This paper rejects an argument defending the view that the boundary between deception and manipulation is such that some manipulations intended to cause false beliefs count as non-deceptive. On the strongest version of this argument, if a specific behaviour involves compromising the victim’s reasoning, then the behaviour is manipulative but not deceptive, and if it involves exposing the victim to misleading evidence that justifies her false belief, then it is deceptive but not manipulative. This argument has been consistently used as (...) a reason to reject the traditional analysis of human deception, according to which intentionally causing someone to acquire a false belief is sufficient for deception. And because the traditional analysis is also consistent with our most basic intuitions about deception, it does matter whether this argument succeeds. (shrink)

Recently, psychologists have explored moral concepts including obligation, blame, and ability. While little empirical work has studied the relationships among these concepts, philosophers have widely assumed such a relationship in the principle that “ought” implies “can,” which states that if someone ought to do something, then they must be able to do it. The cognitive underpinnings of these concepts are tested in the three experiments reported here. In Experiment 1, most participants judge that an agent ought to keep a promise (...) that he is unable to keep, but only when he is to blame for the inability. Experiment 2 shows that such “ought” judgments correlate with judgments of blame, rather than with judgments of the agent’s ability. Experiment 3 replicates these findings for moral “ought” judgments and finds that they do not hold for nonmoral “ought” judgments, such as what someone ought to do to fulfill their desires. These results together show that folk moral judgments do not conform to a widely assumed philosophical principle that “ought” implies “can.” Instead, judgments of blame play a modulatory role in some judgments of obligation. (shrink)

t. 1. Filosofskai︠a︡ publit︠s︡istika -- t. 2. Chtenii︠a︡ o bogochelovechestve ; Filosofskai︠a︡ publit︠s︡istika.

In the context of the digital economy development, the priority component of the economic security of an enterprise is changing from material to digital, constituting an independent element of enterprise security. The relevance of the present research is driven by the need to solve the issue of modernizing the economic security of the enterprise taking into account the new risks and opportunities of digitalization. The purpose of the academic paper lies in identifying the features of preventing internal and external negative (...) influences (threats) in order to guarantee the effective and stable functioning and dynamic social development of the enterprise in the context of digitalization. The research methods are as follows: general scientific research methods, in particular, logical analysis, theoretical substantiation, methods of induction and deduction, formalization and generalization, statistical observation. Results. It has been proposed to introduce the concept of “digital security of the enterprise” for replacing the concept of “information component of economic security” in order to bring the terminology in line with new economic realities. The implementation of the “black box” model has made it possible to identify the latest risks and threats to the economic security of an enterprise within the conditions of the digitalization that differs from the existing ones. The assessment of enterprises’ digital security of the European Union member states has revealed that the digital security level does not depend on the size of the country, however, it is influenced by the institutional environment (in particular, digital development tools in the EU) and the size of enterprises. Also, within the research framework, an assessment of the digital security level of enterprises in the context of digitalization has been proposed. In order to characterize enterprises by the level of digital security, a calculation procedure using the coefficient method has been proposed. (shrink)

The first collective monograph on one of Plato’s most intriguing dialogues with interest for readers of ancient philosophy as well as those who study modern theories of language.

vyp. 1. [Without special title] -- vyp. 2. Ėpokhi svobodnoĭ konkurent︠s︡ii i burzhuaznykh revoli︠u︡t︠s︡iĭ -- vyp. 3 Ėpokha monopolisticheskogo kapitala, imperializma, sot︠s︡ialisticheskikh revoli︠u︡t︠s︡iĭ, protivostoi︠a︡nii︠a︡ dvukh sistem, osvobozhdeniia︡︠ koloniĭ, krizisa "realʹnogo sot︠s︡ializma" i formirovanii︠a︡ za Zapade "sot︠s︡ialʹnogo gosudarstva".

The article is devoted to revealing the phenomenon of contemporary changes in the language space, in accordance with the processes of transition that take place in the economy of Ukraine in the context of knowledge representation, neuro-modeling and artificial intelligence. The relevance and expediency of the study are due to the uncertainty to some extent of innovative processes occurring in the development of the contemporary Ukrainian language in connection with the transitional processes in the economy. The relevance of the study (...) is determined by: 1) the importance for contemporary linguistics of identifying and describing the structural and typological features of the “dominant” lexical and semantic subsystems of the contemporary Ukrainian language, reflecting the most significant concepts of contemporary Ukrainian conceptosphere; 2) the importance of the lexical subsystem of public administration not only for the contemporary Ukrainian language and contemporary Ukrainian national consciousness, but also for the effective economic policy of the state; 3) a lack of special generalizing research on the problems of formation, development and current state of the Ukrainian vocabulary of state regulation of the economy; 4) the need to clarify and improve the methodology of complex analysis of lexical and semantic systems in the Ukrainian language, methods and techniques of describing lexical units in synchronous and diachronic aspects. 5) current needs in the use of artificial intelligence, based on the principles of neuro-modeling in the representation of knowledge in the conditions of transition economy of Ukraine. (shrink)

resumo Trata-se de abordar o problema da teoria hegeliana da linguagem a partir do ponto onde pragmática e ontologia se articulam. Isto exige uma reflexão sobre a maneira com que Hegel organiza as dinâmicas da pragmática da linguagem levando em conta os modos de manifestação de uma negação ontológica no interior do campo de experiências lingüísticas da consciência. palavras-chave dialética, negação, linguagem, pragmática, atos de fala, contradição.

Trata-se de abordar o problema da teoria hegeliana da linguagem a partir do ponto onde pragmática e ontologia se articulam. Isto exige uma reflexão sobre a maneira com que Hegel organiza as dinâmicas da pragmática da linguagem levando em conta os modos de manifestação de uma negação ontológica no interior do campo de experiências lingüísticas da consciência.

Trata-se de abordar o problema da teoria hegeliana da linguagem a partir do ponto onde pragmática e ontologia se articulam. Isto exige uma reflexão sobre a maneira com que Hegel organiza as dinâmicas da pragmática da linguagem levando em conta os modos de manifestação de uma negação ontológica no interior do campo de experiências lingüísticas da consciência.

The volume offers a collection of papers on one of Plato’s most intriguing dialogues. Although not a running commentary, the book covers the majority of difficult questions raised by the dialogue in which the subjects of language and ontology are tied closely together. It shows why Plato’s Cratylus has been highly regarded among readers interested in ancient philosophy and those concerned with modern semantics and theory of language. This collection also presents original views on the position of the dialogue in (...) the whole Plato’s œuvre and in the context of Plato’s contemporaries and successors. (shrink)

Chapters III–IV of De mixtione represent a new beginning of the treatise where the Stoics, the main target of Alexander’s critical assessment of preceding theories of blending, are presented in a more systematic manner than in the first chapters. Closer reading reveals that the context of the Stoic theory which Alexander is reporting is most probably the ontological query into the unity of the cosmos on its different levels in which the challenge is to distinguish blendings from other types of (...) unified objects. This can be done thanks to corresponding common notions, although these notions cannot stand for a firm and detailed grasp of the unified objects in question but are rather the means to make one acknowledge the existence of blending as a special kind of unity (between fusion and juxtaposition). The existence of this kind of unity is then supported by examples of analogical processes in which a result is achieved by the mutual interaction of two bodies upon each other or their mutual help. The conclusion should be that the Stoics’ effort to present a special kind of unity was part of their general account of the unity of the world which however did not include a claim about the blending of the first principles (insofar as cosmic pneuma is not such a principle). (shrink)

The book is a contribution on the early Stoics’ views of action, responsibility and freedom. The central claim, which sets the framework of its three chapters, is that an influential interpretation according to which the Stoics’ concept of responsibility is entirely separate from their concept of freedom (S. Bobzien) is mistaken. The present interpretation does conserve a compatibilist reading but the claim is made that if a person is responsible for an action it is so on the basis of features (...) which make his or her action also (potentially) virtuous and free. Moreover, if responsibility is thought and presented as a kind of paradox, it is the same paradox which is recognizable as a foundaon of virtue and freedom. It is important for this interpretation to see responsibility as based on assent (and not merely on one’s – determined – nature/character) and to see the corresponding compatibilism as a result of a two-sided mental act which is then also to be found in the exercise of virtue. By defending these views, the book offers a unified Stoic theory of action in which psychology (assent) and ethics (virtue and freedom) presuppose similar reflective turns in the soul though on different levels of the soul’s activity. (shrink)

The paper offers an interpretation of Plato’s Necessity in the Timaeus according to which Necessity is an entity which manifests itself in different ways at different stages of the creation of the Universe. The main argument aims to show that Necessity gains at least two different meanings in the course of the creation as described by Plato – that of limiting consequences and that of purposeless motion ; that despite the fact that Necessity is not a self-sustained principle, it has (...) its origin in chōra which is a condition of limiting material spatiality; that the important question what the effects of Necessity in the already created world are should be asked but cannot be easily answered on the basis of what Plato explicitly says. (shrink)

Již letmý pohled na filosofii 20. století, která se snaží promýšlet podstatu lidského jednání, budí dojem, že patří k její metodě vrátit se k antickým teoriím a představit je jako historické východisko, jehož nové uchopení povede k lepšímu porozumění aktuálního problému. Tyto návraty, jak je lze sledovat u Heideggera, Gadamera, Ricoeura nebo Arendtové, směřují – nakolik se jedná o teorii jednání – především k Aristotelovi a jeho základnímu rozlišení mezi poiésis a praxis. Cílem následující stati je představit základ teorie jednání, (...) jež byla dílem prvních stoiků ve 3. stol. př. Kr. V naznačeném kontextu si však taková interpretace může činit větší ambice, než jak by se mohlo na první pohled zdát. Zůstává-li totiž Aristotelés pro novodobou filosofii jednání myslitelem, k němuž je třeba se vrátit a s nímž je třeba se vyrovnat, pak je dobré si uvědomit, že právě ve stoicismu lze vidět první a bezprostřední kritickou reakci na Aristotelovu filosofii. Navíc byl stoicismus naukou, v níž se jednání stalo gravitačním bodem všech ostatních úvah a která proto musela svoje vyrovnání s Aristotelem soustředit do pojmů souvisejících úzce právě s jednáním. Lze ovšem snadno vytušit, jaký byl hlavní důvod, proč zůstal stoicismus stranou pozornosti současných filosofů . Přesný vztah stoické nauky k aristotelismu má totiž stále tendenci se skrývat. Navzdory malé četnosti explicitních konfrontací s Aristotelovými argumenty je aristotelismus ve stoicismu přítomen všude – je v něm přítomen natolik, že snaze odlišit oba systémy občas hrozí sklouznutí do povrchních kategorizací, z nichž lze podezírat doxografickou tradici hellénistické a římské doby, která se snaží o uchopení téhož rozdílu. Přesto stoicismus není peripatetická filosofie a lze oprávněně předpokládat, že nahlédnutí odlišnosti mezi obojím vrhne nové světlo na moderní přístup k Aristotelovi. (shrink)

What is the main philosophical gain for a reader of the Cratylus? Led by this question, the author claims that the non-conventialist theory of names developed in the dialogue’s first part is not entirely nullified by the acceptance of conventionalism in the dialogue’s second part. Against some older and some more recent readings, he argues that a core of the non-conventialist theory remains valid in Plato’s view and, together with Plato’s professed conventionalism, represents a complex position on the relation between (...) names and nominata – this is the main outcome of the dialogue (and is also consonant with much of what Plato says in other dialogues). For this reason the paper points out several important distinctions that are made in the first part of the dialogue, notably the introduction of forms of names as a third kind of thing distinct from both names and nominata. It is argued that the forms of names manifest a rational structure behind names, which, in its turn, is the basis for Plato’s semantics and comes forth behind the etymologies and the principle of resemblance as they are successively introduced. (shrink)

У статті на підставі вивчення найбільш впливових парадигм сучасної католицької теології виявлено закономірні інтерпретації феномена віри. Показано, зокрема, що католицька теологія XIX - початку XXI століть розвивала метафізичну концепцію віри як згоди розсудку із тезами догматичної теології. При цьому вся наукова й філософська раціональність редукувалась до розсудкової метафізики, а щодо віри заперечувалась можливість її інтуїтивних чи персоналістичних тлумачень. Із середини XX століття цим метафізичним положенням про раціональність та віру надавалася екзистенційна інтерпретація, особливо яскраво розвинута папою Іваном Павлом II в енцикліці (...) "Fidesetratio". Постметафізичною католицька концепція віри стає лише в межах діалогічної парадигми розуміння віри. На підставі проведеного аналізу автор доходить висновку, що, не пройшовши модернізації, домодерне метафізичне вчення католицизму про віру відразу потрапляє в горнило постметафізичного розуміння віри. (shrink)

У статті простежено основні закономірні інтерпретації феномену віри в сучасній протестантській теології. Автор доходить висновку, що сучасна протестантська теологія розуміє віру неметафізично й персоналістично. Так, К. Барт під вірою розуміє новий спосіб життя особистості, той справжній спосіб існування, який екзистенціалісти відрізняли від існування звичайного. Цей спосіб життя можливий після прийняття особистістю власного засудження, усвідомленого внаслідок проповіді християнської керігми. Протестантська теологія кінця XX - початку XXІ століття розуміє віру як вірність спільноти Богові та визнання біблійного наративу. Альтернативною концепцією є розуміння віри (...) як інтуїтивного знання. (shrink)

The study deals with the communicative interaction between the author, the hero, the text, the reader in a postmodern novel. A similar and ambiguous reality, on the one hand, sometimes led to the subjectivist hypertrophy, absolutizing the author’s world view, and at times minimized and devaluated the author’s identity, on the other. Therefore, from the end of the 1990s the ways of expressing author’s “Self” changed dramatically, which directly affected the means of creating a hero in the contemporary Ukrainian literature. (...) An important place in the communicative literary model was occupied by the text as an independent semantic unit and the reader as an interpreter of the text. The specifics of deploying the dialog between the author and the hero point to the transformation of their functions in the Ukrainian postmodern novel. Considering the statement of the death of the author proclaimed by R. Barthes, the former stops being the main holistic text creator, thus rather becoming its product and the way of expression. The author, the hero and the text have a certain integrity aimed at the interpretative game with the recipient, who diffuses the newly created semantic integrity into a diversity of meanings. (shrink)

The article analyzes the forms of rationalism and fideism proposed by Ukrainian Protestant theologians at the beginning of the XXI century. It turns out that these forms of rationalism and fideism were made possible by overcoming the anti-intellectualism that was characteristic of Protestantism in Soviet times. The opposition of tendencies to rationalism and fideism is connected with the positioning of Ukrainian Protestants in the postmodern times. Proponents of de facto rationalism propose to reconstruct the modern religious worldview, re-synthesizing elements of (...) liberal and fundamentalist concepts. The study shows that hopes for the restoration of the modern worldview in the face of the challenges of the early XXI century contain elements of utopianism. Proponents of Fideism suggest taking full account of the real state of affairs in the postmodern era and recognizing the impossibility for Christians to use modern rationalism in all its forms. At the same time, faith acquires special significance as an expression of the personal relations of the holy people with God. Ukrainian Protestant rationalism in the article is analyzed on the example of the work of Sergei Golovin as the most consistent expression of this worldview. It has been proven that his ideas depend on the concepts of Norman Geisler, a prominent Protestant theologian. Golovin, imitating Geisler, believes that the Christian worldview should be the final superstructure over the foundation of classical logical rationalism and the ontology of being. This logic comes from classical Thomism. Golovin's rationalism is the rationalism of formal logic. Golovin's first controversial proposal is to reduce the paradoxes and contradictions contained in the Bible. Such a reduction contradicts the biblical studies of the beginning of the 21st century, and therefore can no longer be convincing for professional theologians. For ordinary believers, this reduction is an obscure rationalization of the image of God they have in reading the Scriptures. The second controversial proposition is to convert people first to logical rationality as the ideological foundation of humanity, and then to their conversion to Christianity. Such a proposal is largely outdated, because in the twentieth century it became clear that rationality in itself can be an instrument of any worldview and does not ensure the preservation or rehabilitation of humanity. By comparing it with theological practices of restoring humanity through the ethics of accepting another, the author argues that the restoration of humanity is possible through recourse to the potential of existentialist spirituality, theology of interpersonal communication, and other practical strategies of Christian theology. The biggest shortcoming of Sergei Golovin's rationalism is the proposal to build his own "scientific creationism", which denies the basic scientific theories of today. The most successful element of Golovin's system was social ethics, which offers the idea of ​​a modern state governed by the rule of law as one that can be deduced from the spirit and letter of the biblical commandments. The fideism of Ukrainian Protestant theology is born from the understanding that the ethical acceptance of others and love for them is possible only on the basis of personal faith. The challenges of the beginning of the 21st century require the acceptance of another, but individuals and communities lack the natural strength to accept such. And only faith and faith-generated love help to be open to others. Also, the post-capitalist economy of mutual gift, proposed by theologians and Christian communities, is based only on personal faith. It has been proven that the fideism of Ukrainian Protestant theology is closer to the ideas of postconservatism than the concepts of postliberalism. It has been found that radical protection of individual rights and humane treatment of others is common to the rationalism and fideism of modern Ukrainian Protestant theology. It is these ideas that are important for understanding what humanity is, which should be a prerequisite for being a true Christian. (shrink)

Viktor Šklovskij, the famous Russian literary theorist, and the founder of Russian Formalist School, published his first books in 1914, when World War I had just started. One of them consisted of the futuristic essay, Resurrection of the Word, first presented in December, 1913, and devoted to the problem of the death and resurrection of literature through the use of transrational language. Another book, entitled The Saturnine Fate, concerned archaic prose poetry devoted to the war that had just begun. Šklovskij (...) borrows an official military rhetoric and changes its accents, turning it into an instrument of pacifism. It should be stressed that 1914 was the same year the new Formalist theory started growing, reaching a first intellectual peak in 1916 when the key Šklovskij essay, Art as Device, was published. At the same time, Šklovskij had been drafted into the army, and war became a fruitful background for this emerging theory. Šklovskij first served as an instructor in the armored car division; following the February 1917 bourgeois revolution he was actively involved in agitation for the Provisional Government as a commissar, first on the Western front, then later on the Southern front. After the Russian bourgeois revolution of 1917, as events grew out of control, the explosion of history required simultaneous reflection. Šklovskij began writing memoirs long before he reached old age, based on his own conception of the genre. A war depicted in a book with the intertextual title Sentimental Journey is reconstructed here as a mechanism paralleled principally with the automobile; a means of transport to be handled with care. In the first part of the book, the war is seen as having a specific order of things, as opposed to a revolution which follows more the path of chaos. However, throughout his journey, Šklovskij observes the logic of events and concludes that the processes of war and revolution do not stand opposed, but instead have a consequential relationship. (shrink)

The present paper is devoted to the relation between changing historical identity of Russian Formalists in the second half of the 1920s and their individual evolution — as writers, members of society, figures of culture. Formalists with their aggressive inclination to modernity are opposed here to structuralists, the bearers of a conservative, traditional ideology (relating to the idea of Revolution). It could be explained by the specific “romantic” identity of Russian Formalists whose purpose was to appropriate cultural values renamed and (...) renewed by their revolutionary theory. As a revolutionary ideology, formalism was imported from the West. But the Stalinist “Renaissance” made the idea of Revolution both in mind and society senseless at the end of the 1920s. That is why Russian Formalism lost its mainstream positions and began to work out a new, adapted form of intellectual resistance (private life, domestic literature) in the next decade. (shrink)

Appearing here in English for the first time, Vladimir Jankélévitch's _Henri Bergson_ is one of the two great commentaries written on Henri Bergson. Gilles Deleuze's _Bergsonism_ renewed interest in the great French philosopher but failed to consider Bergson's experiential and religious perspectives. Here Jankélévitch covers all aspects of Bergson's thought, emphasizing the concepts of time and duration, memory, evolution, simplicity, love, and joy. A friend of Bergson's, Jankélévitch first published this book in 1931 and revised it in 1959 to (...) treat Bergson's later works. This unabridged translation of the 1959 edition includes an editor's introduction, which contextualizes and outlines Jankélévitch's reading of Bergson, additional essays on Bergson by Jankélévitch, and Bergson's letters to Jankélévitch. (shrink)

This article defends the view that liars need not intend to deceive. I present common objections to this view in detail and then propose a case of a liar who can lie but who cannot deceive in any relevant sense. I then modify this case to get a situation in which this person lies intending to tell his hearer the truth and he does this by way of getting the hearer to recognize his intention to tell the truth by lying. (...) This case, and further cases that I develop from it, demonstrate that lying without the intention to deceive is possible. (shrink)