This paper revisits the rhetorics of system and irony in Fichte and Friedrich Schlegel in order to theorize the utopic operation and standpoint that, I argue, system and irony share. Both system and irony transport the speculative speaker to the impossible zero point preceding and suspending the construction of any binary terms or the world itself—an immanent nonplace (of the in-itself, nothingness, or chaos) that cannot be inscribed into the world's regime of comprehensibility and possibility. It is because the philosopher (...) and the ironist articulate their speech immanently from this standpoint that system and irony are positioned as incomprehensible to those framed rhetorically as incapable of occupying it. This standpoint is philosophically important, I maintain, because it allows one to think how the (comprehensibility of the) world is constructed without being bound to the necessity of this construction or having to absolutize the way things are or can be. (shrink)

This article is a response to the position of Landgrebe and Smith on the fundamental limitations that prevent the creation of Artificial General Intelligence (AGI), expressed in their book Why Machines Will Never Rule the World. The reasons for failures for attempts to create AGI using formal logic and algorithmic approaches to modeling intelligence are discussed. An attempt is made to define the future direction of intellectual systems development as hybrid evolving systems, as well as a revision of the Turing (...) test statement and language models role. (shrink)

This paper ties together several anthropological and naturphilosophische themes in Hegel in order to re-examine the place of the philosophy of nature in the Encyclopedia. By taking Hegel’s anthropology as a starting point, I argue that his philosophy of nature has for its subject not nature “as such,” but nature as cognized by Geist, so that the identity of these two natures is only constructed by spirit itself retroactively. I trace the origin of this difference to the revolutionary event that (...) institutes Hegel’s anthropology – which is not a transition from nature to spirit, but a pure break or new beginning, culminating in the creation of the conceptual world of nature as “we” know it. As a result, the philosophy of nature does not precede, but follows from, the anthropology and the philosophy of spirit; the natural foundation is retroactively replaced by the philosopher with the anthropological one. (shrink)

The paper is dedicated to particular cases of interaction and mutual impact of philosophy and cognitive science. Thus, philosophical preconditions in the middle of the 20th century shaped the newly born cognitive science as mainly based on conceptual and propositional representations and syntactical inference. Further developments towards neural networks and statistical representations did not change the prejudice much: many still believe that network models must be complemented with some extra tools that would account for proper human cognitive traits. I address (...) some real implemented connectionist models that show how ‘new associationism ’ of the neural network approach may not only surpass Humean limitations, but, as well, realistically explain abstraction, inference and prediction. Then I stay on Predictive Processing theories in a little more detail to demonstrate that sophisticated statistical tools applied to a biologically realist ontology may not only provide solutions to scientific problems or integrate different cognitive paradigms but propose some philosophical insights either. To conclude, I touch on a certain parallelism of Predictive Processing and philosophical inferentialism as presented by Robert Brandom. (shrink)

Discussions on the alleged methodological specificity of social knowledge are fueled to not the least extent by a kind of retarded position of the latter against technological advancements of natural and information science based on exact methods and formal or quantitative languages. It is more or less obvious that applicability of exact scientific methods to social disciplines is highly dependent on a chosen conception of social reality, i. e., on social ontology. In the article, the author critically approaches the ontological (...) views of Tony Lawson and proposes a computational view on social ontology that is supposed to eliminate some internal contradictions of Lawson's realist conception. (shrink)

Nikolai Fedorov (1829–1903), the progenitor of so-called Russian Cosmism, is an eccentric figure without parallel in the domain of modern thought. His intellectual vision, elaborated across a number of essays and the sprawling unpublished magnum opus written from the 1870s to the 1890s, The Question of Fraternity, attempted a novel theorization of the trajectory, meaning, and telos of the human species through the fulcrum of resurrection. The speculative dimension of Fedorov's cosmist project has garnered the most sustained theoretical interest, but (...) this speculative dimension develops out of a determinate critical diagnosis of the fundamental operations of Western modernity. Reconstructing the elements that make up the diagnostic tendency of Fedorov's project, and then recentering his project around them, allows for the speculative and cosmic elements of his thought to be properly understood. As a result, his project is revealed to be a thinking and acting out of an intimacy with death and with the earth, a thinking and acting grounded in a delegitimating refusal of the colonial, biopolitical, and capitalist foundations of modernity. Only with the delineation of the critical as the internal drive for the cosmically speculative is Fedorov's difference from dominant modes of eco- and geo-constructivist thought sufficiently retained. Our essay pursues this line of thinking to show the decisive significance of Fedorov's critical project, incubated on the margins of Western modernity, for two dominant lines of critical theory—those associated most closely with the names of Karl Marx and Michel Foucault. It does so by reconstructing Fedorov's refusal of the modern biopolitical paradigm, his expansion of the analytics of expropriation, his ambitious reconfiguration of the cartographical imaginary of collective life around the cemetery and the commune, and finally his speculative rewriting of the liturgy as the material enactment of the common task. (shrink)

In this paper I consider two books of Vladimir Shokhin, a distinguished philosopher in Russia, on philosophy of religion and philosophical theology as one project aimed at drawing the demarcation between these two disciplines. In what follows I will present Shokhin’s project and show briefly how it fits in with the current discussion on the topic, then, draw some consequences from his position, and make some critical notes, and at the end I will briefly present some my views on the (...) problem of drawing clear lines of demarcation between philosophy of religion and philosophical theology on the basis of the following questions: what is the topic of the disciplines, what are their methods, what are their guiding lines, and who may exercise them? (shrink)

Russian philosopher Pyotr Chaadaev (1794–1856) declared Russia to be a non-place in both space and time, a singular nothingness without history, topos, or footing, without relation or attachment to the world-historical tradition culminating in Christian-European modernity. This paper recovers Chaadaev’s conception of nothingness as that which, unbound by tradition, constitutes a total, even revolutionary ungrounding of the world-whole. Working with and through Chaadaev’s key writings, we trace his articulation of immanent nothingness or the void of the Real as completely emptying (...) out the mechanisms of history and tradition, thereby putting also into question the basic conceptual machinery of modernity. Chaadaev’s position appears, as a result, not only as a neglected genealogical element to contemporary critiques of modernity and its logic of reproduction through tradition and futurity but also as a contribution to the ongoing critical rethinking of this logic in contemporary theory. (shrink)

Although largely neglected in Schelling scholarship, the concept of bliss assumes central importance throughout Schelling’s oeuvre. Focusing on his 1810–11 texts, the Stuttgart Seminars and the beginning of the Ages of the World, this paper traces the logic of bliss, in its connection with other key concepts such as indifference, the world or the system, at a crucial point in Schelling’s thinking. Bliss is shown, at once, to mark the zero point of the developmental narrative that Schelling constructs here and (...) to interrupt it at every step. As a result, bliss emerges here in its real utopian force but also its all-too-real ambivalence, indifference, and even violence, despite Schelling’s best efforts to theorize it as ‘love’; and Schelling himself emerges, in these texts, as one of modernity’s foremost thinkers not just of nature or freedom, but also of bliss in its modern afterlives. At stake in Schelling’s conception of bliss, I argue, is the very relationship between history and eternity, the not-yet and the already-here, the present, and the eschatological—as well as between Spinozian immanence and the Christian temporality of salvation, so important for modernity —not to mention the complex entanglement of indifference, violence, and love or the ideas of totality, nonproductivity, and nonrelation that Schellingian bliss involves. (shrink)

Reading with and against Blumenberg’s The Legitimacy of the Modern Age, and following his own account of the epochal shift from the Middle Ages to modernity, this chapter takes up the genealogy and the political theology of Blumenbergian modernity so as to reanimate its relevance for contemporary theory. Beginning with the shared opposition to Gnosticism found in both Christianity and modernity, we trace the emergence of modernity as creating a “counterworld” of possibility in the face of the alienation engendered by (...) medieval nominalist ideas of God’s absolute transcendence and hiddenness. In modernity, the world becomes sovereign: the modern world positions—and reproduces—itself as a sovereign and transcendent totality of possibility that its subjects must endlessly work to actualize, thus creating new operations and legitimations of domination. We conclude by outlining a programme of thinking what is constitutively foreclosed by Blumenberg’s modernity: an immanence alien to this Christian-modern apparatus of transcendence and possibility, a life for disorder and against the world. (shrink)

Can we understand (German) idealism as emancipatory today, after the new realist critique? In this paper, I argue that we can do so by identifying a political theology of revolution and utopia at the theoretical heart of German Idealism. First, idealism implies a certain revolutionary event at its foundation. Kant’s Copernicanism is ingrained, methodologically and ontologically, into the idealist system itself. Secondly, this revolutionary origin remains a “non-place” for the idealist system, which thereby receives a utopian character. I define the (...) utopian as the ideal gap, produced by and from within the real, between the non-place of the real as origin and its reduplication as the non-place of knowledge’s closure, as well as the impulse, inherent in idealism, to attempt to close that gap and fully replace the old with the new. Based on this definition, I outline how the utopian functions in Kant, Fichte and Hegel. Furthermore, I suggest that idealism may be seen as a political-theological offshoot of realism, via the objective creation of a revolutionary condition. The origin of the ideal remains in the real, maintaining the utopian gap and the essentially critical character of idealism, both at the level of theory and as social critique. (shrink)

The article presents the main trends in the analytical epistemology of religious belief. Their interrelations and mutual influences are shown. The author argues that epistemology of religious belief has risen as one of the possible answers to the Gettier- problems. Therefore different trends in religious epistemology are bounded not only with each other, but also with trends in general epistemology. As a result of the analysis of all major trends in epistemology of religious belief (reformed epistemology, social epistemology, virtue epistemology, (...) problem of the epistemic authority) the author concludes that the core of each trend is an attempt of defining the phenomenon of religion itself. Hence it is possible to consider epistemology of religious belief as the next step in the history of such attempts. Since finding appropriate definition of the phenomenon of religion is a special task of philosophy of religion (both in analytic and continental traditions), the author argues that epistemology of religious belief is the essential part of philosophy of religion as a scholar discipline. (shrink)

This study rethinks the critical reception of Hegelianism in nineteenth-century France, arguing that this reception orbits around "pantheism" as the central political-theological threat. It is Hegel’s alleged pantheism that French authors often take to be the root cause of the other dangers that become associated with Hegelianism over the course of the century, ranging from the defence of the status quo to radical socialism to pangermanism. Moreover, the widespread fixation on the term "pantheism" as the enemy of all that is (...) true, and as the term that defines the age, is symptomatic of the perception of the nineteenth century by its contemporaries as a period of crisis and turmoil, in which heretical energies are let loose that threaten to unground all authority and all transcendence. More speculatively, I suggest in the conclusion that it is the same energies that the term "communism" comes to capture, too. (shrink)

In dialogue with the critiques of the modern world in Sylvia Wynter and Afrofuturism, this chapter offers a reading of Early German Romanticism as a project of universal construction, where "universal" refers at once to conceptual universality and to the post-Copernican universe. For Novalis, Friedrich Schlegel, and August Wilhelm Schlegel, the joint task of poetry and philosophy is to re-mediate post-Copernican reality across all of its scales. This project of cross-scalar poiesis is inherently ambivalent, entwined as it is with the (...) colonial project of modernity, including the Western-centric racialized construction of global humanity and the ambition to master reality through the human mind. This project is also constitutively impossible due to the infinite, and infinitely fragmented, nature of post-Copernican reality. This impossibility generates, I suggest, the Romantic aporias of incompletion that later come to the fore in poststructuralism, which itself emerges from a renewed crisis of global and planetary reality. Most radically, these aporias call for a no to the meta-standpoint of universal history—for a refusal and ungrounding of the world, which I explore through the non-position of Blackness in Wynter, the antagonistic inhabitation of geocosmic depths in Afrofuturism, and Friedrich Schlegel's insistence on cosmic irony, contingency, and chaos. (shrink)

This paper speculatively reconstructs the unique intervention that Pyotr Chaadaev, the early nineteenth-century Russian thinker, made into the political-theological debate. Instead of positioning sovereignty and exception against each other, Chaadaev seeks to think the (Russian) exception immanently, affirming its nonrelation to, and even nullity or nothingness vis-à-vis, the (European, Christian-modern) world-historical regime—and to theorize the logic of sovereignty that could arise from within this nullity. As a result, we argue, nothingness itself becomes, in Chaadaev, operative through and as the sovereign (...) act and the figure of the sovereign, exemplified for him by the Russian emperor Peter the Great (1672–1725). (shrink)

According to some critics, if biology is a kind of reverse engineering for the nature, it is quite poorly prepared for the task. Thus, the issue is more likely with its ontology. Multiple hypotheses and conjectures found in papers on methodological issues claim that living systems should be viewed as complex networks of signal-transmitting paths, both neural and non-neural, that feature modularity and feedback circuits and are prone to emergent properties and increasing complexity. If so, we are on the eve (...) of a new stage in computer models development where not only computers are used to emulate life, but life itself is construed as a complex network of interacting natural computers. (shrink)

This paper cuts across three nineteenth-century Russian thinkers—Pyotr Chaadaev, Mikhail Bakunin and Nikolai Fedorov—to reconstruct a speculative trajectory that seeks to think an ungrounding and delegitimation of the (Christian-modern) world and its logics of violence, domination, and exclusion. In Chaadaev, Russia becomes a territory of nothingness—an absolute exception from history, tradition, and memory, without attachment or relation to world history. Ultimately, Chaadaev affirms this atopic void in its immanence, as capable of creating immanently from itself a common future. Bakunin is (...) antagonistic to political theology as an apparatus of transcendence spanning across nature and history, cannibalism and patriotism, abstraction and religious transcendence. Against these amalgams, and against Schmitt’s naturalist reading of Bakunin, we detect in him the idea of socialism or anarchism as what has never taken place in nature or history, and the image of an unnatural humanity affirmed as the common task linking an absolute futurity with a revolutionary nowness. Against the violence of nature and history in which the present is sacrificed, and death is justified, for future life, Fedorov (the founder of Russian Cosmism) seeks to think the apocalyptic common task of immanent resurrection—and the void as the cosmic void, the expanse of the universe to be inhabited in-common. For him, thought must proceed from death and the ashes (of history and the earth) as what we have in common. The resulting trajectory is ambivalent, caught between an ungrounding of modernity and world-history, and providential or theodical modes of its justification. (shrink)

"The ultimate end goal of the finite I and the not-I, i.e., the end goal of the world," writes Schelling in Of the I as the Principle of Philosophy (1795), "is its annihilation as a world, i.e., as the exemplification of finitude." In this paper, I explicate this statement and its theoretical stakes through a comprehensive re-reading of Schelling's 1795 writings: Of the I and Philosophical Letters on Dogmatism and Criticism, written later in the same year, in relation to what (...) Schelling proclaims to be the central problem of all philosophy: the existence of the world (Dasein der Welt). To that end, I analyze Schelling's 1795 conceptions of synthesis and morality, and the structure of the I's striving in the world that they serve to create and uphold – a structure in which the I is torn between a paradisal past and a striven-for future that it constitutively cannot reach as long as the world is there. Schelling's 1795 metaphysics is ultimately caught, I argue, in the tension between two poles: justifying the world, this world of negativity, division, and endless striving – and annihilating or dissolving it in the bliss of absolute identity and freedom, in which there is no world, and no possibility of or need for a world. (shrink)

How would behave developed countries if they had “technologies of 22th century” And what is about developing countries?

Mysticism is one of the most vague concepts in religious studies. In what follows I propose to boil down mysticism to spirituality and provide an analysis of lectio divina. I will also show how we can understand spirituality and how people can produce ”spiritual knowledge’.

This Introduction surveys "political theology" as an interdisciplinary site of inquiry, explicating its contemporary stakes and its connection to the movement of thought known as German Idealism.

This essay proposes to rethink Romanticism through the concept of bliss. I suggest not only that bliss is a core Romantic concept but also, more speculatively, that Romanticism as both a project and tendency is generated out of an antagonistic entanglement between bliss and the world of Western modernity. As the state of immediate fulfillment, free of alienation or negativity, bliss is what modernity at once promises and endlessly defers—and so bliss erupts in Romanticism against the modern world. In bliss, (...) the world is dissolved as in water, consumed as in fire, so that nothing remains except the ecstasy of the world’s annihilation or termination. Romanticism seeks to inhabit the utopia of bliss immanently; however, the world re-mediates bliss into a long-lost past or an unreachable future, because it is through this re-mediation that the world reproduces and justifies itself. As a result, Romanticism falls into endless approximation, into nostalgia and longing—and bliss becomes infinitely not-yet, fragmented, defused by the world. This essay moves through German and British Romanticism so as to collect the scattered fragments of bliss, and to re-assemble Romantic bliss in its a-worldly immanence, its post-Copernican cosmic infinity, and its (often violent) clash with the world. (shrink)

This essay re-reads François Hemsterhuis's philosophical dialogue Alexis (1787) as a post-Copernican cosmic theodicy that prefigures a central nexus of concerns in Early German Romanticism. This theodicy is cross-scalar, in that it functions across three disparate scales: the history of global humanity, the geo-cosmic history of the Earth, and the broader processuality of the universe. From the perspective of this cross-scalar entanglement, I reconstruct Hemsterhuis's vision of the ages of the world and his theodical narrative of the golden age, the (...) Fall, and the cosmic destiny of humanity. Additionally, I offer a counter-reading of this destiny through the story of the Moon in Alexis, and through the contingency, uselessness, and cosmic failure that the Moon embodies. (shrink)

Through an analysis of the ultimate telos of the world and of the subject’s striving in Schelling, the late Fichte, and Friedrich Schlegel—as well as via such concepts as the absolute, bliss, nothingness, God, chaos, and irony—this essay reconfigures German Idealism and Romanticism as spanning the conceptual space between two poles, world-annihilation and world-construction, and traces the ways in which these thinkers attempted to resolve what this essay calls the "transcendental knot," or to think the way the world is without (...) absolutizing it. (shrink)

Recenzio Kiraly V. Istvan Death and History c. konyverol.

Review the Istvan Kiraly V.'s book: Death and History.

Antologia revistei Philobiblon editata in 2011.

The analysis of moral subject in consequentialist ethics (as a kind of nonutilitaristic consequentialism) aims to show, that moral subject is of basie importance for it - regardeless to the fact, that its analysis focuses predominantly on action and its concequences. It is the moral subject, which enables the action and its consequences to be performed. So understanding the conditions of moral subjecťs action means understanding the moral subject itself. This understanding draws upon the typology of moral subjects that makes (...) the prediction of certain kinds of action as well as oftheir consequencies possible. (shrink)

Because the techno-economic paradigm of contemporary conceptualizations of innovation is often taken for granted in the literature, this chapter opens up this self-evident notion. First, the chapter consults the work of Joseph Schumpeter, who can be seen as the founding father of the current conceptualization of innovation as technological and commercial. Second, we open up the concept by reflecting on two aspects of Schumpeter’s conceptualization of innovation, namely its destructive and its constructive aspect, based on findings in the history of (...) innovation. Finally, we synthesize our findings and propose an ontic-ontological conceptualization of innovation as ontogenetic process and outcome with six dimensions—newness, political dimension, economic dimension, temporal dimension, human dimension and risk—that moves beyond its technological and commercial orientation. (shrink)

The aim of this study was to explore the existence of moral distress among nurses in Lilongwe District of Malawi. Qualitative research was conducted in selected health institutions of Lilongwe District in Malawi to assess knowledge and causes of moral distress among nurses and coping mechanisms and sources of support that are used by morally distressed nurses. Data were collected from a purposive sample of 20 nurses through in-depth interviews using a semi-structured interview guide. Thematic analysis of qualitative data was (...) used. The results show that nurses, irrespective of age, work experience and tribe, experienced moral distress related to patient/nursing care. The major distressing factors were inadequate resources and lack of respect from patients, guardians, peers and bosses. Nurses desire teamwork and ethics committees in their health institutions as a means of controlling and preventing moral distress. There is a need for creation of awareness for nurses to recognize and manage moral distress, thus optimizing their ability to provide quality and uncompromised nursing care. (shrink)

In this conceptual paper, the traditional conceptualization of sustainable entrepreneurship is challenged because of a fundamental tension between processes involved in sustainable development and processes involved in entrepreneurship: the concept of sustainable business models contains a paradox, because sustainability involves the reduction of information asymmetries, whereas entrepreneurship involves enhanced and secured levels of information asymmetries. We therefore propose a new and integrated theory of sustainable entrepreneurship that overcomes this paradox. The basic argument is that environmental problems have to be conceptualized (...) as wicked problems or sustainability-related ecosystem failures. Because all actors involved in the entrepreneurial process are characterized by their epistemic insufficiency regarding the solving of these problems, the role of information in the sustainable entrepreneurial process changes. On the one hand, the reduction of information asymmetries primarily aims to enable actors to become critical of sustainable entrepreneurs’ actual business models. On the other hand, the epistemic insufficiency of sustainable entrepreneurs guarantees that information asymmetries remain as a source of new sustainable business opportunities. Three further characteristics of sustainable entrepreneurs are distinguished: sustainability and entrepreneurship-related risk-taking; sustainability and entrepreneurship-related self-efficacy; and the development of satisficing and open-ended solutions, together with multiple stakeholders. (shrink)

Contrary to the tendency to harmony, consensus and alignment among stakeholders in most of the literature on participation and partnership in corporate social responsibility and responsible innovation practices, in this chapter we ask which concept of participation and partnership is able to account for stakeholder engagement while acknowledging and appreciating their fundamentally different judgements, value frames and viewpoints. To this end, we reflect on a non-reductive and ethical approach to stakeholder engagement, collaboration and partnership, inspired by the philosophy of Emmanuel (...) Levinas. We contrast a cognitive approach with an ethical approach to stakeholder engagement, collaboration and partnership, and explore four characteristics of this ethical approach. Based on the ethical approach to stakeholder engagement, collaboration and partnership, we also provide a three-stage framework for partnership formation in CSR and RI practices. (shrink)

Purpose of the present work is to attempt to give a glance at the problem of existential and anthropological risk caused by the contemporary man-made civilization from the perspective of comparison and confrontation of aesthetics, the substrate of which is emotional and metaphorical interpretation of individual subjective values and politics feeding by objectively rational interests of social groups. In both cases there is some semantic gap present between the represented social reality and its representation in perception of works of art (...) and in the political doctrines as well. Methodology of the research is evolutionary anthropologicalcomparativistics. Originality of the conducted analysis comes to the following: As the antithesis to biological and social reductionism in interpretation of the phenomenon of bio-power it is proposed a co-evolutionary semantic model in accordance with which the described semantic gap is of the substantial nature related to the complex module organization of a consistent and adaptive human strategy consisting of three associated but independently functional modules. Evolutionary trajectory of all anthropogenesis components including civilization cultural and social-political evolution is identified by the proportion between two macro variables – evolutionary effectiveness and evolutionary stability, i.e. preservation in the context of consequential transformations of some invariants of Homo sapiens species specificity organization. It should be noted that inasmuch as in respect to human, some modules of the evolutionary strategy assume self-reflection attributes, it would be more correctly to state about evolutionary correctness, i.e. correspondence to some perfection. As a result, the future of human nature depends not only on the rationalist principles of ethics of Homo species, but also on the holistic and emotionally aesthetic image of «Self». In conclusion it should be noted that there is a causal link between the development of High Hume technologies and the totality of the trend in the anthropological phenomenon of bio-power that permeates all the available human existence in modern civilization. As a result, there is a transformation of a contemporary social risk in the evolutionary civilization risk. (shrink)

Abstract In this chapter, we challenge the presupposed concept of innovation in the responsible innovation literature. As a first step, we raise several questions with regard to the possibility of ‘responsible’ innovation and point at several difficulties which undermine the supposedly responsible character of innovation processes, based on an analysis of the input, throughput and output of innovation processes. It becomes clear that the practical applicability of the concept of responsible innovation is highly problematic and that a more thorough inquiry (...) of the concept is required. As a second step, we analyze the concept of innovation which is self-evidently presupposed in current literature on responsible innovation. It becomes clear that innovation is self-evidently seen as (1) technological innovation, (2) is primarily perceived from an economic perspective, (3) is inherently good and (4) presupposes a symmetry between moral agents and moral addressees. By challenging this narrow and uncritical concept of innovation, we contribute to a second round of theorizing about the concept and provide a research agenda for future research in order to enhance a less naïve concept of responsible innovation. (shrink)

The paper provides a new approach to determining the financial standing of Ukrainian banks in the long and short terms. Using the European assessing indices and the national ones, a new ranking system is created. The authors ranked 20 biggest Ukrainian banks by assets and grouped them into corresponding financial groups.

The humanity is examined on two levels: first as a natural biological quality having a moral dimension and a moral impact, and then as a moral quality, which is a specific human product and a result of cultural evolution, i.e. of human moral deve-lopment. According to the forms of the realized humanity the author differentiates between active and passive forms of humanity; the active humanity is further divided into a positive and a negative ones.

Smart Farming Technologies raise ethical issues associated with the increased corporatization and industrialization of the agricultural sector. We explore the concept of biomimicry to conceptualize smart farming technologies as ecological innovations which are embedded in and in accordance with the natural environment. Such a biomimetic approach of smart farming technologies takes advantage of its potential to mitigate climate change, while at the same time avoiding the ethical issues related to the industrialization of the agricultural sector. We explore six principles of (...) a natural concept of biomimicry and apply these principles in the context of smart farming technologies. (shrink)

CUPRINS CONTUR Re-Introducere sau: Dincolo de „teoria şi practica” informării şi documentării – Spre o hermeneutică posibilă şi necesară ......................................................... 11 Desfăşurătorul întâlnirilor Atelierului Hermeneutica Bibliohtecaria (Philobiblon) .................................................................................................... ......... 21 FOCUS Noul Program al revistei şi Politica ei Editorială: PHILOBIBLON – Transylvanian Journal of Multidisciplinary Research in Humanities .............. 29 Raluca TRIFU, István KIRÁLY V., Consideraţii filosofice, epistemologice şi scientometrice legate de sensurile ştiinţei şi profesiei bibliotecare – Pentru situarea proiectului unei cercetări ............................................................ 31 Valeria SALÁNKI, Cultura organizaţională şi comunicarea în (...) bibliotecă - Studiu asupra culturii organizaţionale în Biblioteca Centrală Universitară „Lucian Blaga” din Cluj ........................................................................................ 44 Raluca TRIFU, István KIRÁLY V., Globalizare şi Individualizare, sau: Marketingul ca metaforă pentru reasumarea şi reconturarea sensurilor serviciilor de bibliotecă – O iniţiativă şi o experienţă românească .................114 Claudiu GAIU, Gabriel Naudé (1600-1653 ) – în slujba Puterii şi a Cărţii ..... 128 Alin Mihai GHERMAN, Timpul scrierii – Manuscrisele .................................... 140 Dana Maria MĂRCUŞ, Sărbătoarea cărţii. Percepţia societăţii româneşti interbelice asupra cărţii şi lecturii ...................................................................... 148 Orsolya ANTAL,Taine în jurul unei satire în spirit voltairian în limbă maghiară de la sfârşitul secolului al XVIII-lea .................................................................... 197 Kinga PAPP, Colligatul Ms 354 şi dramele pierdute ale lui József Mártonfi ....213 Gabriela RUS, Roxana BĂLĂUCĂ, Venceslav Melka în colecţia Bibliotecii Centrale Universitare „Lucian Blaga” Cluj-Napoca ........................................ 222 5 Hermeneutica Bibliothecaria – Antologie Philobiblon - Volumul V Nicolina HALGAŞ, Dimensiunea educativă a bibliotecii publice prin servicii de animaţie pentru copii ....................................................................................... 249 Tünde JANKÓ, Alina NEALCOŞ, Maria CRIŞAN, Mariana GROS, Carmen GOGA, Biblioteca Filială de Ştiinţe Economice - Tradiţional versus modern ................271 Adriana MAN SZÉKELY, Emil SALAMON, Colaborarea Bibliotecii Centrale Universitare „Lucian Blaga” din Cluj-Napoca cu Banca Mondială ............. 290 ORIZONTURI Aurel Teodor CODOBAN, Mass-media şi filosofia – Filosoful ca jurnalist, sau sinteza unei ideologii ostensive ............................................................................. 301 Marian PETCU, Şcoala de ziaristică de la Bucureşti (1951-1989) – Istorii recente .................................................................................................... .. 314 Marcel BODEA S., Timpul matematic în mecanica clasică – o perspectivă epistemologică...................................................................................... ................... 332 Florina ILIS, Fenomenul science fiction şi feţele timpului ................................ 354 Rodica FRENŢIU, Yasunari Kawabata şi nostalgia timpului fără timp ......... 373 Rodica TRANDAFIR, Timpul şi muzica .............................................................. 390 István KIRÁLY V., Întemeierea filosofiei şi ateismul la tânărul Heidegger - Prolegomene la o perspectivă existenţial-ontologică ......................................423 Elena CHIABURU, Consideraţii privitoare la vînzarea la Cochii Vechi şi mezat .................................................................................................... ............... 437 Vlad POPOVICI, Istoriografia medicală românească (1813-2008) .................463 Gheorghe VAIS, Remodelări urbane în Clujul perioadei dualiste (1867-1918)..... 481 Cristina VIDRUŢIU, Ciuma – profilul unei recurenţe istorice supusă unui transplant artistic .................................................................................................. 497 Anna Emese VINCZE, Iluziile pozitive din perspectiva psihologiei evoluţioniste .................................................................................................... 506 6 Hermeneutica Bibliothecaria – Antologie Philobiblon - Volumul V REFLEXII Florentina RĂCĂTĂIANU, Irina Petraş, Literatura română contemporană - O panoramă - Recenzie ...................................................................................... 527 Raluca TRIFU, Filosofia informaţiei si cibernetica – Recenzie ......................... 530 Iulia GRAD, Tematizări în eticile aplicate – perspective feministe (Mihaela Frunză) - Recenzie ................................................................................534 Adrian GRĂNESCU, Biblioteca lui Hitler, cărţile care i-au format personalitatea, de Timothy W. Ryback – Recenzie ............................................. 537 În colecţia BIBLIOTHECA BIBLIOLOGICA au apărut ..............................551 Revista PHILOBIBLON – Volumele apărute ......................................... 556. (shrink)

Most of the following are peer-reviewed publications undertaken during the 2000-2020 period, except for very few reports such as the VIASM SciMath Project papers [1,5]...

Cải cách tiền lương là một trong những nội dung quan trọng sẽ được thảo luận tại Kỳ họp thứ 6, Quốc hội khóa XV và đây cũng là một trong những chìa khoá để mở ra các chính sách đãi ngộ nhằm góp phần xây dựng, phát triển đội ngũ trí thức nước nhà, đáp ứng yêu cầu phát triển đất nước nhanh và bền vững trong giai đoạn mới như nội dung mà Hội nghị Trung ương 8 khoá (...) XIII, Ban Chấp hành Trung ương Đảng đã thảo luận. (shrink)

The pacemaker-accumulator model provides a framework in which the results of different duration estimation tasks are commonly accounted for. Nevertheless, the model remains abstract and it does not provide proper explanations nor predictions for duration estimations in various experimental set-ups. This paper aims to address these shortcomings by explicating an experiential pacemaker-accumulator model that supplements the standard pacemaker-accumulator model with two claims. Both of them concern the role that experiences play in duration estimation tasks and are also partly supported by (...) studies not directly related to duration estimation. First, the internal responses based on which the switch between the pacemaker and the accumulator operates are the same as the neural processes that realize conscious access to experiences. Second, the processes that realize the experiences of stimuli realize the function of the pacemaker. By supplementing the standard pacemaker-accumulator model with these claims, the model affords proper explanations for the systematic errors and empirically testable predictions in duration estimations tasks. One likely consequence of the model is that the experience of duration and the duration of experience can differ. (shrink)

I argue that an analogy between pains and sounds suggests a way to give an objective account of pain which fits well with a naïve perceptualist account of feeling pain. According to the proposed metaphysical account, pains are relational physical events with shared qualitative nature, each of which is constituted by tissue damage and the activation of nociceptors. I proceed to show that the metaphysical proposal is compatible with platitudes about pains being animate, private, and self-intimating states.

The primary goal of this study is to analyse two extremes of leadership ideologies using philosophical notions as a perspective. It accomplishes this by exploring the leadership goals and the concept of freedom advanced by the Buddha and Christ's leadership views. This research will also look into how their leadership style affects society. Using an objective analysis, this study seeks to shed light on the codependent link between freedom, leadership, and the impact on human morality.

The co-evolutionary concept of three-modal stable evolutionary strategy of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot be instrumental reduced to other ones. Resulting volume of both parameters define the vectors of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism — genetic and cultural co-evolution and techno-humanitarian (...) balance. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the biological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). (shrink)

Two fundamentally different perspectives on knowledge diffusion dominate debates about academic disciplines. On the one hand, critics of disciplinary research and education have argued that disciplines are isolated silos, within which specialists pursue inward-looking and increasingly narrow research agendas. On the other hand, critics of the silo argument have demonstrated that researchers constantly import and export ideas across disciplinary boundaries. These perspectives have different implications for how knowledge diffuses, how intellectuals gain and lose status within their disciplines, and how intellectual (...) reputations evolve within and across disciplines. We argue that highly general claims about the nature of disciplinary boundaries are counterproductive, and that research on the nature of specific disciplinary boundaries is more useful. To that end, this paper uses a novel publication and citation network dataset and statistical models of citation networks to test hypotheses about the boundaries between philosophy of science and 11 disciplinary clusters. Specifically, we test hypotheses about whether engaging with and being cited by scientific communities outside philosophy of science has an impact on one’s position within philosophy of science. Our results suggest that philosophers of science produce interdisciplinary scholarship, but they tend not to cite work by other philosophers when it is published in journals outside of their discipline. Furthermore, net of other factors, receiving citations from other disciplines has no meaningful impact—positive or negative—on citations within philosophy of science. We conclude by considering this evidence for simultaneous interdisciplinarity and insularity in terms of scientific trading theory and other work on disciplinary boundaries and communication. (shrink)

A stable classification of practical principles into mutually exclusive types is foundational to Kant’s moral theory. Yet, other than a few brief hints on the distinction between maxims and laws, he does not provide any elaborate discussion on the classification and the types of practical principles in his works. This has led Onora O’Neill and Lewis Beck to reinterpret Kant’s classification of practical principles in a way that would clarify the conceptual connection between maxims and laws. In this paper I (...) argue that the revised interpretations of O’Neill and Beck stem from a mistaken reading of the fundamental basis of the classification of practical principles. To show this, I first argue that Kant distinguishes between maxims and laws on the bases of validity and reality. I then argue that although a practical principle necessarily has the feature of validity, its reality in actually moving the agents to action sufficiently makes a principle a practical principle. If this is so, I argue that the classification of practical principles must be based on the extent to which they are effective in human agents. Such a classification yields us three exhaustive and mutually exclusive types namely, “maxims that are not potential laws”, “maxims that are potential laws” and “laws that are not maxims”. (shrink)

Things and Their Place in Theories Our talk of external things, our very notion of things, is just a conceptual apparatus that helps us to foresee and ...