponento aktualizacija I. Bunino prozos tekstuose siejama su leksemos voda leksine aplinka, kurios pagrindą sudaro skirtingų semantinių grupių veiksmažodžiai ir daiktavardžiai. Remiantis L. Talmy topologinės rūšies teorija atlikta leksinių elementų sistematizacija, kurios pradinė semantika natūraliojoje kalboje nėra tiesiogiai susieta su reikšme vandens paviršius, parodo, kad I. Bunino prozoje vartojamos leksemos sudaro pagrindą formuojant reikšmės vandens paviršius interpretacinį lauką. Leksinės reikšmės vandens paviršius funkcionavimo kontekstui būdingas metaforiškumas. Leksemos ravnina, pole, zerkalo, glad’, zyb’, gory, cholmy, zerkal’nost’, mlečnost’ ir kt. I. Bunino prozos tekstuose tampa meninės raiškos priemone, kuri, atlikdama vandens paviršius reikšmės konceptualizacijos funkciją, akcentuoja ne tik plokščią ar reljefię vandens realijos formą, bet ir nusako jos spalvą, mastą ir dalyvauja formuojant specifię I. Bunino kalbai būdingą pačios Būties esmės raišką. (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 work aims to demonstrate that at the heart of Eriugena’s approach to Christian theology there lies a profoundly philosophical interest in the necessity of a cardinal shift in the paradigms of thinking – namely, that from the metaphysical to the dialectical one, which wins him a reputation of the ‘Hegel of the ninth century,’ as scholars in Post-Hegelian Germany called him. The prime concern of Eriugena’s discourse is to prove that the actual adoption of the salvific truth of Christ’s (...) revelation about all humans’ Sonship to God directly depends on the way the truth of God’s Oneness is consistently thought of. It is exactly the dialectic of the universal and particular which allows Eriugena both to tackle the dichotomy between being and non-being and to proceed towards raising a question how the totality of God’s being can be approached so as to let him radically reconsider a predominantly metaphysical view of creation the theological reflection traditionally relies on. According to the dialectical understanding of unity that Eriugena does adhere to, the reality of creation cannot be thought of, and therefore known, otherwise than in the way of being inseparable from the universal Principle of all. This is the Principle abandoned by nothing, unless the mind corrupted by the senses thinks otherwise and, following the metaphysical pattern of dichotomy, improperly sets the creation and its Principle apart. Restoration of the mind to the proper rational motion of recta ratio freed, as Eriugena argues, from the dictates of senses therefore becomes the way of both the epistemological breakthrough to the infinite whole and practical return from the world of finite things to living in the divine reality of creation. The work’s argument is based on the assumption of close affinity between Eriugena’s discourse and that of his Islamic contemporaries, who developed their dialectical ideas within the Mu’tazilah tradition of a philosophically disciplined approach to the truth of God’s Oneness. In particular, al-Nazzam’s engagement with Parmenides’ Periphyseon and his resistance to the danger of a dualistic interpretation of its ontology seem to provoke Eriugena’s innovative approach to Christian theology with a view to suggesting a mode of overcoming dualism as the main obstacle on the way to the Truth revealed. This vision of the meaning of Eriugena’s undertaking allows us not only to better understand the novelty of his approach to Christian theology, but also reconsider some of the key points of his discourse that seem to have become a sort of commonplace in Eriugenian studies: 1. Unlike the prevalent opinion, not the forms of the division of Nature but the modes of interpreting being and non-being are to be understood to constitute the genuine subject-matter of each book of the Periphyseon and, hence, of the five parts of his system. 2. The fourfold division of Nature is to be interpreted not as a basic structure of the system offered by Eriugena, but as a means of introducing dialectic to the body of theology by refuting Augustine’s metaphysical vision of a hierarchical model of the universe and indicating the way of resolution of the cardinally theological contradiction – God does and does not create at the same time. 3. All this gives reason to disagree with a general tendency of associating Eriugena’s work with exploration of the division of God’s Nature and to reinterpret it as an immense anti-division project to be understood as an important turn in the history of Christian thought entirely focused on the truth of God’s Oneness and human life in conformity to it. *** I affirm that this thesis is entirely my own work and has not been submitted for examination in any form elsewhere. (shrink)

The main Polish philosopher Roman Ingarden in his lecture presents a crosssection of Edith Stein writings and demonstrates the shot timeliness of her ideas. Roman Ingarden was a Stein’s friend from the time of her studies in Gottingen; he knew her ideas and conceptions. He wrote that hers was a search for an answer to the main question: «What is the structure of man?» That is why she proposed a phenomenological analysis by «Empathy». Stein’s theses «On the Problem of Empathy» (...) is the central object in this lecture. In that work, Stein first focuses on such phenomena as the human body, soul, spirit, experience, consciousness. While discussing Stein’s concepts, Ingarden presents also evolution of her ideas from realistic phenomenology to mystical theology of Saint John of the Cross’ and Saint Theresa of Avila’s. Roman Ingarden did not enter as firmly as Stein into the mystical range, but he opened a path into the transcendence by creating an idea of metaphysical qualities. In her dissertation, Stein first focuses on the phenomenon of the human body and soul. Ingarden considers pairs of phenomenological notions «Leib- Körper», «Seele-Geist». Their relationships form an ontology of a Person. The anthropological questions, which Edith Stein raised in her academic research, bring about a constitutive element of man – Geist. Empathy is an instrument that help to recognize Geist and Personal experience – truth about man. (shrink)

В третьем томе коллективной монографии рассматриваются особенности образовательных систем России и Украины, а также перспективы их развития. Авторы анализируют возможности космического образования, роль материн- ства, семьи и школы в образовательном процессе, проблему самоидентифика- ции нации, ценностные ориентиры, идеал образованности, перспективы раз- дельного образования и воспитания. В монографии представлены исследования академических ученых, преподавателей университетов и школ, аспирантов, студентов из России, Украины, Грузии и Азербайджана, акцентируется внима- ние на формировании образа человека будущего, на повышении эффективности педагогического воздействия. Монография предназначена для студентов, аспирантов (...) и преподавателей учебных заведений всех уровней аккредитации, а также для всех, кто хочет обе- спечить полноценное счастливое будущее себе, близким и своим детям. (shrink)

Mikhail Bakunin is considered one of the founders of international anarchism and theoreticians of federalism. This paper explores the transformations of the concept of “federalism” in Bakunin’s works from the end of the 1840s until the last years of his life. According to the conventional understanding of the evolution of Bakunin’s ideas, a crucial shift of theoretical views took place in the second half of the 1860s. During the first years of his participation in the revolutionary European movement, Bakunin expressed (...) radical views and was predisposed to direct actions. By the middle of 1860s, he stayed within a broad conceptual framework of European radicalism, and understood federalism as a principle of self-administration and as a form of state system like in the USA or in the Swiss Confederacy. However, by the end of the 1860s, Bakunin shifted to a drastically new understanding of the state. He implicitly narrowed it down to the framework of modernity and identified it with the bureaucratic apparatus. Bakunin also claimed that every form of the state is a form of domination, production, and reproduction of inequality. Bakunin decided that there is principal inconsistency between the concepts of “freedom” and “state,” and argued for the destruction of the latter for the achievement of the former. At that moment, “federalism” was opposite to the state. It called for the destruction of the state apparatus as a system of dominance, and was a political form of socialism and the anarchic community. On the next step of his evolution, Bakunin introduced the distinction of two types of power: formalized and unformalized. (shrink)

The problem of the “shift” in Lotmanian thought in his last period still remains a subject of controversy for those who are interested in the scholarly heritage of Lotman. Besides explanations pointing out the “circumstantial” factors which brought about changes in Lotman’s views, it is important to identify a dimension of substantial “internal” changes which took place in the theoretical system itself. Regarding the essential changes relating to the concept of explosion as a movement from a ‘spatial’, more specifically ‘centre-periphery’ (...) model to a ‘temporal’, namely ‘dislocated time’ model, the present article will focus on revealing the theoretical implication of this movement. The concept of explosion as an exceptional moment of ‘time out of joint’ was an active alternative to a theoretical breakthrough which was introduced in the process of overcoming the limitations of a previous ‘spatial’ model. (shrink)

У статті розглядається інтуїтивистська етична концепція Дж. Мура, розкриваються її основні риси, що стали причиною виникнення аналітичної філософії освіти Р. Пітерса. Зокрема, звертається увага на трактування здорового глузду, добра, боргу, доброчесностей, етичного вчинку і поведінки, уявлення про універсальне співтовариство. Показується яким чином педагогичний аспект основних положень етики обумовлює відношення до знання.

The article is devoted to the subjects of G. Polti’s «The Thirty-Six Dramatic Situations» and C. Booker’s «The Seven Basic Plots». Thanks to our universally-cultural method the inner deep structure of main world-famous plots is discovered. This structure looks like a combination for four ultimate basic categories, and four world contemplation codes.

The article provides a general characterization on different levels of dimensions of socio-political transformations in the societies that are being transformed. It has been found that the transformation of the public administration system which is subjected to the process of globalization and European integration, cast discredit on the existing regime of the dominion form of government and its system of local self-government. The author investigated that in the XXth century, the crucial role of the chain of dominant communist parties neutralized (...) any characteristic features of the local self-government and, therefore, a clear separation of central government authorities and the authorities of administrative-territorial entities was missing. Undoubtedly, current systems of local self-government and administrative-territorial system of the European countries were unquestionably established as the result of the development of national countries under the conditions of democratization, urbanization and transition into the legal system of checks and balances. Regarding these stages of transition into the democratic and political regime, the author lays her emphasis on the way to the building of the full local self-government. (shrink)

В статті розглядаються проблеми державного регулювання інноваційно-технологічним розвитком України як основи інтелектуального прориву у ХХІ столітті. В основі статті – аналіз світових тенденцій глобального технологічного перевороту, етапів становлення сучасного технологічного укладу; оцінка критичних ситуацій, науково-технічного потенціалу і перспектив інноваційно-проривного сценарію виходу України із кризи, можливості освоєння ніш на внутрішньому і світовому ринках, пов’язаних із затратами і очікуваними результатами. В результаті аналізу – вироблення напрямів і стратегічних пріоритетів інноваційно-технологічного розвитку України, механізми реалізації національних програм і проектів, що дозволяють здійснити інноваційний прорив.

The Soviet ideology treated natural science as one of its cornerstones and provided the state support for philosophical studies of science. Their main aims were to prove its intellectual superiority and to demonstrate its scientific character. Do these studies have some positive results and resources for surviving in post-Soviet times? The chapter gives the overview of present situation in Ukrainian analytical studies of science and indicates some perspectives of their developments. Some of these are connected with a careful structure-nominative analysis (...) of real scientific knowledge systems and relations between them. -/- Ideology and philosophical studies of science Complexity of scientific knowledge systems Components and structures of knowledge systems -/- . (shrink)

This paper uncovers the problem of the sociological understanding of culture and the concept of representative culture by German sociologist Frederick Tenbruck. The paper focuses on the conceptual underdevelopment of the concept of “culture” in sociology as compared with the concept of “structure", or “society”, which is the central concept of structural functionalism. Turning to intellectual history, Tenbruck traces the trajectory of these concepts, defining the various functions in the social dictionary of the 19th–20th centuries. The dictionary also fixes notions (...) of culture as developed in the approaches of Max Weber and Talcott Parsons, demonstrating the use of the reduced concept of culture in Parsons’ sociology as a universal normative sphere. The paper justifies the role of representative culture in the structuring and innovation of actual socio-cultural processes, achieved by the relative autonomy of culture. The paper develops the thesis that an adequate study of the sociology of culture requires a return to the notion of ‘representative culture’ that had been lost during the process of segmentation of this discipline, as well as the segmentation of the history of culture. Cultural sociology is presented as a self-reflexive, meta-paradigmatic approach to the analysis of the institution of science and its critical and constructive role in modern society. (shrink)

Durkheim’s epistemology, the argument for the social origins of the categories of the understanding, is his most important and most neglected argument. This argument has been confused with his sociology of knowledge and Durkheim’s overall position has been misunderstood as a consequence. This lead to the argument that there are two Durkheims: a functionalist positivist and an idealist. The current popularity of a “cultural" or “ideological” interpretation of Durkheim is as much a misunderstanding of his position as the “functional" interpretation (...) from which the current interpretations seek to rescue him. Durkheim articulated a sophisticated epistemology in the classical sense, a point that has been entirely missed. The argument, which is articulated mainly in the central chapters of “The Elementary Forms of Religious Life”, locates the origin of the fundamental categories of thought in the concrete empirical details of enacted practices. For social constructivists, social consensus, structure, or shared practices lead persons to believe certain things or think in certain ways. Because persons share the same beliefs, they act in ways that reinforce those beliefs. For Durkheim, however, the genesis of the categories of the understanding in enacted practice solved the problem of indeterminacy. (shrink)

Статья посвящена основным стратегическим направлениям развития этнокультурного образования в Томской области. Рассматриваются проблемы теоретического обоснования и содержания этнокультурного образования. На конкретных примерах раскрывается опыт и механизмы взаимодействия учреждений общего образования, вузов, национально-культурных автономий, общественных организаций по вопросам межэтнического согласия. Особое внимание уделяется методике описания наиболее репрезентативных проектных мероприятий, ставших прецедентом в образовательном и социокультурном пространстве региона и России в целом. Подробно рассказывается о сетевой модели Центров этнокультурного образования, их задачах и функциях. Особый акцент ставится на опыте разворачивания курсов повышения квалификации (...) педагогов, осуществляющих обучение детей мигрантов. Описываются проектные замыслы по вовлечению учащейся молодежи, представителей национально - культурных автономий в мероприятия просветительского и образовательного характера по популяризации национальных культур и традиций в полиэтническом регионе. (shrink)

Comparison of the O. Freudenberg and W. Propp Semiotic laugh Concepts has shown that both authors link it with the deep world-outlook categories of ultimate bases. But if O. Freudenberg performs the analysis in the framework of her own holistic Primitive consciousness metaphors Concept, Propp borrowed her basic ideas about the ritualized laughter and takes a controversial stance, abandoning his own basic postulate that any tale reflects a lot of sociohistorical reality or rites and arguing that the Princess Never Laughs (...) tale does not contain any trace of real life, except hierosgamos, when her laugh is only a signal for each new partner to fuck her – by these way she was trying to select a better future husband for herself. (shrink)

У статті доведено необхідність урахування трансформації різнорівневих управлінсько­регуляторних механізмів розвитку людських ресурсів при розробці форм державної економічної політики. Досліджено історичну трансформацію концептуаль-ного ставлення до людини­працівника. Визначено умови, ін-струменти та спрямування економічної політики держави.

Розглянуто основні етапи становлення космічної педагогіки. На основі сучасних досягнень нейронаук, психології, космології і філософії автор аргументує актуальність космічної освіти та її перспективи у світових освітніх моделях. Досліджуючи місце психіки людини в масштабах Землі і космосу, етапи її еволюції в структурі Світобудови, автор закладає більш досконалу науково-філософську основу космічної освіти. Формулюються: предмет, об'єкт, мета, завдання та методи космічної освіти. Предметом космічного освіти є цілісний процес формування і спрямованого розвитку як окремо взятої психіки, так і сукупності психик - псіпростір. Об'єкт космічної (...) освіти - перманентний розвиток розумної матерії Землі. Визначено мету космічної освіти - формування планетарно-космічної особистості. З точки зору автора планетарно- космічна особистість - це гармонія розуму, душі і тіла, яка спрямована на реалізацію внутрішніх творчих потенціалів психіки задля еволюції розумної матерії в масштабах Землі та космосу. Характеристики планетарно-космічної особистості постійно удосконалюються і виступають як зразок космічної педагогіки, як образ людини майбутнього. Космічна педагогіка, використовуючи весь потенціал і мистецтво виховання і навчання, покликана втілювати в нових поколіннях психик основні характеристики образу людини майбутнього, формувати планетарно-космічну особистість яка ефективно самореалізується задля перманентного розвитку розумної матерії. (shrink)

The focus of the paper is a sophism based on the proposition ‘This is Socrates’ found in a short treatise on obligational casus attributed to William Heytesbury. First, the background to the puzzle in Walter Burley’s traditional account of obligations (the responsio antiqua), and the objections and revisions made by Richard Kilvington and Roger Swyneshed, are presented. All six types of obligations described by Burley are outlined, including sit verum, the type used in the sophism. Kilvington and Swyneshed disliked the (...) dynamic nature of the responsio antiqua, and Kilvington proposed a revision to the rules for irrelevant propositions. This allowed him to use a form of reasoning, the “disputational meta-argument”, which is incompatible with Burley’s rules. Heytesbury explicitly rejected Kilvington’s revision and the associated meta-argument. Swyneshed also revised Burley’s account of obligations, formulating the so-called responsio nova, characterised by the apparently surprising thesis that a conjunction can be denied both of whose conjuncts are granted. On closer inspection, however, his account is found to be less radical than first appears. (shrink)