This publication is the translation of the first fragment of F. W. J Schelling's Presentation of Philosophical Empiricism accompanied by the analytical translator's preface. In his treatise, Schelling assesses the history of modern philosophy. Namely, he treats it as history of experiments, the goal of which was in the search for the primary fact in the world. In Schelling's opinion, this fact is in the growing over-weight of the subjective over the objective. Only his philosophy of nature was able to (...) find this fact. However, it is not genuine fact but only pure fact, because it does not content in itself any ground for the over-weighting of the subjective over the objective. For resolve this problem, Schelling starts to use the concepts formed by Ancient philosophers, namely by Pythagoras and Plato. The concepts of the limitless and the limit are belonging to the series of the mentioned concepts. Accordantly, Schelling associates the notion of the objective with the one of the limitless being and the notion of the subjective with the one of the limit or limiting instance. His inquiry into the correlation between the limitless being and the limit, i.e. between the objective and the subjective leads him to the declaration of the existence of the free efficient cause, which determinates their interplay and the rise of that-what-should-be from that-what-should-not-be. Since the limitless is the objective and the limit is the subjective in accordance with Schelling, such efficient cause is also the cause of the progressive over-weighting of the subjective over the objective as well. It can explain the fact, which the Schelling's philosophy of nature has only found but not explained. The in his preface, the translator puts the question of the possibility as well as of a relevance of the Schelling's late philosophy to the phenomenological thought. In this context, he emphasizes few moments, by which the later Schelling' philosophy could be of interests for phenomenologists, namely the following ones: the concept of philosophical empiricism itself, the Schelling's division between the pure fact and the genuine fact, his treatment of history of philosophy as history of experiments. Moreover, he speaks about main difficulties connected with the translation of Schelling's text into Russian and gives a German-Russian glossary for utility of Russian readers. The translator gives also the commentaries by Arthur Drews, who reedited the Schelling's treatise in 1902, in their Russian translation. (shrink)

The aesthetic and spiritual problems of a heritage of F. Dostoevsky in connection with the perception of his works in Russian culture of beginning of XXth century are considered in the article. N. Berdjaev’s estimation of value of Dostoevsky’s works for Russian Renaissance, when was active discussions the problems of the humanism and further development of the literature and culture, is given in the work. The author has paid attention to Dostoevsky’s activity in search of new opportunities of the literature (...) for the direct image of a human ideal. The remarkable examples of such works were found by the writer in art of the European Renaissance. The opinion that humanism of Renaissance was formed by special type of the self-made man of art and spirit on the basis of the Renaissance myth of person is supported in the article. The author established a connection with humanistic ideas and aesthetic searches of Dostoevsky, Renaissance and Russian Renaissance of beginning of XXth century through the interpretation of a category ‘the Renaissance myth of man‘. In Russian culture Dostoevsky can be estimated as the type of the artist corresponding late European Renaissance Typological aspects of a human myth in F. Dostoevsky’s prose can explain fixed attention to his works in beginning of XXth century. Constant and deep interest for a person and spiritual life ensured the high degree and important features of influence of his works on formation of views of Russian Renaissance on art, art creativity and understanding of the world and the person in terms of tragical humanism. As a result, Dostoevsky’s creative heritage with his humanistic myth of the Renaissance type became the important part of art and Russian spiritual culture of beginning of XXth century. (shrink)

Философские, традиционные подходы к морали в основном основаны на метафизических и теологических концепциях и теориях. Среди традиционных концепций этики наиболее заметной является теория божественного повеления (DCT). Согласно DCT, Бог дает человечеству моральные основы через его творение и откровение. Мораль и божественность были неразделимы со времен самой далекой цивилизации. Эти концепции укладываются в теологические рамки и в основном принимаются большинством последователей трех авраамических традиций: иудаизма, христианства и ислама: наиболее значительной части человеческого населения. Теории Божественного повеления основываются на вере и откровении и (...) не подлежат строгой демонстрации. Противники концепции морали Божьего повеления, основанной на невозможности продемонстрировать свои метафизические и религиозные допущения, пытались (хотя и безуспешно) на протяжении многих веков преуменьшать ее значение. Они придерживались аргумента, что он не демонстрирует никаких материальных доказательств и логической согласованности и по этой причине не может быть рассмотрен в научных или философских целях. Это всего лишь убеждение, и оно должно пониматься при этом условии. Помимо этих крайних противоположностей, многие другие концепции противоречат теориям Божественного повеления, так или иначе, частично или полностью. От классической греческой философии до наших дней многие философы и социологи утверждают, что мораль — это всего лишь конструкция, и поэтому она культурно относительна и обусловлена культурой. Однако это вызывает множество дальнейших дискуссий и ставит перед собой задачу определить важность культуры, какие элементы культуры являются морально определяющими, и, наконец, пределы этой относительности. Моральный детерминизм утверждает, что все, что связано с поведением человека, включая мораль, определяется таким образом, что свобода воли перестает существовать. Совсем недавно современные мыслители утверждали, что существует строгая наука о морали. Однако, несмотря на объяснение множества фактов и доказательств, один только научный метод не может пролить свет на все содержание и значение этики в целом. Понимание морали требует более широкого восприятия и согласия среди философов, чего они так и не достигли. Эти вопросы имеют множество различных конфигураций в зависимости от каждого философского направления и начинают сложный анализ и бесконечные дебаты, если многие из них противоречат друг другу. Вселенная и атмосфера, которые включает в себя это исследование, являются хозяевами всех этих концептуальных конфликтов, наблюдаемых с объективной и эволюционной точки зрения. Однако, несмотря на эти обстоятельства и их внутреннюю важность, эти вопросы далеки от методологического подхода аналитического обсуждения объективной морали, которое, по сути, является целью и областью действия этой работы. Мы должны кратко рассмотреть эти выдающиеся традиционные теории, потому что в этой работе проводится сравнительное исследование, и их предположения, по крайней мере, глубоко отличаются от всех традиционных теорий. Следовательно, становится необходимым предлагать читателю прямые и конкретные элементы сравнения для обоснованной критики без прерывания исследований. Но даже если мы пересмотрим традиционные теории для этой сравнительной и критической цели изложения, они все равно останутся в стороне от наших основных проблем как „чужеродная материя". Цель этой работы состоит в том, чтобы продемонстрировать существование и значение доисторических моральных архетипов — архетипов, вытекающих из фундаментальных социальных потребностей и борьбы за выживание — для определения сущностной основы этики, их агрегации в коллективном бессознательном и, следовательно, для определения того, что такое этика. Эти архетипы определяют эволюционную социальную модель человека. Является ли это мета этической позицией? Да, это так. Кроме того, как и в любой мета этической аргументации, мы должны тщательно искать наилучшие и наиболее правильные пути, предлагаемые аналитической философией. Эта работа была призвана обоснованно продемонстрировать, что мораль не является культурным продуктом цивилизованных людей или современных обществ. Несмотря на многочисленные культурные относительные объединения и вычитания, основные основы являются архетипическими и никогда не менялись структурно. Это рассуждение приводит к тому, что мораль является первым атрибутом „Homo sapiens"; это не собственность или случайность: она объединяет человеческое существо и является частью онтологической человеческой идентичности. Человеческие явления — это непрерывный процесс, который играет свою роль между случайной решимостью и свободной волей, и мы должны спросить, как зародилась мораль и как она пришла к нам в настоящее время. (shrink)

У статті розкрито сутність і зміст індивідуального стилю професійної діяльності, його структуру й механізми формування. Установлено, що індивідуальний стиль професійної діяльності є комплексним особистісним утворенням, яке охоплює сталу систему методів і методик роботи та визначає певну стратегію поведінки в трудовій діяльності. Показано, що структуру індивідуального стилю можна уявити у вигляді змістового ядра й прибудови до нього, що формується внаслідок дії механізмів адаптації, компенсації й корекції під час опанування суб’єктом професійної діяльності. З’ясовано, що індивідуальний стиль професійної діяльності може бути охарактеризований через (...) своєрідність співвідношення в структурі орієнтовної, виконавчої та контрольної видів професійної діяльності та визначений як такий, що має процесуальність, особистісну своєрідність, продуктивність, розвивальнимй, коригувальний та адаптивний потенціал, умотивованість у виявленні й розвитку стилю. Акцентовано на тому, що стиль професійної діяльності є водночас фактором і наслідком індивідуального професійного розвитку індивіда, коли в процесі набуття професійного досвіду відбувається інтеграція вроджених властивостей нервової системи, набутих інтелектуальних, емоційних, поведінкових якостей та формуються відмітні риси й індивідуальні здібності людини, що забезпечують її ефективність і продуктивність у досягненні результатів. Виявлено та обґрунтовано педагогічні умови формування індивідуального стилю професійної діяльності майбутніх фахівців. Серед них: урахування індивідуально-психологічних особливостей майбутніх фахівців; запровадження засобів комплексної диференціації з метою розвитку адекватної самооцінки та настанов у виконанні трудових дій; цілеспрямоване формування системи раціональних трудових прийомів; створення на заняттях позитивного мікроклімату, атмосфери співтворчості та співпраці, що забезпечить закріплення оригінальних способів здійснення професійної діяльності. -/- The article studies the problem of the future specialist’s professional formation as a subject of professional activity, which is characterized by originality and peculiarity in the realization of labour functions. The aim of the article is to reveal the essence and content of the individual style of professional activity, its structure and formation mechanisms; determination of pedagogical terms that contribute to the shaping of the optimal individual style of future specialists’ professional activity during their professional preparation process. A complex of research methods has been used, namely: content analysis, generalization and specification in the provisions of the theory of activity and professional pedagogy regarding the essence of the individual style of activity, modelling of the structure of the individual style of professional activity, substantiating the pedagogical terms of its formation in future specialists during their professional preparation process. It has been established that the individual style of professional activity is a complex personal creation including a stable system of work methods and techniques, and determining a certain behaviour strategy in their labour activity. It has been shown that the structure of an individual style can be presented in the form of a content core and an extension to it; it is formed as a result of the action of mechanisms of adaptation, compensation and correction during the subject’s mastery of professional activity. It has been found that the individual style of professional activity can be characterized by means of the peculiarity of the ratio of the indicative, executive and control types of professional activity in its structure. It can be defined by way of procedural, personal originality, and productivity parameters, as well as one’s having the developmental, corrective and adaptive potential, and motivation in detecting and shaping the style. It has been emphasised that the style of professional activity, at the same time, is both a factor and a consequence of the person’s individual professional development. During the gaining professional experience process, the innate properties of the nervous system, and acquired intellectual, emotional, and behavioural qualities are integrated and a person’s distinctive features and individual abilities are formed ensuring their efficiency and productivity in achieving the results. It has been highlighted that such leading methodological approaches as systemic, personal-activity, axiological and acmeological ones are effective means to shape the future specialists’ individual style of professional activity. They make it possible to form not individual features or characteristics, but an integral dynamic psychological system of individual active adaptation to the conditions of the professional environment via involvement in the study and professional activities, taking into account personality traits and value attitudes and focusing on achieving the top of the professional mastery. Pedagogical terms for the formation of the future specialists’ individual style of professional activity have been identified and substantiated. They include taking into account the individual and psychological characteristics of future specialists, introducing means of complex differentiation to develop adequate self-assessment and attitudes in the performance of labour actions, purposeful formation of a system of rational labour methods, as well as creation of a positive microclimate and an atmosphere of co-creation and cooperation in classes, which will ensure the consolidation of original methods of carrying out professional activities. (shrink)

This article discusses the versions of Leninist reflection theory in the Russian philosophy of the first half of the twentieth century. The very nature of the discussions made the problem of understanding the features of the theory of cognition a “hard” problem. This was facilitated by the ideological and political impurities characteristic of philosophical inquiry at the time. The “diamat” reflection theory is compared with M.A. Lifshits’s “ontognoseology”. The task is to show the process of dogmatization of Lenin’s reflection theory (...) in the discussions of the 30s–40s, as well as the transformation of this theory in Lifshits’s ontognoseology in the 1940–50s. The article highlights the variations of reflection theory in the Soviet philosophy of 1930–70s. This theory in Diamat is considered in comparison with the “ontognoseology” of Mikhail Lifshits. The ideological catalyst for the development of the “Leninist reflection theory” was the principle of partisanship. As its consequence, vulgar sociology and Diamat were fixed in the humanities, and only in the early 1950s they began to be gradually overcome. At the beginning of the Stalinist phase in the history of Soviet philosophy, the debates around Lenin’s book Materialism and Empiriocriticism became a landmark phenomenon. The tone was set by the students of the Institute of Red Professors, headed by Abram Deborin. The example of several works written by them in the mid-thirties shows the peculiarities of interpreting the concept of reflection, as well as the ideological conjuncture that largely determined the content and course of the philosophical discussion. The principle of partisanship demanded that class interests should come first, and in the theory of knowledge and consciousness, it meant that the dialectical-materialist position should be defended in the struggle against all varieties of idealism. It was under this sign that the discussion of Lenin’s theory of reflection took place. The article also analyses contemporary polemics, in the course of which opposite assessments of Deborin’s role in the formation of Soviet diamat and in solving the “hard problem” of Lenin’s theory of reflection are given. The postwar years of Soviet philosophy are represented in the article by Mikhail Lifshits’s “ontognoseology”. An associate and friend of Georg Lukács, Lifshits made the greatest contribution to overcoming vulgar sociology and renewing the tradition of creative Marxism. He described the dialectics of being and consciousness, of the subjective and the objective, proposing a profound and original interpretation of the theory of reflection. In Lifshits’s ontognoseology, the reflection of being in consciousness is conditioned by the property of reflectivity inherent in being itself. (shrink)

This paper defends the doctrine that moral requirements are categorical in nature. My point of departure is John McDowell’s 1978 essay, “Are Moral Requirements Hypothetical Imperatives?”, in which McDowell argues, against Philippa Foot, that moral reasons are not conditional upon agents’ desires and are, in a certain sense, inescapable. After expounding McDowell’s view, exploring his idea that moral requirements “silence” other considerations and discussing its particularist ethos, I address an objection that moral reasons, as McDowell conceives them, are fundamentally incomplete (...) in ways only a full-bloodedly Kantian appeal to pure practical reason can remedy. I conclude that the objection fails: ordinary moral reasons do not stand in need of a grounding in Reason. There is no prospect of deriving them from a supreme principle of morality or other canons of rationality. Ordinary reasons are sufficient in themselves, though their significance can be elucidated and illuminated by various strategies — some broadly Aristotelian, some drawing inspiration from Kant’s formula of humanity — in ways that can strengthen and vindicate them. Notwithstanding the failure of the objection, I conclude by reflecting on how Kantian insights can yet play a significant role in a McDowellian view of moral deliberation and moral education. (shrink)

Это мое утверждение, что таблица преднамеренности (рациональность, сознание, ум, мысль, язык, личность и т.д.), что особенное здесь описывает более или менее точно, или, по крайней мере, служит эвристическим для, как мы думаем и ведом, и поэтому она охватывает не только философию и психологию, но все остальное (история, литература, математика, политика и т.д.). Обратите внимание, особенно, что преднамеренность и рациональность, как я (наряду с Сирл, Витгенштейн и другие) просматривать его, включает в себя как сознательное совещательной лингвистической системы 2 и бессознательного автоматизированной (...) прелингвистической системы 1 действия или рефлексы. Я предоставляю критический обзор некоторых из основных выводов двух самых выдающихся студентов поведения современности, Людвиг Витгенштейн и Джон Сирл, о логической структуре преднамеренности (ум, язык, сознание, поведение), принимая в качестве отправной точки фундаментальное открытие Витгенштейна, что все действительно "философские" проблемы одинаковы- путаницы о том, как использовать язык в определенном контексте, и поэтому все решения одинаковы, глядя на то, как язык может быть использован в контексте вопроса, так что его истина условия (Условия удовлетворенности или COS) ясны. Основная проблема заключается в том, что можно сказать что-нибудь, но нельзя означать (государство ясно COS для) любое произвольное высказывание и смысл возможен только в очень конкретном контексте. Я анализирую различные писания и о них с современной точки зрения двух систем мышления (популяризировал как "мышление быстро, думая медленно"), используя новую таблицу преднамеренности и новых двойных систем номенклатуры. Я показываю, что это мощная эвристика для описания поведения. Таким образом, все поведение тесно связано, если вы принимаете правильную точку зрения. Феменологическая иллюзия (забвение нашей автоматизированной системы 1) является универсальной и распространяется не только на всю философию, но и на протяжении всей жизни. Я уверен, что Хомский, Обама, Цукерберг и Папа был бы недоверчивым, если бы сказали, что они страдают от той же проблемы, как Гегель, Husserl и Хайдеггер, (или что они отличаются только в степени от наркоманов и наркоманов в мотивации стимуляции их лобной кортики путем доставки допамина (и более 100 других химических веществ) через вентральный tegum и ядра. В то время как меноменологи только потратили много времени людей, они растают землю и будущее своего потомка. (shrink)

Это мое утверждение, что таблица преднамеренности (рациональность, сознание, ум, мысль, язык, личность и т.д.), что особенное здесь описывает более или менее точно, или, по крайней мере, служит эвристическим для, как мы думаем и ведом, и поэтому она охватывает не только философию и психологию, но все остальное (история, литература, математика, политика и т.д.). Обратите внимание, особенно, что преднамеренность и рациональность, как я (наряду с Сирл, Витгенштейн и другие) просматривать его, включает в себя как сознательное совещательной лингвистической системы 2 и бессознательного автоматизированной (...) прелингвистической системы 1 действия или рефлексы. Я предоставляю критический обзор некоторых из основных выводов двух самых выдающихся студентов поведения современности, Людвиг Витгенштейн и Джон Сирл, о логической структуре преднамеренности (ум, язык, сознание, поведение), принимая в качестве отправной точки фундаментальное открытие Витгенштейна, что все действительно "философские" проблемы одинаковы- путаницы о том, как использовать язык в определенном контексте, и поэтому все решения одинаковы, глядя на то, как язык может быть использован в контексте вопроса, так что его истина условия (Условия удовлетворенности или COS) ясны. Основная проблема заключается в том, что можно сказать что-нибудь, но нельзя означать (государство ясно COS для) любое произвольное высказывание и смысл возможен только в очень конкретном контексте. Я анализирую различные писания и о них с современной точки зрения двух систем мышления (популяризировал как "мышление быстро, думая медленно"), используя новую таблицу преднамеренности и новых двойных систем номенклатуры. Я показываю, что это мощная эвристика для описания поведения. Таким образом, все поведение тесно связано, если вы принимаете правильную точку зрения. Феменологическая иллюзия (забвение нашей автоматизированной системы 1) является универсальной и распространяется не только на всю философию, но и на протяжении всей жизни. Я уверен, что Хомский, Обама, Цукерберг и Папа был бы недоверчивым, если бы сказали, что они страдают от той же проблемы, как Гегель, Husserl и Хайдеггер, (или что они отличаются только в степени от наркоманов и наркоманов в мотивации стимуляции их лобной кортики путем доставки допамина (и более 100 других химических веществ) через вентральный tegum и ядра. В то время как меноменологи только потратили много времени людей, они растают землю и будущее своего потомка. (shrink)

André Comte-Sponville is a French philosopher-essayist, pondering the problems of morality and life wisdom. He develops the conception of ego-philosophy that is the theory based on the analysis of the subjective existential human experience. As an initial evidence of consciousness and a point of support for philosophical reasoning, he cites feelings of anxiety, despair and suffering. Ego possesses being, it is a subjective reality that is revealed to a man as a result of free and creative perception of the world. (...) This knowledge is always unique, situational, not amenable to formalization and unification, because it is a result of a personal relation of man to the absolute. Ego-philosophy is not a traditional scientific discipline, summarizing specific facts and formulating theories. Ego-philosophy expresses itself in a generally accessible language and appeals to all mankind. This is an art of life wisdom, indicating to the individual a path to true ideals, allowing one to gain dignity and happiness, to free oneself from temptations and passions. Comte-Sponville substantiates the ethical theory that, under the conditions of the crisis of traditional ideas about moral norms, a person must strive to fill the emptiness of the world with his own creative energy, give meaning to life, affirm positive values. The philosopher creates a theory of virtues in which he takes the leading role in sublime love (agape) as the apotheosis of generosity and mercy. In the area of politics, Comte-Sponville adheres to the position of socio-liberalism. Recognizing the economic efficiency of market relations and the principle of freedom action, the philosopher believes that the logic of economic activity does not coincide with socially important tasks and ethical values. In order for society to develop harmoniously, it is necessary to create a welfare state and reliable political institutions that ensure the observance of the principles of humanism, high culture and justice. (shrink)

Purpose. The signification of the theoretical grounds for the conceptual reconstruction of the dichotomy "spirit-body" in the field of postmodern notions in philosophy and culture, the identification of the location of the given dichotomy in the processes of the transition of philosophy from being classical to the postclassical one, simultaneously, culture – to the cultural forms of postmodernity. Theoretical basis. The changing systems of post paradigm relations, radically transforming human life in the postmodern world, represent the obvious transformations of the (...) fundamental conceptual schemes. For postmodern philosophers, the dichotomy "spirit-body" does not mean better interpretation of separate substances any more, but the development of the relationship between mental and physical properties. Feminist philosophers assert that the "spirit-body" opposition occupies the special place among classical dichotomies, as it acquires the key meaning in the patriarchal concepts of masculinity and femininity. In the post modernity, the body and corporality become dominant themes not only in the philosophy and "high" culture, but also in mass culture; at the same time, the emphasis on their common narratives and intertexts testifies to the fundamental transformations that reflect the "condition" of postmodernity. Originality of this research lies in the expose of the specific transformation features of the dichotomy "spirit-body" as a philosophic opposition closely connected with postmodernism and realized in the practices of mass culture. This research is reflectedof the idea of the absoluteness and invariabilityof this duality as thebasicdichotomy of the classical philosophy in its correlation with cultural logic of the postmodernity at the end of the 20 – the beginning of the 21st centuries. Conclusions. With the reinterpretation of the "spirit-body" dichotomy, the body is theorized as a cognitive agent with desires independent of the mind. In postmodernism, the body is the source of charm, and aversion and destruction, and restoration. At the same time, with the growth of the visualization factor and the change in the status of "high" culture, the "turn" in the status of mass culture is created: today both the former and the letter have many common discourses, narratives and intertexts. (shrink)

The article is devoted to the historical-philosophical analysis of the problem of ambivalence as a fundamental principle of Derrida’s philosophical thinking. It shows how such primordial philosophical questions as ones of limits of philosophies and of limits of philosophy define the basic problem dimensions of Derridean conception. It consideres the correlation of the theme of marginality with both the problem of Derrida’s cultural self-identification and the idea of the metaphoricity of language as the initial premise of différance logic. Also the (...) article examines the role of transcendentalistic implications in Derridean thought that determine a his-torical and philosophical context of Derrida’s philosophy. The analogy between quasi-transcendental and metaphorical aspects of deconstructive thinking is drawn. The identifica-tion of Jewish and metaphorical in Derrida’s conception is demonstrated. The author introduces the concept of "literal metaphor" as the quintessence of Derrida’s philosophical thought which structures its basic forms, namely: aporia, hyperbole, question, commentary. (shrink)

This text is an English translation of those several sections of the original paper in Russian, where collection-related issues are considered. The full citation of the original paper is as following: Pavlinov I.Ya. 2016. [Bioraznoobrazie i biokollektsii: problema sootvetstvia]. In: Pavlinov I.Ya. (comp.). Aspects of Biodiversity. Archives of Zoological Museum of Lomonosov Moscow State University, Vol. 54, Pр. 733–786. -/- Orientation of biology, as a natural science, on the study and explanation of the similarities and differences between organisms led in (...) the second half of the 20th century to the recognition of a specifi c subject area of biological explorations, viz. biodiversity (BD). One of the important general scientifi c prerequisites for this shift was understanding that (at the level of ontology) the structured diversity of the living nature is its fundamental property equivocal to subjecting of some of its manifestations to certain laws. At the level of epistemology, this led to acknowledging that the “diversifi cationary” approach to description of the living beings is as justifi able as the before dominated “unifi cationary” one. This general trend has led to a signifi cant increase in the attention to BD. From a pragmatic perspective, its leitmotif was conservation of BD as a renewable resource, while from a scientifi c perspective the leitmotif was studying it was studying BD as a specifi c natural phenomenon. These two points of view are united by recognition of the need for scientific substantiation of BD conservation strategy, which implies the need for a detailed study of BD itself. At the level of ontology, one of the key problems in the study of BD (leaving aside the question of its genesis) is determination of its structure, which is interpreted as a manifestation of the structure of the Earth’s biota itself. With this, it is acknowledged that the subject area of empirical explorations is not the BD as a whole ( “Umgebung”) but its particular manifestations (“Umwelts”). It is proposed herewith to recognized, within the latter: fragments of BD (especially taxa and ecosystems), hierarchical levels of BD (primarily within- and interorganismal ones), and aspects of BD (before all taxonomic and meronomic ones). Attention is drawn to a new interpretation of bioinformatics as a discipline that studies the information support of BD explorations. An important fraction of this support are biocollections. The scientifi c value of collections means that they make it possible both empirical inferring and testing (verification) of the knowledge about BD. This makes biocollections, in their epistemological status, equivalent to experiments, and so makes studies of BD quite scientific. It is emphasized that the natural objects (naturalia), which are permanently kept in collections, contain primary (objective) information about BD, while information retrieved somehow from them is a secondary (subjective) one. Collection, as an information resource, serves as a research sample in the studies of BD. Collection pool, as the totality of all collection materials kept in repositories according to certain standards, can be treated as a general sample, and every single collection as a local sample. The main characteristic of collection-as-sample is its representativeness; so the basic strategy of development of the collection pool is to maximize its representativeness as a means to ensure correspondence of structure of biocollection pool to that of BD itself. The most fundamental characteristic of collection, as an information resource, is its scientific signifi cance. The following three main groups of more particular characteristics are distinguished: — the “proper” characteristics of every collection are its meaningfulness, informativeness, reliability, adequacy, documenting, systematicity, volume, structure, uniqueness, stability, lability; — the “external” characteristics of collection are resolution, usability, ethic constituent; — the “service” characteristics of collection are its museofication, storage system security, inclusion in metastructure, cost. In the contemporary world, development of the biocollection pool, as a specific resource for BD research, requires considerable organizational efforts, including work on their “information support” aimed at demonstrating the necessity of existence of the biocollections. (shrink)

Modern universities often become a subject of discussion in the public sphere, during which the relevance of university programs, the financing of science and higher education, and a number of other issues are discussed. These discussions again and again prompt political theorists to reflect on the “idea of a university”. These ideas are associated with values, expectations and beliefs, and are most often expressed in the form of normative representations based either on pragmatism that define the university as a functional (...) element of the state system, or on utilitarianism that required from the university to satisfy the economic demands of society, or on idealism that forces position the university as an “ivory tower”. The presented positions somewhat exaggerate the value of some of the university’s abilities to the detriment of others and distort not only the optics of research, but also the social beliefs that influences the development of state systems and universities. Based on the institutional approach, the authors of this article propose a theoretical position that allows to grasp the current pragmatics of the university community, the market and the state regarding the development of universities and their contribution to the organization of the societal order. According to this position, the university should be considered as an intermediary institution that has public subjectivity; acts as an organizational form of the university community and agent of societal relations; carries out a communicative exchange with the external environment ; creates conditions for the interaction of various agents of societal relations, including on their own space via a formalized rational public discussion; finally, it produces knowledge that influences the organization of the societal order. All of this taken together allows us to consider the university a mediator. This position of the university allows it to successfully fulfill its mediating role, both within the university corporation and outside it, balance between different social expectations and remain in one of the most stable and adaptive organizational forms that constitute the societal order. (shrink)

This paper discusses the development of self-consciousness in the history of philosophy of the 20th century compared with the same development in the natural sciences. The author characterizes this stage of philosophical historiography as the “revolution of relativity.” This movement of self-consciousness was apparent in not only the humanities but also the natural sciences at the turn of the 19th and 20th centuries. Awareness of probability is a fundamental achievement of non-classic physics, which has since reversed its paradigm. In contrast (...) to the Newtonian scheme, quantum theory introduces the category of probability and insists that we can talk about certain physical phenomena only in a probabilistic mode and that the method of observation affects the phenomena observed. Consequently, any “object-subject” and “subject-subject” interaction involves the experience of the researcher, which thereby affects the results. The same model of interpretation lies at the basis of the turn toward self-consciousness in the history of philosophy of the 20th century. The classical history of philosophy is built on idealization and gives an objective description of the philosophical process. Following the other sciences, the philosophy of the 20th century understood that historical and philosophical reality largely depends on the historians of philosophy; that such reality is constructed by certain means; that there is a certain kind of historical and philosophical work; and that, with different strategies, methods and approaches, we obtain different results that are complementary to each other. The 20th century was a time of competing interpretations rather than gradually progressing historical and philosophical systems. This stimulated the search for own ideal of objectivity. For philosophical historiography, this is the hermeneutic ideal of the structural analysis of text or architectonic reconstruction. The historicalphilosophical revolution of relativity promotes the development of critical historiography and revises the foundations of its classical tradition. (shrink)

The introductory part of the article is dedicated to the analysis of the external structure of the lecture on the ecclesiastical power. Are describing the date of the lecture, its place among others relectiones of Vitoria, the lists of the authorities and adversaries of the Dominican Theologist. In the principal part of the article are analyzing the crucial pillars of the theory of Church Power elaborated by Francisco de Vitoria. The theory of power formulated by this thinker had represented a (...) new stage in the development of European Political Thought of Modernity. First of all, Vitoria denies the identity of the concepts of potestas and potentia and declares that the potestas consists from potentia, some preeminence and the auctoritas. Thus, the auctoritas became to be considered as a principal part of the potestas or, at times, its complete synonyms. The next crucial point marked in the article is the idea of the separation of Church and State. Vitoria considered the Church as an autonomous system, which had the same rights and privileges as the State. At the same time, when the State enters in the political collapse, is the Church who should take the power and lead the State to its normal position. The State, in its turn, can rule the clergy in the causes concerning the civil administration, because the king “is the king not only for laymen but also for a clergy”. (shrink)

In this article, authors analyze different models of codified acts. In carrying out this classification, several features of the codified documents emerged and were presented in a light conducive to study. The authors provide a practical example of doctrinal concepts, based on their empirical observations, with the relevant example for our legal system. Despite the multitude of scientific proposals, the classifications presented in the article are far from exhaustive, but are a theoretical-doctrinal exercise, aimed at systematizing knowledge about the nature (...) and features of codified acts. Finally, the authors conclude that codes are the only form of codified act recognized by national law, although other forms are known in foreign legal systems. Without prejudice to the legal nature of codes and other classified acts, they may be doctrinally classified according to various criteria, which simplifies the understanding of their essence and contributes to their practical application. (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)

This article is dedicated to one of current problems in modern philosophy: the problem of other minds. It turns out to be characteristic of the “analytical” and “continental” traditions in philosophy. We believe that this problem has not only an epistemological or ontological aspect, but also an ethical one, and the results of its development should not be ignored when solving the problem of searching for ethical foundations. To confirm this assumption, we have done the following: First, we consider the (...) very essence of the problem of other minds in Alec Hyslop and Simon Glendinning's approaches to its formulation. This problem is based on the asymmetry between the perception of our mental states and the perception of the mental states of others. Second, we have briefly discussed one of the best-known approaches in solving this problem, namely, argument by analogy. According to this theory, we base our judgments on the feelings and experiences of others on the analogy with our own feelings and experiences, and their manifestation in our behavior. We also consider possible critical approaches of this theory. Third, we run into extremely serious difficulty in solving the problem of other minds, namely the “threat of skepticism”. We encounter an extremely serious difficulty in solving the problem of another consciousness, namely, the “threat of skepticism”. It consists in the fact that we do not have a reliable means to justify satisfactorily the existence of something that supports the “external” acts of human behavior, such as feelings of pain. We have considered two approaches that, in fact, do not refute the skepticism arguments, but avoid the very appearance of their threat. These are Simon Glendinning’s concepts of “reframing of skepticism” and “reading-response”, as well as the idea of the need to recognize the reality of the other by the possibility of knowing the reality that surrounds us, presented by Frederick Olafson. These approaches in order to overcome the “threat of skepticism”, suggest a rejection of the traditional purely epistemological approach to solve the problem of other minds, which was characterized by an emphasis on the problematic relationship between our knowledge of the other's mental states and reality of its existence. The fight against the “threat of skepticism”, as well as the contradictions that such skepticism generates, in fact, lead us to the need to study the ethical aspect of being with others, which cannot be considered without epistemological and ontological aspects. (shrink)

Philosophical sense of problem of person is examined in the context of forming of «total communication» space of contemporary. Transformation of anthropology and specification are analyzed in a number of key aspects of existence and function-ing of «homo communicans». Attention is accented on two aspects of anthropological problem: forming of stable identity and «dispersonality» man. In the information society anthropological problems are exposed by deep transformations and concretized in a number of key aspects of the existence and functioning of «homo (...) communicans». This problem of the formation stable identity, and the problem of «dehumanization» of man, the disappearance of personhood and «vitality» that causes the appearance of a new anthropological character – «eternally changeable» man as a mediator in the space of infinite communications distorted reality, space distorting mirrors. Further research in this area suggests the formation of deployed philosophical and anthropological theory, which is necessary to modern society. (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)

The article analyzes Petro Kudriavtsev’s historical philosophical conception in the context of basic tendencies and reference points of development of historical philosophical science in Europe in 19th – the beginning of 20th cent. For this purpose, the place and significance of reception of European philosophy in the P. Kudriavtsev’s historic philosophical works are identified. Furthermore, the article discusses the complex of philosophical and historical ideas that appeared to be productive for development of Kudriavtsev’s original historical philosophical conception. The latter is (...) proved to be formulated in the process of deep creative interpretation of European historical philosophical studies achievements, such as ethics and philosophical constructions of the European thought. The author finds out the particularity of the P. Kudriavtsev’s original approach to understanding of historical philosophical process, based on comprehension of rationalism and empiricism, two opposite models of historical philosophical knowledge. Besides, the author argues for the similarity in approach to the history of philosophy between P. Kudriavtsev and the representatives of historical-philosophical tradition after Hegel. Reconstruction of P. Kudriavtsev’s historical philosophical conception allows the author to conclude, on the one hand, that conception reflected one of the central problems in Western European philosophy on the edge of 19 th – 20 th centuries – the problem of values. On the other hand, the conception was aimed to oppose the relativistic and nihilistic tendencies, which dominated in Modern European philosophy. (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)

There are many internationally developed text-matching software systems that help successfully identify potentially plagiarized content in English texts using both their internal databases and web resources. However, many other languages are not so widely spread but they are used daily to communicate, conduct research and acquire education. Each language has its peculiarities, so, in the context of finding content similarities, it is necessary to determine what systems are more suitable for a document set written in a specific language. The research (...) focuses on testing the existent text-matching software systems on a set of documents prepared in the Latvian language. The corpus includes documents containing verbatim plagiarism, paraphrasing, translation plagiarism and original text to test both false positive and false negative cases. In total, 16 different text-matching software systems are compared on the plagiarism coverage using the prepared document corpus. The research presented is a part of an international initiative “Testing of Support Tools for Plagiarism Detection ” established under the European Network for Academic Integrity. (shrink)

E.V. Ilyenkov is widely considered to be the most important Soviet philosopher in the post-Stalin period. He is known largely for his original conception of the ideal, which he deployed against both idealist and crude materialist forms of reductionism, including official Soviet Diamat. This conception was articulated in its most developed form in ‘Dialectics of the Ideal’, which was written in the mid-1970s but prevented from publication in its complete form until thirty years after the author’s death. The translation before (...) you provides for the first time the complete, unabridged and unedited text of ‘Dialectics of the Ideal’ in English translation, including the author’s own subsequent comments on the text. (shrink)

Cet article discute de plusieurs questions relatives à l’ontologie et à la théologie de Soloviev, dont la métaphysique du tout dans l’unité, la doctrine originale mais contentieuse de la création, le problème de la Chute et de la restauration du tout dans l’unité, ainsi que le problème de l’omniprésence de la conscience.

The Arctic is a region of political interests of the countries. This region will determine the vector of economic and geopolitical development of the planet over the next century. Therefore, it’s believed that this century will be the «century of the Arctic». Natural resources and economic potential of the Arctic region plays an important role in the development of the national economy and sustainable development of the regions situated in that zone. Conservation and sustainable development of the Arctic is a (...) necessary condition for its further successful development. The Arctic has a universal global value of its unique nature and a great inflence on the planetary environment. The article is dedicated to review the development of the Arctic region in the conditions of the modern geopolitical transformations. The author pays attention to a new stage of development of international relations in the Arctic, which is characterized by complex actions of many sovereign states and non-state actors towards to the region. Due to the climate warming and global processes in the world, the whole international system of governance in the Arctic is changing. This is the result of close geopolitical and economic ties of the region with the world. The transformation of the modern world system makes it necessary to assess the effectiveness of the cooperation among states in the management and development of this region, as well as to consider the possibility of improving them. (shrink)

The problem of subjective consciousness genesis is investigated: whether is it a product of creatively conceiving brain or of transcendental consciousness, external in relation to a brain. The consciousness is considered from positions of rationalism and an irrationalism. Some aspects of the subjective consciousness relationship with the cosmic mind, possible manifestations of the latter in the phenomena, studied by deviant physics, but listed by official physics to the “pseudo-science”, are examined. In particular, we discuss the phenomenon of space aliens as (...) possible carriers of the cosmic mind. A conclusion about inexpediency of consciousness secret cognition becomes. (shrink)

Kalbotyroje sinonimais vadinami tapačios arba artimos reikšmės kalbos vienetai, variantais – to paties kalbos vieneto skirtybės, o paronimais dažniausiai laikomi išraiškos atžvilgiu artimi skirtingos reikšmės žodžiai. Ne visuose kalbotyros veikaluose minimi darybiniai sinonimai ir darybiniai variantai yra viena iš sinonimų ir variantų atmainų. Pastebėta, kad tais pačiais terminais kartais įvardijami ne visai tie patys kalbos reiškiniai, arba, atvirkščiai, analizuojant darybiniais sinonimais ar darybiniais variantais laikytinus darinius, tokie terminai apskritai nevartojami. Šiame straipsnyje yra apžvelgiamos įvairiuose kalbotyros veikaluose pateiktos darybinių sinonimų, darybinių (...) variantų ir paronimų sampratos, aptariami šiais terminais vadintinų žodžių panašumai ir skirtumai. Ojektyviu darybinių sinonimų ir darybinių variantų skirties kriterijumi reikėtų laikyti darybos formantą. Darybiniais sinonimais laikytini tapačios arba artimos reikšmės bendrašakniai dariniai, sudaryti su skirtingais darybos formantais. Darybiniais variantais laikytini tuos pačius pamatinius žodžius ir tą patį darybos afiksą turintys dariniai, kurie skiriasi kokiomis nors šalutinėmis darybos priemonėmis, pvz.: 1) varijuoja ta pati priesaga, tas pats prieš-dėlis ar / ir tos pačios priesagos arba priešdėlio vediniai skiriasi galūne ; 2) tos pačios galūnės vediniuose varijuoja pamatinio žodžio priešdėlis ; 3) tos pačios priesagos, galūnės, priešdėlio vediniai arba iš tų pačių pamatinių žodžių sudaryti dūriniai skiriasi šaknies balsių ir / ar priebalsių kaita ; 4) iš tų pačių pamatinių žodžių sudaryti dūriniai skiriasi jungiamuoju balsiu ir / ar galūne. Jeigu skirtingus darybos formantus turintys tapačios reikšmės dariniai laikomi darybiniais variantais, siaurinama darybinių sinonimų samprata – lyg ir atsisakoma absoliučiųjų sinonimų. Paronimais tiksliausia laikyti panašiai skambančius skirtingos reikšmės žodžius, turinčius tą pačią arba skirtingas šaknis. Kai paronimų samprata išplečiama ir jais laikomi panašią arba tapačią reikšmę turintys žodžiai, paronimai iš esmės sutapatinami su leksiniais arba su darybiniais sinonimais. (shrink)

Статья посвящена сравнению паремий русско-го, латышского, немецкого и английского языка, связанных с темой денег и богатства. Латышские пословицы приводятся совместно с латгальскими, поскольку латгальский письменный язык рассматривается как исторический подвид латышского языка. Деньги и отношение людей к ним, а также отношения между людьми по поводу денег играют большую роль в жизни и, соответственно, занимают значительное место в паремиях. Особое внимание уделяется специфике и различиям в паремиях рассматриваемых языков. В статье во многих случаях отмечается сходство смыслов паремий всего набора языков при (...) варьировании используемых образов. (shrink)

Concepts of eternity, time and endlessness belong to number of the most fundamental and difficult characteristics of a matter. It is no coincidence, therefore at a dawn of the human civilization these categories became a subject of the liveliest interest and steadfast attention.

The author of the article considers that N. Groth is building a project for a new branch of the logical theory – «genetic» logic. The subject of the latter is the self-organizing process of forming the basic, universal structures of human thinking, which constitute the initial potential for its further development. N. Groth can not be attributed to the supporters of radical naturalism, since this would contradict his model of thinking as an intersubject, free, creative process aimed at «increasing consciousness» (...) of man. At the same time N. Groth considers important the unity of the unconscious and conscious levels of thinking; one of the demonstrations of this unity is the presence and combination of the same «movements» and forms: association, dissociation, integration, disintegration – at all levels of thinking, from the unconscious to the targeted «methodical». (shrink)

Ethics of service as necessary component of the philosophical system of S. Frank is examined. The looks of Frank to the problems of nature and sense of public life, setting of person and veritable ideal of society are analysed. Basic normative principles of public life, that, are distinguished, according to S. Frank, following from general bases of society and person, on the creature eternal and universal: beginning of solidarity, service and freedom. Beginning of service is examined by a philosopher as (...) the most common expression of ontological creature of man and for this reason there is the higher normative beginning of public life. This service of man to God as to the absolute blessing, good, allowing effectively to comprehend life of man, and service as fundamental principle and supreme leading principle of public life, all-embracing and reconciling beginning of solidarity and freedom, due to that arrangement of public, civil life of people is possible on reasonable grounds. (shrink)