This book constitutes the refereed proceedings of the 13th International Scandinavian Symposium and Workshops on Algorithm Theory, SWAT 2012, held in Helsinki, Finland, in July 2012, co-located with the 23rd Annual Symposium on Combinatorial Pattern Matching, CPM 2012. The 34 papers were carefully reviewed and selected from a total of 127 submissions. The papers present original research and cover a wide range of topics in the field of design and analysis of algorithms and data structures.

t. 1. Dialog s V. V. Davydovym -- t. 2. Nereshennye problemy razvivai︠u︡shchego obrazovanii︠a︡.

In 1976, Richard Dawkins coined the term meme as a way to metaphorically project bio-evolutionary principles upon the processes of cultural and social development. The works of Dawkins and of some other enthusiasts had contributed to a rise in popularity of the concept of memetics (“study of memes”), but the interest to this new field started to decline quite soon. The conceptual apparatus of memetics was based on a number of quasi-biological terms, but the emerging discipline failed to go beyond (...) those initial metaphors. This article is an attempt to rebuild the toolkit of memetics with the help of the more fundamental concepts taken from semiotics and to propose a synthetic conceptual framework connecting genetics and memetics, in which semiotics is used as the transdisciplinary methodology for both disciplines. The concept of sign is used as the meta-lingual equivalent for both the concepts of gene and meme. In the most general understanding, sign is a thing which stands for another thing. In genetics, this translates into gene that is a section of DNA that stands for the algorithm of how a particular biomolecule is built. In memetics, the similar principle works in meme that is a thing that stands for the rules of how a particular cultural practice is performed. (shrink)

In 1976, Richard Dawkins coined the term meme as a way to metaphorically project bio-evolutionary principles upon the processes of cultural and social development. The works of Dawkins and of some other enthusiasts had contributed to a rise in popularity of the concept of memetics (“study of memes”), but the interest to this new field started to decline quite soon. The conceptual apparatus of memetics was based on a number of quasi-biological terms, but the emerging discipline failed to go beyond (...) those initial metaphors. This article is an attempt to rebuild the toolkit of memetics with the help of the more fundamental concepts taken from semiotics and to propose a synthetic conceptual framework connecting genetics and memetics, in which semiotics is used as the transdisciplinary methodology for both disciplines. The concept of sign is used as the meta-lingual equivalent for both the concepts of gene and meme. In the most general understanding, sign is a thing which stands for another thing. In genetics, this translates into gene that is a section of DNA that stands for the algorithm of how a particular biomolecule is built. In memetics, the similar principle works in meme that is a thing that stands for the rules of how a particular cultural practice is performed. (shrink)

The study seeks to contribute to the concept of semiotic causation by building a nomenclature of effects (interpretants) produced by signs. As a starting point, the suggested approach uses Charles Peirce’s idea that the interpretant itself is a sign that is produced by another sign. From this, the study suggests that Peirce’s ten-fold division of signs can be used as a basis for the division of interpretants and, thus, proposes a nomenclature that distinguishes poti-interpretants (interpretants that are quali-signs), sin-interpretants (interpretants (...) that are sin-signs), and legi-interpretants (interpretants that are legi-signs), also differentiating between iconic, indexical, and symbolic interpretants, as well as rhematic, dicent, and argumentive interpretants. The article uses Peirce’s famous whistle example (EP 2:4–5) to illustrate how the proposed systematics of interpretants works and demonstrates that it aligns well with Peirce’s distinction of feeling, reaction, and thinking, as feeling corresponds to the production of iconic poti-interpretants and iconic sin-interpretants, reaction corresponds to the production of indexical sin-interpretants, and thinking corresponds to the production of legi-interpretants. The article also suggests how the proposed ten-fold systematics of interpretants can be reconciled with Peirce’s original classifications of interpretants, as immediate-dynamical-final interpretants correspond to the triad of poti-, sin-, and legi-interpretants, while emotional-energetic-logical interpretants correspond to the three sub-classes of sin-interpretants, i.e. iconic sin-interpretants, rhematic indexical sin-interpretants, and dicent indexical sin-interpretants. The study then explores how the suggested classification of interpretants can be used to draw distinctions between different kinds of semiosis in different agents. In particular, the study shows how the proposed ten-fold classification can be applied to analyze diverse biosemiotic and anthroposemiotic processes. It also tests how different capacities to produce interpretants can be used to distinguish full-fledged signs from quasi-signs and demonstrates that in some cases of zoösemiosis, as well as in proto-semiosis and tardo-semiosis, the production of symbolic interpretants is diminished. (shrink)

African slavers used various articles, often of intrinsic value, in their slave business: in the purchase of slaves, in regulating the trade and in assigning special functions to slaves. These articles constitute valuable slavery artifacts in Africa today. Using the Grassfields of Cameroon as a case study, this paper shows how the study of these artifacts exposes not only how African slavers perceived and treated slaves but, more importantly, how these artifacts were used in regulating and controlling the trade. The (...) paper also stresses the fact that a great number of these artifacts of material history were seized, destroyed or looted by European colonialists and Christian missionaries, which accounts for their scarcity. The authors conclude that the study of slavery art constitutes a novel approach for researching the slave trade and African history from an African perspective. (shrink)

God as the universal reflection of Human essence has discovered Materialistic monism with understanding of substance as the reality of all existed, including universal: qualities – continuity, interruptness, corpuscleness, reflection; characteristics – transition from quantity to quality and vice versa, unity and struggle of opposites, denial of denial, unity of substance; states – rest, development, form, motion; processes – physical, chemical, biological, mental, where Man and God are united. The Materialistic consists of the unity of methodological, theoretical, sociological, statistical and (...) practical levels of cognition, mastered by the Man through five known historical ways of the vital activity. Each successive historical period of life is characterized by more perfect forms of the Man bodiness, his common character and relationships, subject interaction, reflection and consciousness, and hence by it considerable broadening of the boarders of cognition and its set of instruments. Philosophical significance of the levels of cognition consists in their possibility to consider a phenomenon as universal, general, particular,separate and single; stratificated methods of cognition and technologies of penetration into different aspects of the phenomenon essence. The methodological cognition with its own distinctive methods contains all other methods, thus unity pretends to be the Modern Philosophy, including monistic, systemic, dialectial, metaphisical and empirical methods of cognition, where there is no contradiction of Science and Religion. (shrink)

The article introduces the concept of the logonomic sign as an elaboration on Hodge and Kress’s promising yet under-examined ideas about logonomic systems. Logonomic signs are defined as socially devised signs that constrain multimodal semiosis by restricting who is able to produce what signs under what circumstances. Based on the Peircean categories, the functioning of logonomic signs is modeled as a three-phase process of logonomic understanding, logonomic actualization, and logonomic reproduction. Based on Kull’s theory of evolution of semiotic systems, logonomic (...) signs are theorized as mechanisms of retention and standardization of semiotic Habits. The mechanism of reproduction of logonomic signs is modeled as a sign in which past logonomic semioses function as Objects by being iconically represented by similar current logonomic semioses functioning as Representamens, and in which future logonomic semioses are produced as Interpretants. The methodological potential of the proposed concept is discussed in the context of the integrative transdisciplinary capacity of semiotics in social research. (shrink)

The essence of the Man self-reflection has discovered Materialistic monism with understanding of substance as the reality of all existed, including universal: qualities – continuity, interruptness, corpuscleness, reflection; characteristics – transition from quantity to quality and vice versa, unity and struggle of opposites, denial of denial, unity of substance; states – rest, development, form, motion; processes – physical, chemical, biological, mental. The Materialistic monism consists of the unity of methodological, theoretical, sociological, statistical and practical levels of cognition, mastered by the (...) Man through five known historical ways of the vital activity. Each successive historical period of life is characterized by more perfect forms of the Man bodiness, his common character and relationships, subject interaction, reflection and consciousness, and hence by it considerable broadening of the boarders of cognition and its set of instruments.Philosophical significance of the levels of cognition consists in their possibility to consider a phenomenon as universal, general, particular, separate and single; stratificated methods of cognition and technologies of penetration into different aspects of the phenomenon essence. The methodological cognition with itsown distinctive methods contains all other methods, thus this unity pretends to be the Modern Philosophy, including monistic, systemic, dialectial, metaphisical and empirical methods of cognition. (shrink)

The article is devoted to the genesis of Hegel’s philosophy of nature. It shows us that the formation of the natural philosophical views of the German philosopher took place not only in a speculative way, in the critical reception of Schelling’s works, but, first of all and for the most part, was predetermined by Hegel’s own interest in natural science and acquaintance with some prominent scientists of that time. The focus of the paper is on the evolution of the first (...) part of Hegel’s natural philosophy: the doctrine of space and time as it presented in some excerpts from two revised lecture notes on the philosophy of nature, read by Hegel in the winter semester of 1821/1822 at the University of Berlin and published as an appendix to the article by Bonzipen. In his article, Bonzipen provides historical information on the fate of these texts, raises the question of their authorship, gives a general outline of Hegel’s thought, and also compares both texts with the second edition of the Encyclopedia of Philosophical Sciences. From his point of view, the revised notes allow partly to illustrate, partly to fill in some gaps in the dialectic of two forms of abstract appearance known on the basis of the Encyclopedia. Bonzipen notes that Hegel’s speculative consideration of space and time is complemented by a discussion with the history of philosophy and the history of mathematics. While reproaching traditional mathematics for being fixed on the quantitative aspect of reality, which does not allow to fully resolve the contradiction between space and time, Hegel at the same time refuses to attempt to build philosophical mathematics that focuses on the consideration of the qualitative certainty of the moments of space and time, declaring that although it is solvable, it is an extremely time-consuming task. This refusal becomes a turning point in the further development of the dialectical doctrine of space and time. (shrink)

Standard models of adolescent risk taking posit that the cognitive abilities of adolescents and adults are equivalent, and that increases in risk taking that occur during adolescence are the result of socio emotional differences in impulsivity, sensation seeking, and lack of self-control. Fuzzy-trace theory incorporates these socio emotional differences. However, it predicts that there are also cognitive differences between adolescents and adults, specifically that there are developmental increases in gist-based intuition that reflects understanding. Gist understanding, as opposed to verbatim-based analysis, (...) generally has been hypothesized to have a protective effect on risk taking in adolescence. Gist understanding is also an essential element of informed consent regarding risks in medical decision- making. Evidence thus supports the argument that adolescents’ status as mature minors should be treated as an exception rather than a presumption, because accuracy in verbatim analysis is not mature gist understanding. Use of the exception should be accompanied by medical experts’ input on the bottom-line gist of risks involved in treatment. (shrink)

The purpose of this article is to analyze the variability of the "Self-made-man" idea in the context of the Christian Middle Ages in its primarily historical and philosophical presentation. Research is based on the historical and philosophical analysis of the medieval philosophy presented foremost by the works of Aurelius Augustine, P. Abelard, Thomas Aquinas, and also by the modern researches of this epoch. Theoretical basis. Historical, comparative, and hermeneutic methods became fundamental for this research. Originality. The conducted analysis allowed to (...) draw a conclusion that, despite the still existing view of the Middle Ages as a kind of an ideological gap in the formation of the self-determination idea, the Christian philosophy of this period not only does not reject but also gives essentially the universal character of the ancient intention to recognize the individual’s right to self-determination and self-government, makes it not only religiously acceptable but also obligatory. Conclusions. Despite to general theocentrism, providentialism and fatalism of Christian medieval philosophy and culture in general, at its epicenter there is a man of a special type, focused on preserving spiritual autonomy and identity in the social dimensions of their existence, and at the same time, on personal responsibility for their own destiny. Such focus became a logical and somewhat unexpected result of the complex interaction of numerous factors of medieval culture, as well as the ideas and intentions inherited from Antiquity. In particular, the idea that a person who does not act freely cannot be morally responsible for what he does, as well as the intentions of the ancient sage to autonomy, autarky, and apoliticism. In the Middle Ages, this intention became essentially universal, as it became a right, even an obligation of every Christian to be free, at least from the worldly, in determining and realizing his own destiny. The gradual compromise recognition that personal salvation is possible only as a result of synergy, i.e. the co-participation of God’s grace and human freedom, legitimizes and strengthens its focus on active personal efforts and personal responsibility for one’s own salvation, in fact for one’s own destiny. All this in historical perspective was found in its radicalized and purified from all sorts of mystical and religious layers of expression in the idea of "Self-made-man". (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

Purpose. The research is aimed at understanding the philosophical and journalistic heritage of M. Scheler during 1914-1919. "The philosophy of war" is regarded as the middle link between the phenomenological and anthropological stages of its philosophical evolution. The theoretical and methodological basis of the study is the philosophical legacy of Max Scheler, as well as the work of domestic and Western researchers devoted to this issue. Problems of Weltkriegsphilosophie become comprehensible based on the historical, logical and comparative principles of historical (...) and philosophical analysis, which allowed to theoretically reconstruct the cultural and historical context, philosophical sources and ideological intentions of the German philosopher. Originality. For the first time in domestic historical and philosophical thought, it proved that the works by Max Scheler of the First World War played an outstanding role in the formation of philosophical anthropology as a separate philosophical trend. Conclusions. The basis of the Weltkriegsphilosophie by Max Scheler is the philosophical comprehension of the war in which the thinker tries to see the high sacral meaning, where the sacrifices that the nation brings to the altar of victory are not in vain: the nation is rallying this sacrifice, its readiness for it. According to Scheler, war is the most effective means of forming the so-called "love communities", to which he refers combat brotherhood, family and nation as a "collective personality", which recognizes itself through war. The philosopher is disappointed to some part with militaristic enthusiasm in his later military journalistic works and calls for a spiritual and moral renewal of Europe, fed from Christian roots. At the heart of this renewal should be the principle of personal solidarity, based on the Christian idea of love. However, Catholic universalism is an insufficient means for the formation of a "love community" and a new man who is co-creator of God that constitutes the main core of the philosophical anthropology of Max Scheler, which emerges in the 20s of the twentieth century. Based on this, the article affirms the existence in Sheler’s works of an intermediate stage between his phenomenology and philosophical anthropology – Weltkriegsphilosophie. (shrink)

"This book is an augmented and updated translation by the author of Theorie des Subjekts: Subjectiviteat und Identiteat zwischen Moderne und Postmoderne, Teubingen, Francke-UTB, 2010 (3rd ed.)"--Title page verso.